EXPOSITION

 

                                      OF THE

 

         BOOK OF PROVERBS.

 

 

 

 

                                               BY THE LATE

 

      REV. GEORGE LAWSON, D. D.

 

              PROFESSOR OF DIVINITY TO THE ASSOCIATE SYNOD,

                                                   SELKIRK.

 

 

 

                                           IN TWO VOLUMES.

 

 

 

 

 

 

 

                                                       VOL. I.

                                                EDINBURGH:

                                                 PRINTED for

                       DAVID BROWN, NO. 6. ST ANDREW'S STREET,

            1 W. OLIPHIANT, AND F. PILLANS, EDINBURGH; M. OGLE,

                        GLASGOW; OGLE, DUNCAN & CO. AND

                                            J. NISBET, LONDON.

                                                             1821.

 

 

 

                 ADVERTISEMENT.

 

DURING his life-time, the Author of the

following Lectures had been frequently so-

licited by some of his earliest and most es-

teemed friends in the ministry to publish

them. For some time before his death, he

had entertained serious thoughts of comply-

ing with their solicitations. It has been

judged, by the surviving members of his

family, not improper to carry into effect what

they knew to have been his intention.

            A desire, which it is presumed will appear

natural and proper, to follow out his design,

and thus to gratify the friends in conse-

quence of whose request this design was ori-

ginally formed, led to the selection of DR

LAWSON'S Lectures on the Proverbs from

the Discourses on many books of Scripture

which are found among his writings.

            While it is probable that these Discourses

will be judged not altogether free from the

                               (vi )

 

defects incident to posthumous publications,

it is at the same time hoped that they will

be found to exhibit the same characteristic

qualities which have secured for his other

Expository Writings the approbation of the

Public.

            At the suggestion of some valued friends,

the present mode of publication was adopted;

and much gratitude is due to the ministers

and others, whose exertions have promoted

its success.

            It would have been the earnest prayer of

the Author had he been still alive, and it is

the prayer of his surviving relatives, who

have sent the Work to the Press, that the

Work may be rendered instrumental in ad-

vancing the best interests of mankind.

 

          EXPOSITION

 

      OF THE

 

   BOOK OF PROVERBS.

 

 

Of Augustus Caesar it is said, that when he read the

works of men of learning and genius, he used to ex-

tract such precepts as might prove useful to him in his

government. This part of his conduct manifested wis-

dom; the precepts thus collected, served to assist him

and his ministers in managing the affairs of the em-

pire. But the necessity of our imitating this part of

his conduct, has been in a great measure superseded

by that Spirit of truth, under whose guidance Solomon

wrote his Proverbs, and transmitted them to future

ages for their instruction in righteousness. In this

little book there appears more wisdom than in the

combined monuments of Greek and Roman learning.

The wisest of men wrote it, and his object is to make

us wise:—But a greater than Solomon is here, for

Wisdom speaks in her own person.

The first nine chapters are a preface to the book.

In it Solomon recommends to our study, that wisdom

which he designs to teach, and insists on some of her

most useful precepts.

VOL. I.            A

 

2          EXPOSITION OF THE         [CHAP. I.

 

CHAPTER I

 

In this chapter, Solomon gives us an account of the 

writer, and the design, of this book; recommends the

fear of the Lord, a dutiful regard to the instructions

of parents, and diligence in guarding against the temp-

tations of bad company, as principal parts of wisdom.

It is concluded with an earnest call to the unwise to

learn wisdom.

Let us hear, first, what Solomon has to say, for re-

commending this much neglected book to our at-

tention.

Verse 1. The Proverbs of Solomon, the son of David,

King of Israel.

This book consists of proverbs, which are wise, and

short sayings of great use to direct us in the conduct

of life. Proverbs were much valued in ancient times.

But no proverbs deserve so much esteem and attention

as these, for they are the proverbs of Solomon, another

name almost for wisdom. In his days he was honoured

like an angel of God, for his understanding. All kings

that heard of him, admired him, and thought them-

selves happy if they could hear some of his wise in-

structions. The Queen of Sheba came from the utter-

most parts of the earth to hear his wisdom; although

she had not heard the one half of what she found to be

true concerning him, yet even these imperfect accounts

were such as to exceed her belief. Did she come so

far, upon uncertain reports, to hear his wisdom? and

shall not we receive with gladness his instructions,

since he is come to us, to be our teacher? We have

no need to cross dangerous seas, and travel into distant

CHAP I.]         BOOK OF PROVERBS.                3

 

countries, to hear the lectures of this divine teacher,—

he cries to us in our streets, he talks with us in our

closets. He died some thousands of years ago, but he

yet speaks.

Though Solomon had been the son of an Ahas, or

of some poor herdsman, his wisdom would have en-

titled him to our respect. But this wisest of men was

the son of the best of men. He that was raised on

high,—the anointed of the God of Jacob,—the man

after God's own heart,—was his father. This wise son

enjoyed all the advantages to be expected from the in-

structions and the example, the prayers and the bless-

ings, of so good a father. Solomon was a prophet,

and the son of a prophet,—he was the son of the best

of kings; and of the many Sons whom God had given

to David, he was chosen to fill his father's throne.

Great men are not always wise, and except from

their own subjects, the words of kings are seldom en-

titled to more regard than those of other men. But it

was in Israel, where God was well known, that Solo-

mon was king; and he was advanced to that dignity,

because he was the worthiest of it in the kingdom.

These words are the instructions of that king, who

excelled in wisdom and grandeur all the kings of the

earth. This great prince is our teacher; but not he

alone,—the only wise God here condescends to become

our instructor;—he, then, who disregards this book,

despises a greater than Solomon.

This book is the work of a noble writer, and truly it

was written with a noble design-

Ver. 2. To know wisdom and instruction, to perceive

the words of understanding—

To give us the knowledge of wisdom, and that in-

struction by which knowledge is conveyed into our

minds; for man is born without wisdom, and without

instruction must continue foolish all his days.

4          EXPOSITION OF THE         [CHAP. I.

 

The words of understanding are the instruction of

wisdom, and this book will lead the simple and inex-

perienced to perceive these words. But what sort of

wisdom is it that Solomon means to teach in this book?

The best kind of wisdom-

Ver. 3. To receive the instruction of wisdom; justice,

and judgment, and equity.

The careful reader of this book will receive the in-

structions of that wisdom which directs men to prac-

tise justice, regulated by discretion, and tempered by

moderation and mercy. It teaches us our duty to God

and man, and leads us in every good path. Solomon

could have given us lectures on Astronomy and Poe-

try, on the nature of birds and beasts, and every

thing that attracts the curiosity of men; but as the

wisdom of the prudent is to understand his way, he is

directed by the Spirit of God to give us in this book

the instructions of divine and moral wisdom, to remain

for the use of men till the latest posterity.

They thought themselves happy that were admitted

to hear the discourses of this great philosopher, while

he lived among men. But the best of his instructions

are left on record for our benefit. The best knowledge

is the knowledge of God, and of Christ, who is his re-

presenting image to men, and holiness, which is the

image of God in men. The most necessary truths are

first to be learned, and these are clearly represented in

this little book.

But who are the persons that may receive benefit

from it? This you may learn from the next verse-

Ver. 4. To give subtilty to the simple, to the young

man knowledge and discretion.

Plato wrote on the door of his Academy, "Let no

man unskilled in Geometry come hither." Solomon

writes the very reverse on the door of his school:

"Let the simple man who is easily deceived come

CHAP. I.]          BOOK OF PROVERBS.                5

 

hither, and he shall learn that subtilty which is neces-

sary to preserve him from the snares of the destroyer,

and is yet fully consistent with integrity. Let the

young and inexperienced come and learn knowledge

and discretion."

Which of us does not, need subtilty to preserve us

from the wiles of the great deceiver and his agents?

This book not only teaches, but gives subtilty to the

simple. When its truth enters into the soul, and

takes possession of the heart through the grace of the

Spirit who dictates the Scriptures, and makes use of

them as his instrument of illumination, then the simple

are made wise, and the hearts of the rash understand

knowledge.

It were our happiness if we understood our own

simplicity, that we might thankfully receive the in-

structions of wisdom, and fervently pray for the Spirit

of God to open our ears and seal our instructions. If

any man would be wise in this world, let him become

a fool, that he may be wise.

Persons to whom books are dedicated, may be ex-

pected to give them a careful perusal. Solomon dedi-

cates this book to the young, as well as to the simple.

He knew that young people stand in great need of ad-

vice and direction, and earnestly desired to do them

good; and could they be persuaded to accept of Solo-

mon as their teacher, he will speak to them with the

kindness of a father, and communicate to them know-

ledge and discretion.

But is this book of no use but to the unwise and the

untaught?—It is of great use to the wise also; and if

men are truly wise, they will value it above much fine

gold, and by the diligent use of it, will greatly im-

prove in wisdom.

Ver. 5. A wise man will hear, and will increase learn-

 

6                  EXPOSITION OF THE             [CHAP. I.

 

ing; and a man of understanding shall attain unto wise

counsels.

This book contains wise counsels for directing a man

under every perplexing difficulty in the way of peace

and safety, and enabling him to give the most season-

able and prudent counsels to others.

How precious are wise counsels! and what a treasure

is a wise counsellor to his friends and neighbours! —

This book will also enable a wise man,

Ver. 6. To understand a proverb, and the interpre-

tation thereof; the words if the wise, and their dark

sayings.

The dark sayings of fools and triflers are not worth a

thought; but the dark sayings of the wise are worthy

to be studied till we obtain a complete knowledge of

their meaning; for they are dark at first hearing only,

on account of the sublimity of their views, and the force

of their manner of expression, which contains much

useful instruction in small compass.

Are we old or young, wise or unwise? Here is milk

for babes, and strong meat for those that are of full

age. Here are plain instructions for the ignorant, and

depths of wisdom proper to exercise and enrich the

minds of the most intelligent.

Let us attend, and learn, and practise. It is Solo-

mon the son of David, and king of Israel, that speaks.

He speaks to the simple and inexperienced, and to the

wise. He speaks of the most important points of truth,

and a greater than Solomon is here. Christ spoke by

his Spirit in the prophets, and he still speaks from

heaven to us, He speaks by his word and by his

Spirit. He opens the understandings of men, that they

may understand the Scriptures. Christ is the Word

and the Wisdom of God, and he is made to us wisdom.

Let us depend upon him as our wisdom, that his Spirit

 

CHAP. I.]            BOOK OF PROVERBS.                  7

 

may write in our hearts the things written in this book:

so shall we be the epistle of Christ, written not with

pen and ink, but with the Spirit of the living God,

and our conversations will be living commentaries on

the proverbs of Solomon.

Some of the most necessary parts of wisdom are ex-

plained and enforced from the 7^th to the 17^th verse.

The first of these is, that-

Ver. 7. The fear of the Lord is the beginning of know-

ledge.

The fear of the Lord, so often recommended in this

book, is not that fear which hath torment in it, and is

excluded by love; but that fear which is joined with

faith, and keeps it from degenerating into presumption,

whilst faith keeps fear from sinking into despondency.

It is a lively impression of the excellency of God upon

the soul, whereby a man is disposed to walk before him

unto all pleasing, and to put far away every thing pro-

voking and offensive to the eyes of his glory. It is

therefore justly made to signify the whole of religion

in the heart and life of man.

Great commendations are bestowed on this grace in

Scripture. It makes a chief part in the noble charac-

ters of Abraham and Job, and here Solomon tells us

that it is the beginning, the ground-work, and the com-

prehensive sum of all true knowledge.

He that wants the fear of the Lord does not know

him; and he that knows not God, knows nothing as

he ought to know it. He knows neither his business

in life, nor his happiness. A rational creature without

the fear and knowledge of God, is like a soldier that

never saw a sword, or a lawyer that never read an act

of parliament. But he that knows the Lord so as to

fear him, knows Christ, through whom we see those

glorious perfections that are the object of our reverence.

He knows his duty and happiness, and he is on the

 

8                     EXPOSITION OF THE                [CHAP. I.

 

plain road to the knowledge of every thing necessary to

make the man of God perfect.

Let no man say that this kind of knowledge deserves

not our study, because it is generally despised; it is in-

deed despised, but by whom? The wise man tells us,

—But fools despise wisdom and instruction.

Who would despise a pearl because an idiot would not

give his rattle for it? It is no dishonour to the divine

wisdom to be despised by any man; but it is the utmost

dishonour to any man to despise the wisdom of God.

tie is an unreasonable and foolish man that has not the

faith of Christ and the fear of the Lord*.

The next part of doctrine taught by the wise man,

respects the reverence due to the instructions of parents.

Ver. 8. My son, hear the instruction if thy father,

and forsake not the law of thy mother.

This exhortation speaks to us as unto children;

Solomon is entitled to the authority, and addresses us

with the tenderness of a father. If such, then, be the

affection with which he addresses us, surely we owe

him the reverence of children.   God is our heavenly

Father. All his precepts are the expressions of divine

goodness, and we are unnatural to our Maker if we

forget them.

It is here supposed that parents will instruct their

children. They are monsters rather than parents, who

do not love the fruit of their own bodies. Love will

dispose persons to do all the good they can to the objects

of it; and the best thing that can be done for children,

is to teach them the fear of the Lord. To be careful

about providing the supports of life, or raising portions

for children, without taking care of their souls, is like

taking care of the clothes, and being indifferent

about the body that wears them. "O ye people,”

 

* 2 Thess. iii. 2.

CHAP. I]                BOOK OF PROVERBS.                  9

 

cried an ancient philosopher, "why do ye toil in rais-

ing estates for your children, and neglect to prepare

them by needful instructions for enjoying them?"

Mothers are to instruct their children, as well as

fathers. Solomon gratefully remembered the instruc-

tions he received in his younger years from Bathsheba;

and the last chapter of this book contains the noble

instructions which a wise king had learned from his

mother.

Perhaps the reason why the names of the mothers of

the kings of Judah are recorded along with their cha-

racters is, because the lessons and example of their

mothers had a considerable influence in forming their

behaviour.

Children are required to hear, and reverence, and

obey the instructions of their fathers. Next to the

duties we owe immediately to God, the commandments

require us to obey our parents in the Lord*. He that

despiseth his earthly father, is no doubt a despiser of

the Father of spirits. A proper regard to the wise 

and godly instructions of parents, gives a happy pre-

sage of good behaviour in after life. Vice and ruin, on

the other hand, are the ordinary consequences of irre-

verence to these natural guardians of our tender years.

The sages of heathen antiquity, though themselves

born of women, usually held them in such small re-

spect, that they almost confined to the father precepts

that regarded filial duty. The more enlarged wisdom

of Solomon, however, pleads the cause of the mother

in forcible words. The instructions of a mother are to

be considered by us as a law that we are never to for-

sake. When old, she is still entitled to our respect;

and we are never to leave those good paths into which

her affectionate care has directed our steps.

 

*Exod. xx.

 

10               EXPOSITION OF THE                  [CHAP. I.

 

But what advantage is proposed to us by attending

to the voice of parental admonition?

Ver. 9. For they shall be an ornament of grace unto,

thy head, and chains about thy neck.

