Proverbs 1
1 The proverbs of Solomon, the Son of David, King of Israel; 2. To knou. wisdom and instruction; to perceive the words of understanding; 3. To receive the instruction of wisdom, justice, and judgment, and equity; 4. To give subtilty to the simple, to the young man knowledge and discretion.
THE book naturally opens with a short account of its author. Solomon is recorded as the wisest of men — a man of wisdom, because a man of prayer. His extraordinary wisdom was the admiration of the world.2 Had he been the son of Jeroboam, he would have commanded respect. But he was the son of David — formed by his godly prayers3 and counsels.4 And if a King’s sayings even though without intrinsic merit — are preserved, much
more should we listen with special interest to the wise teachings of this King of Israel*
After all, however, valuable as were Solomon’s maxims for their own wisdom (exceeding the sages of his own or any other time) ;• they claim our reverence upon infinitely higher ground. “Behold! a greater than Solomon is here.’17 Often does he speak in the persona — always under the inspiration9 — of “the wisdom of God;” so that his sayings are in the highest sense “Divine sentences in the lips of the King.”10
The great end of this inestimable book is to teach — not secular or political wisdom (though many excellent rules of each are interspersed)11 but that knowledge of God,12 which, while it” maketh
wise unto salvation, perfects and furnishes the man of God unto all good works.“13 This is set forth in all its glowing privileges.14 It is pressed upon us with intense earnestness — as “the principal thing” our very “life.”15 We are taught instruction as the means
i 1 Kings iii. 12. Comp. chap. ii. 1 — 6. i Kings iii. 28; iv. 34. 3 Ps. lxxii. 1.
4 Chap iv 1 — 4. 1 Kincrs ii. 1 — 4. 1 Chron. xxviii. 9. 5 Eccles. i. 1; xn. 9, 10.
6 1 Kings iv. 29 — 31. 7 Matt. xii. 42. 8 Verse 20; viii. ix.; xxiii. 26.
2 Tim. iii. 16. 10 Chap. xvi. 10.
Chap. vi. 1-11; xxvii. 23-27, with xi. 14; xiv. 28, 34; xx. 18. “J“”0’’
M 2 Tim iii. 15 — 17. Titus ii. 11, 12.” Chap. iii. 13 — 18. Chap. iv. 5 — 9, 13.
2 EXPOSITION OF THE tfuuK OF PROVERBS.
of gaining it. We are directed to perceive the words of under standing — to receive the instruction, as a complete rule of wisdom, justice, judgment, and equity — sound principles, and practical application. Here also the simple — so readily deluded2 — learn that subtilty — so needful to dicriminate between truth and error ;3 to guard them from false teachers ;4 and to enable them to rebuke and convince gainsayers.5 Specially is the young man directed to this book.* From want of discipline, his ardor runs to waste. Let him seek for that knowledge and discretion, here so richly treasured up for him. For the religion inculcated is not that of feeling, imagination, impulse, or sentiment: but it is the sound and healthful energy of godliness, flowing from the vital principles of Scriptural truth.
5. A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels: 6. To understand a proverb, and the inter pretation; the words of the wise, and their dark sayings.
Not only the simple and the young — but even the wise — may here gather instruction. For a truly wise man is one — not who has attained — but who knows that he “has not attained,” and is pressing onwards to perfection.7 David, while conscious of comparative attainments, was ever seeking for higher light.8 Indeed the richest stores would soon waste without constant additions. Hearing is a great medium of knowledge. Jethro instructed Moses9 — our Lord his disciples.10 Peter enlightened his fellow-Apostles.11 Priscilla and Aquila “instructed Apollos in the way of God more perfectly.”12 And do not we feel ourselves to be learners, the longer we learn — more and more ready to hear, that we may increase in learning ?13 “Unto them that have, more shall be given.”14 And at such a crisis as this — a crisis both of the Church and of the world — how eagerly should we improve every medium of instruction, by which we might become “men of understanding, and attain wise counsels — to know what Israel ought to do!”15 And just as the wise man himself expounded his words and dark sayings to the delight and instruction of his royal scholar ;16 so to a teachable hearer of the Divine Revelation many of its “deep things” will be interpreted in heavenly light. And hence the value of the minister of God — “an interpreter — one of a thou sand”17 — and of his office as the Divinely-appointed mean of coming
1 Comp. chap. ii. 9. 2 chap. xiv. 15; xxi. 11. Ezek. xlv. 20.
3 Phil. i. 10; 1 Thess. v. 21. Psalm xvii. 4. 1 John iv. 1. Comp. Acts xvii. 11.
s Titus i. 9; ii. 8. Comp. Matt. xxii. 15 — 46.
