Expositions of Holy Scripture Volume IV Part 39

A slight thread of connection may be traced in some of the proverbs in this pa.s.sage. Verse 22, with its praise of 'Wisdom,' introduces one instance of Wisdom's excellence in verse 23, and that again, with its reference to speech, leads on to verse 24 and its commendation of 'pleasant words.' Similarly, verses 27-30 give four pictures of vice, three of them beginning with 'a man.' We may note, too, that, starting with verse 26, every verse till verse 30 refers to some work of 'the mouth' or 'lips.'

The pa.s.sage begins with one phase of the contrast between Wisdom and Folly, which this book is never weary of emphasising and underscoring.

We shall miss the force of its most characteristic teaching unless we keep well in mind that the two opposites of Wisdom and Folly do not refer only or chiefly to intellectual distinctions. The very basis of 'Wisdom,' as this book conceives it, is the 'fear of the Lord,'

without which the man of biggest, clearest brain, and most richly stored mind, is, in its judgment, 'a fool.' Such 'understanding,'

which apprehends and rightly deals with the deepest fact of life, our relation to G.o.d and to His law, is a 'well-spring of life.' The figure speaks still more eloquently to Easterns than to us. In those hot lands the cool spring, bursting through the baked rocks or burning sand, makes the difference between barrenness and fertility, the death of all green things and life. So where true Wisdom is deep in a heart, it will come flas.h.i.+ng up into suns.h.i.+ne, and will quicken the seeds of all good as it flows through the deeds. 'Everything liveth whithersoever the river cometh.' Productiveness, refreshment, the beauty of the sparkling wavelets, the music of their ripples against the stones, and all the other blessings and delights of a perpetual fountain, have better things corresponding to them in the life of the man who is wise with the true Wisdom which begins with the fear of G.o.d. Just as _it_ is active in the life, so is Folly. But its activity is not blessing and gladdening, but punitive. For all sin automatically works its own chastis.e.m.e.nt, and the curse of Folly is that, while it corrects, it prevents the 'fool' from profiting by the correction. Since it punishes itself, one might expect that it would cure itself, but experience shows that, while it wields a rod, its subjects 'receive no correction.' That insensibility is the paradox and the Nemesis of 'Folly.'

The Old Testament ethics are remarkable for their solemn sense of the importance of words, and Proverbs shares in that sense to the full. In some aspects, speech is a more perfect self-revelation than act. So the outflow of the fountain in words comes next. Wise heart makes wise speech. That may be looked at in two ways. It may point to the utterance by word as the most precious, and inc.u.mbent on its possessor, of all the ways of manifesting Wisdom; or it may point to the only source of real 'learning,'--namely, a wise heart. In the former view, it teaches us our solemn obligation not to hide our light under a bushel, but to speak boldly and lovingly all the truth which G.o.d has taught us. A dumb Christian is a monstrosity. We are bound to give voice to our 'Wisdom.' In the other aspect, it reminds us that there is a better way of getting Wisdom than by many books,--namely, by filling our hearts, through communion with G.o.d, with His own will.

Then, whether we have worldly 'learning' or no, we shall be able to instruct many, and lead them to the light which has shone on us.

There are many kinds of pleasant words, some of which are not like 'honey,' but like poison hid in jam. Insincere compliments, flatteries when rebukes would be fitting, and all the brood of civil conventionalities, are not the words meant here. Truly pleasant ones are those which come from true Wisdom, and may often have a surface of bitterness like the prophet's roll, but have a core of sweetness. It is a great thing to be able to speak necessary and unwelcome truths with lips into which grace is poured. A spoonful of honey catches more flies than a hogshead of vinegar.

Verse 25 has no connection with its context. It teaches two solemn truths, according to the possible double meaning of 'right.' If that word means ethically right, then the saying sets forth the terrible possibility of conscience being wrongly instructed, and sanctioning gross sin. If it means only _straight_, or level--that is, successful and easy--the saying enforces the not less solemn truth that sin deceives as to its results, and that the path of wrong-doing, which is flowery and smooth at first, grows rapidly th.o.r.n.y, and goes fast downhill, and ends at last in a _cul-de-sac,_ of which death is the only outlet. We are not to trust our own consciences, except as enlightened by G.o.d's Word. We are not to listen to sin's lies, but to fix it well in our minds that there is only one way which leads to life and peace, the narrow way of faith and obedience.

