The Expositor's Bible: The Book Of Proverbs Part 26

[552] Prov. x. 15.

[553] Prov. xxiii. 10, 11.

[554] Prov. xv. 25.

[555] Prov. xiv. 31.

[556] Prov. xvii. 5.

[557] Prov. xix. 17.

[558] Prov. xix. 13.

[559] Prov. xxii. 2.

[560]

"What though on hamely fare we dine, Wear hoddin-grey, and a' that; Gie fools their silks and knaves their wine, A man's a man for a' that.

For a' that and a' that, Their tinsel show and a' that, The honest man, tho' e'er sae poor, Is king o' men for a' that."

[561] Prov. xiv. 21.

[562] Prov. xi. 26. The following description of Persia, in the _Missionary Review of the World_, October, 1889, p. 782, aptly ill.u.s.trates the practices against which the text inveighs:--"The sole end for which the Persian Government exists is the collection of the revenue, the fleecing of the people. Large portions of the land, confiscated from time to time, belong to the Sovereign, and are farmed out on terms well-nigh ruinous to the tenant. Even where property belongs to the subject, it is taxed to the last degree as a starting-point, while the successions of sub-rulers and collectors make still further drains upon the moiety that must save the labourer's family from absolute want. The whole burden of taxation thus comes really upon the labouring cla.s.s. Added to this extortion is the constant uncertainty as to whether the planter will be permitted to reap his crop at all. Downright robbery of fields or households by the retainers of petty chiefs is of frequent occurrence, and the poor are liable any day to be deprived of their very last resource.

Agriculture and other industries so discouraged and paralysed barely sustain the lives of the people at the best, and when drought is added thousands must perish." In times of scarcity, "The king sets the example--_locks up his granaries, and withholds every kernel of wheat except at famine prices_. Every nabob and landowner who has a stock on hand follows this example. Rapacity and cupidity rule; money is coined out of the sufferings of the poor."

[563] Prov. xxviii. 3. Oddly enough the commentators, who seem never to have heard of "sweating," propose to read for ????, either ???????

= rich, or ??? = ???? = head, for the head of the State; an example of conjectural emendation which may well make us cautious of the mere scholar's method of treating the sacred text.

"The cruellest landlords, receiving 10, 20, and 30 per cent. from detestable habitations (in London), are nearly connected by birth and circ.u.mstance to those they oppress" (_Lecture delivered at Ess.e.x Hall_, November 18th, 1889, _by Thomas Locke Worthington_).

[564] Prov. xxviii. 8. The difficult verse Proverbs xxii. 16 should find a place here, "He that oppresses the poor to increase for him, he that gives to the rich only for need," but it is impossible to accurately determine its meaning. If the rendering of the English Bible is correct, we may interpret the proverb as a statement of the folly of oppression which leads to want as inevitably as the more obvious folly of giving to the rich. But possibly Nowack is right in an interpretation which gives quite another turn to the saying, and makes it not a condemnation of the oppressor, but a suggestion of the advantage which may be gained from the oppression by the oppressed.

"He who oppresses the poor--it turns to his (viz., the poor man's) gain," because it calls out all his energy and endurance, "while he who gives to the rich--it turns only to want," because it still further enervates and unfits him for the duties of life. This is not very satisfactory, and is decidedly far-fetched; but it is better than Delitzsch's suggestion, which strips the proverb of all moral significance, viz., "He that oppresses the poor, it is at any rate for his own gain; but he who gives to the rich, it is only to get want."

The conclusion from this would be, that it is better to oppress the poor than to give to the rich, a sentiment quite out of harmony with the ethical teaching of the Proverbs. In a case like this we can only suppose that the saying has reached us in a mutilated form.

[565] Prov. xi. 17.

[566] Prov. xxviii. 27.

[567] Prov. xi. 24.

