The Expositor's Bible: The Book Of Proverbs Part 2

She is to be sought as silver or hidden treasure is sought. The search must be inspired by that eagerness of desire and pa.s.sion of resolve with which avarice seeks for money. No faculty must be left unemployed: the _ear_ is to be inclined to catch the first low sounds of wisdom; the _heart_ is to be applied to understand what is heard; the very _voice_ is to be lifted up in earnest inquiry. It is a well-known fact that the fear of the Lord and the knowledge of G.o.d are not fruits which grow on every wayside bush, to be plucked by every idle pa.s.ser-by, to be dropped carelessly and trodden underfoot.

Without seriousness and devotion, without protracted and unflagging toil, the things of G.o.d are not to be attained. You must be up betimes; you must be on your knees early; you must lay open the book of Wisdom, pore over its pages, and diligently turn its leaves, meditating on its sayings day and night. The kingdom of G.o.d and His righteousness must be _sought_, yes, and sought first, sought exclusively, as the one important object of desire. That easy indifference, that lazy optimism--"it will all come right in the end"--that habit of delay in deciding, that inclination to postpone the eternal realities to vanis.h.i.+ng shadows, will be your ruin. The time may come when you will call, and there will be no answer, when you will seek diligently, but shall not find. Then in the day of your calamity, when your fear cometh, what a smile of scorn will seem to be on Wisdom's placid brow, and around her eloquent lips! what derision will seem to ring in the well-remembered counsels which you rejected.[31] O tide in the affairs of men! O tide in the affairs of G.o.d! We are called to stand by death-beds, to look into anguished eyes which know that it is too late. The bandit of commercial life pa.s.ses into that penal servitude which only death will end; what agony breaks out and hisses in his remorse! The wretched victim of l.u.s.t pa.s.ses from the house of his sin down the path which inclines unto death; how terrible is that visage which just retains smirched traces that purity once was there! The voice rings down the doleful road, "If I had only been wise, if I had given ear, wisdom might have entered even into my heart, knowledge might have been pleasant even to my soul!"

And wisdom still cries to _us_, "Turn you at my reproof: behold, I will pour out my spirit unto you, I will make known my words unto you."

FOOTNOTES:

[10] Prov. ii. 10.

[11] Prov. i. 32.

[12] We may remind ourselves that, according to the most probable conjecture, this introduction to Solomon's Proverbs (chaps, i.-ix.) dates from the reign of Josiah (640-609 B.C.).

[13] Isa. i. 15.

[14] Isa. lix. 7.

[15] Micah iii. 10.

[16] Jer. ii. 34.

[17] Jer. xxii. 17.

[18] Prov. i. 14. Compare the proverb, xvi. 29, "A man of violence enticeth his neighbour, and leadeth him in a way that is not good."

[19] Prov. ix. 13-18.

[20] Prov. v. 12-14.

[21] Prov. vi. 32 and v. 22.

[22] Prov. i. 19.

[23] A dog-chain sold in London at one s.h.i.+lling and threepence was found to have cost, for materials twopence, for labour three-farthings.

(Evidence before Lord Dunraven's Commission on the Sweating System).

[24] See Prov. i. 13.

[25] Prov. ii. 22.

[26] Prov. i. 19.

[27] Prov. ii. 19.

[28] Prov. i. 17.

[29] Prov. i. 25.

[30] Prov. i. 31, 32.

[31] Prov. i. 24-31.

III.

_THE EARTHLY REWARDS OF WISDOM._

PROV. iii. 1-10.

The general teaching of these nine introductory chapters is that the "ways of Wisdom are pleasantness, and all her paths are peace." We are taught to look for the fruit of righteousness in long life and prosperity, for the penalty of sin in premature destruction. "The upright shall dwell in the land, and the perfect shall remain in it.

But the wicked shall be cut off from the land, and they that deal treacherously shall be rooted out of it."[32] The foolish "shall eat of the fruit of their own way, and be filled with their own devices.

For the backsliding of the simple shall slay them, and the prosperity of fools shall destroy them. But whoso hearkeneth unto Wisdom shall dwell securely, and shall be quiet without fear of evil."[33] "By Wisdom thy days shall be multiplied, and the years of thy life shall be increased. If thou art wise, thou art wise for thyself; and if thou scornest, thou alone shall bear it." The ways of Folly have this legend written over the entrance-gate: "The dead are there; her guests are in the depths of Sheol."[34]

This teaching is summarized in the pa.s.sage before us. "My son, forget not my law; but let thine heart keep my commandments: for length of days, and years of life, and peace, shall they add to thee. Let not mercy and truth," those primary requirements of wisdom, "forsake thee: bind them about thy neck; write them upon the table of thy heart;"

