Chapter XVI (3)

We have here in this passage Solomon's king, and in these words the delight of his king. For, whereas, many are, and well may be, the delights of kings, this one it is, the delight of righteousness, which sweetens all the rest unto them. This is a royal delight indeed, which makes the king of righteousness to delight in them. And surely needful it is that a king's lips should delight in righteousness. For _fear_ may compel others, but _delight_ must carry him unto it. Needful is it that righteous lips should be a king's delight, because it is in kings' courts that there is too much lying. We read of one who said that he would be a lying prophet in the mouths of all Ahab's prophets (1 Kings xxii. 22), to which the answer of God is, Thou shalt go and prevail. Upon which the note of Cajetan is, "God manifested the efficacy of this means--namely, of lying in the Court." It is needful, therefore, that the king should delight in lips of righteousness, for he that doth himself delight in them will also love others that speak right; yea, will therefore love them that they also may delight in it. For then is righteousness best spoken when delight openeth the door of the lips.--_Jermin._

Verse 14. The report of one may be a mistake, but the relation of many carrieth more force with it. The wrath, therefore, of a king is as _messengers_ of death, enough to pull down the stoutest heart; and if his moved spirit send down this message to any, it is sufficient to tell them and to assure them, that they had need to look unto themselves. But well it is that the wrath of a king is as the _messengers_ of death, and not the _executioners_ of it. For so it ought to be, that himself may have time either to alter or recall his message, and they may have time to whom it is sent to answer for themselves. St. Peter was hasty in wrath when he cut off the ear of Malchus, whereupon Tertullian saith, "The patience of God was wounded in Malchus." And surely the mercy of God is often wounded in the hasty wrath of a king. Plutarch saith well, that as bodies through a cloud, so through anger things seem greater than they are. To put therefore wrath to a journey, is a good way to moderate, if by nothing else, by wearying the hasty fierceness of it. And let a wise man have respite to meet with it, he will with gentle blasts of cool air easily mitigate the violent force of it. Let him be told of a king's wrath against him, he need not be told that he take care to prevent it. But, though great be the wrath of heaven against careless sinners, and though many be the messengers that He sendeth to them, yet they all cry, "Who hath believed our report?" Did they hear one word of an earthly king's anger against them, it would more move them than the whole Word of God doth, wherein the message of His anger is so often repeated. The answer which they send back to the message of God's wrath, is obstinate rebellion in their sinful courses.--_Jermin._

_ILLUSTRATION._

Executions in the East are often very prompt and arbitrary. In many cases the suspicion is no sooner entertained, or the cause of offence given, than the fatal order is issued. The messenger of death hurries to the unsuspecting victim, shows his warrant, and executes his orders that instant, in silence and solitude. Instances of this kind are continually occurring in the Turkish and Persian histories. Such executions were not uncommon among the Jews under the government of their kings. Solomon sent Benaiah as his capidgi, or executioner, to put to death Joab, the commander-in-chief of the forces during the reign of his father. A capidgi likewise beheaded John the Baptist, and carried his head to the court of Herod. To such silent and hasty executioners the royal Preacher seems to refer in the proverb. From the dreadful promptitude with which Benaiah executed the commands of Solomon on Adonijah and Joab, it may be concluded that the executioner of the court was as little ceremonious, and the ancient Jews nearly as passive, as the Turks or Persians. The prophet Elisha is the only person on the inspired record who ventured to resist the bloody mandate of the sovereign (2 Kings vi. 32). But if such mandates had not been too common among the Jews, and in general submitted to without resistance, Jehoram had scarcely ventured to despatch a single messenger to take away the life of so eminent a person as Elisha.--_Paxton's Illustrations._

_OUTLINES AND SUGGESTIVE COMMENTS._

Verse 15. As the wise man before teacheth subjects to fear the king's wrath, and to seek his favour, so here he teacheth kings to join the light of mercy, the softness of clemency, unto the hardness and severity of wrath. Or else we may thus meditate upon the words--the true favour of a king is not only to shine with a cheerful countenance upon them whom he affecteth, but sometimes to look through a thick cloud upon them. For as the light of the sun giveth life to the fruits of the earth, but the cloud of latter rain giveth bigness and fulness unto them, so the light of the king's countenance giveth life to the fruits of earthly honour, but it is the dewy cloud of his wise displeasure, when things are amiss, that giveth fulness of worth unto them whom his favour honoureth. The latter rain many times does them more good and sheweth in the king greater favour to them than his former sunshining countenance. But to apply the verse unto a fuller profit. The light of the countenance of the King of heaven is Jesus Christ our Lord, who is the brightness of His glory; and in this light there is life indeed. For as He is light and in Him is no darkness, so He is life, and in Him is no death. It was in the _latter time_ that He was _clouded_ with the veil of our flesh, and that He became a heavenly _cloud of the latter rain_ unto us, pouring out the glorious dew of His precious blood for us, that so, we being watered therewith might even swell in grace, and grow to a fulness of glory in heaven. . . . In Judea usually about harvest time there are evening clouds which, yielding a sweet rain, do much increase the largeness of the fruits; and in the evening of the world, when the harvest was great, this heavenly cloud was sent upon us, whereby the fruit of God's Church, confined before to Judea, was enlarged throughout the world.--_Jermin._

For Homiletics on verse 16, see chap. viii. 10, 11, page 107.

