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Proverbs
Chapter Twenty-eight
Proverbs 28
Commentary on Proverbs 28:1
(Read Proverbs 28:1)
Sin makes men cowards. Whatever difficulties the
righteous meet in the way of duty
they are not daunted.
Commentary on Proverbs 28:2
(Read Proverbs 28:2)
National sins disturb the public repose.
Commentary on Proverbs 28:3
(Read Proverbs 28:3)
If needy persons get opportunities of oppressing
their
extortion will be more severe than that of the more wealthy.
Commentary on Proverbs 28:4
(Read Proverbs 28:4)
Wicked people strengthen one another in wicked ways.
Commentary on Proverbs 28:5
(Read Proverbs 28:5)
If a man seeks the Lord
it is a good sign that he
understands much
and it is a good means of understanding more.
Commentary on Proverbs 28:6
(Read Proverbs 28:6)
An honest
godly
poor man
is better than a wicked
ungodly
rich man; has more comfort in himself
and is a greater blessing to
the world.
Commentary on Proverbs 28:7
(Read Proverbs 28:7)
Companions of riotous men not only grieve their parents
but shame them.
Commentary on Proverbs 28:8
(Read Proverbs 28:8)
That which is ill got
though it may increase much
will
not last long. Thus the poor are repaid
and God is glorified.
Commentary on Proverbs 28:9
(Read Proverbs 28:9)
The sinner at whose prayers God is angry
is one who
obstinately refuses to obey God's commands.
Commentary on Proverbs 28:10
(Read Proverbs 28:10)
The success of ungodly men is their own misery.
Commentary on Proverbs 28:11
(Read Proverbs 28:11)
Rich men are so flattered
that they think themselves
superior to others.
Commentary on Proverbs 28:12
(Read Proverbs 28:12)
There is glory in the land when the righteous have
liberty.
Commentary on Proverbs 28:13
(Read Proverbs 28:13)
It is folly to indulge sin
and excuse it. He who covers
his sins
shall not have any true peace. He who humbly confesses his sins
with
true repentance and faith
shall find mercy from God. The Son of God is our
great atonement. Under a deep sense of our guilt and danger
we may claim
salvation from that mercy which reigns through righteousness unto eternal life
by Jesus Christ our Lord.
Commentary on Proverbs 28:14
(Read Proverbs 28:14)
There is a fear which causes happiness. Faith and love
will deliver from the fear of eternal misery; but we should always fear
offending God
and fear sinning against him.
Commentary on Proverbs 28:15
(Read Proverbs 28:15)
A wicked ruler
whatever we may call him
this scripture
calls a roaring lion
and a ranging bear.
Commentary on Proverbs 28:16
(Read Proverbs 28:16)
Oppressors want understanding; they do not consult their
own honour
ease
and safety.
Commentary on Proverbs 28:17
(Read Proverbs 28:17)
The murderer shall be haunted with terrors. None shall
desire to save him from deserved punishment
nor pity him.
Commentary on Proverbs 28:18
(Read Proverbs 28:18)
Uprightness will give men holy security in the worst
times; but the false and dishonest are never safe.
Commentary on Proverbs 28:19
(Read Proverbs 28:19)
Those who are diligent
take the way to live comfortably.
Commentary on Proverbs 28:20
(Read Proverbs 28:20)
The true way to be happy
is to be holy and honest; not
to raise an estate suddenly
without regard to right or wrong.
Commentary on Proverbs 28:21
(Read Proverbs 28:21)
Judgment is perverted
when any thing but pure right is
considered.
Commentary on Proverbs 28:22
(Read Proverbs 28:22)
He that hastens to be rich
never seriously thinks how
quickly God may take his wealth from him
and leave him in poverty.
Commentary on Proverbs 28:23
(Read Proverbs 28:23)
Upon reflection
most will have a better opinion of a
faithful reprover than of a soothing flatterer.
Commentary on Proverbs 28:24
(Read Proverbs 28:24)
Here is the wickedness of those who think it no sin to
rob their parents
by wheedling them or threatening them
or by wasting what
they have
and running into debt.
Commentary on Proverbs 28:25
(Read Proverbs 28:25)
Those make themselves always easy
that live in continual
dependence upon God and his grace
and live by faith.
Commentary on Proverbs 28:26
(Read Proverbs 28:26)
A fool trusts to his own strength
merit
and
righteousness. And trusts to his own heart
which is not only deceitful above
all things
but which has often deceived him.
Commentary on Proverbs 28:27
(Read Proverbs 28:27)
A selfish man not only will not look out for objects of
compassion
but will look off from those that call for his attention.
Commentary on Proverbs 28:28
(Read Proverbs 28:28)
When power is put into the hands of the wicked
wise men
decline public business. If the reader will go diligently over this and the
other chapters
in many places where at first he may suppose there is least of
Christ
still he will find what will lead to him.
── Matthew Henry《Concise Commentary on Proverbs》
Proverbs 28
Verse 2
[2] For the transgression of a land many are the princes
thereof: but by a man of understanding and knowledge the state thereof shall be
prolonged.
But — By a wise and good prince.
Verse 3
[3] A poor man that oppresseth the poor is like a sweeping
rain which leaveth no food.
It like — Is like a violent rain or flood
which washes away the
very seeds in the earth. He is the worst of all oppressors.
Verse 4
[4] They that forsake the law praise the wicked: but such as
keep the law contend with them.
Contend — Are so far from praising them
that they severely
reprove them.
Verse 5
[5] Evil men understand not judgment: but they that seek the
LORD understand all things.
Judgment — What is just and right.
All things — Which are necessary to be known
by them.
Verse 6
[6] Better is the poor that walketh in his uprightness
than
he that is perverse in his ways
though he be rich.
Better — In a much happier condition.
Verse 10
[10] Whoso causeth the righteous to go astray in an evil way
he shall fall himself into his own pit: but the upright shall have good things
in possession.
Causeth — That by evil counsel
or example
or artifice
draws
them into evil.
Verse 12
[12] When righteous men do rejoice
there is great glory: but
when the wicked rise
a man is hidden.
Rejoice — Are promoted.
Glory — In that common-wealth.
Rise — Are advanced to authority.
Hidden — Wise and good men
who only are worthy of the name of
men
withdraw themselves into obscure places.
Verse 14
[14] Happy is the man that feareth alway: but he that
hardeneth his heart shall fall into mischief.
Alway — In all times
companies
and conditions.
Verse 16
[16] The prince that wanteth understanding is also a great
oppressor: but he that hateth covetousness shall prolong his days.
Oppressor — The tyranny of a prince
is a
manifest sign of folly.
Prolong — By God's favour
the peace and satisfaction of his own
mind
and the hearty love of his people.
Verse 17
[17] A man that doeth violence to the blood of any person
shall flee to the pit; let no man stay him.
Violence — That sheddeth any man's blood.
Shall flee — Shall speedily be destroyed.
Shall slay — None should desire or endeavour
to save him from his deserved punishment.
Verse 18
[18] Whoso walketh uprightly shall be saved: but he that is
perverse in his ways shall fall at once.
At once — Once for all; so he shall never rise more.
Verse 20
[20] A faithful man shall abound with blessings: but he that
maketh haste to be rich shall not be innocent.
Faithful — Who deals truly and justly in all his transactions.
Verse 21
[21] To have respect of persons is not good: for for a piece
of bread that man will transgress.
For — When a man hath once accustomed himself to take
bribes
a very small advantage will make him sell justice.
Verse 22
[22] He that hasteth to be rich hath an evil eye
and
considereth not that poverty shall come upon him.
Evil eye — Is uncharitable to persons in want
and envious to
those who get any thing besides him.
Poverty — And consequently that he shall need the pity and help
of others.
Verse 24
[24] Whoso robbeth his father or his mother
and saith
It is
no transgression; the same is the companion of a destroyer.
The same — Is a thief and robber.
Verse 25
[25] He that is of a proud heart stirreth up strife: but he
that putteth his trust in the LORD shall be made fat.
Fat — Shall live happily and comfortably.
Verse 26
[26] He that trusteth in his own heart is a fool: but whoso
walketh wisely
he shall be delivered.
Wisely — Distrusting his own judgment
and seeking the advice
of others
and especially of God.
Verse 28
[28] When the wicked rise
men hide themselves: but when they
perish
the righteous increase.
