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Proverbs
Chapter Twenty-nine
Proverbs 29
Commentary on Proverbs 29:1
(Read Proverbs 29:1)
If God wounds
who can heal? The word of God warns all to
flee from the wrath to come
to the hope set before us in Jesus Christ.
Commentary on Proverbs 29:2
(Read Proverbs 29:2)
The people have cause to rejoice or mourn
as their
rulers are righteous or wicked.
Commentary on Proverbs 29:3
(Read Proverbs 29:3)
Divine wisdom best keeps us from ruinous lusts.
Commentary on Proverbs 29:4
(Read Proverbs 29:4)
The Lord Jesus is the King who will minister true
judgment to the people.
Commentary on Proverbs 29:5
(Read Proverbs 29:5)
Flatterers put men off their guard
which betrays them
into foolish conduct.
Commentary on Proverbs 29:6
(Read Proverbs 29:6)
Transgressions always end in vexations. Righteous men
walk at liberty
and walk in safety.
Commentary on Proverbs 29:7
(Read Proverbs 29:7)
This verse is applicable to compassion for the distress
of the poor
and the unfeeling disregard shown by the wicked.
Commentary on Proverbs 29:8
(Read Proverbs 29:8)
The scornful mock at things sacred and serious. Men who
promote religion
which is true wisdom
turn away the wrath of God.
Commentary on Proverbs 29:9
(Read Proverbs 29:9)
If a wise man dispute with a conceited wrangler
he will
be treated with anger or ridicule; and no good is done.
Commentary on Proverbs 29:10
(Read Proverbs 29:10)
Christ told his disciples that they should be hated of
all men. The just
whom the blood-thirsty hate
gladly do any thing for their
salvation.
Commentary on Proverbs 29:11
(Read Proverbs 29:11)
He is a fool who tells every thing he knows
and can keep
no counsel.
Commentary on Proverbs 29:12
(Read Proverbs 29:12)
One who loves flatterers
and hearkens to slanderers
causes his servants to become liars and false accusers.
Commentary on Proverbs 29:13
(Read Proverbs 29:13)
Some are poor
others have a great deal of deceitful
riches. They meet in the business of this world; the Lord gives to both the
comforts of this life. To some of both sorts he gives his grace.
Commentary on Proverbs 29:14
(Read Proverbs 29:14)
The rich will look to themselves
but the poor and needy
the prince must defend and plead for.
Commentary on Proverbs 29:15
(Read Proverbs 29:15)
Parents must consider the benefit of due correction
and
the mischief of undue indulgence.
Commentary on Proverbs 29:16
(Read Proverbs 29:16)
Let not the righteous have their faith and hope shocked
by the increase of sin and sinners
but let them wait with patience.
Commentary on Proverbs 29:17
(Read Proverbs 29:17)
Children must not be suffered to go without rebuke when
they do amiss.
Commentary on Proverbs 29:18
(Read Proverbs 29:18)
How bare does a place look without Bibles and ministers!
and what an easy prey is it to the enemy of souls! That gospel is an open
vision
which holds forth Christ
which humbles the sinner and exalts the
Saviour
which promotes holiness in the life and conversation: and these are
precious truths to keep the soul alive
and prevent it from perishing.
Commentary on Proverbs 29:19
(Read Proverbs 29:19)
Here is an unprofitable
slothful
wicked servant; one
that serves not from conscience
or love
but from fear.
Commentary on Proverbs 29:20
(Read Proverbs 29:20)
When a man is self-conceited
rash
and given to
wrangling
there is more hope of the ignorant and profligate.
Commentary on Proverbs 29:21
(Read Proverbs 29:21)
Good usage to a servant does not mean indulgence
which
would ruin even a child. The body is a servant to the soul; those that humour
it
and are over-tender of it
will find it forget its place.
Commentary on Proverbs 29:22
(Read Proverbs 29:22)
An angry
passionate disposition makes men provoking to
one another
and provoking to God.
Commentary on Proverbs 29:23
(Read Proverbs 29:23)
Only those who humble themselves shall be exalted and
established.
Commentary on Proverbs 29:24
(Read Proverbs 29:24)
The receiver is as bad as the thief.
Commentary on Proverbs 29:25
(Read Proverbs 29:25)
Many are ashamed to own Christ now; and he will not own
them in the day of judgment. But he that trusts in the Lord will be saved from
this snare.
Commentary on Proverbs 29:26
(Read Proverbs 29:26)
The wisest course is
to look to God
and seek the favour
of the Ruler of rulers; for every creature is that to us which God makes it to
be.
Commentary on Proverbs 29:27
(Read Proverbs 29:27)
The just man abhors the sins of the wicked
and shuns
their company. Christ exposed the wickedness of men
yet prayed for the wicked
when they were crucifying him. Hatred to sin in ourselves and others
is a
needful branch of the Christian temper. But all that are unholy
have rooted
hatred to godliness.
── Matthew Henry《Concise Commentary on Proverbs》
Proverbs 29
Verse 4
[4] The king by judgment establisheth the land: but he that
receiveth gifts overthroweth it.
Judgment — By the free and impartial exercise of justice.
Gifts — Bribes.
Verse 8
[8] Scornful men bring a city into a snare: but wise men
turn away wrath.
Wrath — The wrath of God or of men
who were enraged against
it.
Verse 9
[9] If a wise man contendeth with a foolish man
whether he
rage or laugh
there is no rest.
Whether — Whether he
the wise man
deal sharply with him
or
mildly
there is no rest
no end or fruit of the debate.
Verse 10
[10] The bloodthirsty hate the upright: but the just seek his
soul.
Seek — To preserve it.
Verse 15
[15] The rod and reproof give wisdom: but a child left to
himself bringeth his mother to shame.
Left — Suffered to follow his own will without restraint and
chastening.
Verse 18
[18] Where there is no vision
the people perish: but he that
keepeth the law
happy is he.
No vision — No prophecy; no publick preaching
of God's word.
Verse 19
[19] A servant will not be corrected by words: for though he
understand he will not answer.
A servant — Who is so not only in condition
but also in the temper of his mind
disingenuous
and stubborn.
Words — By mere words.
Tho' — Though he know thy mind
and his own duty.
Verse 20
[20] Seest thou a man that is hasty in his words there is
more hope of a fool than of him.
Hasty — Who is rash and heady in the management of his
affairs.
Verse 21
[21] He that delicately bringeth up his servant from a child
shall have him become his son at the length.
Delicately — Allowing him too much freedom
and familiarity.
A son — Will find him at last grow insolent
and forgetful of
his servile condition.
Verse 24
[24] Whoso is partner with a thief hateth his own soul: he
heareth cursing
and bewrayeth it not.
Bewrayeth it not — Which he is bound to
do for the publick good.
Verse 25
[25] The fear of man bringeth a snare: but whoso putteth his
trust in the LORD shall be safe.
A snare — Is an occasion of many sins.
Verse 26
[26] Many seek the ruler's favour; but every man's judgment
cometh from the LORD.
Judgment — The decision of his cause
and the success of all his
endeavours.
── John Wesley《Explanatory Notes on Proverbs》
29 Chapter 29
Verses 1-27
Verse 1
He that
being often reproved
hardeneth his neck.