_OUTLINES AND SUGGESTIVE COMMENTS._

Not wisdom, but "to get wisdom." Wisdom itself is glorious. Wisdom in God is above all praise. It will be the gem of Paradise. It will be the grand opulence of the family of the skies. But what the great Preacher would confine us to in the language of the text is, our _getting_ wisdom as the evangelical condition; our getting it, moreover, in time, like "the latter rain," so as to be in season for the crop; for, as a former sentence urges (chap. iv. 7), "As the chiefest thing in wisdom, get wisdom." Because, "what shall it profit a man, if he gain the whole world," if God is his "King," and "the wrath of the King" makes all His providences but as messengers of gloom (ver. 14).--_Miller._

Let us call to mind in word-outline the scene on a spring morning in the city of David, when David's son was "king in Jerusalem." Before the portico of the fragrant cedar-house of Solomon, the royal guards, Cherithites and Pelethites, executioners and messengers of the kings' behests, waited their master's coming. Impatient steeds from Arabia, or the far-off banks of the Nile, pawed the highway, and shook with pride their plumes and costly accoutrements. Soldiers, with silken standards blazoned with the sacred Name, and throwing back the sunlight from their targets and shields of beaten gold, kept their ranks firm and close, as if the foe were at hand, and the silver trumpets waited but to sound the battle charge. Veterans, grown grey in David's service, and wearing the laurels of many a hard-fought field, were driven all along the line in their chariots of State, and the grim faces of these old warriors gleamed with satisfaction as they looked about them on the evidences of their nation's military strength. . . . But now the trumpets sound, and the echoing shout of welcome rises on the morning air. Solomon, arrayed in all his glory, appears, and the cry, "God save the king!" is heard on every side. Children chanting their sweet hosannahs to David's son and David's heir strew the path with the lilies of the field, or the roses of Sharon, and the boughs of palms. Others throw their garments upon the dusty highway as the long procession moves to the soft music of Eastern minstrelsy along the narrow streets, and out upon the broader pathway leading to the royal gardens, or the cool retreats of Olivet, each beaming face by the wayside, or peering from latticed balcony, each welcome shout and song from the daughters of Jerusalem, or the trained singers of the temple choirs, attest the affection of a grateful people, and make of the monarch's morning progress a triumphal ovation. Such was Solomon in all his glory; such the popular acclaim, and we might go on to tell until the tale were tiresome to tell how "Solomon surpassed all the kings of the earth," in riches, splendour, fame. But was this the principal thing? Had Solomon in getting all this glory, and in winning all this praise, gained that with which his soul was satisfied, and the cravings of his nobler self appeased. Years before. . . . "Give me wisdom and knowledge," was his prayer. . . . Even in the wishes of one so lately invested with royal power, wisdom in its relation to his Maker, knowledge so far as it concerned his fellow-men, seemed the principal thing. And that prayer was heard in heaven. . . . He to whom God gave such gifts may well direct us to the possession of this principal thing. We need not ask for an earthly teacher with higher qualifications.--_Bishop Perry._

Gold is the crown of metals, wisdom is the crown of knowledge. Silver beareth the image of an earthly king, understanding beareth the image of the King of heaven. Gold is the treasure of the purse, wisdom the treasure of the soul. Silver is the price of outward commodities, understanding is the price of inward virtues; by that sought, by that bought. Wherefore by how much knowledge is better than metal, virtue than worldly commodities, the image of God than the image of man; by so much wisdom and knowledge are better than silver and gold. But they are not wisdom and understanding that are here compared with them, there being no comparison between them. But the very _getting_ of wisdom and understanding, the very pains taken in procuring of them, the very honour of being a possessor of them, is better than all the gold and silver in the world.--_Jermin._