Men — Righteous men are afraid to appear publickly.
── John Wesley《Explanatory Notes on Proverbs》
28 Chapter 28
Verses 1-28
Verse 1
The wicked flee when no man pursueth: but the righteous are bold
as a lion.
Christian boldness
In all ages courage has been regarded as a mark of honour and
magnanimity
and cowardice has been considered a proof of pusillanimity and
baseness. There is something base in cowardice. There is something noble in
courage. A name descriptive of a virtue ought never to be applied to what is
equivocal or culpable. Yet such is the native dignity of courage
such the
value it ever commands
that in its most suspicious forms it possesses a charm
which is almost irresistible. On the other hand
it is not for Christian men to
judge of timidity as the world judges. There is much that the world accounts
cowardly which we regard as noble and magnanimous. The real coward is the slave
of his fear
and mankind are right in branding cowardice as vile and contemptible.
The brave man is tranquil
firm
concentrated. He is the real master of what
belongs to him
because he is master of himself. The text charges cowardice
upon sin
and claims for holiness the honours of courage. There is nothing more
wonderful in man than the moral faculty which we call conscience. But it may be
injured and weakened. There is even the possibility that it may be destroyed.
Among the instruments of torture with which conscience afflicts the soul of the
sinner is fear. Sin is immediately followed by fear--by the fear of detection
of exposure
of punishment. Under a sense of sin the bravest man becomes a
coward. Sin is more especially followed by a fear at the Divine displeasure.
Sin is a thing of darkness. It shuns the light. When a man has sinned
his
chief care is
that his sin should not be known to others. This becomes a
supreme fear. Even when the sinner has no reason to fear man at all
he is not
free from feelings of terror. Conscience allows them no peace. They are
restless
unsettled
miserable. Changing the picture
the text presents the
righteous as “bold as a lion.” The courage of the lion
though by no means a
certain thing
has passed into a proverb
and the highest degree of intrepidity
is implied by this comparison. We must not forget to make the distinction
between physical and moral timidity. There is a timidity which is strictly a
bodily infirmity. Where there is uprightness of conduct there is no place for
fear. He who has done nothing to be ashamed of cannot dread detection and
exposure. He who acts from principle
who does what he does in the fear of God
will not be afraid of the consequences of his actions
because he is well
assured that all those consequences are in the hands of the great Disposer. In
the discharge of duty “the righteous are bold as a lion.” Theirs is not
presumption
for they are trusting on Him who is infinite. It is not
desperation
for they can rely on innumerable promises. They present a bold
front to the enemy; they feel their superiority. But before Him with whom they
have to do
their Father in heaven
there is nought of self-confidence.
Trusting in God
they cannot fail. They may bid farewell to doubt and
insecurity. Their foundation is a rock; their hope is sure and steadfast. (J.
G. Dowling
M.A.)
Sources of courage
The two ingredients that go into the composition of a good soldier
are courage and good conduct. Here cowardice and courage are resolved into
their first principles. All mankind are distinguished
by their proper
characters
into two sorts--wicked and righteous. The wicked are of such base
and timorous spirits that they are ready to run away from the least shadow of
danger; being haunted with an ill-boding mind
they flee before the spectres of
their own fancies. Every wicked man is not actually a coward
for that
contradicts experience. There is a sort of valour which naturally springs out
of the very temper of men’s bodies
which is nothing else but a certain
impetus
or brisk fermentation of the blood and spirits
and this is common to
bad men as with good. By the term “righteous” the Scripture is wont to express
all good men
because all instances of goodness are acts of righteousness
either to God
or to ourselves
or to our neighbours. Of this sort of men the
proper character is “bold as a lion.” At least their righteousness tends to
make them so. Illustrate this proposition: that wickedness naturally tends to
dishearten and cowardize men
but righteousness and goodness to encourage and
embolden them. The things which naturally contribute to make men courageous.
1. That they be free
and within their own command.
2. That they be well hardened to endure difficulties and
inconveniences.
3. That they be well satisfied in the nature of their actions and undertakings.
4. That they have a hopeful prospect of being well seconded.
5. That they have a probable security of good success.
6. That they be borne up with the expectation of a glorious reward.
All these causes of courage are to be found in righteousness
and
their direct contraries in a sinful and wicked course of life. (John Scott.)
Moral cowardice
This is a fact that may be accounted for on moral grounds.
Conscience is the tormentor of the bad man.
1. Then the finest faculties of men may become terrible scourges.
2. Then no dependence is to be placed on the wicked in the time of
danger.
3. Then the wicked are always making fools of themselves.
4. Then the wicked cannot bear the judgment of man; how can they
endure the vengeance of God?
5. Then man may come to be regarded as the enemy of man. (J.
Parker
D.D.)
The difference between the righteous and the wicked in respect of
courage and confidence
Scarcely is there anything more consistent and regular in the
course of natural productions than that fear and remorse are the offspring of
guilt
and religious courage and undauntedness the attendants of integrity. The
most striking instance may be found in the behaviour of our primitive parents.
I. Consider this
case with respect to the wicked.
1. One reason why they are so liable to be alarmed and put into
disorder is shame. Those who do evil wish to conceal their doings. Darkness is
not only the principle from which evil deeds flow
but the proper region and
retirement where they strive for ever to conceal them.
2. Another cause is fear. That fear gives wings to the transgressor
is observed even to a proverb. They who sin can have no real peace or
satisfaction of mind. Fear naturally arises from the apprehension of present or
future ill. Some indeed there are who have so effectually dosed and qualified
their consciences as to pass over a crime with as much indifference as they
before committed it. But there is little tranquillity within
though outwardly
they seem so airy and serene.
II. How the
righteous man acquits himself. The upright man wants no refuge: as he is free
from guile and deceit
so he is frank and open in his whole conversation. His
integrity is dearer to him than the most pompous acquisitions
and the security
of his soul than the gain of the universe. Through the perverse opposition of a
censorious and malignant world
the most circumspect cannot always escape
despiteful usage. But
confident in God
the good man maintains his ground
stands upon his defence
and is no more to be stormed by assault than perverted
by interest. Innocence is the best armour he can put on. Since the difference
appears so considerable and important
it cannot be a matter of doubt to any
one that calls himself rational to which side his choice ought to be
determined. (James Roe
M.A.)
Frights and securities
1. What continual frights those are subject to that go on in wicked
ways! Guilt in the conscience makes men a terror to themselves
so that they
are ready to flee when no man pursueth; like one that absconds for debt
who
thinks every one he meets a bailiff. Though they pretend to be easy
there are
secret fears which haunt them wherever they go
so that they fear where no
present or imminent danger is. Those that have made God their enemy
and know
it
cannot but see the whole creation at war with them
and therefore can have
no true enjoyment of themselves
no confidence
no courage
but a fearful
looking for of judgment. Sin makes men cowards.
2. What a holy security and serenity of mind those enjoy who keep
conscience void of offence
and so keep themselves in the love of God. In the
greatest dangers the righteous have a God of almighty power to trust to.
Whatever difficulties they meet with in the way of their duty
they are not
daunted by them. (Matthew Henry.)
Lion-like boldness of the righteous
The righteous are those who do right. Saxon of righteous is “right
wise.” Before man had fallen the righteous were those who were conformed
in
all respects
to the known will of God. Now
as fallen creatures
none can
claim to be righteous
according to the strict requirements of the law. Some
however
may be spoken of
in a comparative sense
as righteous. The eleventh
article says
“We are accounted righteous before God
only for the merit of our
Lord and Saviour Jesus Christ
by faith.” A certain quality is ascribed to such
persons: they are “bold as a lion.” This is a proverbial expression from
ancient times.
I. Boldness is
indispensable at the very beginning of the Christian course. Does it require no
boldness to obey the gospel call? Let those answer who have gone through with
the painful struggle which it costs before the mind can be brought to a decided
stand.
II. Boldness is
required in the discharge of the duties which must be met day by day. What
bright examples of courage have been placed before us in the lives of the
saints of God--Moses
Caleb and Joshua
David
Elijah
etc.; and in the history
of the martyrs and confessors of the Church--e.g.
Athanasius
Ridley
and Latimer. Those brave souls are now acting the same noble part who
in these days of blasphemy and rebuke
are not afraid to show favour to God’s
children who may be under a cloud of reproach and trodden underfoot by the
mighty. In more ordinary matters
the same boldness is indispensable.