Young people are generally fond of fine clothes, and

of ornaments to their bodies; but with regard to this,

Solomon here sets their notions right. Reverence to

parents, a dutiful regard to their instructions, and the

wisdom which is learnt from them, is by far the most

beautiful ornament. It will make the face to shine;

it will be a chain to the neck; it will be a graceful or-

namenl, more beautiful than a crown of gold, to the

head. With such ornaments was our Lord himself ar-

rayed, while he dwelt among us. He was subject to

his parents, though himself their Maker and Saviour*.

Young people are generally disposed to hearken to

advice; but because human nature is in a corrupt state,

they are generally more prone to follow bad advice than

good. Having therefore exhorted them to reverence

and to obey God and their parents, he now proceeds

to warn them against hearkening to the enticing words

of seducers to sin, ver. 10.-19.

Ver. 10. My son, if sinners entice thee, consent thou

not.

Sinners have generally so much of the venom of the

old serpent in them, that they do not wish to go unat-

tended to hell, but desire to make others as much the

children of the devil as themselves. Sinners, after com-

plying with the suggestions of their tempter, generally

proceed from evil to worse, till they become devils

themselves, and aid their master in ruining others.

The young ought to remember, that they will meet

with ill advisers; and if so, how firmly should they

resolve, through the grace of God, to hold on in the

 

*Luke ii. 51, 52.

CHAP. I.]        BOOK OP PROVERBS.      11

 

way of virtue, and to refuse the least compliance with

that advice which causeth to err from the words of

knowledge!

Solomon arms us against these deceivers, by making

us acquainted with their devices.

Ver. 11. If they say, Come with us, let us lay wait

far blood, let us lurk privily for the innocent without

cause.—

These are not the express words of seducers, but a

translation of them into the language of truth. They

will say, ‘Come let us pick the pocket of some cove-

tous miser, who has made himself rich by cunning,

and scraped money together by such cowardly prac-

tices, as cannot expose him to the vengeance of the

law.’ Solomon tells us not the express words of the

tempter, but puts into his mouth such language as

expresses the real meaning and tendency of his solici-

tations. When transgressors varnish over their crimes,

it is our part to pluck of the false covering, and to

represent sin to ourselves in its true colours, and in its

tendency to other iniquities of higher aggravation.

When the drunkard invites us to go to the tavern, and

drink a cheerful glass with him, let his words sound

in our ears as if he had said, ‘Let us go to the tavern,

and there drown our reason, and make ourselves

monsters.’ When another desires us to take a hand

at cards, let us take his meaning to be, ‘Come, let

us rob our friend of his money, without incurring the

pains of law.’

Perhaps those men whom the tempters here spoken

of wish to rob or kill, may be like themselves, strangers

to every good way; but they are innocent in compa-

rison with those pests of society, who plot against their

property or their lives. The treasons of Abner and

Amasa, did not exempt Joab, their murderer, from

the guilt of innocent blood.

12        EXPOSITION OF THE         [CHAP. I.

 

These tempters to iniquity will try to persuade the

inexperienced, that there is no danger of being detected.

Ver. 11. Let us swallow them up alive as the grave,

and whole as those that go down to the pit.

We shall manage matters in such a manner, as that

there cannot be even the possibility of detection. So well

concerted shall our plans be, that the thing will be as

effectually concealed from public view, as those bodies

which are covered by the grave. Vain hopes! can

men flatter themselves that they shall escape the

righteous judgment of God? Even in this life, mur-

derers seldom escape punishment. But what though

men neither see nor suspect? conscience sees, angels

see, the great Avenger of blood sees; the assembled

world shall know their crimes, shall hear their sentence,

and witness their punishment.

The devil told our Lord, that he would give him all

the kingdoms and glories of the world, if he would

comply with his persuasions. The ministers of Satan

in like manner endeavour to persuade men that they will

obtain much advantage by sin, that the gains of it

shall fill all their treasures, and every corner of their

houses.

Ver. 13. We shall find all precious substance, we shall

fill our houses with spoil.

These promises are lies; or if such treasures be pro-

cured, they will last but for a moment. What profit

had Judas the traitor in his thirty pieces of silver,

though paid him to the last farthing? Though thirty

thousand talents of gold had been his reward, they

could not have soothed his racked conscience, they

could not have retained his breath when his own hands

had applied the halter, they could not have preserved

his separated soul from going to its place. The profits

of sin are the worst of losses *.

 

* Rev. x. 3. Matth. xvi. 26.

CHAP. I.]        BOOK OF PROVERBS.                    13

 

These wretches, abandoned as they are, have yet

the effrontery to pretend a regard to honesty, and a

generous disinterestedness in their mutual dealings—

Ver. 14: Cast in thy lot among us, let us all have one

purse.

Let the security and profit of our way of living in-

duce thee to join our society; we shall lead a merry

life, we shall faithfully share our gains, and none shall

want while another has.

In what manner ought a young man to act when

offers so tempting are made to him?

Ver. 15. My son, walk not thou in the way with them,

refrain thy foot from their path.

Let us attend with filial regard to the kind advice

of a venerable father, who tells us, that we must not

only shut our ears against these ensnaring words, and

resolve to keep the path of innocence, but shun their

company, and avoid those places which they haunt.

If we knew a place that was said to be a haunt of

ghosts and infernal spirits, we need not shun it, for

these terrors are but creatures of fancy; but places

frequented by men who have the devil in their hearts,

and who hire him their tongues for the purpose of de-

ceiving their fellow-men,—such places are dangerous

indeed. All of us have corrupted natures ready to be

inflamed; how infatuated the man who, carrying gun-

powder, enters a smith's shop, where the sparks fly

from the anvil in every direction

But may we not take a single turn with them? No.

Ver. 16. For their feet run to evil, and make haste to

 shed blood.

Let us never forget the evil that is in sin. How-

ever men may dress it out in beautiful colours, it is

the very quintessence of naughtiness. All men see a

great deal of evil in some infernal crimes, but the God

whose judgment is always true, sees more evil in the

14                EXPOSITION OF THE             [CHAP. I.

 

least sin, than we are able to do in the greatest.

It is a dangerous and detestable thing for a man wil-

fully to transgress the smallest commandment of the

law of God. But the men of whom we now speak,

are desperately bent upon sin. Their feet run to evil.

and that of the most damnable sort, for they make haste

to shed blood.

Perhaps it will be said, that they have no design to

load their souls with such bloody crimes, but only to

cheat or rob somebody that well deserves to be plun-

dered. But let us remember, that no man becomes

desperate in wickedness all at once. Hazael had no

intention to murder the king of Syria, or rip up wo-

men with child; he would have abhorred the thoughts

of such wickedness, till interest and ambition uniting,

gradually hardened his heart, and prepared him for

perpetrating without remorse deeds of darkness and of

horror. Young sinners are like travellers, who at first

setting out cannot bear a speck of mud to alight upon

their clothes, but who in the course of their journey

become inured to bad roads, and can suffer themselves,

without feeling uneasiness, to be all bespattered with

mire.

They are like silly birds, who suffer themselves to

be ensnared by the arts of the cunning fowler.

Ver. 17. Surely in vain is the net spread in the sight

of any bird.

Birds have not the gift of reason, to warn them

against the snares of the fowler. But how lamentable

is it, that men, whom God hath made wiser than the

fowls of heaven, should be as easily deceived as the

silliest of these animals, and that in matters of greater

importance! Do not reply, that the snares are set,

not for the sinner himself, but for those whom he in-

tends to destroy. It is for his own life that a sinner

spreads his nets.

CHAP. I.]        BOOK OF PROVERBS.                15

 

Ver. 18. And they lay wait for their own blood, they

lurk privily for their own lives.

            It is not the sufferer, so much as the doer of evil,

that is hurt. Whom did Judas destroy by his treach-

ery? The death to which Jesus was sold was glo-

rious to himself; the treason which Judas wrought was

his own destruction. Abel lives and speaks, and his

name is embalmed in the memories of the good; the

life which his murderer led was more miserable than

death, and his name is remembered only to be exe-

crated. The sinner designs mischief to his neighbour;

but all things are under the direction of the just Lord,

under whose administration mischief recoils upon its

author, bringing him to the scaffold here, or to hell

hereafter *.

But is such the natural tendency of covetousness?—

Yes.

Ver. 19. So are the ways of every one that is greedy

of gain, which taketh away the lie of the owners thereof.

“Take heed and beware of covetousness," said he

who knew the heart of man, and the native tendency

of every vice. It is a mother of abominations and

miseries. They that are determined to be rich, would

have money by honest means if it could be got, but at

any rate they must have it.” If it cannot be had to fill

their desires (which indeed are insatiable) by fair

means, it must by chicanery and cunning. When the

conscience has been brought to this, it is prepared for

advancing in wickedness, till at last it offers but small

resistance, even at the commission of crimes, from the

very thought of which their author would once have

shrunk. The last step in vice, is less painful to a man

than the first departure from honesty †.

 

* Matt. vii. 2. Psal. vii. 11.-17. ix. 15, 16.        † 1 Tim. vi. 10.

16        EXPOSITION OF THE         [CHAP. I.

 

If the eyes of these pests of society were not alto-

gether shut, they would see that a man's life depends

not on the abundance of his wealth. In their own

hands it becomes a sword to slay its owner; and can

they anticipate comfort in that ill-gotten wealth which

has proved fatal to its honest possessor?

We must therefore flee from unrighteousness, and

stand at a distance from the way of sin. Every one

that would tempt us to evil, is to be looked upon as a

factor for Satan.

Sinners are addressed, through the remaining part

of this chapter, by Wisdom herself, who speaks to men

in solemn and awful language.

Ver. 20, 21. Wisdom crieth without, she uttereth her

voice in the streets. She crieth in the chief places of con-

course, in the opening of the gates; in the city she uttereth

her words, saying,

How can wisdom cry? Is not wisdom a quality,

and not a person? Wisdom cries to men when God

speaks to them, for he is the fountain of wisdom. The

words of men may be wise, but when God speaks, Wis-

dom itself addresses us. He opens his mouth in in-

finite wisdom, and speaks to us by him who is the Word

and Wisdom of God. He who despiseth that wisdom

which is from above, despiseth the Father and the Son,

and brands with the imputation of folly the emanations

of unsearchable wisdom.

Wisdom desires to be heard, and therefore speaks

not in secret; she whispers not in the ears of a few

favourites, but in the public places of resort, she pro-

claims to every one that will  listen her interesting

truths. She crieth without, in every place where a

crowd is likely to be collected, in the streets, in the

chief place of concourse, in the gates, the place of

judgment, and in every part of the city.

No disobedient sinner can make a valid excuse for

CHAP. I.]        BOOK OF PROVERBS.                   17

 

his conduct. The voice of wisdom is heard every

where. It sounds from the pulpit. From every crea-

ture it is heard*. The word is in our very hearts,

and conscience echoes the voice to our souls. Let

us go where we will, we must hear it, unless we wil-

fully shut our ears. And what does she say?

Ver. 22. How long, ye simple ones, will ye love simplici-

ty, and the scorners delight in their scorning, and fools

hate knowledge!

‘Had I a mountain for a pulpit, and a voice capable

of reaching to the ends of the world, (said a venerable

father), I would preach on that text, "O ye sons of

men, how long will ye love vanity?"’  Wisdom proclaims

the like words to all the world as far as her voice is heard.

If persons ruin themselves by their folly, it will be

no excuse to them that they were cheated by the great

deceiver. Who will excuse Eve for hearkening to the

voice of the serpent, or Adam for hearkening to the

voice of his wife, in opposition to the voice of God?

The simpleton and the fool are justly condemned, be-

cause they love simplicity and hate knowledge. So

strongly are they bent upon their foolish courses, that

every suggestion of the devil meets with a cheerful

compliance. Sin is loved with the whole heart, and

those truths which might be the means of salvation, are

the objects of extreme aversion.

Many are so mad upon their idols, that they take

pleasure in scoffing at holiness, and at the preachers and

professors of it; some run to such a pitch in wicked-

ness as to jest with the word of the Most High, though

safer far it were to sport with fire and death.

Were the Physician of souls like earthly physicians,

he would leave such creatures to pine away in their sins

till their obstinacy terminate in eternal death. But

 

*Job xii. 7, 8.

18              EXPOSITION OF THE                 [CHAP. I.

 

O how merciful is he! He is in earnest with them

when he urges them to admit of his salutary medicines.

It is a grief to him that they will not come to him for

health. He cries to them,

Ver. 23. Turn ye at my reproof I behold, I will pour

out my Spirit unto you, I will make known my word unto

you.

The lovers of folly must turn or perish; for Christ is

an all-sufficient Saviour from sin and wrath, but he

will deliver none to continue in abominations: "Except

ye repent, ye shall all perish."

The lovers of sin, and those that delight in scorning,

are graciously called by him to turn,—a plain evidence

that there is pardoning and saving mercy for these

worst of sinners*.  Even scoffers at religion are among

the number of those sinners whom the Son of Man call-

ed to repentance, when he came to seek and to save

the lost.

Such profligates have for the most part an intention

to turn from their evil ways at some future but inde-

finite period; but if they turn not at present, they refuse

to hear the voice of wisdom. "Turn ye," says the Wis-

dom of God, "at my reproof."  "To day," says the

Spirit, "if ye will hear my voice, harden not your

hearts."  We harden our hearts when we intend to

take our pleasure in sin to-day, though we resolve to

bear the voice of God to-morrow.

The reproof of wisdom is a means of alarming us,

and of impressing our souls with a sense of the necessi-

ty of turning. If we harden our hearts against these

reproofs while they are sounding in our ears, the im-

pression is not likely to be deeper or stronger when the

bustle and noise of the world have helped us to forget

the awful admonition.

 

* Isa. 1v. 7.

CHAP.I.]         BOOK OF PROVERBS.      19

 

It is at the reproof of the word of God that we

are called to turn. It is brutish for a son to despise

the reproof of a parent. It is devilish for a creature

to despise the reproof of its Creator. It is a sin which

devils could never commit, for a guilty creature to

shut his ears against the reproof of a Saviour, who ad-

dresses us in earnest and affectionate language, and

calls us to turn our feet from the paths of death.

But how can fools turn? —Are they not infatuated by

sin?—are not their affections possessed with the love of

it?— "Behold, I will pour out my Spirit unto you," says

the Saviour. By his influences you shall be enabled to

understand my words, and to comply with them. —Let

not sinners imagine that it will excuse them to say,

they had no ability to repent. They were not called to

turn by any power of their own, but in the strength

of divine grace. They were unwilling, and therefore

unable. Their sins were so dear to them, that they

disliked the reproofs of Christ, and resisted his Spirit.

Our Lord does not make a jest of the lovers of sin,

when he calls them to turn. His words do good even

to sinners, or the fault is their own *.

Do we then feel the necessity of turning, and yet an

unconquerable aversion to it in our hearts? Let us plead

for the abundant communications of the enlightening

and renewing Spirit. If persons are made heartily

willing to submit to his influence, it is a happy presage

that he will be granted, or rather a sign that he has

already begun to work †.

But there are many so foolishly devoted to sin, that

they reject the counsel of God, and instead of welcom-

ing the good Spirit, resist his motions till they provoke

him to depart. The doom of such persons will be very

terrible, but very just.