[568] Can the shareholders of the G. W. R., for instance, hold themselves free from responsibility in the case referred to in the following paragraph from the _Journal of the People's Palace_? "The _Sat.u.r.day Review_, always trustworthy and read-worthy on subjects of law, calls attention to a case which concerns a great many. It is a case in which the decision is most unfortunate to the interests of all working men. One Membery was employed at Paddington to shunt trunks: he was taken on by a contractor, but his real employers were the G.W.R. The trucks were drawn by a horse, and the horse ought to have had a boy to hitch on or off at a moment's notice: but the contractor refused to supply boys. Membery in vain asked for one, pointing out the great dangers to which he was exposed. He complained on the very day of the accident by which he was knocked down and injured seriously. He sued the Company; he won his case with damages; the Company, being a rich body, appealed. Now, considering the vexation, the anxiety, and the expense of carrying on such a case, a Company which appeals ought in justice to have the damages doubled if it loses. The Company lost. They appealed to the Lords, still on the principle of being rich and their opponent poor. This time the Company won. The Lords have ruled that the Company did not employ Membery, and that he was not obliged to work without a boy: he might have refused to work at all. Indeed! Then, if he refused to work, what about the children at home? A more mischievous doctrine was never upheld. Why, there are thousands and thousands of men and women who work daily under ineffectual protest,--who work at trades unwholesome, for wages inefficient, and for excessive hours; yet they work because they must--because they must. Membery worked without a boy, knowing that he would some day be run over and perhaps killed, because he must: he had no choice. When all the Trade Unions are merged into one immense Trade Union, it will not be the wages alone that will be determined, but the cases of such unfortunate men as Membery."

[569] Prov. xxi. 13.

[570] Prov. xxiv. 11, 12.

[571] Prov. xxii. 9.

[572] Prov. xxix. 7.

[573] Prov. xxix. 14. Has William II. of Germany been considering this text? If so, it is full of promise for the prosperity of Germany and of Europe? (International Labour Conference, March 1890.)

[574] Prov. x.x.xi. 30.

XXIII.

_EDUCATION: THE PARENT'S THOUGHT OF THE CHILD._

"Train up a child according to his way, and even when he is old he will not depart from it."--PROV. xxii. 6.

"Withhold not correction from the child; if thou beat him with the rod he shall not die. Thou shalt beat him with the rod and shalt deliver his soul from Sheol."--PROV. xxiii. 13, 14.

In Lecture IV. we examined two of the main principles which should be inculcated on children in a Christian home. In the present lecture we approach the question of education again. It is necessary for us to examine two features of parental training on which the book of Proverbs lays repeated stress. First, the need of method in bringing up the young; and second, the way of punis.h.i.+ng their delinquencies.

In the first we have an eternal principle, which applies and must apply as long as human nature endures, a principle which is even emphasized by the demands of our Christian faith. In the second we have a principle which is so modified and altered by the Christian spirit, that unless we make the largest allowance for the change, it may be, as it often has been, misleading and hurtful in a high degree.

If we could trace out all the dark cruelties and injustice, the vindictiveness, the stupidity of parents, guardians, and teachers, who have sheltered themselves under the authority of the text, "Foolishness is bound up in the heart of a child, but the rod of correction shall drive it far from him,"[575] we might read with a new application our Saviour's stern censure of accepting the letter of Scripture in place of coming to Him and learning of Him who is meek and lowly of heart.[576]