III. the boldness of
the righteous is manifested at the approach of death. There is something in
human nature which instinctively shrinks back at the thought of dissolution.
But when the righteous man actually draws near the border-line
the fear of
death is gone. Then let us all cultivate the decision
the boldness
and the
endurance
which our profession demands. (John N. Norton.)
Conscience
Pursuit and flight are in nature correlatives
and constitute an
inseparable pair. A swift foot does not avail the man who is fleeing from
himself. When they escape from man
God is the pursuer of the guilty. A
reflector fixed in the human constitution points ever to its author
as the
magnet points to its pole
whatever the windings of life may be. In effect
God
is present in every human breast. Conscience within a man is one extremity of
an electric wire whose other extremity is fastened to the judgment-seat. This
apparatus brings the Judge and the criminal terribly near to each other.
Conscience is in many respects the most wonderful element in the constitution
of man. It is the point of closest contact and most intimate communion between
us and the Father of our spirits. Thereby chiefly God apprehends us
thereby
chiefly we apprehend God. Who shall settle the controversy between an unclean
conscience and a just God? The question points
as John did
to the Lamb of God
who taketh sin away. There is one Mediator between God and man. Terrors are
sent as messages of mercy to arouse loiterers
and compel them to flee. It is
better to be roughly awakened to safety than to perish asleep. (W.
Arnot
D.D.)
Verse 6
Better is the poor that walketh in his uprightness
than he that
is perverse in his ways
though he be rich.
Christianity
the health of a people
The poor man who walks in his integrity
must be supposed to
possess that practical wisdom so much spoken of in this book. The rich man who
is perverse in his ways is destitute of this wisdom. The presumed difference
between the poor man and the rich is in the possession of true religious
principle.
I. The influence
which true religion exerts in reference to the duties of life. There has been a
tendency to speak of useful knowledge as if it did not include religious
knowledge. Useful knowledge must be that which equips man for immortality. If a
man is imbued with the fear of God
he has a principle which must accompany him
into all the intercourse of life
and exert an influence over each portion of
his conduct.
II. The influence
which true religion exerts in reference to the trials of life. The poor
cottager finds in the promises of Scripture a mighty counterpoise to all the
troubles by which he is oppressed. Christianity does not diminish labour or prevent sorrow or death
but it does give strength
and cheer
and hope. Religion has such a power of
softening what is rugged
enlightening what is dark
sustaining under the
heaviest pressure
and encouraging in the most perplexed circumstances
that as
nothing can supply its place
so its possession more than compensates every other want. (H.
Melvill
B.D.)
Verse 8
He that by usury and unjust gain increaseth his substance
he
shall gather it for him that will pity the poor.
Dishonesty
A matter-of-fact Englishman
writing about the uselessness
of abstract preaching
says that
during ten years’ residence in a country
parish
he became well acquainted with the characteristic temptations
failings
tricks and vices
and crimes of the people
and he longed to hear something
from the pulpit calculated to meet the emergencies of the case. Ten long years
the drowsy pulpit poured forth its dull platitudes; the clergyman never coming
down from the clouds long enough to let the dishonest
the cruel
and the
dissipated understand that they know nothing practically concerning the
imitation of Christ until they have asked themselves how He would have acted if
He had vegetables to sell or horses to drive. Wealth
in days of undefiled
English
meant well-being
and is now used to describe money--money more than
all beside; and worth
or worthiness
has degenerated into a term to express
how much of “filthy lucre” that one has contrived to get hold of. The cool contempt
of money which some old cynics and philosophers expressed was little more than
affectation. Had they been lucky enough to have any
their estimate of it might
have been different. A man of wealth
who behaves himself properly
and puts on
no airs
is as much to be respected as his poorest neighbours. Let this be
remembered
however
it must be wealth honestly come by. When greed of gain has
secured a lodgment in the heart
it imperiously demands satisfaction. In
countries where civilisation is unknown it turns freebooter
and leagues with
bands of kindred spirits; while in Christian lands it puts on more respectable
shapes
not so shocking to the casual observer. The rude robber stops his
victim on the highway
and holds midnight revels on the spoil; and the cunning
accountant defrauds his creditors
and rides in his carriage. Does a just God
see much difference between them? Christian integrity will
in the end
always
receive its merited
reward. Instead of worldly maxims
based on low and unworthy principles
let
the solemn question of our Lord keep us from evil ways--“What shall it profit a
man
if he shall gain the whole world and lose his own soul?” (John N.
Norton.)
Usury
Usury is here to be understood of every description of oppressive
unrighteous
and rigorous exaction. The providence of a just and merciful God
is evidently here referred to. That providence transfers wealth from the hand
of grasping and griping selfishness to that of humanity and generous kindness
to that of the man who “pities the poor.” Men may not mark the Divine hand in
occurrences of this kind; and it is always a delicate matter for us--one to
which we are hardly equal--to interpret providence judicially. But there are
cases at times in which the transference is so striking that it would be
impiety not to see and own God in it. (R. Wardlaw
D.D.)
Verse 9
He that turneth away his ear from hearing the law
even his prayer
shall be an abomination.
The prayer of the disobedient
The duty of rendering his best obedience to the Divine
precepts is one which man has perpetually been called to recognise
under both
dispensations. Man
as a fallen being
with alienated affections
debased
tendencies
and distorted views
required precise directions as to his future
course. The Divine claims to obedience were in no way relaxed; but the power of
exhibiting that obedience
and even an adequate knowledge of its requirements
were wanting. If we are dependent creatures--unable to support ourselves
it is
manifestly the part of wisdom to secure the continual support of Him who has
promised that the rays of His favour shall evermore be reflected on His
followers. Be careful to take a sufficiently comprehensive view of the demands
thus made upon you. You are not to imagine that by scrupulous attention to one
department of Christian duty you may obtain a virtual absolution for the
neglect of another. It is not through the regular use of words of supplication or
thanksgiving that everything can be accomplished. In what spirit have they
prostrated themselves before the Divine footstool? Has it been with the sincere
resolution of striving
in all time to come
to do the will of their Father
which is in heaven? Has it been with the determination of henceforward applying
themselves with all diligence to ascertain and observe His sacred statutes? The
reason for not receiving gracious answers to prayer may be that the heart has
never been surrendered to God; there has been a lamentable and utter absence of
true faith and love. The object of the inspired writer
in our text
is to set
forth
in the most striking point of view
the heinousness and dire
consequences of neglecting practically to honour the Divine statutes. There are
those who
while with their lips they show forth God’s praise
are yet statedly
and deliberately neglecting some duty
indulging in some sin
pursuing some
course of which the “end is death.” If you would profit by His clemency
you
must strive to obey His laws. If you would obtain His blessings
you must
zealously and perseveringly devote yourselves to His service. (Hugh B.
Moffat
M.A.)
Conditions of communion with God
1. It is by the Word of God and prayer that our communion with God is
kept up. God speaks to us by His law
and expects we should hear Him and heed
Him; we speak to Him by prayer
to which we wait for an answer of peace.
2. If God’s Word be not regarded by us
our prayers shall not only
not be acceptable to God
but they shall be an abomination to Him; not only our
sacrifices
which were ceremonial appointments
but even our prayers
which are
moral duties
and which
when they are put up by the upright
are so much His
delight. The sinner whose prayers God is thus angry at is one who wilfully and
obstinately refuses to obey God’s commandments
who will not so much as give
them the hearing
but causes his ear to decline the law
and refuses when God
calls. God will therefore justly refuse him when he calls. (Matthew Henry.)
Verse 10
Whoso causeth the righteous to go astray in an evil way
he shall
fall himself into his own pit.
Opposite characters and opposite destinies
I. Here are the opposite characters--the
perverse and the upright.
1. Notice the perverse. Who are the perverse? “Whoso causeth the
righteous to go astray in an evil way.” Two things are observable here.
2. The upright. The upright here stand in contrast to those who tempt
the righteous to go astray. Who are the upright? The men of incorruptible
truth
inflexible rectitude; the men
in one word
who “do justice
love mercy
and walk humbly with their God.” Job was an upright man
one that feared God
and eschewed evil.
II. Opposite destinies.
1. The destiny of the one is self-ruin. “Shall fall himself into his
own pit.”
2. The destiny of the other is a blessed inheritance. “The upright
shall have good things in possession.” (Homilist.)