The doom of the incorrigible sinner
This proverb may be accommodated to all the affairs of life. In
whatever course a man blunders on
headstrong and regardless of advice and
admonition
it will ruin him at last
as far as the matter is capable of
working his ruin. But here principal reference is to religion. Often
reproved--this is undoubtedly our character. Reproved by men from all quarters.
The Word of God has reproved us. God has reproved us by His providence in private
and public calamities. God has reproved us more immediately by His Spirit. We
have also been our own monitors. Conscience has often pronounced our doom. Even
the irrational creatures and infernal spirits may have been our monitors.
Solomon assumes that a man may be often reproved
and yet harden his neck; that
is
obstinately refuse submission and reformation. Nothing but a sullen and
senseless beast can represent the stupid
unreasonable conduct of that man who
hardens himself in sin
against the strongest dissuasion and reproofs from God
and His creatures. The stiff neck that will not bend to the yoke of obedience
must be broken
and its own stiffness renders it the more easily broken. It may
harden itself into insensibility under reproof
but it cannot harden itself
into insensibility under Divine judgments. He shall be suddenly destroyed.
Sudden ruin is aggravated because it strikes a man into a consternation. There
is dreadful reason to fear that you will always continue in your present
condition if you persist in being proof against all admonition. (S.
Davies
M.A.)
The duty of reprovers and persons reproved
The verse may be read
“He that reproveth another
and hardeneth
his own neck.” The Hebrew is
“A man of reproofs
that hardens his own neck.”
1. Such a reprover of sin does it against his office. The office of a
reprover binds him to be blameless.
2. Such a reprover can never reprove to a right end. It is not
because he hates sin; if he did he would put it away from himself.
3. Such a reprover can never do it in a right manner. As long as a
man has a beam in his own eye he cannot rightly deal with the mote in his
brother’s.
4. Such a reprover is a hypocrite.
5. Such a reprover is inexcusable. His reproving another man’s sin
makes himself inexcusable of his own.
6. Such a reprover is an absurd and impudent person. Such a man both
wrongs his own soul and dishonours God. But the verse may be read
“He that
being often reproved
hardeneth his neck.” Hebrew is
“Hardens his own neck.” A
“man of reproofs” equals a man often reproved. The Lord does not destroy a man
nakedly
but upon consideration of sin. What a great sin it is
what a great
ill it is
for man to sin against his reproofs.
The greatness of the ill is set down in two ways.
1. By the great sinfulness of the thing. It is called the hardening
of a man’s own neck.
2. By the greatness of the punishment that God inflicts upon this
sin. When God reproves a man of sin
the reproof primarily comes out of love.
The end of reproof is to bring a man to good
to reduce him into a right way
to convert a man
and save his soul. There is no reason in the world why
reproof should be taken otherwise than with all willingness and thankfulness
and cheerfulness. First use of this: See here what an infinite punishment God
is bringing upon a kingdom when He is taking away reprovers from them.
The second use makes against those that despise the reproof of the
wise. “Ye despise not men
but God.” The Lord proportions punishments to men’s
sins.
1. Because hereby man’s punishment appears to be so much the more
equal and worthy.
2. Because this stops a man’s mouth; it convinceth s man’s
conscience.
3. All the standers-by see the equity of it. Consider and see how God
proportions punishments to sins in kind
quantity
quality
time
and place. (William
Fenner.)
The certain doom of the impenitent
I. The true idea
of reproof. Whatever is calculated in its own nature or relations to arrest the
attention of the mind
and call men to see their neglect of duty
or the obligation
they owe to God
involves the true idea of reproof.
II. The ways in
which God administers reproof. God exercises a universal providence. By
judgments God ofttimes administers reproof. The Holy Spirit reproves by
convincing the sinner of his sins and producing in his mind visitations of
remorse.
III. The design of
reproof. To effect a reformation. He means to secure this end by forbearance.
When He finds that will not do
then He uses the rod.
IV. The meaning of
hardening the neck. The figure is that of a bullock working with a yoke upon
his neck. The neck becomes callous with the pressure of the yoke. Men are
represented as pushing against God’s providence
and thus making their necks
hard. The conscience of the sinner becomes quite callous under reproof if he
does not yield to it.
V. The meaning of
being suddenly destroyed. Opposition and destruction will always go together.
The conscience becomes so stupefied that men lose the sense of danger. The
danger of men is great
just in proportion as they cease to be affected by a
sense of it; when men feel the most secure
if they are living in sin
then
destruction is most certain; and when it comes it will be sudden
because they
do not expect it at all. This is not arbitrary on the part of God; it is a natural
consequence of the sinner’s conduct. (C. G. Finney.)
Hardening perilous
I. A case
supposed.
1. You have often been reproved by kind and judicious parents.
2. Or by some faithful friend who has seen your tendency to evil
and
has stepped in to prevent the destruction which he saw was on its way.
3. A still larger class among us God has counselled and reproved by
His ministering servants.
4. Many have been reproved by afflictions of various kinds.
II. The severe
judgment here denounced. The threat of the text is only against those who
persevere in iniquity amidst all their religious privileges
who will not be
warned nor instructed
who reject all advice and admonition
all offers of
grace and mercy. Reflect on the suddenness
the greatness
and the eternity of
the destruction which awaits impenitent offenders. But we only preach
destruction that we may make you feel your need of salvation; and then
when we
have awakened your fears
how gladly do we point you to the refuge and the
remedy. (S. Bridge
M.A.)
A solemn warning
I. God’s lingering
long-suffering. He reproves. Why? That we may turn and live. He reproves often.
Why? Because “He is not willing that any should perish.”
II. Man’s insane
infatuation. “Hardeneth his neck.” Too many “reject the Word of the Lord.”
1. How terrible the power of sin!
2. How deceitful the heart of man!
3. How inexcusable and suicidal the sinner!
III. The terrirle
threatening. God’s long-suffering will not always last.
1. “The sinner shall be destroyed; his destruction is certain.”
2. Be destroyed; his destruction fearful.
3. Shall suddenly; we know not what a day may bring forth.
IV. The awful
appendix. “And that without remedy.” There is a remedy here and now
however
sinful we have been
but there will be none hereafter. (David Jamison
B.A.)
Often reproved
I. The character
implied.
II. The reproof
given. “Often reproved.”
III. The reproof
rejected. “Hardeneth his neck.” Setteth himself against taking the reproof
as
a stubborn ox against taking the yoke. Indifferent to it. Laughs at it. Becomes
worse. Obstinate in doing evil and in resisting good. “Mind your own business.”
“I am my own master.” Throws off all restraint. Becomes sceptical
perhaps
atheistic; scorns at religion and religious people.
IV. The punishment
threatened. “Shall suddenly
” etc. He shall be cut off from hope; from friends;
from honour; from happiness; from all his desirable possessions--suddenly;
prematurely cut off; unexpectedly: apoplexy; disaster in travelling
etc.
Irretrievable; eternal. Conclusion:
1. A limit to God’s long-suffering.
2. To live against Divine reproofs is perilous.
3. Divine reproofs are Divine mercies.
4. Exhort sinners. (John Bate.)
Verse 2
When the righteous are in authority
the people rejoice.