 

*John v. 40. Matt. xxiii. 37. † Jer. xxxi. 18. 19.20.

20                  EXPOSITION OF THE                [CHAP. I.

 

Ver. 24-27. Because I have called, and ye refused;

I have stretched out my hand, and no man regarded; but

ye have set at nought all my counsel, and would none of

my reproof: I also will laugh at your calamity; I will

mock when your fear cometh; when your fear cometh as

desolation, and your destruction cometh as a whirlwind;

when distress and anguish cometh upon you.

Do none then, or next to none, regard the admo-

nitions of wisdom? Strange. Are men enemies to

themselves? are they in love with destruction? Is it

their joy to please the devil, and to cross the benevo-

lent intentions of a Saviour? Was the devil crucified

for them? or do they think the burnings of eternity,

and the pain of condemnation, more tolerable than the

tears of repentance or the self-denial which Jesus pro-

scribes?

John's disciples complained to him, that all men

went after Jesus, but John complained that so few

believed his report : "No man receiveth his testimony."

How wonderful is that grace, which continues to deal

with men when it is so ungratefully despised!

The sin of unbelief and impenitence is exceeding

great. Various are the forms of expression by which in

the passage before us, the wickedness of it is inti-

mated, and the offence which it gives to him who

comes in the name of the Lord to save us, pointed out.

It is a refusal of divinely gracious offers and advises;

a disregard of the most earnest importunities of the

wisdom of God; a sovereign contempt of all the counsel

of that wonderful Counsellor who is given to be the

leader and commander of the people; a stubborn op-

position of the will to the most needful and salutary

reproof.  Hear, O ye heavens, and be horribly afraid!

Rational creatures rebel against the Father of spirits;

Diseased sinners scorn the great Physician, and refuse

to accept of that sovereign cure for all their maladies,

CHAP. I.]         BOOK OF PROVERBS.                 21

 

which he so graciously offers. Abhorring, as they do,

the name of devils, they yet spurn at those companions

which devils can never experience.

But let sinners remember, that there is justice as

well as grace in the Most High. Justice shall avenge

the contempt of mercy. Sinners feel some presage of

that vengeance in their own guilty conscience. Fears

of punishment often make them uneasy. They would

gladly persuade themselves that these are but the

terrors of a distempered fancy; but the day is coming

when the will find them to be terrible realities; or if

they want truth, it is because they are nothing to that

vengeance which is their object. No passion is so tor-

menting fear, but no fear can equal the power of

God's anger.

The fear of sinners shall come upon them, and their

feet shall slide in due time. It shall come like a deso-

lating judgment, which with resistless violence lays

waste a country. It shall come like a raging tempest,

and a furious whirlwind, at once sweeping away every

comfort and every hope. Then shall distress and

anguish seize upon the mind of the stubborn transgres-

sor, when he feels himself involved in remediless sorrow.

This threatening will have its great accomplishment in

the everlasting world, when the torrents of wrath shall

swallow up the impenitent sinner, and the whirlwind

of fury all beat upon him with ceaseless violence.

Wrath an indignation shall press him down in the

lake of fire. Anguish and despair shall prey upon his

soul, without the intermission of a moment; no ray of

hope shall ever enter the abodes of darkness and of

horror.

But will the poor victim of suffering find no pity

from the Saviour of men? Not says the Spirit of God,

‘I will laugh at your calamity, and mock when your

fear comes.”  With relentless eye shell he behold that

22        EXPOSITION OF THE         [CHAP. I.

 

terrible vengeance which now overtakes the wicked.

God has no pleasure in the death of the wicked, but

rather that they should turn and live; yet he will take

pleasure in the death of them that turn not, for in this

manner is his justice glorified, and the dishonours done

to his love repaired.  God sometimes laughs at the

trial of the innocent. He took pleasure in bruising his

own Son. He is comforted in the pain of the wicked*.

But may not prayer avail in this deplorable condi-

tion? By no means.

Ver. 28. Then shall they call upon me, but I will not

answer; they shall seek me early, (i.e. earnestly,) but they

shall not find me.

The prayer of faith is ever heard, and they that seek

God shall find him, when they seek him with all their

heart. But the prayers of these desperate rebels,

are like the howlings of a dog. They are cries

extorted by strong necessity, and intolerable anguish.

They are the cries of such as sought not the Lord

whist he was to be found, nor called on him whilst

he was near.

Sinners miserably delude their own souls by propos-

ing to live in the indulgence of their sins, and die in

the exercise of repentance. True repentance is never

too late, but late repentance is seldom true. Christ is

not every day hanging on the cross, nor are thieves

every day converted, and sent from the place of pu-

nishment meet to the paradise above.

Prayers are of no use in the eternal world. The

day of grace is at an end, and the wretched shall cry

in vain to the rocks and mountains to fall upon them,

and hide them from the wrath of the Lord God and

of de Lamb. Behold, now is the accepted time,

 

*Job ix. 3. Isa. 1iii. 10. and i. 24.     Ezek. v. 13.

CHAP. I..]         BOOK OF PROVERBS.              23

 

now the Lord waits to be gracious; but the day is

coming that is cruel with wrath and fierce anguish; no

place shall then be found for mercy, though sought

with an ocean of tears. But why does he who takes

pleasure in the voice of prayer, and listen so graciously

to the cry of the supplicant,—why does he refuse to

accept the petitions of those who are reduced to such

an extremity of distress? The reason is,

Ver. 29, 30. For that they hated knowledge, and did

not chuse the fear of the Lord. They would none of my

counsel; they despised all my reproof.

The punishment is indeed tremendous, but the sin

that cause it is atrocious. It is no less than a con-

tempt and hatred of the counsels of the Lord. What

is this but an undeniable proof of enmity against God

himself? and will not God ease himself of his adversa-

ries, and; avenge himself of his enemies?

When men do not chuse the fear of the Lord, but

prefer to it the base pleasures of sin, they give plain

proof of their hatred to every thing that is good, and

how can they escape the damnation of hell? If we

think that the punishment is greater than the sin, the

reason is, that we are under the power of iniquity.

Self-love disposes the malefactor to prescribe to his

judge. Let us impartially consider what malignity

lies in impenitence, and what a complication of wick-

ednesses is contained in the rejection of the great sal-

vation, and we must acknowledge that the ruin of

sinners is entirely owing to themselves. God is not to

be blamed, but on the contrary, he will be eternally

glorious as their avenger. His insulted mercy will be

glorious in the punishment of its despisers. His justice

shall shine in dispensing to the workers of iniquity

the reward of their works: "They despised all my

reproof" ¾

24             EXPOSITION OF THE                [CHAP. I.

 

Ver. 31. Therefore shall they eat of the fruit of their

own way, and be filled with their own devices.

They laughed at God's threatenings, as if they had

been idle tales; and God shall laugh at them. They

despised his counsels, and he shall despise their prayers.

They were always the same, and continued unchanged

all admonition; and God will prove an immutable

avenger, and will pay no regard to their cries for help.

They took pleasure in sin, and God will take pleasure

in punishing on account of it.

If a man plants and dresses a poisonous tree in his

garden, it is just that he should be obliged to eat of

its fruit. If our vine is the vine of Sodom, and our

clusters the clusters of bitterness, we must leave our

complaint on ourselves; if we must drink till we are

drunken, and fall, and rise no more.

Sinners never think they have drunk deep enough

of the poisoned cup of sin; but they shall at length be

filled with it. Then shall it satiate them; when they

find that intolerable misery is its native consequence.

That cup which now delights the lover of evil, will

then be found a cup of fury, and the wicked of the

earth must drink it out to its bitterest dregs.

Ver. 32. For the turning away of the simple shall slay

them, and the prosperity of fools shall destroy them.

The sins of men, unless pardoned through the blood

of Christ, shall be their destruction; for he that turns

away from God and his law, turns his back upon hap-

piness; and he that cherishes iniquity, warms in his

bosom the most venomous of serpents*. Sinners owe

their ruin to their willful hardness of heart, their abuse

of mercy, and their indifference about salvation.

It may be alleged, that sinners often prosper; but

their prosperity is a part of their misery, for it will in-

 

*Job xx. 11. &c.

CHAP. I.]         BOOK OP PROVEBRS.              25

 

crease their guilt, and render their damnation terrible.

It nourishes their vicious affections, and tends to inspire

them with pride and insolence, with sensuality and

earthliness of mind. It is so strong a temptation, that

our Lord has declared it almost impossible for a rich

man to enter into the kingdom of God. This saying

has been justified by fact. In times of persecution,

the prosperous have been ordinarily the apostates who

made shipwreck of faith, while the poor loved the

world less, and stood out more firmly against temptation.

If the prosperity of fools leads them to the indul-

gence of sin, and the neglect of holiness, it renders

their damnation more certain and more dreadful.

Their provocations are like those of the Israelites, who

provoked God, by turning the Egyptian gold and

silver, which he had given them, into an idol of jea-

lousy. They are like the impious ingratitude of Jero-

boam the son of Nebat, whom God raised to a throne,

but who degraded God into the image of a four-footed

beast.  When the favours of God are turned into

means instruments of unrighteousness, Oh! what

wrath is then treasured up against the day of wrath,

and revelation of the righteous judgment of God!

But the prosperity of the wise has a very opposite

tendency. When they act like themselves, it excites

their gratitude; it stimulates them to serve God more

effectually and to do good to men more diligently.

Wisdom teaches those who hearken to her voice, to

make to themselves friends of the mammon of unrigh-

teousness; so that while riches serve to expose the folly

of the foolish, they prove a crown to the wise. But

though disciples of Wisdom should never attain

prosperity, they are happy; for says Wisdom,

Ver. 33. But whose hearkeneth unto me shall dwell

safely, a be quiet from the fear of evil.

 

 

26        EXPOSITION OF THE         [CHAP.I.

 

They that love knowledge, and chuse the fear of

the Lord, and value the instructions of wisdom more

than thousands of gold and silver, are the men that

hearken to Wisdom, ver. 29, 30. Many of these

once loved folly, and took pleasure in scorning;

but they have received the atonement, and all their

unrighteousnesses are blotted out. They now share in

the privileges of the children of wisdom, and while

prosperous sinners are set in slippery places, they dwell

safely, for they dwell in God, and God dwelleth in

them. They are safe from the devil, and from the

power of sin, from death and from hell. They may

endure tribulation in the world, but in Christ they

shall have peace. They enjoy quiet consciences, and

pleasant hopes. They are quiet, not only from evil,

but from the fear of evil. They may indeed have fears,

but they are clouds that shall soon be blown, away, and

succeeded by everlasting serenity. Even while these

fears continue, they have a refuge where they can find

safety, and hopes sufficient to give them such happi-

ness as worldly men cannot enjoy amid their ill-

grounded confidence. Paul had often fightings with-

out, and fears within; but this was his comfort, that

nothing could separate him from the love of God,

which is in Christ Jesus.

Let us examine ourselves impartially, whether we

are the despisers or the lovers of wisdom. The ques-

tion is not, whether we attend the means of grace, and

make a profession of religion. Herod heard John

gladly, and did many things. Ananias and Sapphira

parted with a considerable share of their substance.

But do we chuse the fear of the Lord? Do we value

Christ above the whole world? Do we prefer holiness,

in its most painful exercises, to the most pleasant sins?

Are we yet despisers of wisdom? Let us tremble

at the vengeance threatened. Let our prayers ascend

CHAP. I..]       BOOK OF PROVERBS.                 27

 

up on high, that the Lord by his Spirit would open our

hearts that we may attend to the dictates of heavenly

wisdom.

Are we lovers of wisdom? Let us bless God who

hath opened our ears to discipline, and sealed our in-

struction. Let us thankfully rejoice in the blessings

that Wisdom bestows. Let us testify our regard to

Wisdom, in the manner directed in the succeeding

chapter.  In vain do we pretend to religion, unless

that which we call by this honourable name, be ap-

prove by that word whereby, we must be judged.

 

CHAPTER II.

 

Wisdom is an excellent thing, therefore get wisdom.

But how shall we get wisdom? or in what shall the

attainment of it profit us? You have an answer to

both of these questions in this chapter.

How shall we get wisdom? The wise man answers,

Ver. 1.-7. My son, if thou wilt receive my words,

and hide my commandments with thee, so that thou in-

cline thine ear unto wisdom, and apply thine heart to un-

derstanding; yea, if thou criest after knowledge, and

liftest thy voice for understanding; if thou seekest her

as silver and searchest for her as for hid treasure;

then shalt thou understand the fear of the Lord, and

find the knowledge of God; for the Lord giveth wisdom:

out of his mouth cometh knowledge and understanding. He

layeth up sound wisdom for the righteous. ¾

28        EXPOSITION OF THE         [CHAP. II.

 

It is not enough for us to attend the public ordi-

nances of God, and to read a chapter or two of the

Bible at home every day, but we are required to re-

ceive the words of wisdom, to keep them in our hearts,

and apply our souls to them.

We are to receive the words of our heavenly Father,

with reverence and love, with faith and diligent atten-

tion. No gift is so precious as that knowledge which

God parts to us in the scriptures, and we ought to

receive it with eagerness, like that which the covetous

man shews for gold and silver; and as he who receives

money is careful to lay it up where he may find it

when he has occasion to use it, so in like manner it

becomes us to lay up in the midst of our heart the in-

structions of wisdom, collecting and hiding the pre-

cious treasure, till the word of Christ dwell in us richly

in all wisdom. When we give due attention to the 

word of truth, it will dwell in our minds, dispelling

ignorance and error, and communicating that light

which is necessary to direct the whole of our conduct;

in our memories, affording a constant supply for spi-

ritual meditation, ready for use on every emergency;

in our wills, to guide their choice and inclination; in

our affections, to direct their motions, to curb their ex-

travagance, and to inflame their ardour towards spiri-

tual objects; and in our consciences, to preserve alive

the impressions of the divine law, and to direct them

in judging of the spiritual state of the soul.

The ear must be inclined to wisdom, that we may

learn it. The senses of the body minister to the soul.

The eye, surveying the wonders of God's hand, fur-

nishes the soul with apprehensions of his power and

wisdom; but the ear is that learning sense by which

the richest treasures of spiritual knowledge are admit-

ted into to the soul. As the mouth tastes the food of the

CHAP. II]       BOOK OF PROVERBS.      29

 

body, the ear receives and tries those words that

nourish the soul. We attend to our friends or neigh-

bours when they are informing us of some new thing;

we count it a piece of good manners to listen, when

nothing is to be heard but dullness and insipidity: shall

we not, then, attend to Him that made the ear, when

he condescends to speak to us, and to disclose truths

of eternal moment?

Whilst our ears are attentive, our hearts must be ap-

plied to wisdom. Angels, who are so much our su-

periors, apply themselves to the learning of it. They

are already replenished with the stores of truth, and

yet the  desire to pry deeper into the mystery of wis-

dom.  Great as was the measure which Solomon had

received he still continued to apply his heart to it;

surely, then, the wisest of us ought to apply our whole

hearts; or what is so needful to us, and so valuable in

itself?