s Psalm cxix. 9. ‘Over the gates of Plato’s school, it was written — Mnfais aysuptrpijroj iiffiru. (Literally- Let no one who is not a geometrician enter.) But very different re the inscription over these doors of Solomon — Let the ignorant, simple, foolish, young enter.’ — Cartwright in loc. — Lavater in c. iv. 20 — 22.
7 Phil. iii. 12. Comp. 1 Cor.iii. 18; viii. 2.
8 Psalm cxix. 98 — 100, with 18. 33, 34. Exod. xviii. 17 — 26 10 Matt. xiii. 11 — 16. John xvi. 12. “Acts xi. 2 — 18. 12 Ibid, xviii. 24 — 26 Chap. ix. 9; xviii. 15.” Mark iv. 24. w 1 Chron. xii. 32.
w 1 Kings x. 1 — 5.” Job xxxiii. 23. Comp. Acts viii. 27 — 35.
to the perfection of knowledge. How many disorders and heresies might have been spared to the Church, if — instead of indulging the perversity of an unsettled judgment — men had honored “the Priest as the messenger of the Lord of Hosts,” and in humble simplicity had “sought the law at his mouth!”2 Self-will may resist this suggestion as Romish domination. But a teachable subjection to the faithful “steward of the mysteries of God” — coming to learn, not to teach — to have, not the curiosity fed, but the conscience satisfied — this will issue in the “good thing of the heart established with grace”3 — the rich fruit of reverencing the ordinance of God.
7. The fear of the Lord is the beginning (Marg. — principal part) of knowledge: but fools despise wisdom and instruction,
The preface has stated the object of this Book of Wisdom. The book itself now opens with a noble sentence of instruction. ‘There is not’ — as Bishop Patrick observes — * such a wise instruction to be found in all their books, (speaking of heathen ethics,) as the very first of all in Solomon’s, which he lays as the ground of all wis dom.’4 The fear of the Lord is the beginning of knowledge. So Job had pronounced before.* So had the wise man’s father.* Such is the weight of this saying, that Solomon again repeats it.T Nay — after having gone around the whole circuit — after having weighed exactly all the sources of knowledge — his conclusion of the whole matter is this, that the fear of God in its practical exercise “is the whole of man”8 — all his duty — all his happiness — his first lesson and his last. Thus when about to instruct us as from the mouth of God, he begins at the beginning — the principal part. All heathen wisdom is but folly. Of all knowledge — the know ledge of God is the principal. There is no true knowledge without godliness.9
But what is this fear of the Lord? It is that affectionate reverence, by which the child of God bends himself humbly and carefully to his Father’s law. His wrath is so bitter, and his love so sweet; that hence springs an earnest desire to please him, and — because of the danger of coming short from his own weakness and temptations — a holy fear — anxious care and watchfulness “that he might not sin against him.” This enters into every exercise of the mind — every object of life.10 The oldest proficient in the Divine school seeks a more complete moulding into its spirit. The godly parent trains up his family under its influence.11 The Christian scholar honors it as the beginning — the head —
1 Ephes. iv. 11 — 15. 1 Thess. Hi. 10.
2 Mai. ii. 7. Comp. Heb. xiii. 17, with 1 Cor. iv. 8; Hi. 2 — 4.
1 Heb. xiii. 9. 4 preface to his Paraphrase 5 job xxviii. 28. Ps. cxi. 10-
<YA 7J?happ ixp 10’ ComPare the fine description by the son of Sirach. Ecclus. i. 14 — 520, ‘2 1.
8 Eccles. xii. 13. Comp. Job xxviii. 12 — 14, with 28. Comp. Deut. iv. 6, 7
10 ch«P- “to. 17. 11 Gen. xviii. 19. Eph. vi. 4.
of all his knowledge; at once sanctifying its end, and preserving him from its most subtle temptations.