The Revised Version's rendering of verse 26 gives the right idea. 'The appet.i.te,' or hunger, 'of the labourer labours for him' (that is, the need of food is the mainspring of work), and it lightens the work to which it impels. So hunger is a blessing. That is true in regard to the body. The manifold material industries of men are, at bottom, prompted by the need to earn something to eat. The craving which drives to such results is a thing to be thankful for. It is better to live where toil is needful to sustain life than in lazy lands where an hour's work will provide food for a week. But the saying reaches to spiritual desires, and antic.i.p.ates the beat.i.tude on those who 'hunger and thirst after righteousness.' Happy they who feel that craving, and are driven by it to the labour for the bread which comes down from heaven! 'This is the work of G.o.d, that ye believe on Him whom He hath sent.'

The next three proverbs (vs. 27-29) give three pictures of different types of bad men. First, we have 'the worthless man' (Rev. Ver.), literally 'a man of Belial,' which last word probably means worthlessness. His work is 'digging evil'; his words are like scorching fire. To dig evil seems to have a wider sense than has digging a pit for others (Ps. vii. 15), which is usually taken as a parallel. The man is not merely malicious toward others, but his whole activity goes to further evil. It is the material in which he delights to work. What mistaken spade husbandry it is to spend labour on such a soil! What can it grow but thistles and poisonous plants? His words are as bad as his deeds. No honey drops from _his_ lips, but scorching fire, which burns up not only reputations but tries to consume all that is good. As James says, such a tongue is 'set on fire of h.e.l.l.' The picture is that of a man bad through and through. But there may be indefinitely close approximations to it, and no man can say, 'Thus far will I go in evil ways, and no further.'

The second picture is of a more specific kind. The 'froward man' here seems to be the same as the slanderer in the next clause. He utters perverse things, and so soweth strife and parts friends. There are people whose mouths are as full of malicious whispers as a sower's basket is of seed, and who have a base delight in flinging them broadcast. Sometimes they do not think of what the harvest will be, but often they chuckle to see it springing in the mistrust and alienation of former friends. A loose tongue often does as much harm as a bitter one, and delight in dwelling on people's faults is not innocent because the tattler did not think of the mischief he was setting agoing.

In verse 29 another type of evil-doer is outlined--the opposite, in some respects, of the preceding. The slanderer works secretly; this mischief-maker goes the plain way to work. He uses physical force or 'violence.' But how does that fit in with 'enticeth'? It may be that the enticement of his victim into a place suitable for robbing or murder is meant, but more probably there is here the same combination of force and craft as in chapter i. 10-14. Criminals have a wicked delight in tempting innocent people to join their gangs. A lawless desperado is a hotbed of infection.

Verse 30 draws a portrait of a bad man. It is a bit of homely physiognomical observation. A man with a trick of closing his eyes has something working in his head; and, if he is one of these types of men, one may be sure that he is brewing mischief. Compressed lips mean concentrated effort, or fixed resolve, or suppressed feeling, and in any of these cases are as a danger signal, warning that the man is at work on some evil deed.

Two sayings follow, which contrast goodness with the evils just described. The 'if' in verse 31 weakens the strong a.s.sertion of the proverb. 'The h.o.a.ry head is a crown of glory; it is found in the way of righteousness.' That is but putting into picturesque form the Old Testament promise of long life to the righteous--a promise which is not repeated in the new dispensation, but which is still often realised. 'Whom the G.o.ds love, die young,' is a heathen proverb; but there is a natural tendency in the manner of life which Christianity produces to prolong a man's days. A heart at peace, because stayed on G.o.d, pa.s.sions held well in hand, an avoidance of excesses which eat away strength, do tend to length of life, and the opposites of these do tend to shorten it. How many young men go home from our great cities every year, with their 'bones full of the iniquities of their youth,' to die!

If we are to tread the way of righteousness, and so come to 'reverence and the silver hair,' we must govern ourselves. So the next proverb extols the ruler of his own spirit as 'more than conquerors,' whose triumphs are won in such vulgar fields as battles and sieges, Our sorest fights and our n.o.blest victories are within.

'Unless above himself he can Erect himself, how poor a thing is man!'

Verse 31 takes the casting of the lot as one instance of the limitation of all human effort, in all which we can but use the appropriate means, while the whole issue must be left in G.o.d's hands.