The happiness of the people
Man is
for the most part
equally unhappy when subjected
without
redress
to the passions of another
or left
without control
to the dominion
of his own. Government is necessary to the safety of particular men and the
happiness of society. The people cannot rejoice except the righteous are in
authority.
I. The duty of
those in authority to promote the happiness of the people. No man is born
merely for his own sake
to consult his own advantage or pleasure
and
unconnected with the good of others. This is more evidently true of those who
are exalted into high rank
dignified with honours
and vested with authority.
He who wears the honours and receives the revenues of an exalted station
without attending to the duties of his post
is
in a very high degree
criminal
both in the eye of God and man.
II. By what means
the happiness of the people may be most effectually promoted. The only uniform
and perpetual cause of public happiness is public virtue. Without virtue
nothing can be securely possessed or properly enjoyed. In a country like ours
the great demand is for
the security of property
the confirmation of liberty
and the extension of
commerce. If riches and liberty could make us happy
it would remain to be
considered how riches and liberty can be secured. Human laws must be limited in
their effects. The deficiencies in civil life can be supplied only by religion.
The first duty of a governor is therefore to diffuse through the community a
spirit of religion. To this end it is necessary that the external order of
religion be diligently maintained
that the solemnities of worship be duly
observed
and a proper reverence preserved for the times and places
appropriated to piety. And governors must co-operate with their laws by their
own examples.
III. How the people
are to assist and further the endeavours of their governors. Nations cannot be
governed but by their own consent. The first duty of subjects is obedience to
the laws. No man thinks laws unnecessary for others; and no man
if he
considers his own inherent frailty
can justly think them unnecessary for
himself. Even the errors and deficiencies of authority must be treated with
respect. All institutions are defective by their nature
and all rulers have
their imperfections
like other men. As government is difficult to be administered
so it is
difficult to be understood; and where very few have capacity to judge
very few
have a right to censure. The laws will be easily obeyed by him who adds to
human sanctions the obligations of conscience; and he will not easily be
disposed to censure his superiors whom religion has made acquainted with his
own failings. (John Taylor.)
A righteous government
I. Some of the
chief advantages that people enjoy under a righteous government.
1. The laws are duly executed. This keeps all the springs of the body
politic in their right tone
and gives life and vigour to their motion.
2. True merit finds protection and encouragement under it. This
enlivens people’s spirits and makes them study to be serviceable upon a right
principle.
3. Such a government appears abroad with weight and authority.
Righteousness exalteth a nation and spreads its fame and reputation in
countries far remote.
4. Such a government is attended with the blessing of God.
II. How ought
people to express their joy when the righteous are in authority?
1. By a ready and cheerful obedience to authority.
2. By grateful acknowledgments to God for so great a blessing.
3. The people should express their joy by their gratitude to such rulers. (Bp.
John Hough.)
Verse 5
A man that flattereth his neighbour spreadeth a net for his feet.
Flattery
.
I. What flattery
is. The nature and property of it is to put on all forms and shapes
according
to the exigence of the occasion. He that would paint flattery must draw a
picture of all colours
and frame a universal face
indifferent to any
particular aspect whatever. It shows itself--
1. In concealing or dissembling of the defects and vices of any
person. It will pretend not to see faults
and if it does
it will be sure not
to reprove them. All people are not called to reprove others.
2. In praising or defending the defects or vices of any person. If to
persuade men out of the acknowledgment of the evil and unlawfulness of their
actions be flattery
then none are so deeply chargeable with flattery as these
two sorts of men--such as
upon principles of enthusiasm
assure persons of
eminence and high place that those transgressions of the Divine law are
allowable in them that are absolutely prohibited and condemned in others
and
the Roman casuists
who have made it their greatest study to put a new face
upon sin. This kind of flattery is of very easy effect
by reason of the nature
of man
and the nature of vice itself. From these two considerations we may
easily gather how open the hearts of most men lie
to drink in the fawning
suggestions of any sycophant that shall endeavour to relieve their disturbed
consciences by gilding their villainies with the name of virtues.
3. In imitating any one’s defects or vices. Actions are much more
considerable than words or discourses. To any generous and free spirit it is
really a very nauseous and fulsome thing to see some prostitute their tongues
and their judgments
by saying as others say
commending what they commend
and
framing themselves to any absurd gesture or motion that they observe in them.
Every kind of imitation speaks the person that imitates him inferior to whom he
imitates
as the copy is to the original.
4. An overvaluing those virtues and perfections that are really
laudable in any person. This is more modest and tolerable
there being some
groundwork of desert.
II. The grounds and
occasions of flattery.
1. Greatness of place and condition. Men consider the great danger of
speaking freely to great persons what they are not willing to hear. It may
enrage
and make them mortal enemies.
2. An angry
passionate disposition This also frights and deters men
from doing the orifice of friends
in a faithful reprehension.
3. A proud and vainglorious disposition. To tell a proud person of
his faults is to tell infallibility that it is in an error
and to spy out
something amiss in perfection.
III. The ends and
designs of it on his part that flatters. Every flatterer is actuated and
influenced by these two grand purposes--to serve himself
and to undermine him
whom he flatters
and thereby to effect his ruin. For he deceives him
and
grossly abuses and perverts his judgment
which should be the guide and
director of all his actions. He that is thoroughly deceived is in the very next
disposition to be ruined; for cast but a mist before a man’s eyes
and whither
may you not lead him? And he undermines
and perhaps in the issue ruins
him
whom he flatters
by bringing him to shame and a general contempt. Moreover
by
his flattery and its consequences
he renders his recovery and amendment
impossible. Every fault in a man shuts the door upon virtue
but flattery is
the thing that seals it. (R. South.)
The tendency of flattery
In this verse Solomon does not refer solely to the intention of
the flatterer; he refers also to the tendency of the flattery. The latter may
be far from harmless
even although to a greater degree the former may. Injury
may be done
and many a time is done
when no harm is meant to the party
and
when there is no interest of our own to serve. And there is no little guilt on
the part of those who
seeing vanity to be a man’s failing
set themselves on
purpose to feed it
pouring into the ear
merely in the way of an amusing
experiment
every description of fulsome adulation
trying how much and in what
variety it will be taken in. (R. Wardlaw
D.D.)