This is why the mass around us despise wisdom and instruction. Because the beginning of wisdom — “the fear of God — is not before their eyes.”1 They know not its value. They scorn its obligation. Wise they may be in their own sight. But surely God here gives them their right name. For fools they must be to despise such a blessing2 — to rush into wilful ruin8 — to treasure up work for despairing repentance.4 ‘From hardness of heart, and contempt of thy word and commandment, Good Lord deliver us.’* May thy reverential, affectionate, child-like fear be my wisdom — my security — my happiness!
8. My son, hear the instructions of thy father, and forsake not the law of thy mother; 9. For they shall be an ornament of grace unto thy head, and chains about thy neck.
Next to the fear of the Lord — and always connected with it — is reverence to parents. Let the young ponder this connection, and mark how the opening of this book puts honor upon “the first commandment with promise.”’ God here speaks in the character, and by the mouth, of a parent or teacher7 — blending paternal tenderness with his Divine authority — My son. The command supposes the godly character of parents, and — unlike every other system — recognizes the responsiblity of both parents. Their children are rational creatures. Instruction — not blind submission — must be inculcated. Yet they are wayward — Instruction must therefore be enforced with the authority of law. God himself puts his own stamp upon parental discipline. Hear it — Forsake it not. Reverence for his mother’s law was the honorable mark of Timothy’s profession.9 Nor must this reverence be confined to the years of restraint. The disciple of the Bible will own himself to be a child in relative obligation, long after he has ceased to be a child in years.10 Neither age nor rank give any just claim for exemption. Joseph — when ripe in years —. the head of a family, and the first lord in Egypt — bowed before his father’s feet.11 Solomon, in the glory of his crown, forgot not the respect justly due to his mother. l2 And the crown upon his
1 Psalm xxx vi. 1. 2 jerp viii. 9.
3 Verses 22, 24 — 32. Comp. 1 Sam. iv. 25. Jer. xxxvi. 22 — 32.
4 Chap. v. 12, 13, xxix. 1. Litany. Ephes. vi. 2. Comp. 1 Tim. v. 4.
7 Thus the prophets were called Fathers — 2 Kings ii. 12; xiii. 14. Our blessed Lord used the same endearing address John xvi. 5. Compare Matt. ix. 2, 22. Thua the Apostles also acknowledged both their individual converts and collective Churches — 1 Tim. i. 2. 2 Tim. i. 2. Titus i. 5. 1 Cor. iv. 15, with 1 John ii. 1; v. 21.
8 See Judges xiii. 12. It is worthy of remark, that no ancient system but the Bible, recognizes the just and equal claims of the Mother. Compare chap. vi. 20; xv. 20; ix. 20; xxiii. 2-2; xxx. 17. Lev. xix. 3. Deut. xxi. 18 — 21. Also the description-Ecclus. iii. 1 — 16.
2 Tim. i. 5; iii. 14, 15. jer. xxxv. 8 — 10, 18. Gen. xlvi. 29; xlviii. 12. 12 1 Kings ii. 19, 20. See alsp Queen Esther’s respect for Mordecai, her reputed fether — ii. 20.
) and the chain of gold about Josephs neck — were not so graceful, as was this ornament of filial humility.2 Wherever we see it, it is the “putting on of the Lord Jesus Christ” in his lovely example — “going down with his parents, and being subject ’ to them”3 — Yea, honoring his mother with his last dying com mand to his disciple — “Behold thy mother!”4
The same reciprocal obligation binds the spiritual father and his children. Authority softened by tenderness — instruction moulded in parental endearment — will always command its mea sure of reverential and affectionate attention. The Apostolical Ministry to the Churches of Philippi and Thessalonica, exhibits an exquisite pattern of this mutual love.8 Humility, tenderness, mutual communion, cheerful subjection — this forms the harmony of Christian love and happiness.