The question only is written in the book; the learner is expected to work out the answer. We, of this mercantile community, are expert in the arithmetic of time. Here is an example to test our skill in casting up the accounts of eternity. Deeper interests are at stake; greater care should be taken to avoid an error, more labour willingly expended in making the balance true. . . . The question is strictly one of degree. It is not, whether wisdom or gold is the more precious portion for a soul. That question was settled long ago by common consent. All who in any sense make a profession of faith in God, confess that wisdom is better than gold; and this teacher plies them with another problem, _How much better?_ Two classes of persons have experience in this matter--those who have chosen the meaner portion, and those who have chosen the nobler; but only the latter class is capable of calculating the difference suggested by the text. Those who give their heart to money understand only the value of their own portion; those who possess treasures in heaven have tasted both kings, and can appreciate the difference between them. . . . As the man born blind cannot tell how much better light is than his native darkness--as the slave born under the yoke of his master cannot tell how much better liberty is than his life-long bondage--so he who has despised treasures at God's right hand cannot conceive how much more precious they are to a man in his extremity than the riches that perish in the use. . . . But even these cannot compute the difference. Eye hath not seen it, ear hath not heard it. Wisdom from above, like the love of God, passeth knowledge. . . . How much better is wisdom than gold? Better by all the worth of a soul--by all the blessedness of heaven--by all the length of eternity. But all these expressions are only tiny lines that children fling into the ocean to measure its depth withal. . . In a time of war between two great maritime nations, a ship belonging to one of them is captured upon the high seas by a ship belonging to the other. The captain, with a few attendants, goes on board his prize, and directs the native crew to steer for the nearest point of his country's shore. The prize is very rich. The victors occupy themselves wholly in collecting and counting the treasure, and arranging their several shares, abandoning the care of the ship to her original owners. These, content with being permitted to handle the helm, allow their rivals to handle the treasure unmolested. After a long night, with a steady breeze, the captured mariners quietly, at dawn, run the ship into a harbour on their own shores. The conquerors are in turn made captives. They lose all the gold which they grasped too eagerly, and their liberty besides. In that case it was much better to have hold of the helm which directed the ship, than of the money which the ship contained. Those who seized the money, and neglected the helm, lost even the money which was in their hands. Those who neglected the money and held the helm, obtained the money which they neglected and liberty too. They arrived at home, and all their wealth with them. Thus they who make money their aim suffer a double loss, and they who seek the wisdom from above secure a double gain. The gold with which men are occupied will profit little, if the voyage of life be not pointed home. If themselves are lost, the possessions are worthless.--_Arnot._

_MAIN HOMILETICS OF VERSE_ 17.

SOUL-PRESERVATION.

+I. The main object of an upright man's care--his soul.+ Every human creature is possessed of an instinct to preserve his bodily life and well-being. An upright man has also a spiritual instinct which leads him to guard carefully his spiritual life--his soul. He is desirous of keeping a conscience purged from dead works--free from bruise or moral taint. 1. _He seeks to preserve his soul because of the value he places upon its powers._ We are wont to value material things according to the power they possess to fulfil certain ends. A skilful workman values a piece of mechanism in proportion to the complicated and various movements which it can execute. And in proportion to the value set upon it will be the care taken to preserve it. Human life is valued according to its abilities to do things which cannot be done by many. The life of a great statesman, of a skilful physician, is of more value to the race than the lives of a hundred ordinary men, because their power to minister to the welfare and health of their fellow-creatures so far surpasses the power of ordinary men. And the upright man values his soul because of its mighty and almost infinite capabilities and powers. In its present undeveloped condition it can suffer much and can enjoy much, it can become a partaker of the "Divine nature" (2 Pet. i. 4), and he knows that its powers will be mightily increased and multiplied after the death of the body. 2. _He seeks to preserve it because of the value God sets upon it._ If we come into possession of a precious gem and desire to know its value, we take it to one who we are certain is qualified to judge in such matters, and our estimate of it is increased or lessened in proportion to his opinion. He who wants to know the value of his soul must go to the only Being in the universe who is certain not to err in the price he sets upon it. Jesus Christ Himself has given to men His estimate of the worth of the human soul, both in His word and in His deeds. He who is fully acquainted with all its powers and possibilities for good and evil--of suffering and of joy--has said, _"What shall it profit a man if he gain the whole world and lose his own soul, or what shall a man give in exchange for his soul?"_ (Matt. xvi. 26). And He has gone beyond words. To save men's souls He, _"being in the form of God . . . took upon Him the form of a servant, and was made in the likeness of men, and being found in fashion as a man, humbled Himself and became obedient unto death, even the death of the cross"_ (Phil. ii. 6-8). The wise man values his soul according to the estimate of Gethsemane and Calvary, and therefore he counts it the chief business of his life to guard it.

+II. There can be no preservation of the soul except by departure from evil.+ The human nature of even the best men in this world is duplex. The ruling power in a godly man is good, but there are also evil tendencies within him still. He subscribes to the apostolic confession, "Evil is present with me," (Rom. viii. 21). But there must be a constant departure from evil by a constant effort to do good. The strengthening of holy affections will most effectually check the power of sinful desires. The dominion of sin will be weakened by the formation of holy habits. In other words, keeping the highway of the upright is in itself a departure from evil--"following after righteousness is fleeing from sin" (1 Tim. vi. 11).

_OUTLINES AND SUGGESTIVE COMMENTS._

_"The highway,"_ a way _cast up._ Such ways were convenient in the East;--first, for being found; second, for being travelled. _"Departing from evil"_ is a way that opens itself as we press on. One evil cured, like the big coal lump in the digging, clears the way to another. So much (1) for its being found; then (2) as to its being travelled. Conceive of how a man could get to heaven except on such a _"highway."_ We cannot move nearer except on some sort of _way._ There is no sort of _"way"_ except the discipline of wisdom. There is no discipline of wisdom except _"the departing from evil."_ The only thing a soul can do for itself under the grace of the Spirit is to exercise itself unto godliness (1 Tim. iv. 7). And therefore the last clause is important, which intimates the fact that we cannot _"guard our souls"_ directly,--that we _watch our souls_ by _watching our way_--and that the plan to fit a lost spirit for Paradise is, under the grace of the Redeemer, to observe its steps--to see that one by one they are taken so as to depart from evil.--_Miller._