The Jewish law did not enjoin the lot, but its use seems to have been frequent. The proverb presents in the sharpest relief a principle which is true of all our activity. The old proverb-maker knew nothing of chance. To him there were but two real moving forces in the world--man and G.o.d. To the one belonged sowing the seed, doing his part, whether casting the lot or toiling at his task. His force was real, but derived and limited. Efforts and attempts are ours; results are G.o.d's. We sow; He 'gives it a body as it pleases Him.' Nothing happens by accident. Man's little province is bounded on all sides by G.o.d's, and the two touch. There is no neutral territory between, where G.o.dless chance rules.

TWO FORTRESSES

'The name of the Lord is a strong tower: the righteous runneth into it, and is safe. 11. The rich man's wealth is his strong city, and as an high wall in his own conceit'--PROVERBS xviii. 10,11.

The mere reading of these two verses shows that, contrary to the usual rule in the Book of Proverbs, they have a bearing on each other. They are intended to suggest a very strong contrast, and that contrast is even more emphatic in the original than in our translation; because, as the margin of your Bibles will tell you, the last word of the former verse might be more correctly rendered, 'the righteous runneth into it, and is _set on high._' It is the same word which is employed in the next verse--'a high wall.'

So we have 'the strong tower' and 'the strong city'; the man lifted up above danger on the battlements of the one, and the man fancying himself to be high above it (and only fancying himself) in the imaginary safety of the other.

I. Consider then, first, the two fortresses.

One need only name them side by side to feel the full force of the intended contrast. On the one hand, the name of the Lord with all its depths and glories, with its blaze of l.u.s.trous purity, and infinitudes of inexhaustible power; and on the other, 'the rich man's wealth.'

What contempt is expressed in putting the two side by side! It is as if the author had said, 'Look on this picture and on that!' Two fortresses! Yes! The one is like Gibraltar, inexpugnable on its rock, and the other is like a painted castle on the stage; flimsy canvas that you could put your foot through--solidity by the side of nothingness. For even the poor appearance of solidity is an illusion, as our text says with bitter emphasis--'a high wall _in his own conceit_.'

'The name of the Lord,' of course, is the Biblical expression for the whole character of G.o.d, as He has made it known to us, or in other words, for G.o.d Himself, as He has been pleased to reveal Himself to mankind. The syllables of that name are all the deeds by which He has taught us what He is; every act of power, of wisdom, of tenderness, of grace that has manifested these qualities and led us to believe that they are all infinite. In the name, in its narrower sense, the name of Jehovah, there is much of 'the name' in its wider sense. For that name 'Jehovah,' both by its signification and by the circ.u.mstances under which it was originally employed, tells us a great deal about G.o.d. It tells us, for instance, by virtue of its signification, that He is self-existent, depending upon no other creature. 'I AM THAT I AM!' No other being can say that. All the rest of us have to say, 'I am that which G.o.d made me.' Circ.u.mstances and a hundred other things have made me; G.o.d finds the law of His being and the fountain of His being within Himself.

'He sits on no precarious throne, Nor borrows leave to be.'

His name proclaims Him to be self-existent, and as self-existent, eternal; and as eternal, changeless; and as self-existent, eternal, changeless, infinite in all the qualities by which He makes Himself known. This boundless Being, all full of wisdom, power, and tenderness, with whom we can enter into relations of amity and concord, surely He is 'a strong tower into which we may run and be safe.'

But far beyond even the sweep of that great name, Jehovah, is the knowledge of G.o.d's deepest heart and character which we learn in Him who said, 'I have declared Thy name unto My brethren, and will declare it.' Christ in His life and death, in His meekness, sweetness, gentleness, calm wisdom, infinite patience, attractiveness; yearning over sinful hearts, weeping over rebels, in the graciousness of His life, in the sacredness and the power of His Cross, is the Revealer to our hearts of the heart of G.o.d. If I may so say, He has builded 'the strong tower' broader, has expanded its area and widened its gate, and lifted its summit yet nearer the heavens, and made the name of G.o.d a wider name and a mightier name, and a name of surer defence and blessing than ever it was before.

And so, dear brethren! it all comes to this, the name that is 'the strong tower' is the name 'My Father!' a Father of infinite tenderness and wisdom and power. Oh! where can the child rest more quietly than on the mother's breast, where can the child be safer than in the circle of the father's arms? 'The name of the Lord is a strong tower.'

Now turn to the other for a moment: 'The rich man's wealth is' (with great emphasis on the next little word) '_his_ strong city, and as a high wall in his own conceit.' Of course we have not to deal here only with wealth in the shape of money, but all external and material goods, the whole ma.s.s of the 'things seen and temporal,' are gathered together here in this phrase.