10. My son., if sinners entice thee, consent thou not. 11. If they say, Come with us, let us lay wait for blood, let us lurk privily for the innocent without cause; 1-2. Let us swallow them up alive as the grave; and whole, as those that go down into the pit; 1 3. We shall find all precious substance, we shall fill our houses with spoil: 14. Cast in thy lot among us; let us all have one purse: 15. My son, walk not thou in the way with them; refrain thy foot from their path.
Here is the instruction and law of the godly parent and minister. Let the young hearken to it. Who that has the charge of youth does not mourn over the influence of evil companions — so eagerly, often so effectively, exerted? Would that the servants of the Lord were as energetic in His work, as sinners are in furthering the ends of their master! Almost as soon as Satan became an apostate, he became a tempter. And most successfully does he train his servants in this work !6 If sinners entice thee — This is no uncertain contingency. “My son” — said the wise son of Sirach — “if thou come to serve the Lord, prepare thy heart for temptation.”7 Yet against all multifold enticements,8 the rule is one — Consent thou not. Consent constitutes the sin. Eve consented, before she plucked the fruit,9 — David, before he com mitted the act of sin.10 Joseph resisted, and was saved.11 Job was sorely tried; “yet in all this, Job sinned not.”12 Remember — we need not yield. We cannot be forced to sin13 — else we might throw the blame upon God. The habitual resistance of the will clears us of responsibility.14 The consent of the will — even it be not carried out into action — lays the responsibility at our own door.
The enticement here was to deeds of robbery and blood — covetousness leading to murder. Most fiendish was the cruelty
1 Compare chap. iv. 9, with Gen. xli. 39, 42. 2 1 Peter v. £.
3 Rom. xiii. 14, with Luke ii. 51. * John xix. 27.
5 Phil. iv. 9 — 19. 1 Thess. ii. 7 — 13.
Chap. xvi. 29. Gen. xi. 4. Isa. xli. 6; lvi. 12.? Ecclus. ii. 1.
8 Chap. vii. 5 — 23. Comp. Deut. xiii. 6 — 8. 1 Chron. xxi. 1. 1 Kings xiii. 15 — 19.
Gen. iii. 6. w 2 Sam. xi. 2 — 4. Comp. Jos. vii. 21. “Gen. xxxix. 8, 9. ‘* Joh i. 22; ii. 10. w See James i. 14.” Comp Rom. vii. 14 — 17, 19, 20, 23.
of the plot. The innocent was to be murdered without cause — swallowed up alive and whole — like Korah and his company; going down into the pit in their full strength.8 The invitation was seemingly harmless — Only come — come with us. Soon the demand rises — Cast in thy lot with us. The spoil is sure. There is no one before to prevent, or afterwards to accuse.3 Precious substance will be found, when our victim is destroyed.4 Precious substance! say they — How can that be substance at all, which belongs only to a world of shadows ?5 Much more, how can the fruit of rohbery be precious with the curse of God ?6
Not that this horrible plot is ‘usually propounded at first. But step by step — unless the Lord graciously restrains — it may come to this at last. Seldom indeed is the first temptation so broad. But the cover and varnish is here taken off, to show what sin is in its nature, character, and its certain end. What young man, but would shudder and start away from the wickedness, if pre sented to his imagination alone? But this is the history of many a deluded sinner, hurried on by the influence of company to lengths of sin that he had never contemplated.7 Other enticements are prepared for the amiable and the uninitiated, just entering into life; less fearful and obvious, and therefore more really dangerous. For what “advantage does Satan get of us by our ignorance of his devices!”8
Is it safe then to trust in our good resolutions or principles? No — Walk not in the way with them. The invitation is — Come with us. The warning is — Refrain thy foot from their path.9 Avoid parleying with them. No one becomes a profligate at once.10 But “evil communications corrupt good manners.”11 The conscience — once tender — becomes less sensitive by every compliance. Who of us can stop ourselves in the down-hill road? One sin prepares for another — pleads for it — nay even makes it necessary for concealment. David committed murder to hide his adultery, and for its covering charged it upon the providence of God.1*
Again then, we repeat with all earnestness — Refrain. The path may be strewed with flowers, but it is a path of evil — perhaps .of blood.” Every step on Satan’s ground, deprives us of the security of the promises of God. Often has ruin followed by not refraining from the first step.14 The only safety is in flight.1* Hun then into “thy hiding-place, and behind thy shield,” and
1 G*n. iv. 8. Ps. x. 8. 2 Num. xvi. 33.
3 But see Gen. iv. 10. 2 Kings ix. 26. * Comp. Matt. xxi. 38. 5 pgalm xxxix. 6.
Chap. xxi. 6. Ps. lxii. 9, 10.
