"Every prudent man dealeth with knowledge: but a fool layeth open his folly. A wicked messenger falleth into mischief: but a faithful ambassador is health. Poverty and shame shall be to him that refuseth instruction: but he that regardeth reproof shall be honoured. The desire accomplished is sweet to the soul: but it is abomination to fools to depart from evil. He that walketh with wise men shall be wise: but a companion of fools shall be destroyed. Evil pursueth sinners: but to the righteous good shall be repayed."
The first of these verses contains a sentiment in reference to conduct, similar to that expressed in Pro_12:23. with regard to speech. "Prudent men"-men of discretion, who look before and after-do not either act, or commit themselves to action, rashly. They deliberate. They apply all their sagacity, and all their information, to determine previously how they should resolve, and how they should proceed. And in proportion to the importance of the case-' the magnitude of the interests involved, and the consequences likely to ensue, they are the more solicitous that their deliberations should be enlightened and mature; especially when these interests and these consequences affect not themselves alone or chiefly, but others.
On the contrary-"A fool layeth open his folly." His whole conduct exposes him, or shows what he is. Ho leaves nobody at a loss about his character. Even when he tries to be wise,-assuming the air, as fools sometimes do, of an oracle,-he fails. His very airs of wisdom betray "his folly;'' and what is good that he has got from others, ho mixes up with something incongruous and out of keeping of his own, by which he betrays himself He disarranges his borrowed feathers in the very attempt to display them, and lets every one see what is below. Prudence, of course, has no reference to principles, but only to times, and means, and modes of acting. When any principle is in question, and the course prescribed by that principle is clear, prudence is out of place, when allowed to put in a single word to delay, or dissuade from, action. Principle admits of no compromise. Our prudence must never presume to interfere with the dictates, the wisdom, or authority of God. It then becomes an insult to Heaven. The cardinal virtue is converted into a cardinal vice. The province of prudence is only to consider well, and ascertain surely, that the act we are about to do, or the course proposed to be followed, is in harmony with divinely sanctioned principle,-is required by divinely enjoined precept.
Folly and wickedness are often, in this book, found in close alliance, and mutually suggesting each other to the mind. It follows:-verse Pro_13:17. "A wicked messenger falleth into mischief: but a faithful ambassador is health."
"Wicked" and "faithful" stand here in contrast.-When a man is entrusted with any commission, and undertakes for its execution, unfaithfulness, falsehood, treachery, is wickedness; is the wickedness peculiarly belonging to the position he occupies. "A wicked messenger" is one who betrays his trust,-who, either with intention from the first, or influenced by temptations afterwards, acts a part different from his instructions, and contrary to their design.
Such a messenger, it is said here, "falleth into mischief;" as if the evil results came upon himself And true it is, and what might be expected, that in very many cases he does. His treachery, though meant for present benefit, and even, it may be, bringing it, is ultimately ruinous to his own interests. He is detected, cashiered, disgraced, and punished. But this does not yield so direct a contrast or antithesis with the latter clause of the verse-"a faithful ambassador is health;" which evidently relates, not to benefit accruing to himself, but to those by whom he is employed. On this principle-to bring the two clauses into more direct and natural connexion-the former has been rendered, "A wicked messenger precipitates into mischief"-causes to fall into it. Thus, the result to the prince, or whoever else may have employed him, is expressed. The embassy may be one, in its principle and in its details, eminently fitted for effecting ends the most desirable,-a wise and salutary measure: but the treacherous conduct of the diplomatist to whom it is entrusted,-whether dictated by a regard to his own interest, or by an overweening conceit of his own sagacity,-spoils the plan, and frustrates the object; and, instead of securing the intended benefit, exposes to injury, dishonour, and loss. He acts a double part. He carries a contrary or a different message. He manages in a way of his own, and not according to his instructions. Thus did Ziba to Mephibosheth-misrepresenting, falsifying, slandering; and, instead of procuring favour to his master, seeking favour and profit to himself, at the expense of interest, and character, and honour to him that sent him; and moreover, throwing the king into error, and inducing him to act unkindly and unrighteously to one, who, had the truth been told at the time, would have fared very differently at his hands.