Flattery
The weakness of the human heart exposeth it to innumerable
dangers. Constant attention is necessary to preserve it secure
because it is
often assailed on the most unsuspected side. The conceit and vanity
which all
men have in some degree
renders truth itself often dangerous. It is the
prerogative of God alone to receive praise without danger. He hears
and is
pleased to hear
the endless hymns of His angels. He hears the voice of praise
ascending from all nature: the infinite variety of beings celebrating Him as
the great
the just
the merciful God. He receives those truths without
prejudice to His holiness; because
being in Himself essentially holy and true
these attributes can never jar
nor harm each other. It is far otherwise with
us: unstable ourselves as water
our very virtues partake of this instability;
whence ariseth the necessity of our suspecting everything that flatters us
because there is nothing in general more seductive and deceitful; and of all
delusions
there is none more shameful and pernicious than that which
by the
suggestions of self-love
makes us take falsehood for truth
and think of
ourselves more highly than we ought to think. People tell us what we ought to
be rather than what we are
and we
by a pitiable blindness of running into the
snare that is spread
for us
believe ourselves to be indeed what adulation represents us. In this
manner it often happens that a man who is naturally modest
and who would be
humble if he knew himself
intoxicated with this vain incense
thinks himself
possessed of merits which he never possessed; thanks God for graces which God
never gave him; acknowledgeth the reception of talents which he never received;
ascribes to himself successes which he never had; and enjoys himself secretly
while he is openly despised. Some learned men have very plausibly ascribed the
origin of those idolatrous superstitions that prevailed so long in the world to
that inclination which men have of believing what is advantageous
however
incredible it may really be. Certain men were told that they were gods; and
by
often hearing this told them
they became accustomed to be honoured and treated
as gods. Those who first held that language to them knew very well that it was
false; yet
from a spirit of flattery
they performed every action that they
would otherwise have done from a spirit of sincerity had they been convinced
that what they spoke was true. We dare not say that this error is entirely
destroyed even by Christianity: vestiges of it remain everywhere
and a species
of idolatry is established by the custom of the world. We tell the rich and the
great no more that they are gods
but we tell them that they are not as other
men are; that they want those weaknesses which others have
and possess those
qualities which others want: we separate them so from the rest of mankind that
forgetting what they are
they think themselves gods; not considering that
their admirers are interested persons
determined to please them
or rather
determined to deceive them. Nor may we confine ourselves to the great and
powerful ones of the world to justify this observation: the idolatry I speak of
reigns equally in the lower conditions
and produceth there proportionable
effects. Thus a woman is idolised by interested and designing men
till she
knows herself no more; and
though marked with a thousand faults and
imperfections
yet thinks of correcting none of them; believing herself a
subject every way accomplished
the joy and admiration of the whole world
because such phrases are constantly employed for her seduction and ruin. The
contradiction is
that in the midst of all this
those men
so vain and so
passionate for glory
never cease to protest that the thing they abhor most is
to be deceived; in the meantime they wish to be praised
flattered
and
admired
as if flattery and delusion could possibly be separated. What
resolution
then
can we take to avoid these errors? We must resolve to
distrust even truth
when it seems to flatter us; because there is no
appearance of truth which approacheth so near to falsehood
and consequently
there is none so much exposed to the dangers of falsehood. Jesus Christ
Himself
who
according to the Scripture
was the firm and immovable Rock
to
whom the praises of the universe were due
as the tribute of His supreme
grandeur and adorable perfections
yet while on earth would not suffer those
truths which made for His honour and glory. He wrought wonders; He cured the
blind and the deaf; He raised the dead; yet when the people began to celebrate
His name for this
and to cry that He was the prophet of God
He enjoined them
silence
and seemed upon the whole extremely impatient of applause. (A.
Macdonald.)
Flattery a web
I. Variously
wrought. Woven of many threads
and of various hues. Some are coarse as a rope
others as fine as a gossamer web; all are suited to the character of the prey to be caught.
II. Widely spread.
(D. Thomas
D.D.)
Verse 8
Scornful men bring a city into a snare.
The snares of the metropolis
As residents in London we ask
Is there as much wickedness here as
in other great cities? Are there snares and temptations of a peculiar
character
and highly dangerous to the rising youth of the age?
1. One of the snares is the spirit of the world--the spirit of
competition and a low tone of moral feeling.
2. Irreligious habits.
3. Irreligious associates; such as the young man who is not
conscientious in the discharge of his ordinary duties; the young man who is
devoted to pleasure.
4. Late hours. This leads to neglect of prayer. And the late hour is
the hour of sin.
5. Lewd women. This snare involves great moral debasement
the
prostration of all intellectual power
and the annihilation of all benevolent
and elevated feeling. And to this specific form other vices will adhere. (R.
Ainslie.)
The rod and reproof give wisdom: but a child left to himself
bringeth his mother to shame.
A neglected education
the parent’s dishonour
I. Look at the
child left to himself. That is
without reproof
and that grave advice which
gives wisdom. The original term is applied to the unbridled impetuosity of an
animal. The child
if not held in by the bit and bridle of a religious
education--if left to the impetuosity of his own passions--will be ruined.
Appeal to the nature of things. What is there left to itself that comes to any
good? What is land without inclosure and cultivation? Appeal to experience as
to the effect of a neglected education. Who are the pests of society? Appeal to
Scripture.
II. The effect of
this neglect. Look at the parent. “Bringeth his mother to shame.” This is only
one result. Other things follow. Ruin to the child’s principles. All the
consequences of his conduct to a neighbourhood. Tendencies to sap the
foundations of morality and justice between man and man. In all this there
seems to be a remarkable feature of the retributive justice of God in His moral
government. The education of children in the fear of God is one of the first
and self-evident duties
the foundation of all moral good. But it is implied
that a child carefully trained for God and religion shall not bring his mother
to shame.
III. The motives
flowing from these considerations.
1. Enforce this duty on our own hearts.
2. See it in reference to the children of the poor.
3. The need of guarding children against the evil influence of the
press. Show what religion you possess by your endeavours to educate your
children religiously. (Daniel Wilson
M.A.)
A child neglected
a parent’s disgrace
I. The affecting
object: “A child left to himself.” Allusion is probably intended to the natural
impetuosity of a horse.
1. A child left without religious instruction. Parents are enjoined
to “train up a child in the way he should go”: not the way he would go.
Education must have its foundation in Scripture. The spirit of the age requires
that parental instructions should be of a decidedly Scriptural character. The
work of instilling Divine truth must be commenced early. Train them to early
habits of industry
to diligent reading of the Scriptures
and to constant
prayer.
2. A child left without fervent prayer. Do you know the way to a
throne of grace
and can you forget the child of your affections? If you do not
pray for him it is not likely that you will pray with him.
3. A child left without a good example. Children understand actions
better than words. The parent who
by his ungodly example
betrays the confidence
of his child by leading him in the way of sin when he should guide him in the
paths of piety and peace is guilty of a species of cruelty difficult to be
described.
4. A child left to himself is one without salutary restraint.
Instruction should be enforced by authority. If you lose your influence
the
child will assume it and rule you
when you should govern him. In compelling
obedience the happy medium should be observed between too much harshness on the
one hand and too great laxity on the other. Eli does not appear to have failed
either in instruction or example
but he is censured for withholding restraint.
Let there be energy of character
efficient discipline
the tenderness of love
blended with firmness of decision
and there will seldom be a necessity for
adopting any painful or severe measures.
II. The parent’s
disgrace. The duties and responsibilities of parents are mutual. It must
however
be admitted that a mother’s influence is more powerful
her appeals
more touching
her access to the heart more easy. But how many parents have
passed days of sorrow and nights of sleeplessness in consequence of the
misconduct of their offspring! Much of your future happiness is in the hands of
your children. Look at the nature of things. A field without cultivation would
speedily be overgrown by noxious weeds. Appeal to experience. Who are the
Sabbath-breakers
the drunkards
the lawless and disobedient
the scoffers at
Divine things? Are they not the persons who
in their childhood and youth
were
left to themselves? Examine facts. David was brought to shame by Absalom and
Adonijah. Hophni and Phineas brought Eli to shame.
1. A word of expostulation. You are leaving your children to
themselves because you have never felt the value of your own soul. Think of
your own comfort. Think of your country’s welfare. Think of the approbation of
heaven.