* Chartist Associations afford ample evidence of this awful delusion. * 2 Cor. ii. 11.
9 Chap. iv. 14, 15. Compare Psalm i. 1.
10 ‘Nemo fuit repente turpissimus.’ — Classical adage. 1 Cor xv 33
!2 2 Sam. xi. 4, 17, 25.
13 Verse 16. Isa. lix. 7. A very apt illustration of the total depravity of man in tha perverted use of the members of his body. — Rom. iii. 15. M Comp. Mark xiv. 54, 71. K Gen. xxxix. 10, 12 boldly bid thy tempter “depart from thee.”1 Awful is the thought — that there is not a sin, that the highest saint of God may not commit, if trusting in himself. “Thou standest by faith. Be not high-minded, but fear.”
17. (Surely in vain the net is spread in the sight of any bird). 18. And they lay wait for their own blood; they lurk privily for their own lives. 19. So are the ways of every one that is greedy of gain; which taketh away the life of tfic owners thereof.
A striking picture of the infatuation of sin! Birds by their native instinct avoid the net spread in their sight. Man in his boasted wisdom rushes into it. These men thirsted for their neighbor’s blood. But in the end they laid wait for their own. They lurked privily for the innocent without cause. But it proved to be lurking” privily for their own lives.3 Ahab and his guilty partner, in plotting the destruction of their innocent victim, worked out their own ruin.4 — Little did Haman, when bent upon the murder of Mordecai ;5 or Judas when “seeking opportunity to betray his Master.”6 see that they were digging a pit for them selves.7 Yet the sinner, would he but use his own eyes, might see hell at the end of his path.8 But sin is self-delusive — self-destructive. So are the ways — such the end — of greedy, often murderous gain.9 My son — -once more hear thy Father’s instruction — “Flee these things.”10
20. Wisdom (Marg. Wisdoms,) crieth without; she uttereth her voice in the streets: 21. She crieth in the chief place of concourse, in the openings of the. gates; in the city she uttereth her words, saying, 22. How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge? 23. Turn you at my reproof: behold, I will pour out my Spirit upon you, I will make known my words unto you.
A Father’s instruction has warned us against enticement. Wisdom’s voice now invites us to her school. And if there be danger in listening to the counsel of Satan; not less is there in slighting the invitations of God. For it is God the Saviour here before us — the Personal Wisdom of God, in all the plentitude of his Divine power, authority, and grace.11 And a glowing pic-
1 Ps. cxix. 114, 11.5. Comp. Matt. iv. 10. 2 Rom. xi. 20.
3 Verse 11 with 18. Comp. Job xviii. 8. Hab. ii. 10. * i Kings xxi. 4 — 24
s Esth. vii. 9. e Matt. xxvi. 14 — 16; xxvii. 3 — 5. * ps. vii. 15, 16; ix, 15, 16 9 Comp. Job xxxi. 39, 40. Jer. xxii. 17 — 19. Mic. Hi. 10 — 12. ‘How great a cheat is wickedness! It ensnareth the ensnarers, and murders the murderers; holds a dark lantern in one hand, while with the other it discharges silently a pistol into our bosoms.’ — Jermin. (Dr. M.) Comment on Prov. Folio 1638.
10 Verse 8, with 1 Tim. vi. 9 — 11.
11 T7ie cry — the chief place of concourse — the outpouring fountain of the Spirit is identified — John vii. 37 — 39. This very remonstrance — accompanied, as here, with awakening and encouraging invitation — is also given in prophecy from the Saviour’s own mouth. Isa. Iv. 1 — 3. It seems impossible to give to the terms of the promise any other than a personal application. We can easily conceive a spirit to have wisdom. But that an attribute of wisdom may dispense his Spirit, or communicate his influence to others, is beyond conception. Moreover the Messiah when on earth assumed this personal title, ture it is. Witness this great “Apostle”1 — this heavenly preacher — full of yearning love to sinners — riot only in the synagogue and in the temple — but crying without in the streets — in the chief place of concourse — in the opening of the gates? The simple and the scorner — each loving his own way — the fools — ignorant only because they hate knowledge* — these are the objects of his compassionate remonstrance — How long ?4 A stimulating example for his servants to be “instant in season, out of season,” with their Master’s energy and earnestness in “plucking the brands out of the fire!” And who shall censure this standard of Divine devotedness?