I cannot pass this verse without applying it-as it is capable, in all its force, of being applied,-to the ambassadors of Christ of old, and the ministers of his cross still. Unswerving was the fidelity with which the former executed their trust.* And their example, laying apart the inspiration and authority implied in the idea of an "ambassador," ministers of Christ ought still to follow. "Faithful messengers are," in the highest of all senses in this department, "health." In other and ordinary departments, they are so. They at once please and profit those by whom they are sent; and they promote the benefit of the community. Their diplomatic fidelity contributes to the healthy soundness and prosperous condition of the body politic. In the kingdom of Christ, they advance his glory, promote the progress of his cause, and accomplish the salvation of men; by which, indeed, it is, that both his cause is promoted and his glory advanced. Unfaithful ministers, on the contrary, by whom his doctrine is not fully and fairly stated, and by whom ends are pursued different from that for which he himself came into the world, and suffered and died,-bring dishonour on his name, hinder the progress and influence of his truth, injure the spiritual interests of his kingdom, produce unhappiness to the church, and destroy human souls.
* See Pro_3:17; Pro_4:1-5; 2Co_5:18-21.
Verse Pro_13:18. "Poverty and shame shall be to him that refuseth instruction: but he that regardeth reproof shall be honoured."
Had you the opportunity of tracing back to its origin the poverty and wretchedness of multitudes, you would find that origin in the neglect or the spurning of faithful and salutary instruction, admonition, and advice, in the morning of life. How very many of those who come to the gallows, or to the hulks, or to transportation, begin their confessions and regrets, by lamenting over their early disobedience to parental counsel, their disregard of a father's and a mother's entreaties and tears!-and in all cases in which such unhappy persons, when not utterly hardened, have enjoyed the benefit of early instruction, their first and most earnest entreaty to others is, to beware of the disposition to make light of, to slight and disown such early privileges; their own sad experience giving point and poignancy to their warnings.*
* See on Pro_5:7-13.
Verse Pro_13:19. "The desire accomplished is sweet to the soul: but it is abomination to fools to depart from evil."
Of this verse various interpretations have been given. Two or three I shall mention; and leave you to choose between them.
1. Solomon has been thought to express this sentiment-that the final attainment and enjoyment of a desired good abundantly compensates for all the self-denial the difficulty, and the privation, endured in waiting for, and in pursuing it. This is a truth of practical importance; holding out, as it does, encouragement to perseverance, through trying and disheartening hindrances, in the anticipation of the recompense. And it is a truth which holds with unfailing certainty, in regard to spiritual blessings, the happiness of true religion, and the everlasting felicity in which these are consummated in a future world. But, notwithstanding all this, infatuated, self-willed fools persist in evil; pursue present pleasure; discover a rooted aversion to all spiritual duties and spiritual enjoyments; and cannot be induced to deny themselves the gratifications and indulgences of the passing moment, even for the sake of the best and highest of blessings and hopes, how affectingly soever exhibited. They "will not hearken to the voice of the charmer, charm he ever so-wisely."
2. Some render:-"It is sweet to the soul to enjoy what we love; therefore an abomination it is to fools to depart from evil."* In this rendering, the reason or principle is assigned, from which it arises that fools will not depart from evil. Their enjoyment is in it. They feel there are pleasures in sin. These pleasures they love. And, as these pleasures arise from sin, sin is what they like;-sin is sweet; and they will indulge their sinful propensities, for the sake of the present pleasure they yield. The present has the entire ascendency. The future is driven from their thoughts, and left to provide for itself, as it best may. They are resolved to take their pleasure now, and take their chance for the future when it comes. They wince, and fret, and are provoked by every admonition to reflection and anticipation. They dislike and spurn their faithful monitors. Their maxim is-" Let us eat and drink, for to-morrow we die."
* Hodgson.