But our first duty is to understand the wholesome and eternally valid teaching that is here given us about education. "Train up a child in the way he should go." We gain a good deal in vividness if we go back to the meaning of the word which is rendered "train." Derived from a noun which signifies the palate and the inner part of the mouth, its literal meaning is "to put into the mouth." The metaphor suggested is that of feeding an infant. Every parent recognises the necessity of giving to the helpless children suitable nourishment. At first the mother feeds the babe at the breast. After the weaning she still feeds it with food carefully chosen and prepared. As the child grows older she changes the food, but she does not relax her care; and the father admits the responsibility of procuring the necessary diet for his little one, a responsibility which does not cease until the child is fully grown, fully formed, and fully able to provide for himself. Here is the suitable a.n.a.logy for mental, moral, and spiritual teaching. The parents must feed their child with morsels suitable to his age, with the "milk of the word" at first, afterwards with strong meat. It all requires infinite care and forethought and wisdom, for there is a certain way of development, a certain ideal which the child must realize, and if the training is to be on the lines of that development, according to that "way," if it is to achieve that ideal, the teaching must all be accurately adapted to the age or stage of development, and to the particular character and disposition of the child. If the preliminary work of the parents is wisely done, if the influence exercised by them while their child is still entirely in their hands is exactly what it ought to be, there is no fear for the rest of life--"when he is old he will not depart from it." A great master of modern literature, who wandered through many ways of thought far from the opinions and faith of his parents, when in his old age he sat down to write the reminiscences of his life, discovered that the original bent given to his mind by his peasant parents had remained unexhausted to the end.[577] Many beliefs currently held had faded and grown dim, much of the historical foundation of his religion had crumbled away, but there was a truth which he had learned from his mother's lips and had seen exemplified in his father's life, and it returned to him in its full force, and remained unsubmerged in the tides of doubt, unaffected by the breath of change, it even acquired a fresh hold upon him in the decline of his days:--The chief end of man is to glorify G.o.d and to enjoy Him for ever.

It is a good ill.u.s.tration of the unrivalled power of the parents over a man's life. "The Lord hath given the father honour over the children, and hath confirmed the authority of the mother over the sons," says Ecclesiasticus.[578] It is a rare opportunity which is given to parents. No sphere of influence which they may acquire can be like it; it may be wider, but it can never be so intense or so decisive. A father who abdicates the throne on which G.o.d has set him, who foregoes the honour which G.o.d has given him, or turns it into dishonour, must one day answer for his base renunciation before the Eternal Father. A mother who uses the authority over her sons which G.o.d has given her, merely to gratify her own vanity and selfishness, and to retain a love which she has ceased to deserve; or one who wantonly throws away the authority because its exercise makes large demands upon the spirit, has much to answer for at the Divine judgment-seat. Parental powers are so absolute, parental possibilities are so great, parental joys are so rare and wonderful, that they must of necessity be balanced by corresponding disadvantages in case of failure. "He that begetteth a fool doeth it to his sorrow, and the father of a fool hath no joy."[579] "A foolish son is a grief to his father, and bitterness to her that bare him."[580] It must therefore constantly press upon all wise parents, how are they to act, what methods are they to adopt, in order to rightly discharge their duties, and to win that precious reward of "a wise son"?[581] "My son, if thy heart be wise, my heart shall be glad, even mine, yea, my reins shall rejoice when thy lips speak right things." "The father of the righteous shall greatly rejoice, and he that begetteth a wise child shall have joy of him."[582]

The answer which is constantly suggested by the book of Proverbs, and especially by our text, is this:--A successful parent will be one who makes the training of the children a constant and religious study. It is the last subject in the world to be left to haphazard. From the first a clear aim must be kept in view. "Is my great object that this boy shall be a true, a n.o.ble, a G.o.d-fearing man, serving his day and generation in the way G.o.d shall appoint? Is this object purged of all meaner thought? Can I renounce the idea of worldly success for him, and be indifferent to wealth and reputation, to comfort and ease for him?" When this question is satisfactorily settled, then comes a second, How is the aim to be realized? Is not the parent at once driven to G.o.d with the cry, "Who is sufficient for these things?" A mistake may be so fatal, and it is so hard to clearly see, to rightly judge, to firmly act, that nothing can avail but the direct teaching, inspiration, and power of the Spirit of G.o.d. Happy are the father and the mother who have been forced in their helplessness to seek that Divine help from the very first!