Verse 13
He that covereth his sins shall not prosper: but whoso confesseth
and forsaketh them shall have mercy.
The danger of covering our sins
I. The danger.
1. In respect of God. Sin cannot be covered
cannot admit of excuse.
So far as sin may be covered or excused
so far it is not sin
at least not
liable to punishment. Notice the difference betwixt moral and commercial laws.
Ceremonies are arbitrary; laws
as a rule of life
are real and eternal. Those
sins which break moral laws receive no cover or palliation. To imagine that God
will admit of excuse for the breach of such law as is eternal were to turn His
justice into iniquity
and His wisdom into folly. The two attributes of God
His wisdom and His power
are the highest attributes which He hath. God is more
jealous of His wisdom than of His power. He that committeth sin dallieth with
His power; but he that covereth and palliateth sin playeth with His wisdom. God
forgiveth the greatest sins when they are laid open and confessed
but casteth
an angry look and layeth a heavy hand upon those sins which would hide and
cover themselves with excuses. What a dangerous thing it is to study to cover a
sin! “That must needs be the greatest sin which maketh every sin greater.” In
denial and concealment
though we deny the fact
yet we acknowledge it to be
evil.
2. In respect of ourselves. There is no sin to which our nature more
strongly inclineth us than this of covering and excusing our sin. It is the
very nature of sin
not only to infect the soul
but to bewitch it
that it
shall either not feel it or not be willing to evaporate and expel it. Though
God hath set up a tribunal in our hearts
and made every man a judge of his own
actions
yet there is no tribunal on earth so much corrupted and swayed from
its power and jurisdiction as this. No man is so well pleased with any cheat as
that which he putteth upon himself. Our conscience checketh us
and we silence
it; sin appeareth
and we cover it. This covering of sin is more natural than
any sin beside. We cannot name any that agreeth with all natures and
complexions as this doth. Excuse
as a servant
waiteth upon all
and is
officious to offer attendance on the foulest. God hath imprinted upon man a
natural shame of sin. God left this impression of shame upon us to keep us
within compass
that we should not commit sin. But
too often
what was made as
a means to prevent sin is made a cloak to cover it. Shame is a good buckler to
oppose against sin.
II. The remedy.
Penitential confession reaching even to the mercy-seat. Sin is never less deformed in the eye of
God than when it is in its own shape. Sin is never more sin
hath never more in
it
than when it is covered.
He that confesseth his sin hath found a plaster for it. (A. Farindon
B.D.)
Covering sins
Men’s sins are often well known
when they flatter themselves that
they are unknown
and the attempt to conceal deceives none but themselves. Sin
is in itself too odious to appear without some disguise
and most men wish to be
thought better than they are; but the policy is both weak and dangerous. To
attempt to hide our sins from the eye of God is atheistical and vain. The
mantle of Divine love is sufficient to cover all iniquity
and the interposing
blood of atonement to secure from the inflictions of eternal wrath. There is
also a love among brethren which covers a multitude of sins
and forms an
amiable part of the Christian character. A truly good man will be tender
towards every one’s failings but his own. The charity we exercise towards
others is
however
very different from those excuses which we are too apt to
form for ourselves.
I. Who are they
who may be said to cover their sins?
1. Those who endeavour to conceal themselves under falsehood
as did
the servant of Elisha.
2. Those who palliate and excuse themselves in sin
by endeavouring
to shift the blame on others
belong to the same class.
3. The attempt to dissemble and disguise sin
by specious pretences
is another way of covering it.
4. There are some who even justify and plead for sin
and these
certainly can need but little disguise.
5. Sin is sometimes covered by vain and ineffectual endeavour to
satisfy and atone for it.
II. Consider the
folly and danger of every false disguise. “Shall not prosper.”
1. His hopes shall be disappointed
and the end he had in view
defeated. It is of no use to deny
to palliate
or in any other way to hide our
sins
for God hath set them all in the light of His countenance.
2. Artifice and disguise shall not prosper
even as to our temporal
interests.
3. Those who indulge in any manner of deceit shall be utter strangers
to spiritual prosperity. Sin is the distemper of the soul; and covering it with
false disguises only tends to increase the evil
and make it more dangerous.
4. A course of dissimulation will end in utter ruin and despair. God
will neither be deceived nor mocked. Learn--
Covering sin
Certain great iron castings have been ordered for a
railway-bridge. The thickness has been calculated according to the extent of
the span and the weight of the load. The contractor constructs his moulds
according to the specification
and when all is ready
pours in the molten
metal. In the process of casting
through some defect in the mould
portions of
air lurk in the heart of the iron
and cavities like those of a honeycomb are
formed in the interior of the beam; but all defects are hid
and flaws are effectually concealed.
The artisan has covered his fault
but he will not prosper. As soon as it is
subjected to a strain the beam gives way. Sin covered becomes a rotten hollow
in a human soul
and when the strain comes the false gives way. (W.
Arnot
D.D.)
A false covering and a safe refuge
I. The false and
deceptive refuge. “He that covereth his sins shall not prosper.”
1. This is the course which men usually adopt when they enter on a
course of sin. They are conscious that they are doing wrong
and they try to
cover and conceal what they are doing. They resort to a variety of expedients.
Some flatly deny them. Others cover their sins by evasion
or they shift the
blame off upon others. Some plead their weakness
and the circumstances in
which they were placed. Many plead the practice of others. It is the custom of
the trade. The vilest class attempt to cover their sins by glorying in them.
2. Note the folly of such conduct. Such a man shall not succeed in
the attempt to cover his sins. And he shall not escape from the consequences of
his sins
however he attempts to conceal them. Sin brings its own punishments
to the man who commits it.
II. The more
excellent way which is here commended.
1. The condition of forgiveness. We must confess our sins. We must
forsake them.
2. These conditions are
not the only ground of forgiveness. In God there is not only
provision made for forgiveness
but also for our help to resist sin
and escape
from it. (A.Clark.)
The consequences of covering sin
I. In reference to
others. He who covers sin is a hypocrite
who always wears a mask. He conceals
bad principles under an avowed zeal for good ones; bad purposes under a noisy
reprobation of such purposes; and a bad system of iniquity under the mask of
extraordinary purity and piety.
II. In reference to
ourselves. Man possesses the astonishing
but awful power of practising deceit
upon himself
and concealing his sins from his own view. This he does--
1. By decreasing their number. This is done by rejecting the Divine
law as the standard
and by adopting as the standard the lax notions of worldly
and irreligious men.
2. By diminishing their enormity. This is done by pleading the
impetuosity of the passions; the strength of temptation; as a set-off against
bad works the multitude of good ones. But he who hides his sins from others
shall not eventually prosper. And he who hides his sins from himself cannot
prosper.
Now
consider the nature and advantage of confessing and forsaking
sin.
1. Our confession must be spiritual.
2. Our sin must be confessed as a great evil.
3. Our sin must be confessed as deserving special punishment.
From hence we learn that the prospect of those who cover their
sins
either from themselves or others
is most appalling; that no sinner
however guilty
and depraved
and miserable
need despair
for he may yet be
saved. (Sketches of Four Hundred Sermons.)
Sin covered or confessed
I. Covered sin and
no prosperity.
1. What is the meaning of covering sin?
2. How do men cover sin?
3. Covered sin a failure. Shall not prosper. This does not refer to
temporal
but spiritual prosperity. This is not an arbitrary arrangement. The
same power by which night and day succeed each other has promulgated
and will
enforce the law that says
“Bad lives
unpardoned
shall be punished.” Sin
cannot be successfully cloaked
but will be discovered and punished.
II. Confessed and
forsaken sin and mercy.
1. “Whoso confesseth and forsaketh them.” Prompt confession
followed
by prompt forgiveness. Confession involving forsaking. Profession attended with
consistent practice. The reform of the outward life
and the healing of the
soul.
2. “Shall have mercy.” This is not a subject of doubt. It was the
experience of the psalmist (Psalms 32:5). The apostle believed and
taught it (Romans 4:5). John has put it beyond
speculation (1 John 1:8-9). Mercy is yours if you
will fulfil the conditions. (J. E. Hargreaves.)
Man’s treatment of his own sins
1. All men have sins.
2. All men have something to do with their sins.
3. All men deal with their sins either foolishly or wisely.
I. The foolish
treatment of our sins. “He that covereth his sins.”
