Ralph Wardlaw Lectures on Proverbs - Proverbs 10:1 - 10:5

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Ralph Wardlaw Lectures on Proverbs - Proverbs 10:1 - 10:5


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This Chapter Verse Commentaries:



LECTURE XIX.



Pro_10:1-5.



"The Proverbs of Solomon. A wise son maketh a glad father: but a foolish son is the heaviness of his mother. Treasures of wickedness profit nothing: but righteousness delivereth from death. The Lord will not suffer the soul of the righteous to famish: but he casteth away the substance of the wicked. He becometh poor that dealeth with a slack hand: but the hand of the diligent maketh rich. He that gathereth in summer is a wise son: but he that sleepeth in harvest is a son that causeth shame."



It is here, strictly speaking, that the Proverbs begin.



The general nature of these proverbs, or sententious maxims, was explained when we entered on the exposition of the Book. I shall not now resume the subject.



The preceding part of the Book having been, to a great degree, addressed to youth, nothing can be more natural than the position of the first of these maxims; and indeed, independently of any such connexion, its place is most appropriate. The education of the young, the early training of the rising hopes of society and of the church, must begin at home, in the bosom of the family, under the parental roof and the parental eye, and the parental care and culture. In saying so, I cannot withhold my anathema from a system, which, if it has gained any ground at all, has gained all that more than enough;-a system which, under the specious and fascinating name of Socialism, and holding out promises at which men are ever prone to catch, without giving mature thought, if any at all, to the means of their fulfilment, avows principles subversive of the first, most hallowed, most blessed, and most useful of all social ties;-a system which, independently of its atheistical dreariness and impiety, ought to be scouted and scowled out of existence by every man of virtue and every woman of chastity, by every friend to the blessings and the benefits of domestic life, and every lover of social order;-a system which, with an imbecility of argument that is only equalled by its unblushing effrontery, ventures, in the middle of the nineteenth century, amidst the advance of all descriptions of knowledge, to propose, as the sovereign panacea for all the disorder, crime, and misery of human life, a compound of which the worthily associated ingredients are-no God, no marriage, and no property-universal atheism, universal prostitution, and the universal overthrow of the incentives to personal and domestic industry; with the introduction of all the encouragements to idleness and plunder, by a state of things which, were it possible to bring it into being even for an hour, could not beyond that hour be continued! My present plea is for Domestic Life;-for all the sweets of connubial intercourse, and all the "charities of father, son, and brother," which such a system would, at one fell sweep of its loathsome principles, annihilate. We must take things on a large scale. It will not do to argue from exceptions. If it must be called benevolence that does so, it is the benevolence of a distempered brain. Every rightly thinking man will admit, as the result of all reason and of all experience, that if the sacred distinctions of domestic society were once destroyed, the order and the benefits of all society would quickly perish with them.-But I must return from this digression.



Solomon speaks, in the first verse (Pro_10:1), his own observation and his own experience. He had witnessed the gladness, and he had witnessed the grief of his father David; and for his own offspring he had felt all the racking solicitudes of a pious heart, and wept many a bitter tear for their follies. Yes, brethren; and if his own example, in what lie terms "the days of his vanity," had served, as it would not fail to do, to encourage in evil those who were "bone of his bone and flesh of his flesh," and whom it was his duty to train in the fear of Jehovah, the bitterest of all his tears would be those with which. He lamented, on their account, his own criminal folly. And both in the introductory warnings of this Book, and in the solemn and affecting text, with its illustrative and impressive lessons, of the Book of Ecclesiastes, I discern the bitterness of spirit, that would fondly remedy the mischief which his example of misconduct so grievous had occasioned. the symptoms of it, they are beyond measure distressed and alarmed; they are vexed, fretted, mortified, as if something had occurred quite dishonourable to their family, and which, of all things, they must studiously conceal, if they cannot avert it; which, however, they do all in their power, with a cruel and criminal assiduity of varied means, to accomplish. They mourn over their poor child, as having got its head turned; and they curse in their hearts the methodists and fanatics by whom such notions have been instilled into his mind. And all this, just at the time when, in the estimate of the God of heaven, their child is beginning to be wise! This is an awful case. How unnatural in one sense! In another how sadly natural! It is quite what might be expected. They who are unimpressed by the words of the Redeemer, in reference to themselves, "What is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?"-cannot reasonably be expected to feel their application to others. They who love and seek for themselves, as their own portion, the wealth, and honours, and pleasures of the world-how can it be supposed that they should adopt another standard of desire and enjoyment for their children! The father whom "a wise son makes glad," must be a pious father-a fearer of God. Parents who are themselves religious, can alone rejoice in the true spiritual religion of their children.