_The highway of the upright is to depart from evil._ That is his road, his desire and endeavour, his general purpose, though sometimes (by mistake, or by the violence of temptation), he step out of the way, and turn aside to sin, yet there is no "way of wickedness in him" (Psa. cxxxix. 24). _He that keepeth his way preserveth his soul._ As if a man be out of God's precincts he is out of His protection. "He shall keep thee in all thy ways" (Psa. xci. 11), not in all thine outstrays. He that leaves the highway, and takes to byeways, travelling at unseasonable hours, etc., if he fall into foul hands, may go look his remedy, the law allows him none.--_Trapp._

I should say that this last clause is a notable; and the lesson that I should read and give forth from it is: _"the reflex influence of the outward walk upon the inner man."--Chalmers._

Our English word "highway" doth well express the force of the original. And as we call it the highway, either because it is the king's way, who is the highest, or else because it is made higher than the rest, for the more clearness of it, _so the way of the upright is a highway,_ because it is the way of the King of Heaven; and because it is higher, and so cleaner from the dust of the world. . . . There is hardly any so perpetual follower of wickedness as that he doth not sometimes _depart from evil._ And this it is which many other times doth embolden him in the embracing of it. For if a wicked man once do well he conceiveth it so great a matter as that he imagineth that God ought to pardon his doing ill many times for it. But _to depart from evil is the way of_ the upright. It is their common and ordinary course, wherein they go as frequently as passengers do go along the highway of the earth. All may see what they do, they care not who looks on, for their way being to depart from evil they walk in the highway, where everyone may view them. And there they walk the rather that others also may follow them, and departing from evil may be joined to them in the highway to heaven.--_Jermin._

Every man has a highway of his own. It is formed, as our forefathers formed their roads, simply by walking often on it and without a pre-determined plan. Foresight and wisdom may improve the moral path, as much as they have in our day improved the material. The highway of the covetous is to depart from poverty and make for riches with all his might. In his eagerness to take the shortest cut he often falls over a precipice, or loses his way in a wood. The highway of the vain is to depart from seriousness, and follow mirth on the trail of fools. The highway of the ambitious is a toilsome scramble up a mountain's side towards its summit, which seems in the distance to be a paradise basking in sunlight above the clouds; but when attained is found to be colder and barer than the plain below. The upright has a highway too, and it is to "depart from evil." The upright is not an unfallen angel, but a restored man. He has been in the miry pit, and the marks of the fall are upon him still. . . . The power of evil within him is not entirely subdued, the stain of evil is not entirely wiped away. He hates sin now in his heart, but he feels the yoke of it in his flesh still. His back is turned to the bondage that he loathes, his face to the liberty which he loves. . . . The preserving of your soul depends upon the keeping of your way. . . . It is in the _way,_ the _conduct,_ the _life,_ that the breach occurs whereby a soul is lost that seemed to bid fair for a better land. It is probable that with nine people out of ten in this favoured land the enemy finds it easier to inject actual impurity into the life than speculative error into the creed. A shaken faith leads a life astray; but also a life going astray makes shipwreck of faith. I do not teach that any righteousness done by the fallen can either please God or justify a man; but I do teach on the authority of the Bible that a slipping from the way of righteousness and purity in actual life is the mainstay of Satan's kingdom--the chief destroyer of souls. . . . The miners in the gold-fields of Australia, when they have gathered a large quantity of dust, make for the city with the treasure. The mine is far in the interior. The country is wild: the bush is infested with robbers. The miners keep the road and the daylight. They march in company, and close to the guard sent to protect them. They do not stray from the path among the woods, for they bear with them a treasure which they value, and they are determined to run no risks. Do likewise, brother, for your treasure is of greater value--your enemies of greater power. Keep the way, lest you lose your soul.--_Arnot._

_MAIN HOMILETICS OF VERSES_ 18, 19.

THE END OF PRIDE.

+I. Pride has a present place and power in the world.+ All human history bears witness to the existence of pride in the human heart, and to the mighty influence it has always exerted upon the destinies of men. And it is in the full exercise of its power to-day; in various forms, and under various modifications, it still holds its place in the nation, in the social circle, and in the individual heart. Would that we could speak of it as an existence of the past, and had only to mourn over the mischief that it has wrought in bygone ages. But we cannot speak of it as a mighty tyrant who once held sway over men to their destruction, but whose dominion has long ceased to exist. To-day, as in the days of old, we must use the present tense and say, "Pride goeth." Pride is not like some monster who lived in pre-historic times, of whose life and death we know nothing but what we can infer from the skeleton dug up by the geologist, and which we now gaze upon as a curiosity, but which is a _thing_ only, and not a living power in the world. Pride is living and active. Like the mighty being to whom it owes its origin, it is ever "going to and fro in the world, and walking up and down in it." Without doubt, while it rules some men, it only exists under protest in others, but the most godly man upon earth is not altogether free from its blighting influence. It lived in ages past in the souls of prophets and apostles, and to-day it has a place and power in the Church, as well as in the world.