1. By denying them. Thus Cain
Rachel
Joseph’s brethren
Peter
Ananias and Sapphira
endeavoured to hide their sin.
2. By extenuating them. Men plead excuses.
3. By forgetting them. They endeavour to sweep them from the memory
by revelry
by sensuality
worldliness
and intemperance. Sins must reveal
themselves sooner or later.
II. The wise
treatment of our sins. “Whoso confesseth and forsaketh them shall have mercy.”
(D. Thomas
D.D.)
A serious contrast
I. Man’s covering
and its failure. There are many ways in which men try to cover their sins.
Excuse-making is the commonest trade under heaven. Some cover by secrecy and
some by falsehood. Some think their sin has been hidden away by lapse of time.
II. God’s covering
and its success. By the atoning sacrifice which was presented by the Lord
Jesus. Before God covers sins He unveils them. The covering is as broad as the
sin; it completely covers
and for ever covers. (C. H.
Spurgeon.)
Verse 14
Happy is the man that feareth always.
The happiness of fearing alway
He who sincerely confesses and forsakes his sins will be afraid of
sin for the future
having felt the smart of it.
I. What is the
fear that men ought to maintain alway? It is a fear of God for Himself
and a
fear of other things for God
or in reference to Him. We ought to entertain--
1. A filial and reverential fear of God. Slavish fear will never make
a man happy. Slavish fear is mixed with hatred of God; filial fear with love to
Him.
2. We must entertain a fear of jealousy over ourselves.
3. A fear of caution and circumspection. This makes a man walk
warily.
II. Some things in
relation to which we should entertain this holy fear.
1. With respect to himself. Happy is the man who keeps a jealous eye
over himself. Be jealous over your principles
your hearts
your tongues
and
your senses.
2. With respect to our lusts and corruptions. He is happy who can say
he fears nothing so much as sin. Fear the sin of your nature; sins by which you
have been formerly led astray. These forsaken lovers will again make suit to
you
and will get in upon you
if you grow secure. Fear little sins. There is
no sin really little
but many most dangerous ones that are little in man’s
esteem.
3. With respect to our graces. Grace is a gift to be stirred up. It
is in hazard of decay
though not of death. The way to keep the treasure is to
fear.
4. With respect to our duties. The whole worship and service of God
is called fear; so necessary is our fear in approaching Him.
5. With respect to our attainments. They are in hazard of being lost.
III. The necessary
qualification of this duty. “Alway.” This fear must be our habitual and
constant work. This fear should season all we do
and be with us at all times
cases
conditions
places
and companies. Because--
1. We have always the enemy within our walls. While a body of sin
remains within us
temptations will always be presenting themselves.
2. Because there are snares for us in all places and in all
circumstances. There are snares in our lawful enjoyments; snares at home
in the
field
waking
and at table. Many ditches are in our way
and many of these are
so concealed that we may fall completely into them before we are aware. At all
times we are beset.
IV. The advantage
attending this duty. “Happy.” For--
1. This prevents much sin
and advanceth holiness of heart and life.
He that fears to offend God is most likely to keep His way.
2. It prevents strokes from the Lord’s hand. Where sin dines judgment
will sup. Holy fear prevents falls.
3. This fear carries the soul out of itself to the Lord Jesus Christ
the fountain of
light
life
and strength. Improvement:
Fear lest your sharing in Christian privileges leave your
affections more deadened
and your consciences more seared. To all of you I
say
“Fear alway.” (T. Boston
D.D.)
A holy fear
What is this Bible-enjoined fearing? It is not the paralysis of
terror
the shrinking and subsiding into nothingness of the craven spirit
within. It is the ballast of the soul. Calm cautiousness. It is our Scotch
maxim
“Ca’ canny!” Retrospective
introspective
perspective
circumspective.
Nervousness of experience
caution
cannyness of reflection
the fearing here
embodies.
I. The action.
“Feareth.” It is evangelical fear
for only the gospel can bring it. It is
three-faced. The first outlook of it is towards God. The fear of God is not
that turbulent tornado of terror that tears up and destroys; it is the gentle
fall of the summer rain on the thirsty soil; it is the soft dew-descent of the
Holy Ghost; it is the fear of God for himself. It is the holy hush in His
almighty presence
the calm instinct of regeneration that gives sympathetic
dignity to the soul. It is the “strength of the Lord.” Another outlook of this
fear is towards yourself. Your worst enemy is your next-door neighbour
and on his
gate is your own name. He is yourself. To draw illustration from mining
your
heart is full of inflammable gas. Sin fills every chink
and it is all ready
for the tempting flame. Another outlook of this fear is towards your
surroundings. Look up
look in
but also look round. The world is an
intertwined network of devildom. Take care
beware!
II. The time for
this action. The longest day has a nightfall. In this activity of the soul no
swinging bell heralds a release; without a break or gap the night-shift
succeeds to day
and the day-shift to night
and the same worker is in both.
“Happy is the man that feareth alway.” At all times
in all circumstances
in
all companies
you are in danger of going to the bottom. Alway fearing is alway
safe.
III. The consequence
of it. “Happy is the man.” Because for time and eternity he is ready. It is
never waste of wind or time to keep to the path
even though it wind and wind
like an eternal corkscrew. He is happy because this fear saves him from the
fear of man. That fear ever bringeth a snare. The Christian filled with the
gospel fear of God is happy
too
because it empties the soul. You and I are
unblessed to-day because we are too full. (John Robertson.)
The happy influence of fear
He is not an unhappy man whose heart is continually governed by
this fear. It has a happy influence upon his soul
to guard it from the
temptations of Satan and the world
and to keep it close to the Redeemer. It
tends not to obstruct but to promote the exercise of faith and hope and joy in
the Lord. Thus fear is a fruit of the Holy Spirit
and a blessed means of
establishing the heart in the love of God. It is a happy sign of an interest in
the everlasting covenant of mercy
and in that special favour of God which is
the source of all our joys. But wretched is the man who is not afraid to sin
against his Maker and Judge. His heart is hard as the nether millstone. (George
Lawson
D.D.)
Holy fear
Holy fear is a searching the camp that there be no enemy within
our bosom to betray us
and seeing that all be fast and sure. For I see many
leaky vessels fair before the wind
and professors who take their conversion
upon trust
and they go on securely
and see not the under water till a storm
sink them. (H. G. Salter.)
But he that hardeneth his
heart shall fan into mischief.
Hardening the heart
The whole system of moral and religious duty is expressed as the
“fear of God.” The religion which makes fear the great principle of action
implicitly condemns all self-confidence
all presumptuous security; and enjoins
a constant state of vigilance and caution
a perpetual distrust of our own
hearts
a full conviction of our natural weakness
and an earnest solicitude
for Divine assistance.
I. What he is to
fear
whose fear will make him happy. The primary object of fear is sin. The
dread of sin produces the dread of temptation. The continual recurrence of
temptation and the imbecility of nature make many doubtful of the possibility
of salvation. In fear many have fled from possibilities of temptation into deserts
and monasteries. But this is not the worthy way of meeting fear. And in
cloisters men do not escape from themselves. True fear is a constant sense of
the Divine presence
and dread of the Divine displeasure. True fear inspires
prayer.
II. What is meant
by hardness of heart. Hardness of heart is a thoughtless neglect of the Divine
law: such an acquiescence in the pleasures of sense
and such delight in the
pride of life
as leaves no place in the mind for meditation on higher things.
To such men Providence is seldom wholly inattentive. They are often called to
the remembrance of their Creator
both by blessings and afflictions; by
recoveries from sickness
by deliverances from danger
by loss of friends
and
by miscarriage of transactions. As these calls are neglected
the hardness is
increased
and there is danger lest He whom they have refused to hear should
call them no more. This state of dereliction is the highest degree of misery.
III. How
or by what
causes
the heart is hardened. The most dangerous hardness proceeds from some
enormous wickedness
of which the criminal dreads the recollection
and finding
a temporal ease in negligence and forgetfulness
by degrees confirms himself in
stubborn impenitence. A less dangerous hardness consists
not in the perversion
of the will
but in the alienation of the thoughts: by such hearts God is not
defied; He is only forgotten. Of this forgetfulness the general causes are
worldly cares and sensual pleasures. Such men are usually either stupidly or
profanely negligent of these external duties of religion
which are instituted
to excite and preserve the fear of God. A great part of them whose hearts are
thus hardened may justly impute that insensibility to the violation of the
Sabbath. Many enjoyments
innocent in themselves
may become dangerous by too
much frequency. Whatever tends to diminish the fear of God
or abate the
tenderness of conscience
must be diligently avoided.