He begins at the beginning;-with maxims for youth relative to their entrance into life:-verse Pro_10:1. "A wise son maketh a glad father: but a foolish son is the heaviness of his mother." What does Solomon mean by "a wise son?" Is it a child of precocious intellect 1-taking up, quickly and largely, the various branches of his education?-a superior scholar? Or is it one who learns aptly how to manage for this world?-shrewd, sagacious, prudent, smart, in all temporal concerns?-holding out every fair promise of a good man of business-the buds and blossoms of future earthly well-doing and prosperity? Do not suppose that by asking such questions, it is my purpose to make light of indications like these. They are in themselves good, and where they are discovered cannot fail to be gratifying to parents. But every one who attends to the previous lessons of this Book, and to the general tenor of the Bible, will be satisfied that such qualifications are far from being those chiefly meant. Thus in the immediately preceding verses, we have the maxim which repeats and embodies the lessons of all the nine chapters, "The fear of the Lord is the beginning of wisdom; and the knowledge of the Holy is understanding."-" A wise son," then, is one who early discovers this "fear of the Lord" as having taken possession, and assumed the dominion, of his heart; who loves, reads, and understands God's word; and who walks in God's ways.



Such a son "maketh a glad father." "When this is said, there is evidently something more implied in the fathers character, than at first sight appears.-Worldly parents rejoice, when their children excel in the wisdom that, in a temporal view, promises well for their future life. But for all that bears the aspect of really serious religion, such parents are terrified. Instead of being glad when they discern the symptoms of it, they are beyond measure distressed and alarmed; they are vexed, fretted, mortified, as if something had occurred quite dishonourable to their family, and which, of all things, they must studiously conceal, if they cannot avert it; which, however, they do all in their power, with a cruel and criminal assiduity of varied means, to accomplish. They mourn over their poor child, as having got its head turned; and they curse in their hearts the methodists and fanatics by whom such notions have been instilled into his mind. And all this, just at the time when, in the estimate of the God of heaven, their child is beginning to be wise! This is an awful case. How unnatural in one sense! In another how sadly natural! It is quite what might be expected. They who are unimpressed by the words of the Redeemer, in reference to themselves, "What is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?"-cannot reasonably be expected to feel their application to others. They who love and seek for themselves, as their own portion, the wealth, and honours, and pleasures of the world-how can it be supposed that they should adopt another standard of desire and enjoyment for their children! The father whom "a wise son makes glad," must be a pious father-a fearer of God. Parents who are themselves religious, can alone rejoice in the true spiritual religion of their children.



The same observations require to be carried forward to the second clause of the verse, which is the opposite side of the alternative:-"But a foolish son is the heaviness of his mother." The "foolish son," is the son who fears not God,-who is without the principles of piety. In this sense, it is no uncommon thing to find a youth whom Solomon would have pronounced a fool, abundantly wise in regard to all that pertains to this world, both its learning and its business..Now, a godly parent, how grateful soever he may be for this wisdom, yet will not be satisfied with it. He cannot. So long as he sees the heart not given to God-no indications of that spiritual change without which there is no admission to the kingdom above, he will still heave the sigh of disappointment and grief, and long and pray for the happy day when his eyes may behold it.