But after all our application, we have understand-

ings so dark, that the Bible must remain a sealed book

unto us, unless our eyes are enlightened to discern the

wonders of God's law. With our instructions, there-

fore, earnest prayer must be mingled, that the Spirit

of wisdom and revelation may illuminate our under-

standings, and fit our souls for receiving and retaining

the truths of God. David was wiser than his teachers,

and yet he still lifts up his voice for wisdom to the

Father of lights, and pleads, with fervent importunity,

that God would open his eyes, and not conceal his

laws from him, nor take the word of truth out of his

mouth. Let us, in imitation of such a holy example,

earnestly pray that we may stand perfect and complete

in all the will of God; and particularly, that we may

be furnished with all that wisdom and knowledge that

is requite for directing us in our respective stations

and circumstances. Solomon was already a wise man,

30        EXPOSITION OF THE         [CHAP. II.

 

yet when commanded to chuse what he would have,

he chose a greater measure of wisdom, of that wisdom

especially which would be most useful for him in go-

verning the kingdom of Israel.  With this petition

God was well pleased. He gave him not only what he

requested, but everything most highly valued by men.

But while we cry after wisdom, and depend on God

to bestow it on us, it would be presumptuous to ne-

glect the means of obtaining it. We must seek it as

silver and search for it as for hid treasure. We every

day see with what anxious diligence men seek for sil-

ver. They fatigue their bodies, and waste their spirits;

they destroy their health, and expose their lives;

they even mound their consciences, and expose them-

selves to shameful deaths and everlasting misery, that

they may load themselves with shining clay. Shall

the professed disciples of the great Teacher set less

value upon knowledge, than other men set upon sil-

ver?  David well knew the value of this knowledge,

and esteemed it above thousands of gold and silver.

Job prefers it to every thing that dazzles with its lustre

the eyes of mortals*.

It is therefore highly reasonable, that we diligently

and carefully use all those means which God hath ap-

pointed for this end; that we hear sermons with ear-

nest attention; that we read and search the word of

God, and make it the subject of our frequent medita-

tion; that we make use of edifying conversation; that

we go to the wise, who have the law of God in their

hearts, so that their mouth speaks wisdom, and their

tongue talks of judgment. To the use of such means

of improvement as these, we must add prayer for the

divine blessing, to render them effectual to our instruc-

tion and salvation. Truth is like a mine, more pre-

 

*Job xxviii,

CHAP. II.]      BOOK OF PROVERBS.       31

 

cious than that which is the depository of gold and of

diamonds. Had any of us such a precious treasure as

this in our garden, we would not travel over the ground

for pleasure, but employ ourselves day and night in

digging, till our houses should be enriched with the

precious store. Why, then, are we careless about

that which will enrich us to eternity, and fill all our

treasures?

You see the means to be used by us for attaining

wisdom. Our ears and hearts must be employed in

the search.  We must lift up our voices to the Author

of wisdom and seek for it with all the desire of our

souls and with such earnest endeavours as men use in

digging or hid treasures. Through the blessing of

God the search shall not be unsuccessful; for "then

shalt thou understand the fear of the Lord, and find

the knowledge of God." It is plain that those who 

employ themselves in the diligent pursuit of wisdom,

have been already blessed with some degree of true

knowledge; for how could they value so highly that

with which they were altogether unacquainted? He

is already wise, who prefers wisdom to every earthly

object; and he shall be wiser still, for to him that hath

shall be given, and he shall have more abundantly.

The fear of the Lord, and the sound knowledge of

God, are inseparably connected. Religious fear is not

a blind and tormenting passion of the soul, but a holy

and delightful grace, founded in true apprehensions

of the awful and lovely glories of the divine nature,

and disposing him who possesses it, to walk with God.

The knowledge of God regulates this fear, and pre-

serves it from sinking into terror, or degenerating into

superstition, but guides it to express its power in

checking and subduing every corrupt affection, and

animating the soul to every instance of obedience.

If men are careless about wisdom, and use no dili-

32        EXPOSITION OF THE        [CHAP. II.

 

gence in seeking it, they make it evident that they are

destitute of the knowledge and fear of the Lord.

They have not, and from them shall be taken even

that which they seem to have.

The efficacy of every means of knowledge is from

God, for "the Lord giveth wisdom; out of his mouth

cometh knowledge and understanding." Every beam

of reason in men, is communicated from the wisdom

of God*. The simplest of the mechanical arts cannot

be acquired unless men are taught of God †. How,

then, can we expect to understand the mystery of the

divine will, without spiritual light communicated from

that God who is the Father of lights, and the author of

every good and perfect gift!

Knowledge and understanding cometh out of the

mouth of God. By his Spirit he bestows upon us

this blessing through his word, for it is the inspira-

tion of the Almighty that giveth understanding to

men. Experience, however long, observation, however

close,  human teaching, however skilful, can do nothing

to supply us with true knowledge, without the influ-

enc of that Spirit which rested upon Christ as a Spirit

of wisdom and understanding, and which is given by

him to all his followers in their measure ‡.

The wisdom that God in his kindness bestows upon

men is sound and substantial. There are many kinds

of knowledge of little importance. The knowledge

which some possess tends only to vex and disquiet

them or to inspire them with vanity and self-conceit.

How different the knowledge that God imparts to the

diligent students of wisdom!  Far from perplexing or

elating, it fills their understanding with the most

pleasant truths, and directs them in the way ever-

lasting.

 

* 1 John i. 9.    † Isa. Xxviii. 26.      ‡ Job xxxii. 7, 8.  Matt. xvi. 17.

CHAP. II.]      BOOK OF PROVERBS.       33

 

But who are the blessed persons that are favored

with this divinely excellent wisdom?  “The Lord lays it

up for the righteous.”  God is said to teach sinners in

the way *; for man’s unworthiness does not exclude

him from divine mercy.  Saul the persecutor had the

Son of God revealed in him by divine grace, and

neither his stubborn prejudices, nor his cruelty to the

church of Christ, could shut out the beams of heaven-

ly light.   Sinners are invited to Christ as the light of

the Gentiles, and the salvation of the lost †; but here

it is said, he lays it up for the righteous.  Sinners and

fools may have it, but the righteous shall have it.  They

are already made sensible of their need of it, and de-

sire it more than silver and gold.  They ask it from

God, who giveth liberally to all men, and upbraideth

not, and it shall be given them.  The Lord layeth up

this wisdom for them.  There are infinite stores of it

in his possession, and they are all treasured up in

Christ, and out of his fullness shall the righteous re-

ceive supplies suited to their exigencies.

To encourage God’s people to expect all needful

supplies of wisdom from him, let them consider his

peculiar regard to them, and the constant protection

he has engaged to afford them.

Ver. 7, 8.  He is a buckler to them that walk uprightly.

He keepeth the paths of judgment, and preserveth the way  

of his saints.

Whoso hearkeneth unto wisdom shall dwell safely,

for God is a sure defense to those that walk in wisdom's

ways.   There are many adversaries that would destroy

them if they could, and these are too strong for them;

but there none like unto the God of Jeshurun, that

rideth on the heavens in their help, and in his excel-

 

*Psal. xxv. 8.              † Eph. v. 14.

 

 

 

34        EXPOSITION OF THE         [CHAP. II.

 

lency in the skies. While therefore they are walking

to their eternal home, they may sing in the ways of the

Lord.   Mighty is their protector; in the shadow of his

wings they may trust, and to his faithfulness they may

look as their shield and buckler.

The most dreadful enemies of them that walk up-

rightly, are those that endeavour to turn aside the way

of their paths; but against these enemies God is a

mighty defense, for he keepeth the paths of wisdom

and righteousness. He is a fence about their ways,

and a wall of fire around those that walk in them.

The devil casteth his fiery darts, but they are safe

from the arrow that flieth by day, and from the noisome

pestilence. No weapon formed against them shall pros-

per. They are commanded still to trust in the name

of the Lord, and their faith is like a shield that will

quench every fiery dart. The world displays its ter-

rors and its charms to terrify or allure them into the

paths of sin. Against this, as well as the adversary

formerly mentioned, they must exercise vigilance. Still,

however, in the hottest part of the combat they may

be of good cheer, for the Captain of their salvation hath

overcome the world, and shall make them through their

faith to share in his victory*.

Their own remaining corruptions give them many

alarms.  Nor is it wonderful that they feel alarmed

when ready to halt by its influence, or powerfully soli-

cited to turn aside unto the flowery but destructive

paths where poisons grow and serpents haunt. But

their fears shall not overpower them, for the spirit lusts

against the flesh, and shall prevail. What says their

Almighty guide?  "Sin shall not have dominion over

you.”

Those that walk in the paths of judgment are God's

 

* 1 John 5.

CHAP. II.]      BOOK OF PROVERBS.       35

 

saints. He has beautified them with holiness, and he

acknowledges them as his own property. They are

his portion and the lot of his inheritance, his treasure

and his glory, and he will suffer none of them to be

lost.  Every one of them shall be hid in the day when

he maketh up his jewels.

Let us ask for these good old ways, and walk in them,

and we shall find rest and safety for our souls. They

are safe paths when God guards them, and preserves

the way of those that walk in them. No lion, no

ravenous beast is found there; and the wayfaring man,

though a fool, shall not err therein. But it is our duty,

while we trust in God to guide and preserve us, to

make use of our eyes. None of Zion's travelers shall

be found wanting in the end, but many too that

thought themselves in the good way shall fail of the

end of their hopes, because they entered not in at the

gate, neither trod the narrow path. He that is born of

God keepeth himself, that the wicked one toucheth him

not. We cannot by our utmost care keep ourselves

in safety; but a true dependence upon God will dispose

us to be as sober and vigilant as if we had none else

to keep us, while we yet trust entirely in God, and not

in ourselves, knowing that if left to ourselves one

hour, we must perish.

You see that the lovers of wisdom are furnished

with the best wisdom, and led into those paths of holi-

ness where safety is to be found. In order to persuade

us to hearken to the instructions of wisdom, the wise

man adds¾

Ver. 9. Then shalt thou understand righteousness, and

judgment, and equity, yea, every good path.

There is no end of the commendation of the ways of

wisdom. The fear and knowledge of God is not only

the beginning, but the perfection of wisdom. But the

lovers of wisdom have those instructions also which

36        EXPOSITION OF THE         [CHAP. II.

 

are necessary for guiding them in their behaviour to-

ward men. They are taught how to walk justly and

wisely, and in what manner to behave in every affair.

When a traveler is going to a distant place, it is

pleasant to him to be informed that his way is safe,

and that it may be found without difficulty. Now, as

the way of holiness is the way of peace, so the scriptures

give us sufficient directions for every step of it. Are

we at a loss about our duty in any case? We may then

safely infer, either that we have forgotten what our

directory says, or that we are not skilful in applying it.

Our carelessness in the study of this rule of life may

often put us to a stand, therefore we ought to have

it daily in our hands, and to meditate on it day and

night, so shall we find it a counsellor in all our straits.

The Spirit is promised as our guide through this

world, and he directs us by his word, opening our

minds to understand it, and directing our conduct in

the way that it prescribes. Is the saint at a loss with

regard to the way of duty in any particular instance?

Let him pray, as David did in such cases, and like this

holy man, he shall be led in the way of truth*.

Solomon has instructed us how to obtain wisdom,

and in part shewn the advantages of it.  He insists on

this last point through the remaining part of this chap-

ter, telling us that it will preserve us from the snares

of irked men and women, ver. 10-19. and lead us

in the way that has been traced by the saints in every

age who have found it to be the way of happiness and

joy, ver. 20, 21, 22.

Wisdom will be a preservative from the worst dangers.

Ver. 10, 11. When wisdom entereth into thine heart,

and knowledge is pleasant unto thy soul, discretion shall

preserve thee, understanding shall keep thee.

 

* Psal. xxv. 4, 5.

CHAP. II.]      BOOK OF PROVERBS.       37

 

That we may enjoy the advantages of wisdom, it

must enter into our heart, which is naturally disposed

to enter sin and folly; for man, however fond he

may be of the reputation of wisdom, is born like the

wild ass's colt. Some receive the words of wisdom

into their ears, but understand not what they hear;

others hear and form clear apprehensions of what they

hear, so to be able to talk of them, like Balaam or

Judas, and instruct others. But the children of wis-

dom not only hear and understand, but love the truth.

The Spirit of God writes it in the inward part; then

it comes to them in power and in the Holy Ghost, and

the testimonies of God are received by their spirits with

pleasure and joy. Knowledge becomes sweeter than

honey dropping from the comb, and is esteemed more

than necessary food. Paul counted every thing but

loss for the excellency of the knowledge of Christ Jesus.

When Jeremiah found the word of God, he did eat it,

and it was to him the joy and rejoicing of his heart.

The pleasure that saints take in knowledge, is very

different from the transient affection experienced in the

word by those hearers whom our Lord compares to

stony ground. These false believers were moved and

transported by the novelty of the truth, by the pros-

pect of deliverance from hell and possession of heaven

which it presented to them, but they had no spiritual

apprehensions alone of its divine glory, nor any deep-rooted

affection to it. They still loved the world more than

the testimonies of God, and this reigning earthliness of

spirit in time choked the beautiful springing of this

seed in their souls. But those into whose hearts wis-

dom enters, have their eyes opened to see its glory,

and the affections sanctified to relish its genuine sweet-

ness.    They rejoice in the truths that oppose their

most darling corruptions. They take pleasure in the

way of God's testimonies, as well as in the glorious

38        EXPOSITION OF THE         [CHAP.II.

 

prospects which they present. They heartily esteem

all God's precepts concerning all things to be right,

and delight in the law of God after the inward man,

because it is pure and spiritual. They delight in it,

though it forces them to confess that they are carnal,

sold under sin.

This wisdom entering into their souls, furnishes them

with understanding to see their way, and discretion to

manage their affairs with prudence and judgment to

the end *.

This understanding and prudence is an antidote

against the poisonous infection of evil men and strange

women. —It is, first, a means of preserving us from the

snares of bad men.

Ver. 12-15. To deliver thee from the way of the evil

man, from the man that speaketh froward things; who

leave the paths of uprightness, to walk in the ways of

darkness; who rejoice to do evil, and delight in the fro-

wardness of the wicked; whose ways are crooked, and

they forward in their paths.

Such is the portrait drawn by Solomon of those bad

men by whom his pupils are in danger of being seduc-

ed, unless furnished with wisdom to avoid the snare.

They speak froward things; they pay no regard to truth,

but bend their tongue like their bow for lies. Among

these pests of men, none are such virulent pests of

every thing that is good, as those that once made a

profession of religion, but have left the way of upright-

ness to walk in those miserable and gloomy paths,

to which begin in the darkness of the mind, and end in

the darkness of hell. The stings of conscience which

such persons experience, instead of reclaiming them,

tend only to irritate their spirits, and inflame them

into fierce enmity against religion. If, instead of being

 

* Psal. cxii. 5.