IV. The consequence
of hardness of heart. “Shall fall into mischief”--both into wickedness and
misery. He that hardeneth his heart shall surely become both wicked and miserable. (S.
Johnson
LL.D.)
Verse 20
Proverbs 28:20; Proverbs 28:22
He that maketh haste to be rich shall not be innocent.
Haste to be rich
Nowhere does the Bible denounce riches. It tells men very plainly
what the dangers are. It denounces very strongly the conduct of rich men. But
the motive to
good conduct
in the Old Testament period
was the promise of secular
prosperity--abundance. The Bible asserts that riches are a great blessing; and
poverty a great misfortune. It is the method of God’s development and education
of the race to bring men up to higher levels by those processes by which men
develop larger means
various riches
and the comforts of life
and give to the
household broader foundations
ampler powers. It goes against the educated
religious feeling of men for one to say that the way of riches was meant to be
the way of religion; yet it is true. All barbarous nations are poor. The Bible
speaks the sentiment of universal mankind when it regards riches held in the
hand of virtue as being an eminent blessing from God.
I. Riches may
either be produced or collected. The foundation of all prosperity is
production. He increases the riches of a society that applies his reason and
skill to the raw material of the globe
or that brings it from inertness to
positive service
and gives to matter the power of serving man. He produces
wealth. Then comes the man who utilises it; creates it into garments
houses
utensils
etc. The foundation of all value is not what a thing costs in making
it
but what is inherent in it of thought and skill. What part of man was used
in producing it; and to what part of a man is such properly addressed? The man
who produces wealth is the foundation man. It is the law of the production of
wealth that a man should render an equivalent for every stage of value. Sudden
wealth is not hasty wealth
necessarily.
II. The production
of wealth connects itself with benevolence
with sympathy. The man who is
developing property
as distinguished from money
is actually increasing the
common wealth. It is a sad thing
but in the main true
that the producers of
wealth are obliged to eat up the larger part of their product in order to have
strength to work. But every man that is developing or producing riches is
at
the same time
educating himself in morals
or should be. Patience is a moral
quality; another name for self-control. The man who gets wealth legitimately is
usually himself built up in inward riches fully as much as he builds up his
estate in outward wealth.
III. Haste to be
rich is a great danger to men
because it tempts them to employ illegitimate
means. Sleights
crafts
disingenuous ways
greed
violations of honesty. Haste
runs along the edge of so many dangers
that a man’s head must be peculiarly
well set on his shoulders
and his brain must be very solid and sober
if he
does not topple over into them. A man that is making haste to be rich is
tempted to ostentation. But ostentation is expensive
and men are easily
tempted to devise schemes to maintain it. Men having sudden wealth are apt to
become cruel through indifference to other men’s rights. Haste is apt to change
into idolatry. (H. W. Beecher.)
Verse 22
Proverbs 28:20; Proverbs 28:22
He that maketh haste to be rich shall not be innocent.
Haste to be rich
Nowhere does the Bible denounce riches. It tells men very plainly
what the dangers are. It denounces very strongly the conduct of rich men. But
the motive to
good conduct
in the Old Testament period
was the promise of secular
prosperity--abundance. The Bible asserts that riches are a great blessing; and
poverty a great misfortune. It is the method of God’s development and education
of the race to bring men up to higher levels by those processes by which men
develop larger means
various riches
and the comforts of life
and give to the
household broader foundations
ampler powers. It goes against the educated
religious feeling of men for one to say that the way of riches was meant to be
the way of religion; yet it is true. All barbarous nations are poor. The Bible
speaks the sentiment of universal mankind when it regards riches held in the
hand of virtue as being an eminent blessing from God.
I. Riches may
either be produced or collected. The foundation of all prosperity is
production. He increases the riches of a society that applies his reason and
skill to the raw material of the globe
or that brings it from inertness to
positive service
and gives to matter the power of serving man. He produces
wealth. Then comes the man who utilises it; creates it into garments
houses
utensils
etc. The foundation of all value is not what a thing costs in making
it
but what is inherent in it of thought and skill. What part of man was used
in producing it; and to what part of a man is such properly addressed? The man
who produces wealth is the foundation man. It is the law of the production of
wealth that a man should render an equivalent for every stage of value. Sudden
wealth is not hasty wealth
necessarily.
II. The production
of wealth connects itself with benevolence
with sympathy. The man who is
developing property
as distinguished from money
is actually increasing the
common wealth. It is a sad thing
but in the main true
that the producers of
wealth are obliged to eat up the larger part of their product in order to have
strength to work. But every man that is developing or producing riches is
at
the same time
educating himself in morals
or should be. Patience is a moral
quality; another name for self-control. The man who gets wealth legitimately is
usually himself built up in inward riches fully as much as he builds up his
estate in outward wealth.
III. Haste to be
rich is a great danger to men
because it tempts them to employ illegitimate
means. Sleights
crafts
disingenuous ways
greed
violations of honesty. Haste
runs along the edge of so many dangers
that a man’s head must be peculiarly
well set on his shoulders
and his brain must be very solid and sober
if he
does not topple over into them. A man that is making haste to be rich is
tempted to ostentation. But ostentation is expensive
and men are easily
tempted to devise schemes to maintain it. Men having sudden wealth are apt to
become cruel through indifference to other men’s rights. Haste is apt to change
into idolatry. (H. W. Beecher.)
Verse 23
He that rebuketh a man.
Reproof
I. Regard reproof
as a duty.
1. Speaking generally
we may be bound to administer reproof out of
regard to the individuals to whom we may address ourselves. An obligation rests
upon us to love our neighbours as ourselves. This obligation requires us
of
course
to study to promote their welfare. If we saw a man thoughtlessly going
near the heel of a horse that was likely to kick at him
and to imperil his
life
we should instinctively caution him to avoid the danger. If we knew a
friend about to take in hand a business which
from our knowledge and
experience
we were quite sure would prove his ruin
we should certainly give
him the benefit of our opinion. Much more
therefore
when we see him doing
anything or neglecting to do anything to the injury of his character
his
usefulness
his happiness
or his eternal well-being
shall we go and
faithfully acquaint him with our opinion of his conduct.
2. Another reason why we should give reproof may be the regard we
have
not simply to the individuals to whom we may address ourselves
but to
the interests of society.
3. There is only one other reason which we would touch upon--we mean
the mind of God upon the matter
as it is revealed in Holy Scripture (Leviticus 19:17). Let us now notice some
particular classes of persons upon whom this duty devolves.
II. The spirit and
manner in which reproof ought to be administered.
1. It should be given in a spirit of prayer. There are differences of
natural constitution
and differences of natural judgment
which may affect a
person’s fitness to discharge the duty; but no man ought to set about such a
work without lifting up his heart to God
that his words may be uttered with
wisdom
that the opening of his lips may be with grace.
2. A spirit of love ought
also
to influence us. We should be most
watchful lest a feeling of anger
wrath
or malice should prompt us
and the
hatred of the offence should be lost in the indulgence of our ill-temper and
pride.
3. Our reproof
also
should vary in its mode
according to the
disposition of the person to be reproved.
4. Reproofs
though deserved
should be administered with a sparing
hand. Incessant finding fault defeats its own end. It only irritates the
reproved.
5. In rebuking
take care not to overstate the fault. The offender is
generally prejudiced in his own favour. He will be apt to think that even a
fair statement is excessive; much more will he detect injustice
if he be
unfairly charged.
III. The effects
which reproof is calculated to produce. It should produce
of course
always
the fruit of righteousness. The life of the reproved ought to be amended; the
good advice ought to be taken in a thankful and obedient spirit. This is not
unfrequently the case
but oftentimes it is the contrary.
1. Some men are scornful
and obstinately wicked. It is likely to
prove discouraging
to use no stronger word
to attempt to bring them out of
their faults and errors. There is little good to be got by reproving the
confirmed sinner. Your reward will be
probably
that he will hatch up some
slanderous report to blacken or blot your character.
2. We may indulge a hope
however
although this be so in bad and
extreme cases
that a happier consequence may oftentimes be looked for. This
our text encourages us to expect. It is written
“He that rebuketh a man
afterwards shall find more favour than he that flattereth with his tongue.”