I need hardly say, that in the style of parallelism in this verse, both parents are to be considered as meant in both clauses. They are supposed to be one in character, and consequently in feeling and desire, respecting their common offspring. The father who is glad for his son's wisdom, will be grieved by his folly; and the mother to whose heart his folly is heaviness, will fully sympathise in the gladness imparted by his wisdom.-The two clauses might be transposed, and retain all their truth: "A wise son maketh a glad mother; but a foolish son is the heaviness of his father."



There is here, then, a lesson for children, and a lesson for parents:-1. I am far from meaning that the young should be religious, merely to please their parents. They might be hypocrites for this purpose; but for this purpose alone they could not be religious. The first considerations by which youth should be induced to prefer a life of true religion, should be their relation to the blessed God, and the inestimable worth of their own immortal interests. The first and most sacred and imperative of their obligations are those under which they lie to Him; and for the happiness of their undying spirits, which is indissolubly connected with true religion, He, desirous ever of their good, has graciously provided, and has commanded them to seek, and to seek supremely. But we are more than warranted to urge on the young, as a collateral motive, the concern which their parents feel for their happiness, and the propriety of laying to heart, that by an ungodly course, along with the ruin they bring upon their own souls, they bring heart-break to those whom it is their first earthly duty to love; that thus, in a most affecting sense, they incur the guilt at once of suicide and of parricide. "Why should not this consideration be urged, to deter from irreligion and vice? I do urge it, my young friends. I urge it earnestly. Ah! it will be a bitter, bitter drop in the cup of future woe to many an ungodly youth, to recollect how ill requited were all the tender anxieties, the godly counsels, the fervent prayers, the faithful admonitions, the melting tears of pious fathers and mothers, who would fain have won them to God and to happiness, but whose affectionate solicitations and remonstrances they resisted, going on frowardly in the way of their own hearts.



2. We have a lesson for parents. Let them see to it, that they put spiritual interests first in their desires, and efforts, and prayers in behalf of their children. Let them beware of all the biasing and misguiding influences of parental partiality, that would lead them to overlook, or to palliate the evils discernible in the characters of their children; and of that easy, listless hoping for good in future, that would make them deal with present faults, even of a serious description, with a seemingly kind but really cruel indulgence. Let the cords with which you draw them from evil to good be the cords of love; but never let go your hold of them. Let the rod with which you seek to drive folly from their hearts be the rod of love; and, while on no account you use it when it is not necessary-that is, when you can accomplish the desired effect without it,-do not withhold it when it is; for the highest authority assures you, "He that spareth the rod hateth his child."



In this Book of Proverbs, we are not, in general, to look for any very strict connexion between the maxims that are successively introduced. Sometimes, however, an associating link, sufficiently natural, may be discerned. It is so here. The following verses might readily be suggested by the first.



Verse Pro_10:2. "Treasures of wickedness profit nothing: but righteousness delivereth from death." Worldly parents covet for their children, as they do for themselves, the wealth of this world. They wish them to be rich. In all their plans for their settlement in life, this is the main concern, the summum bonum-the "one thing needful." And not a few even of Christian parents seem to act as if, on this subject, they had adopted the world's maxims. All else is made to yield to this. If, in a situation that promises to be lucrative, there are temptations of a moral and spiritual kind specially hazardous, how ingeniously they impose on their consciences! "What situation," say they, "is there in this world without its temptations? If this has one kind, others have other kinds:-and then, grace is free. Situation, however free of temptations, cannot impart it, and situation, however full of temptations, cannot keep it back." These are but flattering unctions. You would not, for any earthly consideration, set down your child amidst barrels of gunpowder, while sparks were flying in all directions around them. You hurry him away from a situation, when any violent and deadly epidemic makes its appearance, and his life is imminently at stake. Had you a right feeling in regard to his eternal interests, your first inquiries would ever relate to the security of them; and your weightiest solicitude would be to avoid exposing them to risk. Let both parents and children ponder the truth in this verse. Forget not that, how honestly and fairly soever acquired, riches bring with them many temptations and perils. The terms used in God's word on this subject are very strong; and the strongest of all are from the lips of Him who " spake as never man spake:"-" How hardly shall they that have riches enter into the kingdom of God! It is easier for a camel to go through a needle's eye, than for a rich man to enter the kingdom of God."*-Above all, let parents be on their guard against instilling into their children's minds such a love of riches as might tempt them, in "hasting to be rich," to use unjustifiable means for their acquisition.