CHAP.II.]       BOOK OF PROVERBS.      39

 

pierced with such stings, they are cursed with the con-

quest of their own consciences, they are hardened

enough for the blackest sin, and prepared not only to

do evil, but to work it with both hands greedily. They

rejoice in the service of Satan, and no greater pleasure

do they know than that which arises from seeing that

his interests flourish, that his kingdom prospers. Such

persons are crooked in their ways. The only straight

way is the way of uprightness, but that sinners leave,

and wander into paths where they are bewildered and

lost.  They know not whither they go, because dark-

ness path blinded their eyes. One sin leads them on

to another, and that to a third, till at length they run

into wickednesses of which they could not have thought

without horror when first they set foot in these deceit-

ful paths.

These miscreants are froward and stubborn in their

ways; and why? Custom has become a second nature

to them, their hearts are become impenetrably hard,

and proof against admonition. Yet look back to their

early days and you shall find them to have evinced

tempers and dispositions very different. They would

then have abhorred gross impieties, and were not with-

out impressions of the necessity of virtue and holiness.

But the unwearied adversary of mankind spread his

toils around them, and employed such men as they are

now become to efface every good impression, and to

lead them on, by slow and imperceptible degrees, to

those lengths in wickedness at which they have now

arrived.  Had they been armed with the instructions

of wisdom, and employed these in their own defense,

what different persons might they now have been!

Whilst they would mislead us by their persuasions,

let us learn instruction from their miserable situation,

and thankfully improve those means which God has

afforded, to keep us out of the paths of destruction.

40        EXPOSITION OF THE         [CHAP. II.

 

God is our preserver, but he has been pleased to ap-

point the instructions of wisdom as our great defense

against these instruments of mischief. The knowledge

of the truth, and the cordial love of it, will open our

eyes to our danger, and possess our hearts with a set-

tled aversion to the practices of the ungodly. As our

Lord repelled every temptation of the devil by the

word of God, so when it abides in us, it will enable us

to meet every temptation of the old serpent, and of his

instruments, with safety and steadfast resolution *.

Grace in the soul is weak of itself, but the seed of

God shall remain for ever. The powers of hell shall

never be able to extinguish it utterly, for it receives new

supplies from the fountain of grace †.

Secondly, Wisdom, by its instructions received into

the heart, will preserve us also from the malignant in-

fluence of bad women.

Ver. 16.-19. To deliver thee from the strange woman,

from the stranger that flattereth with her lips; which for-

saketh the guide of her youth, and forgetteth the covenant

of God: For her house inclineth unto death, and her

paths unto the dead: None that go unto her return again,

neither take they hold of the paths of life.

It is a great happiness for young people to escape the

snares of the harlot, in which so many have been en-

tangled and lost. A true love to the word of God is

eminently fitted to secure such a happiness.

There is no viler object in nature than an adulteress.

Her beauty is but a jewel of gold in a swine's snout.

Though born and baptized in a Christian land, she is

to looked upon as a heathen woman and a stranger;

and as self-made brutes are greater monsters than na-

tural brute beasts, so baptized heathens are by far the

worst of pagans.

 

* Acts. xx. 32.            † Jer. xxxii. 40.   Rev. iii. 10.

CHAP. II.]      BOOK OF PROVERBS.      41

 

Her words may be sweet and soft to the inexperi-

enced ear of a thoughtless youth, but she is only flat-

tering with her lips. Honey and milk seem to be un-

der her tongue, but it is the cruel venom of dragons.

She is monster of ingratitude to that husband who

was the guide and protector of her youth. All the

fervours of her first love are forgotten. She returns

the most cruel treatment for all that fond affection by

which he bound her to him in the most endearing ob-

ligations.

But her profaneness is still more shocking; for she

violates it sacred bond which was instituted by him

whom she presumes to call her God, and regards not

the marriage- oath which she swore by his great and

awful name.

Shall a woman unfaithful to the best and kindest of

friends, wretch that commits perjury without re-

morse,— prove faithful to any man? When she speaks

fair, believe her not, for there are seven abominations in

her heart.

Miserable are they who trust to her alluring profes-

sions, for there is scarcely a hope that they will recover

themselves from the snare of the devil. Her house is

full of the pestilence of sin, and will infect every one

that enters with a mortal and almost incurable distem-

per. The mind is darkened, and the conscience dead-

ened; the affections, too, are by uncleanness sunk into

sensuality.  How then can they again take hold of the

paths of life? No doubt there is virtue in the blood

and Spirit of Christ for the remission of the greatest sins,

and the purification of the most defiled souls. It is

even admitted, that whoremongers have been made il-

lustrious monuments of the power of divine grace*; but

let it be remembered that these are miracles of grace.

Who would cast himself into a deep pit, in the hopes of

 

*1 Cor. vi. 11.

42        EXPOSITION OF THE         [CHAP. II.

 

coming out alive, when almost all that fell into it were

dashed in pieces or buried alive!

Whosoever pleaseth God, shall escape from this de-

vouring deep. Let us therefore cleave to God's judg-

ments, and follow their direction, and keep at a distance

from the place of temptation. How worthy of our imi-

tation is the example of Joseph, who was tempted day

by day, but hearkened not to his mistress to lie by

her or to be with her, because he would not sin

against God *.

But wisdom will not only keep us from the paths of

the wicked, it will also lead us in the way of good

men.

Ver. 20. That thou mayest walk in the way of good

men, and keep the path of the righteous.

It is not enough to refrain from wickedness, we

in also work righteousness. We profess to be the

servants of God, and it will be no sufficient excuse for

a servant that has slept all day, to say that he did no

mischief. There are two ways, in one or other of

which all men walk, ¾the narrow way that leads unto

life and the broad way that leads to destruction. In

the former way few walk, but it has been trodden by

the feet of all who are worthy of our imitation. In it

Abraham, and Job, and David walked, whilst those

whose memorials are now perished, or whose names

are remembered only to be execrated, were traveling

in the broad way that leads to destruction. Which of

these classes of persons would we chuse to follow in

our course of life? If the former, we must take our

directions from the wisdom taught by Solomon, and

the other inspired writers. Those venerable men who

have obtained a good report, and who through faith

and patience inherit the promises, were close students

 

*Gen. xxxvii.

CHAP. II.]      BOOK OF PROVERBS.      43

 

of the word of God, so far as they enjoyed the benefit

of its instructions; and by faith in its doctrines and

promises, and a constant regard to its precepts, they

obtained their good report. Happy shall we be if, like

them, we esteem the word of God more than our neces-

sary food and keep the judgments of God still in our

view;

Ver. 21. For the upright shall dwell in the land, and

the perfect shall remain in it.

They shall enjoy a long and a prosperous life, as far

as it is for their real advantage, in that good land which

God bestowed on his people, and shall, even when

they are dead, possess it in the persons of their pos-

terity, who are blessed for their sakes. Sinners enjoy

not this happiness,

Ver. 2 . But the wicked shall be cut of from the

earth, an the transgressors shall be rooted out of it.

Must not the righteous leave the earth too? Yes:

But the earth is a very different thing to the righteous,

and to the wicked. To the latter it is all the heaven

they ever have; to the righteous it is a place of pre-

paration or heaven. Death is a kind messenger sent

to the righteous by their heavenly Father, calling them

to the possession of their eternal inheritance; to the

wicked it is a messenger of wrath, summoning them to

the abodes of misery. It is almost the beginning of hap-

piness to God's people, but the final conclusion of all

that the wicked counted their happiness. To the

righteous, death is a translation to a better life. To

the wicked, it is destruction and woe. And is it all

one to us whether we share with the wicked in the

miseries of their latter end, or with Zion's travelers in

those everlasting joys that shall crown them when they

attain the end of their faith *?

 

* Psal. xxxvii. 36-40.

44        EXPOSITION OF THE         [CHAP. III.

 

CHAPTER III.

 

This chapter contains a variety of useful precepts

enforced by the strongest motives.

First, To remember and keep in our hearts the

things written in this book, ver. 1, 2.

Ver. 1. My son, forget not my law, but let thine heart

keep my commandments.

This inspired teacher is to be reverenced as a spiri-

tual father. His word is to be regarded as a law pub-

lish by Solomon, but binding on us by the authority

of God *. We must never forget this law, but make

it familiar to our memories, that we may have a guide

ready to direct us in every situation in which we may

be placed; and when we treasure it up in our memory,

we are to keep it in our heart. Richly does it deserve

to form the object of our constant love, and the sub-

ject of our meditation all the day. Our obedience to

it must proceed from the heart. What is the difference

between good men, and false pretenders to religion?

To the latter, the religion which they have is a burden,

to the former a pleasure; to the one the law is a dis-

agreeable restraint, to the other God's commandments

are of grievous, for they rejoice in the way of his tes-

timonies, more than in all riches. Interest dictates to

us the propriety of keeping God's commandments¾

Ver. 2. For length of days, and long life, [Heb.

years of life,] and peace, shall they add to thee.

A long and happy life is the desire of all men, and

 

* Mal. iv. 4.

CHAP. III.]                 BOOK OF PROVERBS.       45

 

riches and good physicians appear to them the most

likely means of obtaining it. But religion is better

than all the gold and physicians in the world, for it

has the promise of this life, as well as of that to come.

Solomon knew well that good men sometimes die

young, while the wicked live, become old, yea, mighty

in power; but still he asserts and often repeats the

promise of long life which belongs to godliness.

Surely, then it is not without meaning and truth.

The godly shall enjoy life as far as it is really a bless-

ing in their particular circumstances, and the mean-

ing carried beyond this would convert the blessing

into a threatening. Peace is enjoyed by the godly,

even that of God which passeth all understand-

ing, and it keeps their hearts and minds through

Jesus Christ.  Outward prosperity is enjoyed by them,

as far as it is consistent with their spiritual interests.

Tribulations and enemies they may meet with, but

they live in peace. Though slaughtered by the hand

of violence, or the sword of war, they die in peace;

and when they die, they enter into everlasting peace.

The second precept in this chapter, is one requiring

us to live in the exercise of mercy and truth.

            Ver. 3.   Let not mercy and truth forsake thee. Bind

them about thy neck, write them upon the table of thine

heart.

Mercy and truth are to be exercised by us in every

part of our intercourse with our fellow-creatures, how-

ever defective they may be in the practice of these

virtues to us.  They are to be tied about our necks as

a precious ornament, to be worn through life, and

made visible to all men. Our light should shine be-

fore men, not for our own praise, but for the glory

of our heavenly Father.

But it is not enough to practice mercy and truth,

so as to obtain a character for fidelity among men.

46        EXPOSITION OF THE         [CHAP. III.

 

Our outward acts must proceed from the heart. As

the law of commandments was written upon tables of

stone, so is the law of Christ written on the fleshly

tables of the Christian's heart, by the Spirit of the living

God. As workers under the Spirit, we are required

to write the law of kindness and of truth upon the

tables of our heart, by maintaining deep impressions

of it, by meditating upon the peaceful motives that

should excite us to that virtue, and by endeavouring,

through the grace of Christ, to have our hearts habi-

tually disposed to all those duties which are the na-

tural fruits of love and integrity.

Ver. 4. So shalt thou find favour and good under-

standing in the sight of God and man.

God is well pleased, not only with the reverence

and love which his people shew to himself, but with

that generosity and mercy, that sincerity and faithful-

ness, which they evince to their fellow-men. Mercy

and truth are glorious perfections in the Deity, ¾per-

fections which shall be for ever praised as the springs

of our felicity. Of these, the mercy and truth found in

wisdom's disciples, are to be regarded as a faint imi-

tation. To find in his children this his true, though

perfect image, the Deity is greatly delighted. To

the merciful he will shew himself merciful, and they

that deal truly are his delight. He not only smiles

upon them with the light of his countenance, but gives

them favour in the sight of men also. Kindness and

truth are qualities so amiable as to engage the esteem

even of those who are too selfish to practice them.

They attract the good-will of men. They procure

that good name which is better than precious ointment.

For a good man some have even dared to die.

That understanding which is good in the sight of

God and man, is another fruit of the constant practice

of mercy and truth, A good understanding appears

 

 

 

CHAP. III.]     BOOK OF PROVERBS.       47

 

already in his behaviour, but it is also promoted by it;

for the practice of what we know, tends greatly to

render our knowledge more dear, and certain, and

extensive *.

The next precept is, to depend on God, and not on

our own understanding.

Ver. 5. Trust in the Lord with all thine heart, and

lean not to thine own understanding.

To trust in God, is to depend on him for bestowing

on us every needful blessing, and preserving us from

all evil.

Faith in Christ for eternal life is included in this

dependence on God, for by him we believe in God.

But we are commanded to trust in God for every thing

necessary for us in this life also; for the Lord God is a

sun and shield, he will give grace and glory, and every

good thing. O Lord God of hosts, blessed is the man

that trusteth in thee!

This dependence on God is to be exercised with all

our hearts, our judgments being persuaded that God

is the only and the all-sufficient object of confidence,

and our souls resting with full satisfaction in his power

and faithfulness. This holy exercise is fully and clearly

exemplified, to us in many of the psalms of David †.

Whilst we trust in the Lord, our hearts must cleave

to him, and renounce every sublunary dependence.

To divide our confidence between God and the crea-

ture, is to lean with one hand upon a rock, and with

the other hand upon a broken reed. David charges

his soul to wait upon God only, for his expectation

was from him, and from none else.

We must not make our own understanding a staff

to our hearts.—Dependence on our own wisdom, will

 

* Psal. cxix, 100,       † Psal. 1xii, &c.

48        EXPOSITION OF THE         [CHAP. III.

 

lead us from trusting in God, to make lies our refuge,

and to adopt unhallowed means for the attainment of

our wishes. When men reject the testimony of God

concerning Christ, when they depend on their own

righteousness and strength instead of Christ, or on

creatures rather than on God for help in difficulty, or

when they expect to obtain pleasure or profit by sinful

means, it is evident that they are departing from God,

through an evil heart of unbelief, and trusting for the

direction of their behaviour to their own corrupted

minds.

Do we trust in God, and not in ourselves? It will

then give us much pleasure to know that we are direct-

ed and encouraged to make known all our affairs to

God, according to the following words of the wise king,

Ver. 6. In all thy ways acknowledge him, and he shall

direct thy paths.

God is well acquainted with all our affairs, and yet

he graciously requires us to present them to him in

prayer, and to ask from him direction in the manage-

ment of them, that we may be guided by his provi-

dence and Spirit, according to his word. The saints

have found much relief in their perplexities, by spread-

ing their case before him, and petitioning this interpo-

sition for their help *. But times of distress are not

the only seasons in which we ought to apply to him,

“Be careful for nothing, (says Paul,) but in every

thing, by prayer and supplication with thanksgiving,

make known your requests unto him." We are every

day to pray that our steps may be so ordered, as that

we may not be led into temptation. Joshua in the

midst of his prosperity erred, by neglecting to ask

counsel at the mouth of the Lord, because he thought

 

* Psal. xiv. 2, 3.

CHAP. III.]     BOOK OF PROVERBS.       49

 

the matter so clear, as that he might safely trust to his

own understanding.

Our encouragement to this duty is a promise that

our path shall be directed. Having shewed to God

our way, we must wait on God for direction, not by a

voice from heaven, or by a new inspiration, but by his

Spirit enabling us to understand his word, and apply

it to particular affairs, and by his providence making

the way where we should walk clear before us. Thus will

our path be so directed, as that we shall be preserved

from falling into sin, from meeting with temptations

that might prove too hard for us, and from being sub-

jected to more than needful calamity.