+II. Pride is always a forerunner of evil to its possessor.+ Wherever and whenever found, the mischief that it brings in its train is always proportionate to the rule which it has been allowed to exercise. It is like the officer who comes to the condemned criminal to announce the hour of execution--after him comes destruction; or like the advanced guard of a destroying army, the pledge and promise of the ruin that is on its way. When pride enters there destruction of some kind--humiliation and sorrow in some form or other--is sure to follow sooner or later. Pride was the forerunner of the deepest humiliation--of the most entire destruction--of Belshazzar when he drank wine out of the vessels which his father Nebuchadnezzar had taken out of the temple at Jerusalem (Dan. v.), and a "haughty spirit" was the forerunner of a terrible fall to Peter when it led him to utter the boast "Though all shall be offended, yet will not I" (Mark xiv. 29). It therefore follows--

+III. That fellowship with poverty and humility is better than fellowship with wealth and pride.+ 1. _When a man is in the society of the proud he is in danger of becoming proud himself._ We are all moulded unconsciously by those by whom we are surrounded; our own moral health depends very much upon the moral atmosphere we breathe, and therefore fellowship with the proud is injurious to a man's spiritual well-being. But fellowship with those who are "poor in spirit" (Matt v. 3) may make us like-minded. Intercourse with the lowly in heart is likely to have a blessed influence upon our own hearts, and to help us also not to estimate ourselves too highly. This holds good whether the proud man be rich or poor, and whether the lowly man be high or low in station, for pride and wealth have no necessary connection with each other any more than poverty and humility have. But when pride and riches are found united in one person, fellowship with them is more to be avoided, inasmuch as we may not only be influenced to become as proud as they are, but may be tempted to over-value their external possessions, and, perhaps, to envy the possessor. But in the society of the poor we are free from both dangers, and intercourse with those who are poor in the world's goods as well as poor in spirit, will be a good lesson in the science of true happiness. 2. _But such fellowship is not only better for a man's spirit, it may also be better for his material warfare._ Seeing that every proud man must experience the destruction of that upon which his pride has fed, and that every haughty spirit will have a fall, association with such may involve a participation in their misfortune. To divide spoil with the proud may make us partakers of the penalty which follows the proud. (See also on chap. xi. 2.)

_OUTLINES AND SUGGESTIVE COMMENTS._

Verse 18. _Shame and contempt the end of pride._ 1. By natural tendency. 2. Because of God's detestation and resolution to punish it.--_Waterland._

The danger of pride is plain from every history of the great transactions that have come to pass in heaven and earth. The prophets describe the destructive consequences of this sin with all the strength of their Divine eloquence, and all the sublimity of the prophetic style (Isa. xiv.; Ezek. xxix. 31). The history of the evangelists shows us what amazing humiliation was necessary to expiate the guilt contracted by the pride of man. And the tendency of the preaching and writings of the apostles was to cast down every high imagination of men, that no flesh might glory but in the Lord (1 Cor. i. 29). Might not this loathsome disease become a cure for itself? Can anything afford us greater cause of humiliation, than to find ourselves guilty of a sin so exceedingly unreasonable and presumptuous as pride? Shall a worm swell itself into an equality with the huge leviathan? What is man that he should be great in his own eyes? or, what is the son of man, that he should magnify himself as if he were some being greater than an angel? Was the Son of God humbled for us that we might not perish for ever, and shall pride be suffered to reign in our souls?--_Lawson._

_Before,_ in the presence of, in a confronting local sense. _"Before ruin is pride;"_ that is, when its terror-fit has come, _"pride"_ is to appear as the wretched cause of it.--_Miller._

"God resisteth the proud;" and good reason, for the proud resisteth God. Other sins divert a man from God, only pride brings him against God, and brings God against him. There is nothing in this world worth our pride, but that moss will grow to a stone.--_T. Adams._

The _haughty spirit_ carries the head high. The man looks upward, instead of to his steps. What wonder, therefore, if, not seeing what is before him, he falls? He loves to climb. The enemy is always at hand to assist him (Matt. iv. 5, 6); and the greater the height, the more dreadful the fall.--_Bridges._

It is the nature of pride that it seeketh to go before, and to take place, and so God hath placed it. He hath appointed it to _go before,_ but it is _before destruction,_ and _before a fall._ It is the quality of a haughty spirit to love to be waited on, and God hath appointed attendants for it, but they are the attendants of ruin and confusion. No doubt as the pride of a haughty spirit disdaineth them that follow him, so it disdaineth to hear of either falling or destruction, notwithstanding they shall pursue and overtake him also. He that sees pride go before may quickly tell what will follow after: he that heareth the major proposition of an angry spirit may easily infer the conclusion of a certain destruction. Indeed it is but one falling that goeth before another; and, as St. Augustine speaketh, the falling which is within, and whereby the heart falleth from Him than whom there is nothing higher, this hidden falling, whilst it is not thought to be a falling, goeth before the outward and manifest falling of destruction.--_Jermin._