2. A word of exhortation. Your danger is great. Repent and believe
the gospel.
3. A word of encouragement. The Christian parent has much to animate
him in the conscientious discharge of his duty. All the promises of God
the
experience of the past
and the hope of the future encourage his affectionate
endeavours to train up his children in the fear of the Lord. He must not;
however
expect harvest in spring. (James Cottle
B.A.)
The importance of early discipline
If we have conscientiously performed any particular duty
no
failure in the object to which it has been directed can inflict disgrace. We
may do our part
and do it well
but we cannot command success by our best
contrivances and our utmost diligence. It is not every child who is trained up
in the way he should go that walks in that way. In such cases
deplorable as
they are
no disgrace attaches to the parent
the instructor
the guardian. It
is when the duty imposed by God and enforced by natural feelings has been
neglected that the ignorant
the vicious
or the worldly character becomes the
just reproach upon those to whom it is in that case justly to be ascribed. “A
child left to himself.” How many ideas of compassion are suggested by these
words! A child
however carefully nourished and guarded
left to himself in
regard to his soul
his intellect
his tempers
habits
and character
is no
uncommon case. A child left to himself is a child untaught. For them to be
grounded in the languages
informed in history
and embellished with every
usual branch of knowledge and accomplishment is not enough. To know God alone
is life eternal. Too often children are practically left to themselves to
gather their notions of religion from the opinions around them and the current
literature of the day. They ought to have been trained from childhood to know
the Holy Scriptures; they should have been taught their ruined state
the love
of God in the gift of His Son
and the love of Christ in giving Himself to the
death upon the Cross. The child untaught is often undisciplined and
unrestrained. The twig which might have been bent becomes firm as the gnarled
oak. Habits of self-will
habits of self-gratification
habits of idleness perhaps
prepare for everything that is bad. When a child has been thus left to himself
what can be expected but vice
want of honourable principle
a character
passionate
headstrong
reckless? It cannot be a surprise that
in such a case
disgrace is thrown back upon the parents. The parent and the child are allied
as long as recollection can associate them
and honour or dishonour they
reflect
and cannot but reflect
upon each other. If parents neglect the soil
and suffer it to be overrun with weeds what can they expect to be the harvest?
The shame and discredit that come will be shared by both parents
but the
feeling is fastened upon the heart of the mother in a manner and degree which
are peculiarly severe. This is partly the case because so much depends on a
mother’s care
and partly because of the keener sensibilities of her sex. To
the mother her domestic scene is the whole world. The shame which comes upon
her as the punishment of neglected duty gathers intensity by its perpetual
concentration of the reflection. Let me urge upon you as parents to encounter
your arduous and responsible duty with the firm resolve that you will
heaven’s
grace assisting you
vigorously discharge it. They are beings to eternity
and
for eternity it is your duty to prepare them. (T. Kennion
M.A.)
Leaving children to themselves
“Left to himself” means “left alone
with nobody to mind him and
take notice of what he does.” This
however
does not seem to have been the
meaning of the author of the proverb. Hebrew writers
in their poetry
would
sometimes bring two thoughts together
meaning nearly the same
only expressed
in different words. Sometimes they would bring two thoughts together
the
meaning of which is exactly opposite. This is the thing we have in the text
before us. The words “rod and reproof” are intended to be opposite to the words
“a child left to himself.” A mother may have her child almost always with her
and yet be “leaving him to himself.”
A child is “left to himself” whenever he is allowed to do as he likes
whenever
his character is not watched over
and his evil inclinations checked. It is the
spoilt child who brings his mother to shame. The mother is specially mentioned
because she has the first and the most direct and constant influence on the
child. And when children are allowed to do as they like it is usually from a
weak fondness and over-indulgence on the mother’s part rather than on the
father’s. In all reproof of the faults of children the object aimed at is not
merely to guide them aright at the present time
but also to make them able to
guide themselves aright when they shall have become older
correct their own
faults
and restrain their own inclination to what is evil. A self-willed child
“brings his mother to shame
” because the remarks of her acquaintance on his
character and conduct never fail to reach her ears. In nine cases out of ten
shameful conduct on the part of a man signifies shameful carelessness on the
part of that man’s mother when he was a child and subject to her authority and
influence. The children who are sure to honour their mother when they grow up
are those who in childhood were kept in their proper place
whose waywardness
and inclination to what is evil were kept in check with the greatest kindness
indeed
but still with the greatest firmness. Children thus trained have
something to be grateful for. One cannot but believe that the grace of God
often reclaims in after-years
and restores to what they should have been
many
of those whose character seemed deeply injured and likely to be ruined by the
mistaken treatment of a parent in childhood. But must it not sometimes be the
case that the grace of God does not reclaim them? For our wills are free. It
should be borne in mind that a father and a mother constantly differ much from
each other in character and in their ideas of their duty towards their
children
and so the one may in part correct the mischievous influence of the
other. And the evil influence of home is
happily
often corrected by the
beneficial influence of school discipline. (W. H. Nauben
M.A.)
Left to himself
1. Left to himself
he will not fully know right or wrong.
2. Left to himself
he will grow proud and self-confident.
3. Left to himself
he will take up with bad companions.
4. Left to himself
he will think more about his pleasures than his
duties.
5. Left to himself
childish follies will develop into man’s vices. (Robert
Tuck
B.A.)
A child left to himself
Thelwall thought it very unfair to influence a child’s mind
by inculcating any opinions before it should have come to years of discretion
and be able to choose for itself. I showed him my garden
and told him it was
my botanical garden. “How so?” said he; “it is covered with weeds.” “Oh
” I
replied
“that is only because it has not yet come to its age of discretion and
choice. The weeds
you see
have taken the liberty to grow
and I thought it
unfair in me to prejudice the soil towards roses and strawberries.” (Coleridge’s
Table Talk.)
Children impressed by gentle rule
It is a great mistake to suppose that what will make a
child stare or tremble impresses more authority. The violent emphasis
the
hard
stormy voice
the menacing air only weakens authority; it commands a good
thing as if it were only a bad
and fit to be no way impressed
save by some stress
of assumption. Let the command be always given quietly
as if it had some right
in itself and could utter itself to the conscience by some emphasis of its own.
Is it not well understood that a bawling and violent teamster has no real
government of his team? Is it not practically seen that a skilful commander of
one of those huge floating cities
moved by steam on our American waters
manages and works every motion by the waving of a hand
or by signs that pass
in silence--issuing no order at all
save in the gentlest undertone of voice?
So when there is
or is to be
a real order and law in the house
it will come
of no hard and boisterous or fretful and termagent way of commandment.
Gentleness will speak the word of firmness
and firmness will be clothed in the
airs of true gentleness. (H. Bushnell.)
Verse 18
Where there is no vision
the people perish.
The improvement of the ministry of the Word
What makes a people very unhappy with respect to the concerns of
their souls? The want of vision puts a people in very unhappy circumstances. By
vision is understood prophecy. By prophecy is meant the preaching
expounding
and applying the Word of God. Doctrine: Though the want of the ministry of the
Word makes a people very unhappy
yet it is not the having of it
but the right
improving of it that makes them happy.