What a pleasure is it to have a wise and kind friend

to consult with in all our affairs! but how much sweeter

the pleasure, that we know where to find God, that we

are invited to go even to his seat, and to utter all our

words before him! When we interest God in our

affairs by prayer, we may cast away every care, and

walk on cheerfully, believing that he will guide every

step of our journey; for his eyes are not only upon the

way of his people, but upon every step of it *.

But when we acknowledge the Lord in all our ways,

let us be sure to do it with self-diffidence, and with sin-

cere resolutions to adhere to that way that will be pleas-

ing to God .

Ver. 7. Be not wise in thine own eyes; fear the Lord,

and depart from evil.

Vain man would be wise, although man is born like

the wild ass's colt. The world is full of wise men, or

of men that would be thought wise. But we cannot

be truly wise unless we become fools, renouncing all

dependence on our own wisdom, and depending with hu-

mility upon the Lord, for those supplies of wisdom that

 

* Psal. xxxvii. 23. 31.

 

50        EXPOSITION OF THE        [CHAP. III.

 

are necessary for enlightening our minds and directing

our paths. When we pretend to ask counsel from God,

whilst we have a secret dependence upon ourselves,

and a reserved determination to pay no regard to his

word or providence if it should cross our own humours,

we play the hypocrite with God, and cover over that

self- confidence which he abhors, with false professions

of faith and resignation to the will of God. Johanan

and his proud companions were terribly threatened for

this dissimulation by the prophet Jeremiah *.

A high opinion of men's own wisdom is so danger-

ous, that Isaiah pronounces a heavy woe upon it.

We are not indeed to pull out our own eyes, to re-

nounce our own understandings, or to believe con-

tradictions; but we ought certainly to keep our rational

powers in subjection to the word of God, to be sen-

sible of our great liableness to err, and of our absolute

need of the divine direction, especially in those mat-

ters that concern religion †.

That we may have our paths made straight, we must

also fear the Lord and depart from evil. To them that

fear the Lord is addressed a promise of divine teach-

ing ‡. This religious affection has a native tendency to

prevent men from turning out of the way of truth:

By the fear of the Lord, men depart from evil. It acts

as a sentinel to the soul, which keeps temptation from

entering. God makes use of the grace of fear, as well

as that of faith, in repelling temptation, and in sub-

duing corruption.  “I will put my fear," says he,

"into their hearts, and they shall  not depart from me."

Abraham displayed his fear of God, as well as his un-

conquerable faith, when nothing could for one moment

 

* Jer. x1ii. 19.—22.

†Jer. x. 23. 1 Cor. ii. 14, 15.            ‡ Psal. xxv. 12.-14.

CHAP. III]      BOOK OP PROVERBS.       51

 

withhold him from obeying the strangest command

which mortal ever received. "Now I know that thou

feared God," said the angel," seeing thou had not

withheld from me thy son, thine only son *."

The fear of God preserves men from bodily disease,

As well as from sin.

Ver. 8.  It shall be health to thy navel, and marrow to

thy bones.

The navel is a useful part of the body, being sort

of ligament to knit the bowels together; ¾the bones

are the strength and fence of the body.  The fear of

God is health to the outward, as well as to the inward

man.  Health is an object of desire to all, and

the wise man will not only use medicines when sick,

for the restoration of it, but will attentively consider

what food and what exercise are the most proper for

preserving health in the navel, and marrow in the

bones.  The spiritually wise will remember, that in

God's hands is our life, and breath, and all our

ways, ¾that diseases are his servants, which come and

go at his pleasure, ¾and that the surest way to health

is to walk before him unto all pleasing.  Does he

then enjoy health?  he has a blessing along with it

Is he the victim of disease?  it will be more beneficial

to him than is to the wicked his unsanctified health.

Religion has a natural tendency to impart health and

vigor to the body, because it preserves a man from

those distempers which proceed from unsubdued lusts,

and diffuses over the mind that calm serenity and

heartfelt joy, which even upon the body exercise a 

medicinal influence

We are next required to be liberal in the service of

God.

 

* Gen. xxii. 12.         

52        EXPOSITION OF THE         [CHAP. III.

 

Ver. 9, 10. Honour the Lord with thy substance, and

with the first fruits of all thine increase: So shall thy

barns be filled with plenty, and thy presses shall burst out

with new wine.

Earthly substance is necessary for the use of our bo-

dies, but we are called to make a nobler use of it than

the snare service of the outward man. We are to ho-

nour the Lord with it, making no use of any part of

our increase, till we have set apart a reasonable propor-

tion of it for the service of God. God needs nothing

at our hands; but for our own benefit, he will have us

to render back a part of all he gives us for the decent

support of his worship, and for the maintenance of the 

poor.  Is it any hardship to give a part to him from whom

we have received all?  Can we make a better use of

our wealth, which is often a snare and a trap to men,

by serving God, and thus making to ourselves

friends of the mammon of unrighteousness?

By this means we honour the Lord. He is the

Creator and Redeemer of our souls and bodies, and

therefore we are to glorify him with our bodies and

our spirits, which are his. Our substance is his also,

and we must honour him with it by a liberality in his

service, proportioned to the extent of his bounty. By

the practice of this duty, we shew our faith in his pro-

vidence and promises, our love to God, our gratitude

for his goodness, and our preference of his service to

that of mammon.  In this manner we justify our pro-

fession of the gospel of Christ, and others are made to

glorify God, while they enjoy the benefit of our minis-

trations to this purpose.

By the neglect of this duty, we are guilty of robbing

God himself of that rent which he requires from us as

his tenants. We dishonour him by shewing that we

love the world better than his service, and that we trust

more to our chests, or to our bonds upon our fellow-

CHAP. III.]     BOOK OF PROVERBS.       53

 

creatures, than to his promises; for has he not assured

us, that instead of being losers, we shall be great gain-

ers by what we bestow upon him?  Liberality on God's

account brings down the blessing of providence to such

a degree, that our barns shall be filled, and our presses

need enlargement. God has the sun, and winds, and

rain, an creatures of every description, in his hand;

and these he manages in such a manner, as that none

shall be a loser by him, nor a gainer by withholding

from him. Robbers of God are visited with a curse,

which like a moth wastes, or like a fire destroys, their

substance *. Liberality opens the windows of heaven,

destroys, the devouring locust, and turns the barren

field in a delightful land †.

Health and riches are the advantages that attend the

fear of the Lord, and liberality in his service; but we

must not imagine that these blessings are promised

without a reservation of the cross, when God sees it

needful for us, nor suppose that God is unfaithful when

he administers correction to his children. This truth

is inculcated in the next instruction of the wise king, 

which teaches us how to behave under afflictive provi-

dences.

Ver. 11. My son, despise not the chastening of the

Lord, neither be weary of his correction.

This exhortation, like many of the others, speaks to

us as unto children; and it is a piece of ingratitude in

the children of wisdom, to forget it, by suffering it to

be obliterated from their memories, or to produce no

practical influence ‡.

We are here warned against despising divine re-

bukes, or fainting under them. The rebukes of provi-

dence are despised, when persons regard not the supreme

 

* Hag. i. 6. ii, 16.       † Mal, iii. 10- 12.      ‡ Heb. xii. 5.
54        EXPOSITION OF THE         [CHAP. III.

 

hand that afflicts; when they consider not the design of

God in afflicting; or when, through stupidity of mind

or hardness of heart, they neglect to comply with it.

This is a great affront to God. It is as if a child should

say his father when he strikes him, I do not care,

do with me what you will, I shall behave no better

than I have done.  Ahaz was a very wicked man, but

nothing shewed the stubbornness of his heart so much,

as his walking contrary to God, when he sent sore dis-

tress upon him *.

God's people may fall into this sin, sleeping like Jo-

nah amidst the storm that God sends to testify his dis-

pleasure with them. But those whom he loves, he will

awaken out of their sleep; and this he sometimes does

by terrible tempests of outward calamity or of inward

terror, sufficient to rouse them from the deepest slum-

ber. As the lively Christian is thankful for the least

mercy so the afflictions which others despise are im-

proved by him as calls to serious thought.

Afflictions may be despised in another sense, which

seem to agree better with the argument used in the

following verse. Men despise them, when they do not     

value them as necessary and useful. We need afflic-

tions and yet we are ready to think that they might

be very well spared, and the work designed by them

effected by gentler means. This notion is to be reject-

ed by us with abhorrence, because it implies a reflec-

tion upon the wisdom and love of our heavenly Father,

who does not afflict willingly, nor grieve the children

of men; though now for a season, if need be, he af-

filcts  them, because the beneficial consequences are

far more than sufficient to counterbalance the pain of

it.  The original word often signifies to abhor.

 

* 2 Chron. xxviii. 22.
CHAP. III.]         BOOK OF PROVERBS.                55

 

Weariness under the divine correction is another

fault, which we must avoid with care. Our

hearts must not fret against the Lord, nor suffer re-

flecting thoughts to spring up, for God never exceeds

the due measure in distressing us. No ingredient is

poured to the cup of affliction, but by infinite wis-

dom and grace; nor shall the rod of Jehovah rest upon

the lot of the righteous, longer than need requires.

Weariness will make the heart to sink like a stone, and

produce harsh suspicions of the divine goodness. It

will disqualify the mind for relishing the consolations

of God, and answering the designs of the Almighty.

To keep our minds from fainting, let us consider

who it is that corrects us. It is the Lord, and all

flesh must be silent before him, and receive what evils

he is pleased to appoint, with reverence and resigna-

tion.   It is the Lord, let him do unto us what seemeth

good in his sight. He is excellent in judgment, and

in plenty of justice, and cannot do wrong to any of his

creatures. But it is a sweeter consideration, that he is

a Father, and chastens us in love.

Ver. 12. For whom the Lord loveth he correcteth,

even as a father the son in whom he delighteth.

He intends, not to destroy but to reform, and correc-

tion is one of those privileges that belong to the family

of God. Christ himself, though a Son in an infinitely

higher sense than we, though altogether free from the

need correction, yet learned obedience by the things

which he suffered. Christ was the first-born among

many brethren, and we are predestinated to be con-

formed to him in sufferings and in holiness, and the

sorrows which we endure are means appointed for

making us partakers of God's holiness. Earthly fa-

thers correct their children, in order to drive away

folly from them; and that misguided lenity which

withhold the rod, is but cruelty in disguise. Now, we

56        EXPOSITION OF THE        [CHAP. III.

 

yield reverence and submission to earthly parents;

how much more do we owe it to that heavenly Father,

who exercises love infinitely wiser and greater than

theirs!  He knows the greatest afflictions have not so

much bitterness as the least sin, and he loves his chil-

dren too well to spare correction when it is requisite

to purge away their sin.

The best commentary we can have on this text, is

that given by Paul in his epistle to the Hebrews*.

Did we understand it aright, we should bless God for

correction, as well as for smiles; and the wormwood

and the gall of our miseries would be turned into ho-

ney and the honey-comb.

Whatever corrections the children of God suffer,

they are still happy, and it is our duty to be-

lieve them so. Behold, happy is the man whom God

correcteth!   Nothing can make that person unhappy

who is possessed of wisdom, as the inspired philoso-

pher tells us in the next part of this chapter. In it

he again recommends wisdom to our esteem and pur-

suit, ver. 13. -26.

Ver. 13. Happy is the man that findeth wisdom, and

the man that getteth understanding.

Where shall wisdom be found, and who is the man

that getteth understanding? Wisdom is to be found

in the Bible, and in Christ, who is revealed in it.  The

Scriptures are able to make us wise unto salvation,

through faith which is in Christ Jesus. All the trea-

sures of wisdom are hid in him, and he communicates

this precious gift by his word and Spirit, to those who

apply to him for this purpose. And while they dill-

gently make use of the prescribed means, they in-

crease in wisdom, and with it their happiness increases

too.

 

*Heb. xii. 5.- 11.
CHAP. III.]             BOOK OF PROVERBS.                57

 

None can tell how happy the man is that finds wis-

dom.  They are accounted happy who possess large

quantities of gold, or silver, or precious stones; but

these lose all their value when brought into comparison

with this heavenly treasure.

Ver. 14, 15. For the merchandise of it is better than

the merchandise of silver, and the gain thereof than fine

gold. She is more precious than rubies, and all the

things thou cant desire are not to be compared with

her.

Silver is much esteemed by men, and gold is almost

adored by them. Rubies are still more precious, and

perhaps there are some things still preferred to these

shining stones.  But none of them all are to be named

in one day with wisdom; and he has no true judg-

ment of the real value of things, who would give a

grain of true wisdom for a mountain of diamonds.

Earthly riches are for the body, wisdom is for the

soul; the former may enrich a man for the space of

threescore and ten years, the latter for numberless

millions of ages.  Gold and rubies are the true riches

in the eyes of erring mortals, wisdom and grace in

the eyes of Christ; and if we follow his judgment, the

diseased beggar Lazarus was incomparably happier than

the rich man who was clothed with purple, and who

fared sumptuously every day.

A venerable father, when he saw Rome in its splen-

dour, took occasion to contemplate the ineffable glories

of the celestial city, compared with which Rome itself

was but a pitiful village. The Scripture teaches us,

when we are charmed with the lustre of earthly riches,

to consider how incomparably these are surpassed by

the excellency of wisdom.

He is not a true Christian who would not wish to be

rich in faith rather than in silver and gold; for every

one that partakes of heavenly wisdom is enlightened by

 

 

58        EXPOSITION OF THE         [CHAP. III.

 

the Spirit of God, and disposed, in his judgment of the

value of things, to listen to the instructions of God in

his word.

The excellency of wisdom further appears in the

gifts she bestows.  She is a munificent princess, hold-

ing in both hands the richest presents, to be given to

her servants.

Ver. 16. Length of days is in her right hand; and in

her left hand riches and honour.

A happy life extended to old age is given to the

lovers of wisdom; or if cut off in the midst of their days,

they are no losers. They cannot even in this case

complain that God is unfaithful to his promise, for in

another world they enter on a state of life which excels

the present as much in value as in duration. If a man

promises to give us threescore and ten acres of ground

in a barren country, and instead of them gives us ten

thousand in a fruitful soil, watered by the river of God,

and blessed by the smiles of heaven, he is not worse,

but a great deal better than his word.

Riches and honour are given in the same sense as

length of days. When Solomon testified his high re-

gard for wisdom, God bestowed upon him the riches

and glory of this world. But experience taught Solo-

mon that these things did not make him wiser, or

better, or happier. Let us, from the history of the

wise man, learn to implore the accomplishment of this

promise in a spiritual sense. There are eternal treasures

and unfading diadems reserved for the wise in another

world.  There they will be so rich, that the streets of

their city of habitation are paved with pure gold,—so

honourable, that they shall sit with Christ himself on his

throne.