Verse 19. It is a pleasant thing to be enriched with other men's goods; it is a gainful thing to have part of the prey; it is a glorious thing to divide the spoil. But what are all outward possessions to the inward virtues of the mind? What will goods ill-gotten profit the possessors thereof? Finally, what is the end of a proud person but to have a fall? Surely it is better to be injured than to do injury; it is better to be patient than to be insolent; it is better with the afflicted people of God to be bruised in heart and low of port than to enjoy the pleasures or treasures of sin or of this world for a season.--_Muffet._

Such an one is happier in having the favour of God and man, immunity from perils, and tranquillity of conscience. Whereas the proud, who seek their own aggrandisement by oppressing their fellow-men, lose the favour of these as well as of God, are in danger of destruction at any moment, and have a guilty conscience whenever they dare to reflect.--_Fausset._

Although pride were not followed by destruction, and humility were attended with the most afflicting circumstances, yet humility is to be infinitely preferred to pride. The word here rendered _humble_ might, by inconsiderable variation, be rendered _afflicted._ Humility and affliction are often in Scripture expressed by the same word, and described as parts of the same character. Low and afflicted circumstances are often useful, by promoting humiliation of spirit. The reverse sometimes takes place, but it is an evidence of a very intractable spirit if we cry not when God bindeth us, and continue unhumbled under humbling providences. The cottager that has his little Babylon of straw is less excusable than the mighty Nebuchadnezzar walking in his pride through the splendid chambers of his stupendous palace.--_Lawson._

There are main gates to the city of peace; there is a little postern besides, that is, humility: for of all vices, pride is a stranger to peace. The proud man is too guilty to come in by innocence, too surly to come in by patience; he hath no mind to come in by benefaction, and he scorns to come in by satisfaction. All these portcullises be shut against him; there is no way left but the postern for him; he must stoop or never be admitted to peace. Heaven is a high city, yet hath but a low gate. . . . Men may behold glory in humility, they never shall find peace in ambition. The safest way to keep fire is to rake it up in embers; the best means to preserve peace is in humbleness. The tall cedars feel the fury of tempests which blow over the humble shrubs in the low valleys.--_T. Adams._

Better is it to be conquered by God than to be conqueror of the whole world. For if God conquer thee, the devil is conquered by thee; if pride be driven from thee, meekness is triumphant in thee, and where thou art so spoiled thou hast gotten the spoil of thy spiritual enemies, the love of God, the comfort of His Spirit, the expectation of glory which they hadst gotten from thee, and which the earth cannot value, much less be an equal value unto them. But then thou must be not only of a humble look, or of a humble speech, but of a humble _spirit.--Jermin._

I. The one is rich in his soul by the endowments and force of the spirit, and the other hath a beggarly mind and impotent heart. II. The one is acceptable to God and amiable to good men, whereas the Lord doth abhor the other, and good men shun his society. III. The one is rising and growing to a better state, and the other is coming down and falling into misery.--_Dod._

_MAIN HOMILETICS OF VERSES_ 20 _and_ 21.

THE FRUITS OF TRUST IN THE LORD.

+I. There can be no real blessedness in life unless there is trust in the Lord.+ Men are so constituted that, if they are to have soul-rest, they must confide in the power and wisdom and love of a Being who is stronger and wiser and better than they are. Let a man be ever so great intellectually or morally, there will be times in his life when he will feel the absolute need he has of the guidance of One who is far wiser than he is, of the help of One who far exceeds him in ability and in goodness. If he has not such a helper and guide to whom he can turn, he will be a stranger to that calmness of soul which alone makes a man truly blessed. 1. _A trust of this kind must rest upon a knowledge of the Divine character._ If a man is following a guide in some difficult and dangerous path, it is necessary to his peace of mind that he should know enough about his guide to be assured that he will lead him aright. If he does not know enough about him to know this, he may be haunted by underlying doubts and fears which will banish all comfort from his mind. When a ship's crew have so little knowledge of their captain's character and ability as to be uncertain whether he is able or whether he intends to bring the ship safely to her destined port, they will be possessed by a spirit of uneasiness. But if they know that all his powers will be directed to that end, and that his ability is equal to the task, they will sail through the deep in comparative rest and peace. So no human soul can possess a confidence in God which will keep it calm and restful amid the waves of life's sea, unless he has made himself acquainted with the character of God--unless he knows so much about Him as to feel assured that His ways and works are perfectly wise and good. 2. _God has given men means of acquiring this knowledge._ He has no motive for holding back from His creatures a knowledge of what He is and what His purposes are concerning them. Those who endeavour to conceal what they are and what their intentions are in relation to their fellow-men, do so from a consciousness that if they revealed them they would not be trusted. But God has no such motive for concealing His character and intentions, and He has therefore revealed to men what He is and what He desires to do for them as fully as they are able to receive it, and with clearness and certainty enough to be the basis of an unwavering trust. This is indeed the end of all revelation of Himself--to lead men to _"know the only true God and Jesus Christ"_ (John xvii. 2), so that they may have faith in both the Divine Father and Divine Son,--that a trust may be begotten of the knowledge that will make them truly blessed.