But let us see how the sinner’s case is dealt with — how all the suggestions of unbelief — all the heartless excuses of indolence — are swept away before him. God calls him to turn at his reproof. He cannot turn himself. But, I will pour out my Spirit as a living fountain upon you. He cannot see his way. But, I will make known my words unto you. i I offer thee both my word outwardly to your ears, and a plentiful measure of my Spirit inwardly to your heart, to make that word effectual to you.’5 Do you plead that God reckons with you for an inability, which you cannot help — innate without your consent? This is Satan’s argument of delusion. He at once answers the charge, by offering to you present, suitable, and sufficient relief. He meets you on your way to condemnation with the promise of free and full forgiveness.8 Your plea will be of force, when you have gone to him, and found him wanting, The power indeed is of Him. But he hath said — “Ask, and it shall be given you.”7 If then your helplessness is a real grievance, bring it to him with an honest desire to be rid of it. If you have never prayed, now is the time for prayer. If you can not pray — at least make the effort. Stretch out the withered hand in the obedience of faith.8 If your heart be hard — your convictions faint — your resolutions unsteady — all is provided in the promise — 1 will pour out my Spirit upon you. Move, then, and act in dependence upon the Almighty Mover and Agent.9 Christian ex perience explains a mystery unfathomable to human reason. It
(Matt, xxiii. 34, with Luke xi. 49;) and his Apostle expressly gives it to him. (1 Cor. i. 24.) The plural noun joined with a singular verb, (Marg. Comp. chap. ix. 1.) seems to point him out as the author and whole substance of all wisdom, — ‘the very wisdom of the most wise God, “in whom are hid all the treasures of wisdom and knowledge,” and by whom rivers of wisdom are poured into man by the word.’ (Glass. Lib. Hi. Tract i. Can. 24.) The future tense in the original may possibly give a prophetic character to the proclamation. Altogether, this interpretation, as Mr. Scott observes, ’ gives to the exhortation of wisdom a peculiar majesty and emphasis,’ setting forth ’ the eternal uncreated wisdom of the Father, using all means to draw men to God; both by his works and by his word, inviting all men to know and love the truth.’ — Bishop Hall. Compare notes on v. 24. viii. 1.
1 Heb. iii. 1.
2 Comp. c. viii. 1 — 5. Matt. xiii. 2. John vii 37 — 39; xviii. 20. 21. Psalm xl. 9, 10
3 Verses 7, 29, 30. Job xxi. 14; xxiv. 13. John iii. 19, 20.
4 Comp. Matt, xxiii. 37. Luke xix. 41. 42. 5 Bishop Hall. 6 Isa. i. 18-, xliii. 23 — 26. 7 Matt. vii. 7.
Mark iii. 5 9 Comp. Phil. ii. 12, 13.
harmonizes man’s energy and God’s grace. There is no straiten ing — no exclusion — with God. His promises with one mouth as sure a welcome to the willing heart. If it cannot move, cannot hia Spirit compel — point — draw it to the Saviour? Yea, in the desire to turn, hath not the Saviour already touched it, and drawn it to himself?
24. Because I have catted, and ye refused; I have stretched out my hand, and no man regarded; 25. But ye have set at naught all my counsel, and would now of my reproof; 26. / also will laugh at your calamity; I will mock when your fear cometh; 27. When your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. 28. Then shall they call upon me, but I will not answer; they shall seek me early, but they* shall not find me: 29. For that they hated knowledge, and did, not choose the fear of the Lord: 30. They would none of my counsel; they despised all my reproof. 31. Therefore shall they eat of the fruit of their own way, and be filled with their own devices.