I. Deplorable is
the case of those who are deprived of the ministry of the Word. What makes the
case so deplorable? The original word means
the people are naked
they are
left in a bare condition (Exodus 22:25). They are stripped of their
ornaments
to their shame. They are stripped of their armour
left naked in the
midst of danger. They are stripped of the means of their defence. Hence they
are exposed in a special manner to the subtlety and violence of their spiritual
enemies
without the ordinary means of help. Where there is no vision the
people go backward.
They leave their first love
their first ways in religion; they fall into a
spiritual decay and apostasy. The people are drawn away: from their God and
from their duty. The people are idle--they give over their work. The people perish--die
for lack of instruction; are destroyed for lack of knowledge.
II. The mere having
the ministry of the Word is not sufficient to make a people happy. The people
may have it
and yet get no saving benefit from it. Outward privileges make no
man a happy man. The mere having the Word will aggravate the condemnation of
those that have it and walk not answerably to it.
III. A right
improvement of the mercy of the Word will make a happy people. This improvement
consists in two things--
1. Faith in Jesus Christ.
2. Holiness of life.
This improvement will make happy souls here and hereafter. Here
in peace with God
pardon of sin
all spiritual blessings in heavenly places in
Christ Jesus; and hereafter in eternal salvation. It bids fair for prosperity
in earthly things. It gives happiness under the crosses and trials of this
world. It puts a happiness into the relations in which we stand. Directions for
improving the ministry of the Word:
1. Pray much for a real benefit from ordinances.
2. Diligently attend upon ordinances.
3. Meditate upon what you hear
and converse with one another about
it.
4. Set yourselves humbly to obey the truths delivered from the Lord’s
Word
embracing them by faith.
5. Put your hand to the Lord’s work in your several stations in your
families and among those with whom you converse
to prosecute the great ends of
the gospel. (T. Boston
D D.)
The vitality of vision
I. Where there is
no vision of the present working of Christ in the world
charity and hope fade.
The progress of the age is Christ’s work. Beneficial operations of all kinds
are His present-day miracles. The sympathy of the age
its mission
its
humanity
its sacrifice
its enthusiasm for progress
is Christ’s doing. Let us
see Him in the past and in the present. Then we shall have a nobler faith
a
larger charity
and a radiant hopefulness.
II. Where there is
no vision of the Divine Fatherhood
devotion decays. Our devotional life
accords with the conception of God we hold up to our attention. If we think of
God as stern
arbitrary
partial
we cannot experience love
worship
trust
sacrifice. The human heart is constituted to love only the lovable; to worship
only the perfect and benevolent; to trust only the just and true.
III. Where there is
no vision of Divine providence
practical energy declines. Give up the idea of
a Supreme Mind caring for all
and life is not Worth living. Let the vision of
the all-embracing providence of God be clear
and life will be transfigured.
All Christian workers are thus sustained. Failure
loss
rejection
may be the
record on the visible side; but faith sees on the unseen side an
all-comprehending spiritual kingdom
and says
“All things work together for
good.”
IV. Where there is
no vision of truth and fact
knowledge decays. As tradition and conservation
prevail truth becomes a dead carcase. The hour for revival
for reform
is
come
and the minds that see the truth lead the new movement. The dreams of
seers renew the life of the world’s thought.
V. Where there is
no vision of the possibilities of human nature
sympathy decays. Man has
instinctively recognised his fellow as spiritual
as free
as immortal
as
possessing unlimited capacities of progress
and as the object
consequently
of intense interest and of unlimited love. The vision of that ideal of man is
the inspiration of all philanthropy.
VI. Where there is
no vision of duty
holiness declines. Man is the subject of relations. The
highest relation he maintains is to Christ. His life-care is the duty he owes
to Christ. As we have that vision before us
we shall ennoble all we do. VII.
The vision of heaven saves hope from perishing. The inspiration of all progress
is hope. The most fruitful hope we can cherish is the perfection of mankind in
the celestial life in fellowship with Christ. Such a vision ennobles
sanctifies
vitalises
lights up the present with heavenly radiance
and makes
death the gate of life. (T. Matthews.)
Divine vision essential to human salvation
I. True vision is
a revelation from God. A communication not furnished by nature; not the product
of human intellect
or imagination
or fancy; not the “tradition of the
elders
” however venerable; but a special unfolding of the Divine nature and
government
adapted to the moral exigencies of the race. Such a communication
is possible. Such is probable--
1. From conflicting indications of the Divine character furnished by
nature.
2. The universally felt moral necessities of man. Such is actually
accomplished
as the whole body of Christian evidence attests.
II. There many
places where
as yet
this vision is not. Where it is not known. Where it is not published. Where
it is not believed.
III. Where it is
not
the people perish.
1. It alone reveals a Saviour and a salvation adapted to man.
2. It alone is associated with spiritual power to deliver man from
the bondage
and misery
and guilt
and doom
of sin. The vision of God is to
them that possess it a most precious thing. They who possess it not ought to be
the objects of the deepest compassion. They who do possess it are bound
by
every consideration of gratitude and pity
to send it to those who do not. (J.
M. Jarvie.)
Divine revelation
The text presents two facts concerning redemptive
revelation.
I. Its absence is
a great calamity. “Where there is no vision
the people perish.” The word
“perish” has been variously rendered: some read “will apostatise
” others “are
made naked
” others “are dispersed
” others “are become disorderly.” All
renderings agree in expressing the idea of calamity
and truly is it not a sad
calamity to be deprived of the Bible?
II. Its regulative
experience is a great blessing. “He that keepeth the law
happy is he.” This
“vision” is not an abstraction or a speculative system--it is a “law”; it comes
with Divine authority; it demands obedience; it is not the mere subject for a
creed
but the code for a life; its aim is to regulate all the movements of the
soul. It is only those who are ruled by it who are made happy
those who have
it and are not controlled by it will as assuredly perish. It is not the hearers
of the law who are just before God
but the doers of the law. Who is the happy
man? Not the man who has the “vision” and does not study it
nor the man who
studies it and never reduces it to practice: it is the man who translates the
“vision” into his life. “He that keepeth the law
happy is he.” There is no
heaven for man but in obedience to God. (D. Thomas
D.D.)
The soul perishing for lack of vision
The vision here is acquaintance with God and the things of the
invisible world. Vision became almost synonymous with revelation Where there is
no Bible
there can be no vision. To talk of preparing a nation for the
reception of the Bible
by first of all civilising that nation is to betray
ignorance of what has produced the degeneracy of humanity
and mistrust of the
engine which God has placed in our hands. The civilisation must and will follow
the reception of the Bible. Notice the marginal rendering
“the people is made
naked.” The people is stripped
the people has no clothing in which to appear before
God
if you take away revelation. They may attempt a righteousness of their
own
and think to cover themselves with a covering which their own hands have
woven. But the text is most emphatic in denouncing such schemes and hopes. We
must put on Christ
and be clothed with His righteousness. If we would make s
right and full use of the disclosures and statements of our Bible
we must
it
would seem
have the things of redemption and futurity presented with the same
distinctness and vividness to the internal organs
as the things of the world
are to the external. This is the great triumph of spirit over matter. Speak to
those whose religion is more than nominal
who do behold Christ with the eye of
the soul. We account for much of that slow progress in piety
which you both
observe in others and lament in yourselves
on the principle that you are but
seldom occupied with contemplations of the invisible world. Let us not be
wanting in diligence in using the telescope that has been entrusted to us to
aid us in seeing the unseen. (H. Melvill
B.D.)