+II. An intelligent trust in the Lord is true wisdom.+ Wisdom has been often defined as the application of knowledge to practice, and a man whose knowledge of God has begotten within him a trust in the Lord, is the only man who is capable of "handling wisely" either matters connected with his own life or with the lives of others. When Adam lost his trust in God he gave evidence of his folly--when his confidence in the Divine character became unsettled, he lost his ability to do the best with his own existence as a whole, or with any particular matter connected with it. It is a mark of the truest wisdom to handle all matters whether they are more immediately connected with our spiritual or material welfare, in a spirit of trust in the perfect wisdom and love of God, and it is a mark of the highest folly to endeavour to do it without dependence upon Him. He who, in all his ways, rests upon a Divine guide, is the only man who deserves the name of a "prudent" man (ver. 21). If a child comes into possession of vast estates--of large revenues--he is quite unable by reason of his undeveloped capacities and his limited experience to use what he possesses to the best advantage. Unless his inheritance is to suffer from misuse, there must be the help of a higher intelligence and a more extended experience than he possesses: and many men possess a great inheritance of intellectual endowments, or of wealth and position, but because they fail to apply to the Highest Wisdom for help to use it rightly, they are neither blessed themselves in the possession, nor do they bless others by the possession.

+III. Such a wise and prudent man finds good and does good.+ 1. _He will get good to himself._ He will get a godly character, for trust in the Lord is not only the foundation of all true soul-rest, but of godliness of heart and life. _"He shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit"_ (Jer. xvii. 8). Here the prophet teaches that he who possesses within him a constant well of spiritual happiness from confidence in God will manifest it in godly deeds, and thus will become the possessor of the greatest good in God's universe--a holy character. 2. _He will do good to others by his wise and holy conversation._ "The sweetness of the lips increaseth learning," and the speech of a man who trusts in the Lord will be so attractive and winning a nature as to lead others to know God and to trust in Him.

_OUTLINES AND SUGGESTIVE COMMENTS._

Verse 20. Combined view of the two chief requisites to a really devout life; (1) Obedience to the Word of God. (2) Inspiring confidence in God.--_Lange's Commentary._

In doubtful cases to hold fast to God's Word, and believingly hope in His help, ensures always a good issue.--_Geier._

_Wise about a word._ (See Critical Notes.) By usage, _"wise about a thing,"_ hence, _"shrewd, though it be but in one transaction."_ How often in London might mansions be pointed out of men opulent at a stroke! Such a stroke is faith! See the same marvel in chap. xviii. 21. What a wonder is it that a man can win palaces of light by _"one act"_ of casting himself upon the sacrifice. _"Act,"_ literally, _word._ But men acted so by the _word_ in that country, that it grew to mean _affair_ (Gen. xx. 8). The very name of Christ (John i. 1) seems to be coloured by this Eastern usage. "By the word of the Lord were the heavens made" (Psalm xxxiii. 6). "Blessed" in every sense whatever. What other "affair" ever produced as much as the _affair_ of faith? (Mark ix. 23).--_Miller._

The obvious sense is that thorough understanding of business and prudent management of it _tend_ to insure a prosperous issue. And if the business is another's, the intelligent, cautious, successful conducting of it, will procure benefit by the favour it conciliates, and the character it establishes. One business well conducted brings a man another. This is the way to get forward in the world. And in proportion as the entrusted transaction is difficult and delicate, will the "handling of it wisely" prove advantageous. Still there is no amount of human understanding and discretion that can render success in any transaction _certain._ The result rests with God. Hence a very natural connection of the latter clause of the verse with the former. Here is the true secret of happiness--_the union in all things of prudence and diligence, with trust in God._ . . . Let it be further observed that "handling a matter wisely" does not mean handling it _cunningly_ with artifice and what the apostle calls "fleshly wisdom"--the policy of this world; but with a wisdom and prudence in harmony with the most rigid and straightforward integrity. Double dealing may be misnamed wisdom, the arts of a tortuous cunning may be dignified with the designation of prudence; but when _such_ wisdom, _such_ prudence has been employed, even the greatest amount of success can impart little that deserves the name of happiness. And no man who is using the arts of a crooked policy can exercise _trust in God._ The two things are incompatible. Who can unite obedience and confidence? How could David trust in God for the success of his plan against Uriah the Hittite? There was art in it, but there was not wisdom.--_Wardlaw._

This is in all cases true wisdom--to make man the excitement to diligence, God the object of trust. . . . "I have had many things," said Luther, "in my hands, and have lost them all. But whatever I have been able to trust in God's I still possess.". . . "I will therefore," says Bishop Hall, "trust Him on His bare word, with hope, beside hope, above hope, against hope, for small matters of this life. For how shall I hope to trust Him in impossibilities if I may not in likelihoods." This simple habit of faith enables us fearlessly to look an extremity in the face. Thus holding on, it is His honour to put His own seal to His Word. (Psalm ii. 12; Jer. xvii. 7, 8).--_Bridges._