If we only knew it, all education is useless apart from the Spirit of G.o.d. "Where the Spirit of the Lord is, there is liberty." And liberty is just what is most needed. Mechanical schemes, cut-and-dried precepts, are quite insufficient. Moving in the liberty of the Spirit you have insight and adaptiveness; at once you perceive that each child is a separate study, and must be approached in a different way. One is sanguine and over-confident, and he must constantly be humbled; another is diffident and desponding, and must be encouraged with the bright word of sympathy, spoken at the right moment. "I see it all, my child; I know what a fight it is in which you are engaged."[583] One is a born sceptic, and would know the reason why; he must be met with patient and comprehending arguments according to his mental powers. Another has no speculative instincts, and questions have to be raised, doubts suggested, in order to save him from drifting into the easy-going acceptance of everything which he is told. One seems naturally inclined to be religious, and must be carefully watched lest the sensitiveness should become morbid, and a dominant thought should lead to mania, melancholy, or a possible reaction. Another seems to have no religious instinct, and the opportunity must be sought for awaking the sense of need, rousing the conscience, opening the eyes to G.o.d.

But again, in proportion as parents are led by the Spirit, and make their sacred charge a matter of constant and beseeching prayer, they will in their own person and conduct represent G.o.d to the children, and so supplement all the possible defects of the express training and discipline. If the command "Be thou in the fear of the Lord all the day long"[584] is to have any weight with a child, he must live with those who themselves are in the fear of the Lord all the day long. A man must live near to G.o.d if he is to make G.o.d real to his children. A mother must hold very real converse with her Lord if His reality is to become obvious to her little ones. "As a child," says one,[585] "I always had a feeling that G.o.d and Jesus were such particular friends of mamma's, and were honoured more than words could tell." If such an impression is to be created, depend upon it G.o.d and Jesus must _be_ particular friends of yours. No talk, however pious, can create that impression unless the hallowed friends.h.i.+p actually exists.

Again, led by the Spirit, we are filled with Divine love; and no training of children can have any valuable or permanent effect which does not issue from, which is not guided by, and does not result in, love. For love is the Divine educator. It is this which accounts for the frequently observed anomaly that children who seem to have inferior home advantages and very inadequate education turn out better than others for whom no labour or expense or care seems to be grudged. If love is not there, all the efforts will fail. Love is the only atmosphere in which the spirits of little children can grow. Without it the wisest precepts only choke, and the best-prepared knowledge proves innutritious. It must be a large love, a wise love, an inclusive love, such as G.o.d alone can shed abroad in the heart. Love of that kind is very frequently found in "huts where poor men lie," and consequently the children issuing out of them have been better trained than those whose parents have handed them over to loveless tutors or underlings.

And this may perhaps fitly lead us to consider the other point which is before us--the prominence which is, in the Proverbs, given to chastis.e.m.e.nt. "He that spareth his rod hateth his son, but he that loveth him, chasteneth him betimes."[586] "Chasten thy son, seeing there is hope, and set not thy heart on his destruction."[587]

"Stripes that wound are a cleansing of evil, strokes of the recesses of the belly."[588] "Withhold not correction from the child; when thou beatest him with a rod he shall not die. Thou shalt beat him with the rod, and shalt deliver his soul from Sheol."[589] "The rod and reproof give wisdom, but a child left to himself causeth shame to his mother."[590] "Correct thy son and he shall give thee rest, yea, he shall give delight unto thy soul."[591]

Corporal punishment seems to the Christian, and to the common sense of a society which is the product of the Christian spirit, degrading, brutalising, and essentially futile! It can only have even a modic.u.m of good effect where it is inflicted by a loving hand, and in a loving spirit, without a trace of temper or cruelty, and obviously costing more to inflict than to bear. But even with all these conditions granted it is a most unsatisfactory method of punishment; it arouses vindictive feelings and savage pa.s.sions. A whipped boy is almost sure to bully the next creature weaker than himself that he encounters; and acting only as a deterrent, it never reaches the conscience, or creates a sense of revolt from the sin for the sin's sake, which is the object of all wise, or at least of all paternal, punishment. We can only, therefore, set aside the precept to use the rod as one which was in harmony with darker and harder times before the Saviour of the world had come to reveal the inner life and to teach us how we are to deal with those mysterious and wonderful beings, our fellow-creatures.