_i.e._ let them be an ornament which strikes the eye of the beholder, but also an inward law which regulates the secret thought. "So shalt thou find favour and good understanding in the sight of G.o.d and man;"

that is to say, the charm of thy character will conciliate the love of thy fellow creatures and of thy G.o.d, while they recognize, and He approves, the spiritual state from which these graces grow. "Trust in the Lord with all thine heart, and lean not upon thine own understanding:[35] in all thy ways acknowledge Him, and He shall direct thy paths. Be not wise in thine own eyes; fear the Lord, and depart from evil: it shall be health to thy navel, and marrow to thy bones. Honour the Lord with thy substance, and with the first-fruits of all thy increase: so shall thy barns be filled with plenty, and thy vats shall overflow with new wine."[36]

The rewards of wisdom, then, are health and long life, the good-will of G.o.d and man, prosperity, and abundant earthly possessions. As our Lord would put it, they who leave house, or wife, or brethren, or parents, or children, for the kingdom of G.o.d's sake, shall receive manifold more in this time, even of the things which they surrender, in addition to the everlasting life in the time to come.[37]

This is a side of truth which we frequently allow to drop out of sight, in order to emphasize another side which is considered more important. We are accustomed to dwell on the promised joys of the future world as if G.o.dliness had no promise of the life which now is, and in so doing we take all life and colour from those expected blessings. The true view seems to be, The way of wisdom, the path of the upright, is so full of joy, so crowned with peace; the life of the children of the kingdom is so wisely and bountifully provided for; the inevitable pains and troubles which fall to their share are so transformed; that from this present good we can infer a future better, gathering hints and promises of what we shall be from the realized felicity of what we are.

If we try to estimate the temporal blessings of wisdom we do not thereby deny the larger and more lasting blessings which are to come; while if we ignore these present joyful results we deprive ourselves of the surest evidence for the things which, though hoped for, are not yet seen.

We may, then, with much advantage try to estimate some of the immediate and apprehensible benefits of the life which is lived according to the dictates of heavenly wisdom.

(1) First of all, the right life is a wholesome life--yes, physically healthy. Obedience to the eternal moral laws brings "health to the navel," and that peculiar brightness which is like the freshness of dew.[38] The body is a sacred trust, a temple of the Holy Ghost; to use it ill is to violate the trust and to defile the temple. The temperance of habit and orderliness of life which Wisdom requires of her children are the first conditions of vitality. They who seek health as the first consideration become valetudinarians and find neither health nor happiness; but they who diligently follow the law of G.o.d and the impulse of His Spirit find that health has come to them, as it were, by a side wind. The peace of mind, the cheerfulness of temper, the transfer of all anxiety from the human spirit to the strong Spirit of G.o.d, are very favourable to longevity. Insurance societies have made this discovery, and actuaries will tell you that in a very literal way the children of G.o.d possess the earth, while the wicked are cut off.

Yet no one thinks of measuring life only by days and years. To live long with the constant feeling that life is not worth living, or to live long with the constant apprehension of death, must be counted as a small and empty life. Now, it is the chief blessedness in the lot of the children of light that each day is a full, rich day, unmarred by recollections, unshadowed by apprehensions. Each day is distinctly worth living; it has its own exquisite lessons of cloud or suns.h.i.+ne, its own beautiful revelations of love, and pity, and hope. Time does not hang heavily on the hands, nor yet is its hurried flight a cause of vain regret; for it has accomplished that for which it was sent, and by staying longer could not accomplish more. And if, after all, G.o.d has appointed but a few years for His child's earthly life, that is not to be regretted; the only ground for sorrow would be to live longer than His wise love had decreed. "If G.o.d thy death desires," as St. Genest says to Adrien in Rotrou's tragedy, "life has been long enow."[39]

The life in G.o.d is undoubtedly a healthy life, nor is it the less healthy because the outward man has to decay, and mortality has to be swallowed up of life. From the standpoint of the Proverbs this wider application of the truth was not as yet visible. The problem which emerges in the book of Job was not yet solved. But already, as I think we shall see, it was understood that the actual and tangible rewards of righteousness were of incomparable price, and made the prosperity of the wicked look poor and delusive.

(2) But there is a second result of the right life which ordinary observation and common sense may estimate. Wisdom is very uncompromising in her requirement of fair dealing between man and man. She cannot away with those commercial practices which can only be described as devising "evil against thy neighbour," who "dwelleth securely by thee."[40] Her main economic principle is this, that all legitimate trade is the mutual advantage of buyer and seller; where the seller is seeking to dupe the buyer, and the buyer is seeking to rob the seller, trade ceases, and the transaction is the mere inworking of the devil. Wisdom is quite aware that by these ways of the devil wealth may be acc.u.mulated; she is not blind to the fact that the overreaching spirit of greed has its rich and splendid reward; but she maintains none the less that "the curse of the Lord is in the house of the wicked; but He blesseth the habitation of the righteous."[41]

It is a very impressive experience to enter the house of a great magnate whose wealth has been obtained by questionable means. The rooms are beautiful; works by the great masters shed their radiance of eternal truth from the walls; the library gleams with the well-bound books of moralists and religious teachers. The sons and daughters of the house are fair and elegant; the smile of prosperity is in every curtained and carpeted room, and seems to beam out of every illuminated window; and yet the sensitive spirit cannot be rid of the idea that "the curse of the Lord is in the house."