Many meddle with more matters than they do well quit themselves of; and many a time a good matter is made ill by the ill _handling_ of it. And he that handleth a matter wisely shall find good, although the matter be ill; and well doth he acquit himself, although the matter may not succeed well. . . . To put our trust in God, and not to use a wise care, is to deceive ourselves; to use a wise care, and not to trust in God, is to dishonour God.--_Jermin._

Verse 21. Piety is sure to be discovered; but many a pious man has less influence for want of courtesy. The _suaviter_ may be really stronger than the _fortiter._ The last word is literally _a taking,_ from the verb to _take._ This noun is often _learning._ A _taking_ may very legitimately be _"a lesson."_ The idea is, that sweet lips _increase the taking, i.e.,_ make more wisdom to be taken by the men around. The duty, therefore, is evolved, of being kind in speech that our good may not be evil spoken of (Rom. xiv. 16).--_Miller._

If the "wise in heart" be understood of the truly, spiritually, divinely wise, then the phrase "_shall be called_ prudent" must be interpreted, according to a common Hebrew idiom, as meaning "_is_ prudent"--_deserves_ to be so called. The sentiment will thus be the oft-repeated one, that _true religion is the only genuine prudence._ And is it not so? we ask anew. Take as a standard the ordinary maxims of prudence among men. Is it the part of prudence to be considerate? to look forward? to anticipate, as far as possible, the contingencies of the future? to provide against evil? to make sure of lasting good? This is true religion the very perfection of prudence.--_Wardlaw._

That our wisdom may be useful, we should endeavour to produce it to advantage by a graceful and engaging manner of expression. It is not uncommon with bad men to set off their corrupt sentiments by dressing them in all the beauties of language, and by this means multitudes are seduced into error and folly. Is not wisdom far better entitled to this recommendation than folly?--_Lawson._

There is no sweetness that entereth into the lips to be compared to the sweetness that cometh from the lips. The fig-tree must leave her sweetness, and tall the trees of delight their pleasantness, when the fruit of the lips is mentioned among them. And most fitly is eloquence styled the sweetness of the lips. How daintily doth it sweeten all matters of knowledge! What a delicate relish doth it give unto them! With what pleasure doth it make them to slip into the ears of men! How doth it mollify the hardness and sharpness of reproof! How doth it qualify the bitterness of sorrows! How doth it warm the dull coldness of apprehension and attention! And therefore, though wisdom in the heart is of the chiefest worth, yet eloquence of the lips is an addition to it. St. Augustine, speaking of himself, saith, that when he heard St. Ambrose preaching, "I stood by as one careless of the matter he spake, and a contemner of it, and I was delighted with the sweetness of his words; but together with the words which I respected, the matter came into my heart which I neglected, and while I opened my heart to receive how _eloquently_ he spake, it entered also into my heart how _truly_ he spake."--_Jermin._

_MAIN HOMILETICS OF VERSES_ 22-24.

AN UNFAILING SPRING.

+I. Moral intelligence is its own reward.+ A healthy state of body is its own reward. It is a well-spring whence men may draw much bodily comfort--it adds much to the joy of existence. Moral intelligence--a good understanding--is a condition of moral health, it is a state of soul in which the moral capabilities of a man are well-developed, and it is a constant source of satisfaction to the possessor. _"Whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him, a well of water springing up into everlasting life"_ (John iv. 14).

+II. It is also a means of giving spiritual life and comfort to others.+ A well is a place where weary men find refreshment and consolation. And no morally wise man lives for himself alone; his "heart maketh his mouth wise," and his "pleasant words" strengthen and comfort weary wayfarers on the journey of life. No man who is himself acquainted with God can fail to speak words which will help and comfort others. He who drinks of the water which Christ gives will be a fountain-head whence _"shall flow rivers of living water"_ (John vii. 38).

+III. A moral fool may be in the seat of instruction.+ "The correction," rather "_the instruction_ of fools is folly" (ver. 22). A man is not necessarily a wise man, either intellectually or morally, because he assumes the position which ought only to be held by a wise man. Many fools are found sitting as instructors of others. The Scribes and Pharisees in the days of our Lord were destitute of moral wisdom, and yet they were found _"in Moses' seat"_ (Matt. xxii. 2). And in all ages of the Church men have been found speaking in the name of God who have been entirely ignorant of Divine truth--_"watchmen"_ who have been _"blind," . . . "shepherds that could not understand"_ (Isa. lvi. 10, 11). Men of such a character are like wells of poisoned water, their teachings are not simply unsatisfying and powerless to bless, but they are positively injurious to those who imbibe their doctrines. All who come under their influence will by their own lack of moral strength show that "the instruction of fools is folly."

_OUTLINES AND SUGGESTIVE COMMENTS._

Verse 22. This spiritual understanding is not a work on the surface; not a mere forced impulse; not the summer stream, but a deep-flowing fountain. If it be not always bubbling, there is always a supply at the bottom-spring.--_Bridges._