* Luk_18:24-25.



''Treasures of wickedness" may mean, either treasures wickedly got, or treasures wickedly spent, or both. Such treasures "profit nothing," that is, evidently for the bestowment of true happiness. It is a saying of divine truth, confirmed by universal experience, "that a man's life consisteth not in the abundance of the things which he possesseth:" and it is specially true, when the abundance is of the kind here described. There cannot fail, in that case, unless conscience has become "seared as with a hot iron," to be many misgivings, much inward remorse, self-dissatisfaction and selfreproach-a sting in the treasure.



The connexion of the two parts of the verse intimates, that "riches profit not" in "delivering from death." They cannot save even from temporal death, and far less from death eternal. Probably both-though the latter rather as an inference from the former-are included in the Psalmist's words, "They that trust in their wealth, and boast themselves in the multitude of their riches; none of them can by any means-redeem his brother, nor give to God a ransom for him: (for the redemption of their soul is precious, and it ceaseth for ever:) that he should still five for ever, and not see corruption."*1 So far from profiting then, they only serve, by making a man more reluctant to quit this world, and less prepared for another, to sharpen the sting of death, and to surround the grave with thicker horrors. They chain the spirit to earth, and torture it with the anticipation of the chains of hell.*2



*1 Psa_49:6-9.

*2 Compare 1Ti_6:9-10; Jam_5:1-5.



On the contrary-"righteousness delivereth from death."-"Righteousness" in this connexion, evidently means, not mere justice in dealings with fellow-men; but, as in many other places, all that is included in a course of right principle; a course of faith and love and practical obedience. This " delivers from death"-not merely saving from the gallows, preserving from the punishments which human laws inflict upon the wicked; but taking the sting from death, and victory from the grave; at once preserving "from the second death," and leading to "life everlasting."



Another collateral and closely associated consideration is presented in verse Pro_10:3. "The Lord will not suffer the soul of the righteous to famish: but he casteth away the substance of the wicked."



Among the children of men, in their natural unregeneracy, "there is none righteous, no, not one." They are "the righteous," who are justified from condemnation, and sanctified from pollution, by the pardoning mercy and the renewing grace of God, "through the redemption that is in Christ Jesus." For them God provides present peace and joy; and all the means of maintaining and perfecting spiritual life, with the influences of the Spirit to render means effectual, for nourishing them up unto "life eternal,"-the higher life He has reserved for them, with himself in heaven. Surely, then, God will not leave them destitute of what is needful for them in "the life that now is." He who gives them the greater blessings, will not withhold the less. He who gives life to the soul, will not neglect the body. He who bestows heaven's bliss, will not deny that measure of earth's good which he sees will prove for the greatest benefit.*1 It is of temporal supplies the wise man is here speaking. The "famishing of the soul," indeed, might be understood, with great truth, of the proper and peculiar life of the soul. But the connexion rather demands a different interpretation: and in similar connexions, the word soul is often used (very frequently especially in the Old Testament Scriptures) to signify the person, and the animal life. The famishing of the soul, at the same time, may have reference to that weakness and fainting of spirit, which is the result of the corporeal exhaustion produced by the extremity of want.*2 It is of God's people it is said in divine promise-" Bread shall be given him; his waters shall be sure." "The young lions do lack, and suffer hunger: but they that seek the Lord shall not want any good thing."*3



*1 Psa_37:3; Psa_37:16; Mat_6:33.