Even men who are wise and good may be irritated
annoyed
and for a season be
offended with us; but
when the disturbance in the atmosphere shall have
subsided
it shall be more clear and healthy than it was before. The man’s
good-sense
assisted or produced by the Holy Spirit of God will triumph over
his passion; and he will feel no disposition to complain of the bitter medicine
that was administered to him. The reproof which has been given him will send
him to his knees. It will lead him to pray that he may see his errors
and that
he may have grace to overcome them. (T. W. Thompson
M.A.)
Verse 26
He that trusteth in his own heart is a fool.
The folly of trusting in our own hearts
I. What is meant
by a man trusting his heart. It is--
1. To commit and resign up the entire conduct of his life and actions
to the directions of it
as of a guide. A guide should be able to lead and
direct him; and a guide should faithfully give the best directions.
II. Wherein the
foolishness of it consists. Two things render a trust foolish.
1. The thing which we commit to a trust. We commit three things to
the mercy of this trust--the honour of God; our own felicity here; the eternal
concernments of our soul hereafter. The honour of God as Creator
Governor
Saviour
and gracious Father; our happiness in this world
both temporal and
spiritual. Is the heart worthy of such trust? Nay
it is weak
and so cannot
make good a trust. In point of apprehension
it cannot perceive and understand
certainly what is good. In point of election
it cannot choose and embrace it.
Moreover
it is deceitful
and so will not make good a trust. The delusions of
the heart relate to the commission of sin; the performance of duty; a man’s
conversion or change of his spiritual estate. The heart of man will draw him on
to sin by persuading him he can keep it in bounds; by leading him into
occasions of sin; by lessening and extenuating it in his esteem. A man’s heart
will persuade him that a cessation from sin is a plenary conquest and
mortification of sin. (R. South.)
Strange self-deception
By what sophistry
what perversity of the understanding
what
negligence it is
that the tremendous prospect of eternity and judgment has
really so little to do with the formation of our opinions
and the regulation of our
conduct. Two propositions may be established by this inquiry.
1. From the deficient practice of those calling themselves
Christians
we are by no means justified in the inference that their judgments
are not therefore convinced of the truth of the doctrines they profess to
believe.
2. If
in defiance of incalculable hopes and terrors of another
world
man is still unable to keep that guard over the inclinations of his
heart which may secure his innocence
the entire removal of so potent a check
could surely have no other tendency than to complete the degradation of his
nature
and to dislocate the whole fabric of society.
With regard to the question before us--
1. Although the highest achievement of a course of moral and
religious discipline be
to subject our every thought and action to the control
of conscience and religion only
yet in every stage short of this highest
exaltation of character it is to far inferior impulses that even our most
plausible actions owe their birth. In his natural state passion
not principle
forms the mainspring of action. As moral education advances
impulses ripen
into knowledge. Where he once only felt
he now reasons. But it will be long
ere his original constitution will change its bias. In this intermediate state
of moral improvement our conviction may indeed be sincere
but our conduct will
still be defective. With the greater part of mankind action almost invariably
outruns reflection. If the want of union between reason and appetite be the
first source of sin
our amendment must depend upon establishing their
connection. One cause of that strange indifference on the subject of religion
manifested by many may be traced to that callousness of mind
that apathy
arising from satiety
which all of us have felt when our minds for a long
period together have been occupied with one predominant idea
however
originally interesting. The only remedy we can apply is still the same
calculating and systematic counteraction produced by habitual meditation and
discipline which we have already recommended. A last inducement to sin is that
natural tendency of our constitution
whether intellectual or physical
to
adapt itself to the medium in which it is placed
and to vary its own habits
and propensities and feelings according to the accidental association of external
circumstances. (P. N. Shuttleworth
D.D.)
The height of folly
Let me ask you to look at the closing clause of the previous
verse
for it appears to me to have a very immediate relation to our text. “He
that putteth his trust in the Lord shall be made fat. He that trusteth in his
own heart is a fool.” On the one hand is Jehovah
all strong
all wise; and on
the other one’s evilly disposed
vacillating heart. In whom dost thou trust?
Those who trust Jehovah become fat and flourishing; He honours their faith
He
prospers the work of their hands; but leanness of soul and lack of real
blessing must be the result of trusting to one’s inner consciousness
or past
experience
or anything of self.
I. “He that
trusteth in his own heart is a fool
” because of the divine verdict on the
human heart. It is not as though we were left to our own estimate of the
natural heart. If we were
since it is natural to us to think well of
ourselves
we could hardly be called fools for trusting in these hearts of
ours. We have a higher verdict; One who knows
far better than we can
has
published the innate character of the human heart. We need not be in ignorance
as to what God thinks of us. He is the authority on this matter. He made the
heart. True
He did not make it sinful or foolish; He made it pure and holy
prepared for every good word and work. But
knowing as He does how beautiful it
was at the outset
He can best judge of the marring of it. He knows
too
that
the more beautiful and glorious it was at first
the greater is its wreck and
ruin. We are aware of the fact that those things which are most finely
constructed
when they do suffer damage suffer very materially. The wreck is
all the greater
and repair is more difficult because of the delicacy of
construction. Well
God knew how pure the human heart was made
what
capabilities it possessed
what possibilities lay latent there. He knows
too
the damage sin has done. God does not look upon the fall as a slight accident
which could be easily remedied. What does He say of the human heart as it is
by reason of its sin? He says
“Every imagination of the thoughts of his heart
was only evil continually.” Moreover
God in another place has plainly written
“The heart of men is fully set in them to do evil.” Have you forgotten that
striking word from Jeremiah
“The heart is deceitful above all things
and
desperately wicked”? Well may we say
with the writer of this proverb
“He
theft trusteth in his own heart is a fool
” for he is trusting a deceiver; nay
he is trusting the arch-deceiver
the very chief among the deceivers. Are you
going to trust in this heart of yours? Your feelings
your capabilities
your
faculties--everything that you like to include in this comprehensive word
are
all affected
more or less
by the fall
and yet you are prepared to trust in
this rotten reed
this broken staff. When I hear some excuse themselves or
their fellows by saying
“Oh
well you know
but they are good at heart
” I
feel like saying
“Wherever else they are good
they are not good there
for
God Himself declares
‘There is none righteous
no
not one.’” So
then
we
have got God’s verdict concerning the human heart
and it is so emphatic
and
so unflattering
that we say with the author of the proverb
“He that trusteth
in his own heart is a fool.”
II. Secondly
experience warns us in the same direction. We can see for ourselves
if we open
our eyes
that those who trust their own hearts are fools. Should we not learn
lessons from the falls and follies of others? Let me ask you who have been
vigilant
Have you noticed the result of self-confidence in others? Whether it
be in business matters
or social affairs
or political questions
or spiritual
concerns
to what has unbounded self-confidence led men? They may have run well
for awhile. It proved to be only a nine-day’s wonder. It was as the crackling
of thorns under a pot: there was great flare and flame
but it ended in smoke
and ashes. I have met with instances
not a few
in which men have thus overrun
themselves
and become filled with their own ways. It seems to me as if a
Nemesis followed them. God virtually says to them
“Well
you believe in
yourself; I will leave you to yourself; you trust your own heart
you can do
without Me; you ask for independence--you shall have it.” These men have not
succeeded--they have come to grief; their supposed righteousness and self-merit
did not provide them with shelter in the day of storm; it was a refuge of lies.
Are you going to follow their example? Are you likely to succeed where they have
failed? Such matters are influenced by certain inexorable laws. A Nemesis
pursues those who proudly trust their native strength. Besides
you have had
some experience of your own
have you not? Is there anybody here who has not
had a try at trusting his own heart?