No vision
The question suggested by the text is
Can we see? Were we made to
see? Is all else related by law of adaptation to man on this earth save God
Himself who made the earth and man? It is vision that decides our scale in this
world
and our honour and glory in the world to come. For “ages men have
believed that they were made to see and know God in His works and in His Word;
that we have not only eyes
but objects; that we can hold intercourse with
God--love Him
trust Him
and pray to Him. The peril of our age is no new
peril. Materialism is as old as
Sadducean Judaism. This is the great vital difference in men--vision. This it
is that decides their principles
their ethics
their characters.
I. Materialistic
ideas of life blind us to the true vision. We are in a world of material
things. But we
Christians
build temples to the invisible Lord. We seek and we
worship a Saviour whom
not having seen
we love. We judge morality to be more
than utility. We walk by faith
not by sight. There is no true vision without
the inspiration of the Holy Ghost.
II. Christ is the
revealer of life and immortality. These words contain two distinct truths. Life
is the spiritual view of all things. Immortality is life in Christ beyond the
grave.
III. Character is
decided by our visions of truth. The right life comes from the right thought.
If my life is to be redeemed and moulded by Divine influences
then my vision
is all in all to me.
IV. Perishing is
seen in this present life. Men do perish! Compared with what you might be
you
are now perishing. Woe to that nation that has no eye to see the face of God in
Christ! (W. M. Statham.)
The beneficent influence of heavenly visions
Man has spiritual wants as well as bodily wants
and he must have
spiritual things to satisfy them. Temporal and visible things meet and satisfy
all the wants of the body
but the soul must receive its sustenance from the
invisible and the eternal. The spiritual world is a fact to the senses of the
soul as truly as the material world is a fact to the bodily senses. Visions are
as necessary for the soul as food for the body
and so heavenly visions were
not God’s gifts to one nation and for a limited time
but are to all countries
and for all times. Godly men in our days are having visions exactly in the same
sense as the seers and prophets of old; the difference is in degree
not in
kind. But a distinction must be made between the seer in the highest sense and
seers in a general sense. God inspires and gives special visions to a chosen
few in different ages and countries. Note the powers of inward vision to which
we give the names of insight and intuition--insight into human character
intuition of Divine principles--clear knowledge of what man is and how God will
act. The original meaning of the word “saw
” is to cleave
or split; then to
see into
to see through
to get down beneath the surface of things and
discover their real nature. What characterises the bulk of Hebrew visions is
“penetrativeness.” All the seers of the world are hard workers
and are active
in their visions. Sometimes the seer does valuable service to the world by
rediscovering some great revealed truth which had been hidden by the accretion
of ages of erroneous human ideas and creeds. Luther was such an one. And we are
to thank Heaven for seers like Carlyle
Ruskin
Beecher
Browning
and
Tennyson
who fearlessly cleave old customs
shams
conventionalisms
dogmas
and creeds
and proclaim to the world
like the prophets of old
eternal and unchangeable
truths. Note the mighty influence of heavenly visions on the world. What would
have been the moral condition of the world if God had given no visions to holy
and inspired men?
I. The restraining
power of visions. In the days of Samuel there was “no open vision.” God
mercifully raised him up
and gave him visions to enable him to check and
restrain the ungodliness of his age. Our great want is more men of visions as
political and social reformers and preachers.
II. The sustaining
power of visions. Men are sure to perish socially and spiritually if God does
not mercifully grant them visions.
III. The ennobling
influence of visions upon men’s characters. The tendency of God’s visions to
men is to purify their thoughts
to elevate their spirits
to ennoble their
characters. The objective in the visions gradually becomes subjective
as a
part of the character. But you are not to expect these heavenly visions by
sleeping and dreaming
but by holy meditation
fervent prayer
and strenuous
effort to live the life of the Son of God.
IV. The blessedness
of obedience to the heavenly visions. If we would know the highest joy of
visions
we must obey them. (Z. Mather.)
Ideals
Man talks to God; that is prayer. God talks with man; that is
inspiration. According to the sensational philosophy there is no vision
there
is no invisible world
or at least we cannot know it directly and immediately.
This takes all the glory out of life. Take out from man the power of perceiving
the invisible and the eternal
and all life loses its life. God is no longer a
Divine reality. He is only an opinion. The same philosophy which robs the
universe of its God robs man of his soul. This philosophy is equally fatal to
morals. There are no longer any great
eternal
immutable laws. Take vision out
of religion
what have you left? You had a Church of Christ
now you have a
Society of Ethical Culture.
I. Ideals are
realities. What we call ideals are not conceptions we have created; they are
realities we have discovered. The great laws of nature are not created by the
scientists. They only formulate and express the laws of nature. The laws of
harmony are eternal; and when the musician finds a new harmony
he finds what
was before. In the ethical realm
the great laws of righteousness are not
created; they are eternal. Moses did not make them
he only found forms in
which to state them. God is not a thesis
an opinion
a theory
a supposition
created to account for phenomena; He is the great underlying reality of which
all phenomena are the manifestation.
II. Imagination is
seeing. Science owes its progress to this power of vision. All the greatest men
of science first saw dimly and imperfectly the invisible realities
then
followed
tested
and tried their visions
and proved the reality of them. The
great seers and prophets of all time have not been men who have created
thoughts to inspire us; they have been men with eyes that saw
and they have
helped also to see.
III. Ideals being
realities
and imagination seeing
scepticism is ignorance. By scepticism is
meant the doubt that scoffs at the invisible and eternal
not the mere
questioning of a particular dogma. We are not to measure the truth by our
capacity to see
but our capacity to see by the truth. The world needs nothing
so much as men who will carry the spirit of vision into every phase of life.
There are two classes of men in this world--drudges and dreamers. The man who
works without vision
who is not lifted up by his thoughts out of mere material things
he is a drudge. (Lyman Abbott.)
Verse 20
Seest thou a man that is hasty in his words?
Impetuosity of temper
The Adige at Verona appears to be a river quite broad and deep
enough for navigation
but its current is so rapid as to make it quite
unserviceable. Many men are so
rash and impetuous
and at the same time so suddenly angry and excited
that
their otherwise most valuable abilities are rendered useless for any good
purpose. (C. H. Spurgeon.)
Verse 23
A man’s pride shall bring him low.
On pride
Pride
though it implies an assumption of superiority
has a
manifest tendency to degradation.
1. A man’s pride will bring him low because it subjects him to the
imputation of folly. There is no condition of life that can warrant the
indulgence of this sinful and corrupt passion. The maxims of human policy teach
us that in proportion to the trust must be the responsibility. The uncertainty
and imperfection of every blessing which this world affords should alone be
sufficient to prevent that silly exaltation of the mind which constitutes
pride. Neither abundance of riches nor superior endowments of the mind are a sufficient
justification for pride. Neither the acquisition of fame
the flatteries of
self-love
nor the consciousness of distinguished merit
should swell the heart
with arrogance or pride. The truest characteristics of superior greatness and
superior wisdom are modesty and humility; modesty freed from false shame
and
humility without affectation or abasement. If these motives are insufficient to
warrant the indulgence of pride
much less ought it to arise from the casual
distinction of rank in the different orders of men. Pride is not confined to
any particular rank or station. From whatever cause it proceeds
it always
betokens weakness
folly
and corruption.