*2 Psa_107:5. rr

*3 Psa_34:10; Isa_33:16.



On the contrary, "He casteth away the substance of the wicked."-The righteous have blessings as their "substance," that are permanent. They belong to their immortal nature, and shall continue theirs for ever. So that to the poorest of them the Lord says, "I know thy poverty-but thou art rich." Though "having nothing," they "possess all things." "All things" are theirs.*1 But "the substance of the wicked" is "of the earth earthy." It pertains not to the soul, and partakes not of its imperishable vitality. O the miserable, but sadly common mistake of the rich man in the parable, when he addressed his soul in terms of congratulation, as if, in the abundance of worldly good, it had got what would give it real and permanent satisfaction-" Soul, thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry!"*2



*1 Compare 1Co_3:21-23. rr

*2 Compare Luk_12:16-21.



"Casting it away" is an act indicative of regarding it as worthless. The substance of this world is that on which the hearts of the sons of men are set. But God will "cast it away." He will not only bereave them of it-and that, it may be, suddenly:-but what is there, in all this substance, that can avail as purchase-money for the soul and for heaven? Had a man "the world" to offer, God would "cast it away." He would say, "Thy money perish with thee!" "Riches profit not in the day of wrath." The famished soul must then die, and die for ever!



But we are ever in danger of extremes. Riches must not be our portion; but neither are they to be despised. They are, in themselves, a good. Many a time are they included among the blessings which God promises to bestow; and when so promised, they cannot be considered as an evil. This remark is necessary, to render the verses now expounded consistent with those which follow; in which the attainment of this good is made the motive to diligence, and such diligence one of the ingredients and characteristics of wisdom.



While habits of early industry are a means of preventing vice-for "to be idle is to be vicious,"-they are also the preventive of poverty, and the way to the enjoyment of temporal comfort and abundance:-verse Pro_10:4. "He becometh poor that dealeth with a slack hand: but the hand of the diligent maketh rich."



While it is dangerous to have the spirit of "them that will be rich"-who set their hearts on wealth, and make it the determining point of all their plans and pursuits, yet if, by the blessing of God upon honest and well-principled industry, riches do come, they are to be received gratefully, as a boon from the hand of God, to be employed for His glory, and for the good of others-relatives, friends, fellow-Christians, and fellow-men. This is the true benefit of riches. They put it into a man's power to effect more extensive good. They give their possessor the privilege of resembling God the more as The Universal Dispenser-" the Father of lights, from whom cometh down every good and perfect gift"-the bountiful giver of all that is enjoyed throughout creation. He who is animated by the godlike virtue of benevolence, must rejoice when he has it in his power to indulge it in more extensive exercise.



That the connexion is such as I have intimated with the principles of early training, is apparent from verse Pro_10:5. "He that gathereth in summer is a wise son: but he that sleepeth in harvest is a son that causeth shame."



Prudence and sober industry will enable a youth, as the apostle expresses it, to "requite his parents," and thus, by the reciprocations of practical affection, to gladden and comfort their hearts;-and nothing ought to be a source of purer or more exquisite gratification to a son than this, specially when, in divine providence, his parents come to be placed in circumstances that require it. Such a son too, by the universal respect which his character draws upon him, will be a credit and an honour to them. On the contrary, the indolent and slothful in his disposition-the "sleeper in harvest," becomes an idle unprofitable vagabond, or possibly what is worse, a cunning artful knave, or a vacant, mindless, and heartless sot-a reproach of all himself, and (although it may be sometimes undeservedly) a discredit and shame to those who brought him up.



The remark suggests itself afresh, that the virtues of industry, and sober application to business, are closely connected, as practical results, with the "fear of God." There may be diligence and sobriety where there is no religion; but there is, assuredly, no religion, where there are not diligence and sobriety. When the fear of God reigns in the heart, the prosecution of a man's worldly calling, being conducted under the influence of the religious principle, becomes a religious act, and industrious activity a part of godliness.