But with this modification, and subst.i.tuting "wise and merciful punishments" for "rod and stripes," these teachings remain of permanent validity. Our Heavenly Father chastens His children; by most gracious punishments He brings home to them the sense of sin, and leads them to repentance and amendment.[592] And earthly parents, in proportion as they are led by the Spirit and filled with love, will correct their children, not for their own pleasure, but for their children's good. The truth which underlies these apparently harsh injunctions is this: Love inflicts punishments, nor are any punishments so severe as those which Love inflicts; and only the punishments which Love inflicts are able to reform and to save the character of the delinquent.

We all of us know that weak and sentimental nature--too common among modern parents--which shrinks from inflicting pain under all circ.u.mstances. Seizing on the ill-understood doctrine that Love is the sovereign power in life and in education, it pleads in the name of Love that the offender may be spared, that he may escape the due penalty of his fault. That is not a love like G.o.d's love: and if you are careful to observe, it has not the remedial or saving effect which the love of G.o.d has. "He that declines to punish his child hates him; he that loveth him chasteneth him betimes." In the poor child's heart so much foolishness is bound up, so much wilfulness and temper, so much vanity and pride, so much sensuality and selfishness, so much unwholesome craving for amus.e.m.e.nt, it is so natural to the child to make pleasure the be-all and the end-all of life, that, if all this foolishness is to be driven away, there must be much sharp discipline and painful correction. The Divine method of punishment seems to be to let men eat of the fruit of their doings until they loathe it. They rebelliously call out for meat in the wilderness, and it turns into a satiety, a bitterness, and a plague, while it is between their teeth.

Is it possible that parents too, under the guidance of the Spirit, may chasten their children in the same way, bringing home to the wilful the painful effects of wilfulness, to the vain the ridiculous effects of vanity, to the selfish the disastrous issue of selfishness, to the sensual the ruin and the misery of sensuality? Might not the most effectual punishment for every fault be an enforced quiet in which the culprit is confronted with the inevitable outcome of the sin? Does not even the hardest heart begin to melt, does not the dullest conscience begin to grow sensitive, when the sure results of evil are aptly pourtrayed before the mind? What pride would have courage to grow if it had a glimpse of the hard, dry, loveless, unloved, heart which is its inevitable fruit? What young man would venture to take the first downward steps in impurity if he had ever formed a conception of the devastation of brain and heart and life which must ensue?

The rod cannot open the eyes; it can but set the cunning intellect to work to find a way of enjoying the sin and escaping the rod. But the opening of the eyes--at which all true punishment must aim--reveals a rod which is bound up with the sin, sure as the sin itself. It is the parents' solemn task--and many an inward sorrow must it cost--to bring home to his child's heart these truths of experience which the child cannot at present know. Wise penalties and "reproof give wisdom, but a child left to himself causeth shame to his mother."[593]

There is a voice, the voice of Divine Wisdom, which speaks continually to every parent, to every teacher of youth: "Incline thine ear," it says, "and hear the words of the wise, and apply thy heart unto my knowledge"--without attention and application this heavenly wisdom cannot be known. "For it is a pleasant thing," so the voice continues, "if thou keep these words within thee, if they be established together upon thy lips. That thy trust may be in the Lord,"--without whom the best-meant efforts will fail,--"I have made them known to thee this day, even to thee. Have not I written to thee excellent things of counsels and knowledge, to make thee know the certainty of the words of truth, that thou mayest carry back words of truth to them," those helpless and ignorant children whose needs "send thee" to me for instruction?[594]

The failures are numerous, disastrous, heart-breaking, but they are unnecessary. Your children are holy; they belong to the Saviour in whom you yourselves believe. Grasp that truth; go to Him in sublime faith. "Lord, it is not with Thee to save a part, to choose this one and save that. Thou wilt glorify Thyself in every one."[595] Surrender yourself to Him that He may use you to exhibit His Divine graces and saving love to the children. Live with Him daily, that the glory of the communion may not pa.s.s away from your face, or appear only by fits and starts--and so train up your child according to his way; and when he is old he will not depart from it.