The Saviour calls by his word — his providence — his ministers — conscience. But, I called, and ye refused. Not till his ea/fohave been refused, does he thunder his warnings. But such grace, so rich and free, yet rejected — -who can take the gauge of this guilt? All creatures beside are his servants. Man alone resists his yoke. He stretched out his hand2 to afford help: to confer a blessing: earnestly to beseech its acceptance — yea, even to command attention to his call.3 But no man regarded. He gives the wisest counsel, and when this is unavailing — the most wholesome reproof; but all is set at naught. Thus does he “endure with much long-suffering the vessels of wrath fitted to destruction.”4 But, oh sinner! the day cometh, when he, who once yearned, and wept, and prayed, and died, will have no pity ;5 when he shall be as if he laughed and mocked at your calamity;* when he shall disdain your cry; when he shall delight in the exercise of his sovereign justice over you.7 All will then be the desolation of realized fear9 — sudden as a whirlwind9 — the distress and anguish of utter despair.10
This is his solemn denunciation. But — as if he could bear these despisers no longer in his sight — he changes his address, and pictures the scene itself in its strongest colors. They would not hear when I called. Then they shall call upon me, and I will not answer. They would not listen to my warnings — I will not listen to their cries. They shall call upon me — yea, they shall seek me early, but they shall not find me.11 Prayer, once omnipotent, will
i Psalm cxix. 91. 2 isa. lxv. 2.
See Acts xxi. 40. * Rom. ix. 22. 5 Ezek. v. 11; viii. 18, with xxxiii. 11.
6 Comp. Judg. x. 14. Isa. i*24. 7 Comp. Deut. xxviii. 63. Ezek. v. 13.
Chap. x. 25. Psalm lviii. 9. Isa. xvii. 13; xl. 24. Eastern travellers furnish abundant illustration of this striking figure. Paxton’s Illustrations of Scripture Geography, pp. 412 — 416. — (Oliphant.)
>° Job xv. 24. Dan. v. 5, 6, 30.
11 Matt. xxv. 6 — 12. Luke xiii. 24 — 28. Dr. Owen admirably remarks upon this remonstrance as a proof of the Personality of Wisdom —” If these things express not a then be powerless. ‘The last judgment before the very last of all is coine — the very outward court or portal of hell’1 — the misery of deserted souls. To be forsaken of God at any time is awful woe ;s how much more in the time of trouble?3 But to have his countenance — not only turned from us, but turned against us — his frown instead of his smile — this will be hell instead of heaven.
Does this unmeasured wrath seem inconsistent with a God of love? But, is he not a just God — “a consuming fire?” Arid think of his knowledge — instead of being a delight — being hated; his fear not chosen — his gracious counsel — none of it regarded; all his reproof despised. Add to which — is it not just, that the sinner, obstinately bent upon the choice of his own way; should not only gather, but eat the fruit of it ?* that it should enter into him, and become his substance; that he should be filled with it, even to satiety ;5 and that — not only during his road,6 but at the end — throughout eternity.’7 The moral elements of sin constitute a hell of themselves, apart from the material fire. ‘The fruit of sin in time, when arrived at full and finished maturity, is just the fruit of sin through eternity. It is merely the sinner reaping what he has sown. It makes no violent or desultary step, from sin in time to hell in eternity. The one emerges from the other, as does the fruit from the flower. It is simply, that the sinner be filled with his own ways, and that he eat the fruit of his own devices”*
This picture might seem to be the foreboding of despair. Yet, such miracles of Divine grace have we seen — nay, such are we our selves — that we despair of none. But we must not soften down God’s own words by a misplaced presumptuous tenderness. Have we never seen them verified in the dying chamber of the hardened sinner, who has neglected and scoffed at the Gospel, and never sent up one cry for mercy on his soul? And is there no warning here of the danger of a protracted repentance; of the worthlessness of confessions extorted by terror — “howling on the bed — not weeping at the cross?”9 And does it not solemnly tell us, that the day of grace has its limits ;l° that there is a knock, which will be the last knock; that a sinner may be lost on this side of hell; intreated — pleaded with — wept over — yet lost! lost even in the day of salvation! To “do despite to the Spirit of grace” (mark the endearing name) — the Spirit of all kindness — of alluring love — who speaks
person, and that a Divine person, the Scripture gives us no due apprehension of any thing whatever. Who is it that pours out the Holy Spirit 1 Who is it, that men sin against, in refusing to be obedient 7 Who is it, that in their distress they call upon, and geek early in their trouble 7 The whole Scriptures declare to whom, and to whom alone, these things belong, and may be ascribed.’ — Prelim. Exercit. to Expos. Heb. xxvii. § 12.
i Bishop Reynolds’s Works, p. 971. 2 Hos. ix. 12. 3 1 Sam. xxviii. 15.