But great as are the advantages, splendid as are the

honours which wisdom confers, the world is generally

prejudiced against it, and prepossessed with the idea of

CHAP. III.]     BOOK OP PROVERBS.      59

 

its being burdensome and unpleasant. Worldly plea-

sure appears so desirable, so essential indeed to human

happiness, that for this sole reason multitudes abhor

the thoughts of becoming religious. In order to re-

move this mischievous prejudice, Solomon assures us,

that religion is not less conducive to pleasure than it is

to honour and wealth.

Ver. 17. Her ways are ways of pleasantness, and all

her paths are peace.

Call not religion Marah, but call her Naomi, for she

is in every respect desirable. True, indeed, it is no rare

occurrence to find a religious man leading an unplea-

sant life, but this is to be ascribed to his own mistakes

and dispositions, and not to religion, than which nothing

tends so much to render the present life a scene of

happiness.

It is pleasant to enter into wisdom's ways by believ-

ing on Christ. It is pleasant to go on in these paths,

by walking in him who is the new and living way. In

God's presence is that fullness of joy into which those

travellers shall enter at the termination of their journey.

Even now some drops of those rivers of pleasure that

are with him enter into their souls, and give them more

delight than the highest earthly enjoyments can impart

to those whose portion is in this life.

It will readily be admitted, that some of wisdom's

ways are pleasant; but are they all so? Yes, all her

paths are peace itself, for the work of righteousness, as

well as the erect of it, is peace.

There is peace and pleasure in repentance, which is

sweetened by the apprehension of God's mercy in Christ;

so that the true penitent enjoys more satisfaction in one

hour's mourning, than the votary of worldly pleasure

in twenty years' carnal gratification.   There is pleasure

in self-denial, for he that practices it knows that he is

the true self-seeker; and of this he is assured by the

60        EXPOSITION OF THE         [CHAP. III.

 

word of Christ *. There is pleasure and peace in bear-

ing the cross of Christ, for it is made light by the Spirit

of Christ, and the prospect of sharing with him in his

glory †. There is pleasure and peace in tribulations,

because when they abound, consolations abound much 

more by Christ ‡. There is peace in fighting the Lord's

battles against the mightiest enemies, for the Christian

soldier fights under the banner of the Prince of Peace.

His feet are shod with the preparation of the gospel of

peace. The God of peace will bruise every enemy

under his feet. More exquisite is that pleasure which

the subjugation of one sinful affection produces, than

that which results from the gratification of a thousand.

—Should the Christian be called to die a violent death,

there is peace in his latter end, as we find there was

in the death of the good Josiah when he fell in battle.

The pleasures of the world are like the gleams of a

wintry sun, faint, and feeble, and transient. The plea-

sures of religion are satisfying and eternal. The ca-

lamities of this life are not able to interrupt, far less to

destroy them. This is verified in the experience of

every one whose soul is under the lively influence of

that faith which constitutes an essential part of religion.

David, though in deep waters, yielded not to despond-

ing thoughts, believing that the Lord would yet com-

mand his loving-kindness; though about to walk

through the valley of the shadow of death, he saw no

ground for the fear of evil.

All the exercises, all the privileges, all the hopes of

religion, are full of pleasure. Even the trials to which

religious men are exposed afford pleasure, if not whilst

they are felt, at the farthest when they come to a

period ||.

 

* Mat. xxvi. 25.          † 1 Pet. iv. 13, 14.     ‡ 2 Cor. 1. 5.

|| Jam, 1. 4, 12. 1 Pet. i. 6, 7. Isa. x1ix, 10.

CHAP. III.]              BOOK OF PROVERBS.               61

 

Such is the pleasure and peace with which wisdom

is attended, that,

Ver. 18. She is a tree of life to them that lay hold upon

her; and happy is every one that retaineth her.

Nothing in the present state of the creation is suffi- 

cient to furnish out a proper emblem of the happiness

that wisdom affords, and therefore the wise man goes

back to the state of the world under innocent Adam,

comparing the delights of religion to the fruits of the

tree of life. For the sin of Adam we were driven from

Paradise, and our approach to the tree of life in the

midst of the garden for ever prevented. But a second

Adam has opened our way to a better paradise, in which

is the tree of life that bears every month twelve man-

ner of fruits. The branches of this wide-spreading

tree bend down to this lower world, and those that are

wise unto salvation sit under its shadow with great de-

light, while its fruit is sweet to their taste.

If we wish to eat of these delicious and soul-reviv-

ing fruits, we must take fast hold of wisdom, and keep

that hold against all the enemies that would tear it from

us. To wisdom we must cleave with purpose of heart,

when the devil and the world would persuade us to fore-

go some part of truth or duty, or to make some small

compliance with sin, in order to serve some worldly

end *.   "To him that overcometh, [i. e. to him that 

keepeth Christ's works unto the end,] will he give to

eat of the tree of life which is in the midst of the para-

dise of God †."

To all the great things that have been said of wis-

dom, let us add the glory which belongs to wisdom, as

it appears in creation and providence.

Ver. 19, 20. The Lord by wisdom hath founded the

earth; by understanding hath he established the heavens.

 

  *James i. 12.            † Rev. ii. 7.

62        EXPOSITION OF THE         [CHAP. III.

 

By his knowledge the depths are broken up, and the

clouds drop down the dew.

Knowledge and wisdom belong to God in their high-

est perfection, and shine forth in all his works. By his

wisdom he established the world, and formed every

creature beautiful in its kind. By his knowledge, the

heavens and the earth, and all their inhabitants, were

formed into one universe, which incessantly proclaims

the greatness of its Creator's wisdom. The language 

of every creature when considered by itself, and especi-

ally when viewed as part of the grand system, is, "We

come forth from the Lord of Hosts, who is wonderful

in counsel and excellent in wisdom."  The world could

never have afforded us a convenient dwelling-place, had

not the depths by the knowledge of God been broken

up, and the waters separated from the dry land, to be

laid up in the vast repository of the sea, or to flow along

in rivers for our benefit. It is wisdom that draws up

the moisture from the earth in waters, and exhales it

in vapours, forming them into clouds, and again distill-

ing them in dew, or pouring them down in rain, that

food may spring out of the earth for man and beast.

This wisdom calls for our gratitude, and praise, and

imitation.  We cannot pretend to make or govern a

world, but we are enjoined to manage our own con-

cerns with wisdom. The God whose understanding is

infinite, hath dignified us with rational powers, and di-

rected us to that wisdom which is proper for us. When

he displayed the wonders of his infinite understanding

at the creation of all things, he said unto man,  "The

fear of the Lord, that is wisdom, and to depart from

evil is understanding." He is the giver of wisdom, and

he gives it from his own exhaustless stores. Every

beam of wisdom in man is a ray from that eternal Sun;

and the divine image, which we lost by our folly in

departing from God, begins to be renewed in us when

CHAP. III]      BOOK OF PROVERBS.       68

 

we attain that knowledge and wisdom so earnestly re-

commended by the royal teacher.

Is wisdom so incomparably useful and excellent? let

us then listen with reverence to the instruction that

again speaks to us as unto children.

Ver. 51. My son, let not them depart from thine eyes;

keep sound wisdom and discretion.

There are some kinds of wisdom highly esteemed by

the world, yet of these some are so far from being use-

ful, that they are brutish folly. No wisdom is sound

but that which is taught by the word of God, and ap-

proved by him who is the Author of wisdom, and who

has given us plain marks for distinguishing it from

that which is earthly, sensual, and devilish *. This

sound wisdom makes us discreet and prudent, and

guards us against that selfish cunning which has so 

often assumed its name.

This sound wisdom and discretion must be like

frontlets before our eyes, that we may keep them al-

ways in our view. Then will our steps be ordered in

God's word; for by what means shall we purify our

way? By taking heed thereto, according to God's

word.

There are many adversaries that would rob us of this

treasure, and we are but too ready to let it slip out of

our hearts. For this reason, we need to be frequently

reminded of our duty to keep it. If we retain it on

our minds and hearts, if we uniformly exhibit it in our

practice, we shall certainly find that our labour is not

in vain in the Lord.

Ver. 22. So shall they be life unto thy soul, and grace

to thy neck.

Fools can scarcely be said to live; they neither glo- 

rify God nor enjoy him, so that they are dead whilst

 

* James iii. 17.

64        EXPOSITION OF THE        [CHAP. III.

 

they live. But the excellency of knowledge is, that

wisdom giveth life to them that have it. It imparts to

life that happiness which alone renders it worthy of

the name. True wisdom is real life, communicated

from him who is the quickening Spirit, to them that

were dead in trespasses and sins. It is an ornament

of grace to the neck, which renders the meanest beg-

gar who possesses it more noble than the mightiest

monarch, who is acquainted with no brighter ornament

than his regal crown.

Safety is another of the great advantages which al-

ways attend wisdom.

Ver. 23, 24. Then shalt thou walk in thy way safely,

and thy foot shall not stumble. When thou liest down,

thou shalt not be afraid; yea, thou shalt lie down, and thy

sleep shall be sweet.

Whilst we keep wisdom and discretion, we are safe

by the protection of the Almighty. We are safe

whether we walk in the way, or sit in the house, or re-

pose on the couch. There shall no evil happen to the

just; even those events which are evil to others, are

sanctified and blessed to them.

"He shall give his angels charge over thee to keep thee

in all thy ways, (says the scripture), lest thou shouldst

dash thy foot against a stone." Happy it is to be the

care of angels, but happier far to be under his protect-

ing eye who is the keeper of Israel.

We must remember, that this promise has a direc-

tion embodied with it,  "Thou shalt walk in thy way."

Satan endeavoured to cheat our Saviour out of this im-

portant part of the promise, that he might cheat him

out of the benefit of it altogether. But Jesus knew

well the regard due to every jot and tittle of the word

of God.  We are required still to keep the way of the

Lord, and in the affairs of life to attend to our own

CHAP. III.]        BOOK OF PROVERBS.                  65

 

concerns, shunning the character of busy-bodies, by

not meddling in the affairs of others. In the calling

wherewith we are called, let us abide with God, and

we shall dwell in safety under the shadow of the Al-

mighty.

Sleep commonly flies from the victims of wretched-

mess and calamity; but quiet and peaceful are the

slumbers of those who can lie down in safety, because

the Lord sustaineth them. Even in the prospect of

danger and distress, they can repose in calm serenity,

for Jehovah giveth his beloved sleep. Such were the

calamitous circumstances of David, when exiled and

pursued by the unnatural Absalom, that all the people

who were witnesses of his banishment, wept for him.

Yet what says David himself?  "I laid me down and

slept; I awaked, for the Lord sustained me." When the

most prosperous sinners lie down to rest, they want cove-

nant protection, and know not but they may open their 

eyes in hell. The servant of God knows, that when buried

in the arms of "Nature's sweet restorer," he is under

that guardian eye which neither slumbers nor sleeps.

There may be seasons in which the good man can-

not enjoy pleasant slumbers. But what does he lose,

if by the thoughts that Wisdom suggests, he enjoys a

feast of holy contemplation, more refreshing to him

than sleep is to others *!

In order to enjoy this tranquility of mind, we must

believe the promises of God, and by the exercise of

holy confidence, banish those fears that would distress

the soul,

Ver. 25, 26. Be not afraid of sudden fear, neither

of the desolation of the wicked when it cometh. For the

Lord shall be thy confidence, and shall keep thy foot

from being taken.

 

* Psal. 1xiii 5.

66        EXPOSITION OF THE        [CHAP. III.

 

Sudden fears are attended with a stupifying influ-

ence upon those that want faith, but far different is the

fact with regard to the righteous. The righteous man

is bold as a lion, for he knows, like the three children

in Babylon, that the God whom he serves is able to

deliver him, or to render him happy, though the deso-

lation of others should involve the destruction, not only

of all his outward comforts, but of his mortal life *.

The Lord is a sure ground of confidence in the

worst of times. Our proper exercise in such seasons,

is to trust in the Lord, and to pour out our hearts be-

fore him, knowing that he will be a refuge for us.

This comfortable doctrine is illustrated and enforced

in almost every Psalm.

May not one, then, exclaim with the royal philoso-

pher, "Happy is the man that findeth wisdom, and

the man that getteth understanding!" The way in

which wisdom leads us, is attended with every bless-

ing, and free from every evil; or if there be any evil

in it, so wonderful is the providence of God, that it is

turned into good. Thus is Sampson's riddle verified

to every afflicted saint. May our lives be those of the

righteous, and our last end their's!

The wise man next directs us, to make no unneces-

sary delay in the performance of any good work.

Ver. 27. Withhold not good from them to whom it is

due, when it is in the power of thine hand to do it.

To do justly, is one great point of religion; and we

ought not unnecessarily to delay giving every man his

due, for the delay of justice is temporary injustice.

When we owe money to our neighbours, which they

require from us at present, and we, though able, defer

payment till afterwards, we are plainly guilty of injus-

tice; for a man has the same right to his property now,

 

* Hab. iii. 17, 18. Psa1. xlvi,

CHAP. III       BOOK OF PROVERBS.       67

 

that he will have a year hence. We find men re-

proved and threatened for keeping in their own hands

the hire of the labourer. The same censure may be ap-

plied to those who refuse to pay just debts, or to re-

store to its rightful owner any piece of lost property

which they have found; for we are not to do what we

will with that which is not ours, nor are we to owe to

another any thing but love.

We owe love and the proper fruits of it to our fel-

low-creatures, according to their necessities and cha-

racters, and our connection with them; and we trans-

gress the rule of righteousness, if we withhold even

from our enemies that which is due to them by the

law of Christ; for many things are to be reckoned just

debts from us on his account, which they have no title

to claim for their own sakes. It may be difficult for

us to render to others what is due to them by the laws

of justice or charity; but the question is not, whether

it is easy, but whether it is in the power of our hands,

to render unto others that good which is due to them. 

The fruits of love are often labours, but they are not

such labours of love as those which our Redeemer

cheerfully performed for us, nor is any man a loser by

them *.

What is in the power of our hands to-day, may not

be in our power to-morrow, and therefore we ought

not to delay the performance of any good work †.

Ver. 28. Say not unto thy neighbour, Go, and come

again, and to-morrow I will give thee; when thou hast it

by thee.

Delays in any part of duty, furnish a strong pre-

sumption that we do not perform it cheerfully. We

are commanded, not only to do good works, but to be

ready to every good work; not only to shew mercy,

 

* Heb. vi, 10.             † Gal. vi. 10.  Eccl. xi. 2.

68        EXPOSITION OF THE                    [CHAP. III.

 

but to shew it with cheerfulness. He that gives

speedily, gives twice; but he that gives with slow re-

luctance, gives in part a denial. Much of the benefit

is often lost to the receiver, and much of the gratitude

to the giver, by telling our neighbour to go and come

again.

There is a manner of giving that but ill accords

with that humanity and mercy which should dispose

us to give. Airs of superiority assumed even to the

meanest of our fellow-creatures, are unbecoming; for

however inferior to us in point of station, they are still

our neighbours, and God commands us to love them

as ourselves. God often delays answering our prayers,

but he is infinitely and essentially superior to us; yet

his delays are all in wisdom and love. When it is fit

that his petitioners should receive what they ask, he

gives before they ask, or whilst they are yet speaking

he hears.

In one case, the wise man allows us to defer giving.