2. The various evils
and the general depravity which it produces.
The text is often verified as “pride produces poverty.” More persons have sunk
into poverty from this cause than from any other. From indulging in a thousand
idle expenses
in order to support a kind of pompous vanity
the proud man can
seldom spare a charitable mite “to give to him that needeth.” Pride is also the
source of continual mortification. The petty vexations of pride that are
compounded with every vain
selfish
and malignant passion have no claim to our
indulgence. Pride is more productive of quarrels
bitterness
and strife than
anything else. This base and selfish passion always creates
and always keeps
alive
a watchful and incessant jealousy of power. Hence the mildest
exhortation and the most friendly remonstrance is often converted into the
bitterness of accusation or the insolence of reproach. This odious vice is seen
at its worst in the awful end of the suicide. The dreadful act of
self-destruction is often committed in the evil moment of wounded pride or
mortified ambition. The proud man sits on an imaginary eminence of his own
creation
and propagates servility or wretchedness all around him. In a mind
thus bewildered and deceived the first principle of improvement is wanting. He
who is not conscious of any defect can have no sufficient motive for amendment.
Pride never appears so sinful and offensive as when we consider man in relation
to his Maker. Then we perceive it destroying the efficacy and poisoning the
very source of all those virtues which he is chiefly bound to practise. The
proud man is in reality always degraded in proportion as he thinks himself
exalted. (J. Hewlett
B.D.)
Honour shall uphold the
humble in spirit.
Honour
This word means “nobleness of mind.” It is a natural instinct of
human nature to be trustful
especially when a man’s honour is at stake; but
there has been so much deception as to make almost everybody doubt everybody
else. Every representation we make should be the truth; a deception is never
excusable.
1. Honour is an acquired nature. The germ of honour is born in us
but every child has to be taught by example and precept to cultivate it. We
sometimes cram our children too much with catechism
and omit to cultivate
their honour. There is as much religion in being honourable as in being
prayerful.
2. Honour should become an essential part of our nature. It is only
the ignorant and the foolish who can be tickled by a title or a name. Let us
seek to have honour in our nature. Honour should grow in us and become an
essential part of our nature. Uncommon honour should be the common practice of
everybody.
3. Honour should be the principle of all our transactions. Whether
you gain by it or not
be honourable. Let your honour be as true in the dark as
in the light.
4. In honour prefer one another. Do not gibe at a friend or detract
from an enemy. If you can praise one another
do so
but never throw mud at
anybody. If you really know that a man or woman is doing wrong
be honourable
enough to tell them so
and not so mean as to talk of it behind their backs. Be
honourable in all your sayings and in all your doings
so that this world
through
you
may become a more joyous dwelling-place. (W. Birch.)
Verse 25
The fear of man bringeth a snare.
The mischiefs of slavish complaisance and cowardice
Every passion of the soul may be of use to us
but is capable
also
by being perverted
of causing much vexation and misery to ourselves and
injury to our fellow-creatures. Year
while it proceeds from right principles
and is proportioned to the weight and moment of the evils about which it is
conversant
must serve the most beneficial purposes
as it warns us where our
greatest danger lies
and strongly prompts us to avoid it. But the case is
quite otherwise when it forms imaginary dangers and alarms with false terrors.
Then our fears turn us aside from our duty
and in avoiding trifling evils we
run ourselves into greater.
I. What is the
fear of man? A reverence of human authority and customs
and a dread of the
censure and reproaches of our fellow-creatures.
1. There is a reverence due to human authority in all points that do
not exceed the just bounds of it
and the paying this regard is absolutely
necessary to hold the frame of civil societies together. The ends of society
cannot be secured but by mutual condescension and respect
and the compliance
and submission of the minor part
in things lawful.
2. A man ought to be afraid of censure and reproach being fixed upon
him
and anxious to deliver and clear himself from it. Men must be of a temper
quite stupid if they have no fear at all of public reproach and infamy
and
must lose a very powerful restraint from mean
ungenerous
and disgraceful
practices.
3. We are guilty of the utmost rashness and folly if we expose ourselves
to the resentments of our fellow-men unnecessarily. And a dread of those
punishments which the civil magistrate inflicts is not only lawful
but
necessary. Thus far
then
the fear of man may be defended and justified.
II. In what sense.
It bringeth a snare. It throws temptations in men’s way which are likely to
prevail so far as to destroy all improvements in true wisdom and virtue.
1. Suppose a man
under the influence of this slavish principle
engages in search after truth
what proficiency is it possible for him to make?
In order to making improvements in Divine knowledge it is absolutely necessary
that the mind be free
calm
and unruffled
under no restraint or terror. There
must be no corrupt passion to darken the understanding
nor private interest to
mislead and pervert it.
2. It is as great an absurdity to expect that one who is dispirited
by worldly fears should be a confessor and martyr for true religion as that a
coward should be brave and valiant. Slavish fear of man leads men even to revile
and banter the truth.
3. This fear will have the same malignant influence upon our morals
as upon our faith. When it rises to such a height as to overrule the dictates
of natural conscience
and entirely to destroy the strength and constancy of
our minds
we are an easy prey to every temptation
and lie open to the most
desperate and abandoned wickedness. If it be our ultimate view to secure the
countenance and favour of persons in authority and avoid their displeasure
this likewise will subject us to many snares and inconveniences.
III. Offer some
remedies against this fear of man.
1. Maintain and improve in our minds a strong sense of the necessary
difference between good and evil.
2. Add a becoming sense of the dignity of our nature.
3. Trust in God
as advised in the latter part of the text.
4. Cultivate a supreme reverence for God. These two--fear of man and
fear of God--are absolutely inconsistent
and cannot subsist together. (James
Foster.)
The fear of man
This is a deadly foe to a godly
consistent life. It stops many a
one on the very threshold of the kingdom. It turns back many who seemed to run
well.
1. The fear of man often leads to downright
positive sin.
2. The fear of man keeps many a lad from decision for Christ. (G.
Everard
M.A.)
The fear of man
I. Our great
danger.
1. For the fear of man is more general than we are aware of.
2. To all who yield to its influence it brings a fatal snare.
II. Its proper and
only effectual antidote. Regard for God Himself. We should trust Him for
support
happiness
recompense. Improvement:
1. A word of caution.
2. Of encouragement. (S. Simeon
M.A.)
Whoso putteth his trust in
the Lord shall be safe.
How to be safe
I. There is safety
nowhere except in the care of God
for in His hands alone are sources of safety.
II. God can make
safe only those who trust Him fully.
III. Complete trust
can exist only between parties in accord and in the confidence of each other.
IV. In order to
trust in the Lord two things are essential.
1. We must confidently believe that God is able
willing
and ready
to care for us.
2. That we are worthy of His care.
V. To be safe we
must be at one with God.
VI. Outside of
God’s protection are danger
darkness
Death--eternal. (Homiletic Review.).
──《The Biblical Illustrator》