Men use their imaginations in very strange fas.h.i.+on, and make, or fancy they make, for themselves out of the things of the present life a defence and a strength. Like some poor lunatic, out upon a moor, that fancies himself ensconced in a castle; like some barbarous tribes behind their stockades or crowding at the back of a little turf wall, or in some old tumble-down fort that the first shot will bring rattling down about their ears, fancying themselves perfectly secure and defended--so do men deal with these outward things that are given them for another purpose altogether: they make of them defences and fortresses.

It is difficult for a man to have them and not to trust them. So Jesus said to His disciples once: 'How hardly shall they that have riches enter into the Kingdom'; and when they were astonished at His words, He repeated them with the significant variation, 'How hard is it for them that trust in riches to enter into the Kingdom of G.o.d.' So He would teach that the misuse and not the possession of wealth is the barrier, but so, too, He would warn us that, nine times out of ten, the possession of them in more than a very modest measure, tempts a man into confidence in them.

The illusion is one that besets us all. We are all tempted to make a defence of the things that we can see and handle. Is it not strange, and is it not sad, that most of us just turn the truth round about and suppose that the real defence is the imaginary, and that the imaginary one is the real? How many men are there in this chapel who, if they spoke out of their deepest convictions, would say: 'Oh yes! the promises of G.o.d are all very well, but I would rather have the cash down. I suppose that I may trust that He will provide bread and water, and all the things that I need, but I would rather have a good solid balance at the banker's.' How many of you would rather honestly, and at the bottom of your hearts, have that than G.o.d's word for your defence? How many of you think that to trust in a living G.o.d is but grasping at a very airy and unsubstantial kind of support; and that the real solid defence is the defence made of the things that you can see?

My brother! it is exactly the opposite way. Turn it clean round, and you get the truth. The unsubstantial shadows are the material things that you can see and handle; illusory as a dream, and as little able to ward off the blows of fate as a soap bubble. The real is the unseen beyond--'the things that _are_,' and He who alone really is, and in His boundless and absolute Being is our only defence.

In one aspect or another, that false imagination with which my last text deals is the besetting sin of Manchester. Not the rich man only, but the poor man just as much, is in danger of it. The poor man who thinks that everything would be right if only he were rich, and the rich man who thinks that everything is right because he _is_ rich, are exactly the same man. The circ.u.mstances differ, but the one man is but the other turned inside out. And all round about us we see the fierce fight to get more and more of these things, the tight grip of them when we have got them, the overestimate of the value of them, the contempt for the people who have less of them than ourselves. Our aristocracy is an aristocracy of wealth; in some respects, one by no means to be despised, because there often go a great many good qualities to the making and the stewards.h.i.+p of wealth; but still it is an evil that men should be so largely estimated by their money as they are here. It is not a sound state of opinion which has made 'what is he _worth_?' mean 'how much of _it_ has he?' We are taught here to look upon the prizes of life as being mainly wealth. To win that is 'success'--'prosperity'--and it is very hard for us all not to be influenced by the prevailing tone.

I would urge you, young men, especially to lay this to heart--that of all delusions that can beset you in your course, none will work more disastrously than the notion that the _summum bonum_, the s.h.i.+eld and stay of a man, is the 'abundance of the things that he possesses.'

I fancy I see more listless, discontented, unhappy faces looking out of carriages than I see upon the pavement. And I am sure of this, at any rate, that all which is n.o.ble and sweet and good in life can be wrought out and possessed upon as much bread and water as will keep body and soul together, and as much furniture as will enable a man to sit at his meal and lie down at night. And as for the rest, it has many advantages and blessings, but oh! it is all illusory as a defence against the evils that will come, sooner or later, to every life.

II. Consider next how to get into the true Refuge.

'The righteous runneth into it and is safe,' says my text. You may get into the illusory one very easily. Imagination will take you there.

There is no difficulty at all about that. And yet the way by which a man makes this world his defence may teach you a lesson as to how you can make G.o.d your defence. How _does_ a man make this world his defence? By trusting to it. He that says to the fine gold, 'Thou art my confidence,' has made it his fortress--and that is how you will make G.o.d your fortress--by trusting to _Him_. The very same emotion, the very same act of mind, heart, and will, may be turned either upwards or downwards, as you can turn the beam from a lantern which way you please. Direct it earthwards, and you 'trust in the uncertainty of riches.' Flash it heavenwards, and you 'trust in the living G.o.d.'

And that same lesson is taught by the words of our text, 'The righteous runneth into it.' I do not dwell upon the word 'righteous.'