On the other hand, the honourable man whose paths have been directed by the Lord, no matter whether he be wealthy or merely in receipt, as the result of a life's labour, of his "daily bread," has a blessing in his house. Men trust him and honour him.[42] His wealth flows as a fertilizing stream, or if it run dry, his friends, who love him for himself, make him feel that it was a good thing to lose it in order to find them. In proportion as the fierce struggle of compet.i.tion has made the path of fair dealing more difficult, they who walk in it are the more honoured and loved. Nowhere does Wisdom smile more graciously or open her hand to bless more abundantly, than in the later years of a life which has in its earlier days been exposed, and has offered a successful resistance, to the strong temptations of unrighteous gain.

(3) Further, Wisdom commands not only justice, but generosity. She requires her children to yield the first-fruits of all their possessions to the Lord, and to look tenderly upon His poor.

"Withhold not good from them to whom it is due, when it is in the power of thine hand to do it. Say not unto thy neighbour, Go, and come again, and to-morrow I will give; when thou hast it by thee."[43] And the teaching of experience is that those who act upon this precept purchase to themselves a good possession. The main value of the Mammon of unrighteousness is, as our Lord says, to make to ourselves friends with it, friends who shall receive us into the everlasting habitations. The money we spend upon our own pleasures, and to promote our own interests, is spent and gone; but the money given with an open hand to those poor children of G.o.d, to whom it is strictly due, is not spent at all, but laid up in the most secure of banks. There is no source of joy in this present world to be compared with the loving grat.i.tude of the poor whom you have lovingly helped. Strangely enough, men will spend much to obtain a t.i.tle which carries no honour with it, forgetting that the same money given to the needy and the suffering purchases the true honour, which gives the n.o.blest t.i.tle. For we are none of us so stupid as to think that the empty admiration of the crowd is so rich in blessing as the heartfelt love of the few.

But in enumerating these external results of right living we have only touched incidentally upon the deeper truths which lie at the root of it. It is time to look at these.

G.o.d is necessarily so much to men, men are necessarily so completely bereft without Him, that clear vision and strong action are utterly impossible apart from a humble dependence upon Him. The beginning of all wisdom is, as we have seen, in the recognition of G.o.d, in personal submission to Him, in diligent obedience to all His directions. This appears, before we reflect, to be a mere truism; when we have reflected, it proves to be a great revelation. We do not at first see what is meant by trusting in the Lord with all our heart; we confuse it with that tepid, conventional relation to G.o.d which too frequently pa.s.ses current for faith. We do not readily apprehend what is implied in acknowledging G.o.d in all our ways; we suppose that it only means a general professing and calling ourselves Christians. Consequently, many of us who believe that we trust in the Lord, yet lean habitually and confidently upon our own understanding, and are even proud of doing so; we are wise in our own eyes long after our folly has become apparent to every one else; we resent with a vehemence of righteous indignation any imputation upon the soundness of our judgment. The very tone of mock humility in which we say, "I may be wrong, but----"

shows that we are putting a case which seems to us practically impossible. Consequently, while we think that we are acknowledging G.o.d in all our ways, He does not direct our paths; indeed, we never gave Him an opportunity. From first to last we directed them ourselves. Let us frankly acknowledge that we do not really believe in G.o.d's detailed concern with the affairs of the individual life; that we do not, therefore, commit our way with an absolute surrender into His hand; that we do not think of submitting to His disposal the choice of our profession, the choice of our partner in life, the choice of our place of residence, the choice of our style of living, the choice of our field of public service, the choice of our scale of giving. Let us confess that we settled all these things in implicit and unquestioning reliance upon our own understanding.

I speak only in wide and fully admitted generalities. If Christians as a whole had really submitted their lives in every detail to G.o.d, do you suppose that there would be something like fifty thousand Christian ministers and ten times that number of Christian workers at home, while scarcely a twentieth of that number have gone out from us to labour abroad? If Christians had really submitted their lives to G.o.d, would there have been these innumerable wretched marriages--man and wife joined together by no spiritual tie, but by the caprice of fancy or the exigencies of social caste? If Christians had really asked G.o.d to guide them, meaning what they said, would all the rich be found in districts together, while all the poor are left to perish in other districts apart? If Christians had really accepted G.o.d's direction, would they be living in princely luxury while the heathen world is crying for the bread of life? would they be spending their strength on personal aims while the guidance of social and political affairs is left in the hands of the self-interested? would they be giving such a fragment of their wealth to the direct service of the Kingdom of G.o.d?