* Chap. xii. 12.
5 Chap. xiv. 14. Comp. xxv. 16. — ‘Ad nauseam iraplebuntur, et comedent, ita ut zonsiliorum vehementer tandem, sed nimis sero, ipsos peniteant.’ — Michaelis.
6 Num. xi. 4, 20. Psalm cvi. 13 — 15. t Isa. iii. 11. Gal. vi. 7.
8 Chalmers on Rom. vi. 21. Hos. vii. 14, with Luke xviii. 13
10 Gen. vi. 3. Heb. iv. 7.
so sweetly, and strives so tenderly with us — to wound him as it were to the soul — this is a provocation beyond words — beyond thought. What “remaineth,” but that which might strike into the very centre of the man — “the fearful looking-for of judgment and fiery indignation, which shall devour the adversaries! It is a fearful thing to fall into the hands of the living God.”1
32. For the turning away of ike simple shall slay them, and the prosperity of fools shall destroy them. 33. But whoso hearkeneth unto me shall dwell safely and shall be quiet from fear of evil.
Once again is the sinner’s ruin laid at his own cfoor. He turns away from Wisdom’s voice — the voice of the pleading Saviour. He despises the only remedy. He dies a suicide. It matters nothing to what we turn. If we turn away from God, we turn from truth — from our true — our eternal — interests. And, oh! be it remembered, that every inattention — every wilful neglect — is a step lo wards this fearful apostasy. The word gradually becomes a burden, then a scorn. It may seem to be a prosperous way. But it is the prosperity of fools — the love of ease — indifference — ripening for destruction.2 The lust of it is the embrace of our deadly enemy. Who ,that knows his own heart will not feel it a matter — not of congratulation — but of deep and anxious prayer? “In all time of our wealth — Good Lord, deliver us!”3
But to close with “the sunshine of promise — Art thou, Reader — like God’s own child — hearkening unto him? Then art thou under his cover. Thou hast already found thy place of safety, where no evil can reach thee — dwelling not only safely, but assured of safety — quiet even from fear of evil ;4 as Noah in the ark — in conscious security, while the world were perishing around him ;• as David, fearless in imminent danger, because realizing a refuge in his God.6 Yes! — even the coming day of distress and anguish brings with it no fear of evil* “The day will burn like an oven.” Thou shalt behold the world on fire and feel thou hast lost — thou canst lose — nothing. The “day of darkness and gloominess” will be to thee a day of unclouded sunshine — the entrance into everlasting joy ?•
1 Heb.x. 26 — 31.
2 Job xxi. 11 — 13. Psalm Iv. 19; lxxiii. 3 — 20. Jer. xii. 1 — 3. Luke vi. 24, 25; xii. 16 — 20; xvi. 19 — 24. James v. 1 — 5. Examples of Israel. Deut. xxxii. 15 — 25. Jer. xxii. 20 — 22. Hos. xiii. 6 — 9. Amos vi. 1 — 6. Babylon. Isa. xlvii. 7 — 9. Moab. Jer. xlviil 11 — 15. Sodom. Ezek. xvi. 49. Tyre. Ib. xxvii. 2, 16, 17.
3 Litany.
Chap. iii. 21 — 26. Job v. 21. Psalm xci. 5; cxii. 6, 7. Isa. xxxii. 17 — 19. 5 Gen. vii. 11 — 16. 6 Psalm iii. Compare 1 Sam. xxx. 6.
7 Contrasting verses 26, 27. Luke xxi. 26. Rev. vi. 16 — 18.
8 Mai. iv. 1, 2. Luke xxi. 28. 2 Peter iii. 10 — 13.