III. I must point
out to you that self-trust is quite unnecessary. I can conceive that
if we
were shut up to trusting our own hearts
we might be excused for doing it. God
knows we must trust somebody or something! Is there not in us all the clinging
tendency
a desire to get hold of somebody or something
a craving for
sympathy? If there were no outside helper
stronger than ourselves
what else
could we rely on but our experiences and our feelings? But there is something
else infinitely better to trust to. We have no excuse for such folly as this;
we are not shut up to self-confidence; there is an alternative. If I saw one on
the shore launching a leaky boat upon a troubled sea
I should say to him
“Fool that thou art
to go to sea in such a sieve as that!” “Well
but
” says
he
“I must go to sea
necessity is laid upon me--and there is no boat but
this.” In that case I could only pity him: if he must embark
what can the poor
fellow do but take his chance in the leaky cockleshell? Ah
but this is not our
case at all. You must go to sea
and it is stormy
too
but you need not embark
in this leaky craft of your own heart. God’s own lifeboat stands alongside you;
nay
it is already launched. You have but to leap into it; it will outride the roughest sea
and
weather every storm. I do not know how it is that some people will not trust
God till they are obliged to. You who have not yet got rid of sin and of its
condemnation
why not trust Jehovah? Why not believe on the Lord Jesus Christ
and be saved? I know you are trusting to your own heart. You say to yourself
“I do not think it is so bad after all. Sometimes it is really first-rate.”
Another says
“Well
my heart is not up to the mark
I know
but it is better
than it was! “Well
really
friend
I am glad to hear that; but when it is at
its best it is
by no means
reliable. I pray you do not say
“I think it will
come all right at last.” It is folly thus to talk. Look away to Jesus; trust
not your own heart
but in the living God. And you
who have been brought out
of darkness into His marvellous light
surely you are not going to play the
fool by trusting your own heart. You
you of all men
ought to know better. You
are going back to where you were at first
to self-righteousness
and self-trust!
Well
I leave this question with you; are you able
despite all the experience
you have had
to steer your craft across life’s trackless sea
and how can you
hope to outride the breakers of judgment that break upon the further shore? (Thomas
Spurgeon.)
Folly of self-confidence
I. The evil the
text refers to. The heart here signifies the whole soul. Trusting in it means
to rest on its sufficiency; to depend upon it in the various circumstances in
which we may be placed. It includes--
1. A reliance upon our own wisdom in the concerns of life.
2. To adopt our own schemes of religion. By affirming the sufficiency
of nature and reason. By admitting into his creed nothing but what his
imperfect mind can understand. By placing all his hopes on excited feelings and
warm emotions. By adding to
or diminishing from
Christ’s holy doctrines
ordinances
or commands.
3. To confide in the moral goodness of our own hearts. The Christian
also trusts in his own heart when--
4. He relies upon his own skill or power in temptation and trouble.
II. The declaration
made concerning this evil. “Is a fool.” This is obvious--
1. If we appeal to reason.
2. To the heart itself.
3. To examples.
4. To our own experience. (J. Burns
D.D.)
Self-sufficiency and godly confidence
I. Self-sufficiency.
Seen as pride
and as self-trust. Two things indicated. It is mischievous. It
is foolish.
II. Godly
confidence. Trust in God implies a knowledge of Him
an appreciation of His
transcendent excellences
and a consciousness of His willingness and ability to
sustain us. This trust leads to prosperity. (Homilist.)
The folly of self-trust
1. This maxim is justified by the description which Jeremiah gives:
“The heart is deceitful above all things and desperately wicked; who can know
it?” For if it be indeed such as it is there represented
assuredly the heart
cannot be trustworthy. And that the prophet’s description is but too correct
must appear abundantly evident to all who have ever sincerely and seriously
engaged in the difficult task of self-examination. The very difficulty of the
task proves how full the heart which is the subject of it must be of treachery
and of secret vice.
2. This maxim is also abundantly justified and confirmed by universal
experience
and may be illustrated experimentally.
I. One striking
proof we have in our proneness to relapse into sins of which we fancied
perhaps
that we had long ago fairly repented. He makes at once his prompt yet
firm choice between God and the world. But soon his evil heart of unbelief
tempts him again to depart from the living God.
II. Another
practical and experimental proof of the wise man’s assertion we have in the
various turns of the believer’s struggle with indwelling sin.
III. We pass from
the Christian’s continual struggle with the sin that dwelleth in him to the
resolute stand which he is called upon to make against the evil that is in the
world. Confessing that our corrupt inclinations still long for certain
forbidden indulgences
we yet heedlessly loiter still within sight and within
reach of the glittering prize
though we feel our longing becoming daily more
intense
and our power to resist it daily giving way.
IV. One other
instance of this folly we may mention: our proneness to rely on the amount of
our attainments
the sufficiency and the stability of our own conscious and
confirmed integrity. We easily forget the imperfection which adheres to our
best services and our best qualities
and please ourselves with the idea that
some one favourite Christian virtue
at least
is now strong enough for any
emergency. And from the very instant in which such an idea begins to prevail
between us
that particular virtue may be pronounced the feeblest and most
precarious of all that we have. A slight change of circumstances--some very
trifling accident
unforeseen and unexpected--a new temptation suddenly
assailing us--may lay the proud structure in the dust
and teach us how vain it
is to trust in any degree of excellence
in any height of Christian perfection.
(R. S. Candlish
D.D.)
Self-deceit
Whosoever trusts his own heart as his light
adviser
and guide
in the complex ways and actings of life
is a fool. Half the wisdom of the wise
is in the choice of their advisers. Wise men discern wisdom in others
and call
them to council; the wisest man is he who least trusts himself alone. He knows
the difficulties of life and its intricacies
and gathers all the lights he can
and casts them upon his own case. He must in the end act on his own
responsibility; but he seeks all counsellors
the experienced and impartial
sometimes the opposed and unfriendly
that he may be aware on all sides; for
“in the multitude of counsellors is safety.” But it may be asked
Is not the
heart God’s creation and God’s gift? Did He not plant eyes in it
and give to
it light and discernment to guide our ways? Is it not our truest personal
guide
given to each one of us by God Himself? Why must a man who trusts his
own heart be a fool?
1. Because our hearts--that is
we ourselves--are ignorant of
ourselves. If we knew ourselves
we should not trust ourselves; we do so
because we do not know what we are. We are by nature
and still more by
personal act
sinners. And sin blinds the heart: so that the more sinful the
less it knows its sinfulness; for like death
which is most evidently perceived
by the living
not at all by the dead
and by the dying only in the measure in
which their living consciousness is still retained
so it is with sin dwelling
in us. Where is the worldly man who in matters of honour and dishonour
right
and wrong
sin and duty
wisdom and folly
religion and faith
death and
judgment
heaven and hell
does not with confident assurance trust his own
heart? But in the sight of God such a man is a “fool.”
2. Not only is the heart ignorant of itself
but it deceives itself.
Of course these cannot be altogether separated. Every one who is ignorant is
in one sense
a self-deceiver; and yet it may not be with any laboured
illusion. Ignorance is absence of light; self-deceivers have light
and visions
in that light; but those visions are illusions. Ignorance is the danger of
unawakened minds; self-deceit of the awakened.
2. Another reason why to trust our own hearts is a note of folly is
because they flatter us. How long have we gone on persuading ourselves that we
are meek
poor in spirit
makers of peace
merciful
patient
and the like
because we assent in desire and will to the Beatitudes
and would fain share in
their benedictions! How long have we persuaded ourselves that we pray both
often and enough
earnestly
and with devotion; that we love God above all
and
above all desire so to love Him; that our life is
on the whole
not unlike the
great Example of humility; and that we know our own hearts better than any one
can tell us! And yet what does this last persuasion show? Why are we so
sensitive under a reproof? Why do we accuse ourselves freely of all faults but
the one imputed? Why are we never guilty in the point suspected? Why do we
wholly guide ourselves
and feel so great security in our own direction? but because
we trust our own hearts. Out of this proceeds our visions of devotion
our
imaginations of sanctity. It is a forge never cold
always at work
forming and
fashioning devices which please us by their fair and shapely forms
and flatter
us because they are a homage to ourselves.
Lessons:
1. The greatest security against deceiving ourselves by trusting our
own hearts is a careful information of conscience. But this plainly runs beyond
the period of our responsibility into the account of those to whom our childhood
was subject. Our chief difficulty is in the attempt to analyse the confused and
hardened mass of self
neglected for twenty
thirty
half a hundred years; to
unravel a world of knots and entanglements; to find the beginning of the clue.
Self-examination begun late in life must remand the chief part of its
discoveries to the day of judgment.
2. The other security is the only one which remains to those who have
never enjoyed the first; and that is to take the judgment of some other persons
instead of trusting in themselves. It will be
no doubt
painful and
distressing; it will bring shame and burning of face. But is not the stake
worth the cost? (Archdeacon Manning.)
──《The Biblical Illustrator》