That is the Old Testament point of view, which could not conceive it possible that any man could have deep and close communion with G.o.d, except on condition of a pure character. I will not speak of that at present, but point to the picturesque metaphor, which will tell us a great deal more about what faith is than many a philosophical dissertation. Many a man who would be perplexed by a theologian's talk will understand this: 'The righteous runneth into the name of the Lord.'

The metaphor brings out the idea of eager haste in betaking oneself to the shelter, as when an invading army comes into a country, and the unarmed peasants take their portable belongings and their cattle, and catch up their children in their arms, and set their wives upon their mules, and make all haste to some fortified place; or as when the manslayer in Israel fled to the city of refuge, or as when Lot hurried for his life out of Sodom. There would be no dawdling then; but with every muscle strained, men would run into the stronghold, counting every minute a year till they were inside its walls, and heard the heavy door close between them and the pursuer. No matter how rough the road, or how overpowering the heat--no time to stop to gather flowers, or even diamonds on the road, when a moment's delay might mean the enemy's sword in your heart!

Now that metaphor is frequently used to express the resolved and swift act by which, recognising in Jesus Christ, who declares the name of the Lord, our hiding-place, we shelter ourselves in Him, and rest secure. One of the picturesque words by which the Old Testament expresses 'trust' means literally 'to flee to a refuge.' The Old Testament _trust_ is the New Testament _faith_, even as the Old Testament '_Name of the Lord_' answers to the New Testament '_Name of Jesus_.' And so we run into this sure hiding-place and strong fortress of the name of the Lord, when we betake ourselves to Jesus and put our trust in Him as our defence.

Such a faith--the trust of mind, heart, and will--laying hold of the name of the Lord, makes us 'righteous,' and so capable of 'dwelling with the devouring fire' of G.o.d's perfect purity. The Old Testament point of view was righteousness, in order to abiding in G.o.d. The New Testament begins, as it were, at an earlier stage in the religious life, and tells us how to get the righteousness, without which, it holds as strongly as the Old Testament, 'no man shall see the Lord.'

It shows us that our faith, by which we run into that fortress, fits us to enter the fortress, because it makes us partakers of Christ's purity.

So my earnest question to you all is--Have you 'fled for refuge to lay hold' on that Saviour in whom G.o.d has set His name? Like Lot out of Sodom, like the manslayer to the city of refuge, like the unwarlike peasants to the baron's tower, before the border thieves, have you gone thither for shelter from all the sorrows and guilt and dangers that are marching terrible against you? Can you take up as yours the old grand words of exuberant trust in which the Psalmist heaps together the names of the Lord, as if walking about the city of his defence, and telling the towers thereof, 'The Lord is my rock, and my fortress, and my deliverer; my G.o.d, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower'? If you have, then 'because you have made the Lord your refuge, there shall no evil befall you.'

III. So we have, lastly, what comes of sheltering in these two refuges.

As to the former of them, I said at the beginning of these remarks that the words 'is safe' were more accurately as well as picturesquely rendered by 'is set aloft.' They remind us of the psalm which has many points of resemblance with this text, and which gives the very same thought when it says, 'I will set him on high, because he hath known My name.' The fugitive is taken within the safe walls of the strong tower, and is set up high on the battlements, looking down upon the baffled pursuers, and far beyond the reach of their arrows. To stand upon that tower lifts a man above the region where temptations fly, above the region where sorrow strikes; lifts him above sin and guilt and condemnation and fear, and calumny and slander, and sickness, and separation and loneliness and death; 'and all the ills that flesh is heir to.'

Or, as one of the old Puritan commentators has it: 'The tower is so deep that no pioneer can undermine it, so thick that no cannon can breach it, so high that no ladder can scale it.' 'The righteous runneth into it,' and is perched up there; and can look down like Lear from his cliff, and all the troubles that afflict the lower levels shall 'show scarce so gross as beetles' from the height where he stands, safe and high, hidden in the name of the Lord.

I say little about the other side. Brethren! the world in any of its forms, the good things of this life in any shape, whether that of money or any other, can do a great deal for us. They can keep a great many inconveniences from us, they can keep a great many cares and pains and sorrows from us. I was going to say, to carry out the metaphor, they can keep the rifle-bullets from us. But, ah! when the big siege-guns get into position and begin to play; when the great trials that every life must have, sooner or later, come to open fire at us, then the defence that anything in this outer world can give comes rattling about our ears very quickly. It is like the pasteboard helmet which looked as good as if it had been steel, and did admirably as long as no sword struck it.