When we have it not by us, and when we cannot

give at all in a consistency with more urgent duties,

we may refuse to give; but still we must have hearts

to give, were it in our power. And if there be first a

willing mind, it is accepted according to what a man

hath, and not according to what he hath not.

The next direction is against doing evil to our neigh-

bours.

Ver. 29. Devise not evil against thy neighbour, seeing

he dwelleth securely by thee.

Our fellow-men are our neighbours, and we are des-

titute of the love of God if we feel no love to them.

If the practice be an index of what passes within, we

must conclude that man to be wholly destitute of

love, who can wilfully hurt those whom he is required

to love as himself. Such a man cannot surely pretend

to religion; or if he does, he is at best like a tinkling

CHAP. III.]       BOOK OF PROVERBS.            69

 

brass, or a sounding cymbal, for his professions are

emptiness and hypocrisy.

At the day of judgment, they shall be doomed to hell,

who did not serve their neighbour in love; where, then,

must those appear whose practice was quite the reverse?

All injurious persons are wicked, and the more con-

trivance there is in any evil that we do, it has so much

the greater malignity in it *. It is criminal to devise

evil against any person; but it is double iniquity to

hurt those that dwell securely by us, for this in effect is

a breach of trust, and an indication of a heart base and

depraved beyond the common pitch of human wicked.

ness. The meek and the quiet of the land are the

persons who dread no injury from us, as they plot

none against others; and the Lord Jesus, to whom all

judgment is committed, is the Redeemer of all such

persons. He hath pronounced a blessing on them,

and will avenge them of their enemies; for with righ-

teousness shall he judge the poor, and reprove with

equity for the meek of the earth †.

We must not even contend with our neighbours by

hard words, when they have done nothing to provoke

us; otherwise we are volunteers in the devil's service,

sinning without putting him to the trouble of tempt.

ing us.

Ver. 30. Strive not with a man without cause, if he

have done thee no harm.

If a man has injured us, we ought to forgive him.

Do we believe that God for Christ's sake hath for-

given us ten thousand talents, and shall we reckon it

a hard matter, at Christ's command, to forgive our

brother a few pence?

If the unforgiving shall never enter into heaven,

what curses shall for ever lie upon those who are

 

* Mic. ii. 1.    † Iss. xi. 4. Mic. ii. 9, Psal, 1xxii. 12, 14.

70        EXPOSITION OF THE         [CHAP. III.

 

guilty of unprovoked injuries?  Railers and revilers

stand excluded from the kingdom of God, and the ad-

mission of injurious persons, like Saul the Pharisee,

into the kingdom of God, is to be regarded as a miracle

 of mercy.

It may possibly be alleged, that injurious persons

are often prosperous in the world. It may be so in

some circumstances, yet,

Ver. 31. Envy thou not the oppressor, and chase none

of his ways.

Imagine not that a man can be happy in the enjoy-

ment of that which he has gained by dishonest means.

Envy or admiration of his success, might lead us to

imitate his unrighteous behaviour. Though his wine

sparkle, let us remember that there is poison in the cup.

Ver. 82. For the froward is abomination to the Lord;

but his secret is with the righteous.

That man who is detested by the Lord, is so far

from being happy, that he is miserable and accursed.

Can he know true happiness, who is looked upon with

an angry countenance by him whose smiles are heaven,

and whose frowns are hell? Such is the situation of

oppressors of every rank, from the mighty Nimrods of`

the world, who employ themselves in general mas-

sacres and desolations, down to the petty parish op-

pressors, who grind the faces of their poor neighbours,

and by adding field to field, to the ruin of many fami-

lies, endeavour to plant themselves alone in the country-

side *.

"But his secret is with the righteous." They en-

joy a fellowship with God unknown to the World. He

discovers to them the secret mysteries of grace, re-

freshes their souls with the manifestations of his spe-

cial love, and blesses their substance by the unper-

 

* Is. v. 8, -10. Hab. ii.

CHAP. III.]     BOOK OF PROVERBS.      71

 

ceived workings of his gracious providence *. God not

only enriches them with his goodness, but treats them

as friends, and to them all his paths are mercy and

truth.

The blessing of God upon his people, and his indig-

nation toward his enemies, spread through their dwell.

ings, rendering them happy or miserable. The cottage

Of the just is a quiet and pleasant habitation. The

palace of the wicked is blasted by a secret curse.

Ver. 38. The curse of the Lord is in the house of the

wicked, but he blesseth the habitation of the just;

And happiness or misery lies in the blessing or curse

of God †. When you behold the magnificent struc-

tures in which sinners dwell, let not your thoughts be

lost in wonder, or your hearts rankle with envy. They

are fabrics, stately indeed, but not solid. You may

pronounce them cursed. Eliphaz saw the wicked

taking root, but suddenly he cursed his habitation, for

his children are far from safety. The curse of God

has often destroyed the timber and the beams of the

most towering palaces; often has it kindled a fire, by

which they have been destroyed to the lowest founda-

tion. Such dwellings as these are houses of infection,

for the leprosy of sin has taken possession of them, and

it can be ascribed only to wonderful mercy, if the

children and servants in them escape the plagues pre-

pared for their lords.

By the blessing of the Lord, the meanest cottage is

converted into a dwelling of joy and praise. We read

of whole houses that have been blessed for the sake of

godly servants; how much more may the divine blessing

be expected, where the masters are pious, and make

their dwellings a little church, where the melody of

 

* Psal. xxv. 14.   John xiv. 21.—xv. 15.    Hag. ii. 19.

                        † Psal. xxxvii. 22.

72        EXPOSITION OF THE         [CHAP. III.

 

thanksgiving and the voice of prayer are daily heard!

The blessing of God, that is daily asked, shall not be

refused; and the members of the family are blessed

with instructions and examples that must produce

good effects on them, unless they harden their hearts

like an adamant. The holy conversation of good wives 

may be a means of winning their husbands; and many

children and servants have found the greatest reason to

thank God for the appointment of their dwelling in a

family of saints.

From among the wicked, we find that proud and

haughty scorners are singled out as signal monuments

of the vengeance of God.

Ver. 84. Surely he scorneth the scorner, but he giveth

grace unto the lowly.

It is pride that makes men scorners. When men

have an overweening conceit of themselves, they are

likely to behave insolently to others, and contemptu-

ously to God himself *.   But on such arrogant worms

of the dust, Jehovah looks down with contempt, and

makes them objects of derision to all men. We read

in scripture of many, whom the pride of their heart and

countenance brought to the lowest disgrace. Nebu-

chadnezzar, and Haman, and Herod, and the proud

Pharisee, are set forth for examples, to shew us that

these men stand not on an even place, whose hearts are

not kept low by that grace which cherishes humility.

That God whose eye turns away with disdain from

the splendour of haughty princes, and the diadems of

imperious kings, looks with kindness upon the mean-

est of those who walk humbly with their God †. He

visits them in mercy, and refreshes their spirits with

his love ‡. He gave them that grace which makes

 

* Compare 1 Peter v. 5. and James iv. 6.                † Isa. lxvi. 2.

‡ Isa. lvii. 15.

CHAP. III.]         BOOK OF PROVERBS.              73

 

them humble, and he giveth more grace. God bestows

grace on men, that he may be glorified; and the lowly,

who are made sensible of their emptiness and guilt,

are the persons who will ascribe praise to him, for the

least of his favours: In them he will display the ex-

cellency of his love, and enrich them with his bless-

ings in this and in the everlasting world.  "Blessed are

the poor in spirit, for theirs is the kingdom of heaven."

With the lowly is wisdom, and,

Ver. 35. The wise shall inherit glory, but shame shall

be the promotion of fools.

Some by their birth and fortune inherit high sound-

ing titles, and celebrated kingdoms. But if they are

not wise, their lofty situation is the theatre of their dis-

honour. Those who are blessed with sound wisdom,

have an inheritance of glory in reserve, compared with

which the crowns and sceptres of the world deserve

not a name. The prudent are even at present crowned

with knowledge; but the happy day is coming when

they that are wise shall shine as the brightness of the

firmament, and they that have turned others to the

wisdom of the just, as the stars for ever and ever.

Fools are fond of honours, but all the honours they

can enjoy are like bubbles when they glitter in the

sun. They shall be promoted, indeed, but their exal-

tation shall be like that of Haman, who was exalted

when he was hung upon a gallows fifty cubits high.

Their shame shall be conspicuous to the world, when

they shall be covered with everlasting disgrace, and

become an abhorring to all flesh *.

 

* Luke xiv. 11.

 

 

74        EXPOSITION OF THE         [CHAP. IV.

 

 

CHAPTER IV.

 

IN this chapter, Solomon renews his exhortations to

us to get wisdom, ver. 1-18, and to avoid tempta-

tions, ver. 14.7-19. The chapter concludes with a

short sum of practical religion.

In his exhortation to wisdom, he makes use of

many of the same motives by which he had already

recommended it. Solomon had a heart filled with

knowledge, beyond all the sons of men; and he could

have charmed and astonished, by the discoveries of

new truths in every sentence; but he had Wisdom to

manage his knowledge, and therefore prefers those dis-

courses which are solid and useful, to those which, by

their dazzling brilliancy, are fitted only to produce ad-

miration and surprise. He desires not our applause, 

but our benefit; and his aim is not to shine, but to in-

struct. He was a wise householder, instructed into

the mysteries of the kingdom of heaven, and brings

out of his treasure things old as well as new.

God speaks to us more than once or twice by this

inspired penman, and shaIl we not listen to his voice?

We have precept upon precept, and line upon line; and

if we do not receive instructions pressed upon us so

warmly, we must go and fall backwards, and be broken,

and snared, and taken. May God open our hearts to

hear what is said by him who was the wisest of men,

and who spoke under the guidance of unerring Wisdom.

Ver. 1. Hear, ye children, the instruction of a father,

and attend to know understanding.

CHAP. IV.]        BOOK OF PROVERBS.               75

 

Our Lord teaches us to pray to God, as children to

a father. Have we such confidence toward God, and

shall we not attend with the reverence and love of chil-

dren, to him who addresses us with the infinite tender-

ness of a heavenly Father?

Some have lost their fathers; some have fathers who

give no food to the souls of their children. There is a

Father who will take up these orphans, and supply

than with the best and kindest instructions. He calls

upon all of us to attend to his understanding, for he

still opens his mouth in wisdom. That blessed God

who makes the sun to shine upon our world, has

caused this luminary still to shine for enlightening the

souls of men. It was in mercy to Israel that the sun

was made to stand still upon Gibeon, that the people

might avenge themselves of their enemies; but it is a

richer favour, that this light of his age still shines, to

direct our paths in wisdom and safety. But let us

hear what he can say in recommendation of what he in-

culcates upon us. 

Ver. 2. For I give you good doctrine, forsake ye not

my law.

The many say, "Who will shew us any good?"

But they know not what is good for them, and suffer

themselves to be deceived with shadows. Here God

shews us what is good, and gives it to us. All the

things that the sons of men can desire, are not to be

compared to good doctrine.

But is it becoming in a wise man to commend his

own discourses? Solomon might well commend them,

for they are not his, but God's, and God is graciously

pleased to commend them to our acceptance. He calls

us to buy wisdom without price, and discovers as much

earnestness in recommending this precious merchan-

dize, as if he were to be enriched by the price.

Were a thousand volumes to be written in commen-

76               EXPOSITION OF THE         [CHAP. IV.

 

dation of this book, they could not say so much for it,

as it can say for itself in a few words. God is not

only the author, but the recommender of it. He calls

it good doctrine, and requires us not to forsake it in

our practice. To despise it, is to despise the authority

and love of him who guided the pen of Solomon in

writing and commending it to us. To forsake his law

is to forsake the king's highway, which is ever under

his eye and protection, (chap. ii. 9.) and to turn into

those paths which are haunted by ravenous beasts.

The words of Wisdom here sounding in our ears,

are the words, not only of Solomon the wise, but of

David, the man after God's own heart. He delivers

to his children, what he heard from his blessed father,

by whom also the Spirit of the Lord spake.

Ver. 3, 4. For I was my father's son, tender and

only beloved in the sight of my mother. He taught me

also, and said unto me,—

His parents had, in his tender years, instructed him

in the principles of religion; and the reason why they

did so, was, that they loved him; for the best evidence

of parental love is to instruct, and when necessary, to

correct children. Solomon was the best loved son in

the family, and the greatest pains were employed in

training him up in the way wherein he should go. Of

him, accordingly, we find, that his parents had more

joy than of all the rest.

His mother gave him instruction, as well as his fa-

ther.  Her crime had lost her a child, but her reli-

gious care was rewarded with double comfort in the

best and dearest of her sons. Were there more women of

the spirit of Bathsheba, and Lois, and Lemuel's mother,

we might hope to see a greater number of Solomon's,

and Timothy's, and Lemuel's in the world.  Solomon

was a wise and good king, but his mother's name was

Bathsheba. Rehoboam was a bad king, and his

CHAP. IV.]        BOOK OF PROVERBS.                 77

 

mother's name was Naamah, an Ammonitess. It was

peculiarly creditable to Asa that he behaved well,

though Abijah was his father, and Maacha his mother,

or grandmother.

Solomon communicates to his children the instruc-

tions which his father had given him. We do injus-

tice to our children, if we do not endeavour to leave

them that estate which our forefathers acquired for

their posterity. It is a more grievous iniquity, if the

fathers transmit not to their children those pious in-

structions, which in their tender years they received

from their own parents. Families are reckoned ho-

nourable, when a rich estate passes from father to son,

through many generations; but it is a far more lovely

sight, to behold the same faith dwelling in a rising

family, that dwelt in their mother, and father, and

remote ancestors.

We have a specimen of David's instructions to Solo-

mon in the twenty-eighth chapter of the first book of

Chronicles. The reading of it is sufficient to warm

our hearts, and make us wish to hear more of the ve-

nerable king's instructions to his son. Solomon, who

did not forget what his affectionate father said, gives

us more of them in this place. Let us hear them with

reverence, that we may not be found despisers of him,

by whose direction David spoke, and Solomon wrote.

Ver. 4. Let thine heart retain my words: keep my

commandments, and live.

Children must attend to the words of their pious

parents, and treasure them up in their hearts, to be ob-

served in their lives; for it is no vain thing, but their

life, to which they are called to hearken *. When our

fathers leave us money or land, we will not part with

these gifts of their love; but the instructions of life are

 

* Deut. xxxii. 46.

78        EXPOSITION OF THE         [CHAP. IV.

 

more precious than any earthly heritage. The wisdom

which Solomon learned by his father's counsels, was

better than his kingdom. When proved by God, it

appeared that he valued an increase of wisdom above

an addition to his dominions, or his wealth, or even to

the years of his life.

Ver. 5. Get wisdom, get understanding; forget it not,

neither decline from the words of my mouth.

How earnestly are we called to seek after wisdom,

till we find it! It would be a happy token of getting

it, were we so deeply convinced of its value; as to

make the attainment of it our grand concern; for bless-

ed are they that hunger and thirst after righteousness, 

they shall be filled.  If we cry for wisdom, and lift up

our voice for understanding, our cries shall not remain

unanswered. The success of Solomon's petition is re-

corded as an encouragement to our prayers and our