3. "Desire" subdued, restrained, or overcome, "is sweet to the soul: but it is abomination to fools to depart from evil." (Schult. and Schulzius.) According to this translation the former clause expresses the inward satisfaction arising from the successful curbing and subjugation of any sinful desire-any evil propensity. This forms a fine and striking antithesis to the second clause. "While the good man can hardly enjoy a greater satisfaction than is imparted by the exercise of selfcontrol, and the overcoming of any powerful and imperative desire that has tempted and endangered his virtue,-on the contrary, to the ungodly the exercise of self-restraint is irksome, the denial of whatever worldly and sinful propensity demands gratification, is misery: it cannot be endured. They "draw iniquity with cords of vanity, and sin as it were with a cart rope." They give the reins to all their lusts, and, hating all restraint, "say to the Almighty, Depart from us, for we desire not the knowledge of thy ways." The character is portrayed with great spirit, in the tenth psalm.*
* Comp. Psa_10:1-6; Psa_10:11-13.
The lesson of the following verse is one of the comparative effects of good and bad company; a subject on which we have found Solomon touching more than once already. He knew and felt its importance:-"He that walketh with wise men shall be wise: but a companion of fools shall be destroyed."
It is a fair and encouraging symptom of begun wisdom and piety, when a disposition is discovered to "walk with the wise;" to associate with them; to court and frequent their company; to prefer them as companions and intimates. As "two cannot walk together unless they are agreed," such association augurs well. It is one of the ways, and one of the first ways, in which when there is, in any heart, "some good thing toward the Lord God of Israel," it begins to show itself By such association also, good principles will be confirmed and strengthened; virtuous and holy habits formed and established; and all the affections which constitute the spirit and essence of true religion settled and matured. The spirit of the wise, or pious, is imbibed; the encouragement of their countenance felt; and the benefit of their conversation and example, in every way experienced. The interchange of thought augments its useful stores; and the interchange of true sympathy, and prayer, invigorates every right feeling, every pious and virtuous resolve.
On the other hand-" the companion of fools shall be destroyed." Let the young mark it. "Evil communications corrupt good manners." "The companion of fools" learns their ways; drinks in their spirit; becomes familiarized with their principles and specious reasonings; loses the shrinking timidity of previous educational virtue; follows their courses; shares their doom. His heart is corrupted, and his soul is lost. Many scriptural illustrations press for notice. We have the family of Lot, suffering the fearful contamination of Sodom, from his "love of this present world" guiding his choice of a residence, instead of higher principles.*1 We have Rehoboam, following the counsel of his young companions, in preference to that of the aged and experienced counsellors of his father, and losing, in consequence, five-sixths of his kingdom.*2 We have Jehoshaphat, associating with Ahab, "helping the ungodly, and loving them that hated the Lord;" "wrath, therefore, coming upon him from Jehovah."*3
*1 See Gen_13:10-13. rr
*2 2Ch_10:6-19. rr
*3 2Chron. 18. and 2Ch_19:1-2.
The lesson is equally applicable to the prudential knowledge and regulation of secular affairs. The associate of the wise and intelligent in the business-pursuits of the present world will learn, by conversation and example, many profitable facts, and truths, and principles, which may be turned by him to good account; while "the companion of fools"-of the idle, the profligate, the dissipated, will lose all these, and is in the direct road to temporal disgrace and ruin. But the higher application of the words in their bearing on man's spiritual and eternal destiny, is incomparably the more important.
Let youth take warning. When anything in their situation exposes them to the company of the ungodly, they are in danger. Let them not choose the exposure; and, should it unavoidably come in their way, let them fortify themselves by resolution and prayer. And as parents would not for any earthly consideration, wilfully and knowingly, place their children amidst the infection of the plague, far less should they, for any such consideration, set them down amidst the contaminations and enticements of vice and impiety. Too often, alas! this is little thought of, even by Christian parents, in choosing situations for their children. For the sake of a lucrative place, they will subject them to the most imminent risks of moral and spiritual pollution and death! O beware. You have no right to expect divine interposition to preserve your children from an evil to which you willingly, and wantonly, and from worldly motives, expose thorn. How can you expect to be heard for them? The Lord will shut out your prayer.
Many, as we have seen, are blinded to the dangers of evil company-blinded to the final consequences of associating with men of evil principles and evil deeds, by witnessing the present prosperity, and seeming enjoyment of such men in the course of this world, and the pleasures of sense and sin. The language of the next verse may well counteract any such illusion and forgetfulness:-"Evil pursueth sinners: but to the righteous good shall be repaid."
The representation here is very striking. "Evil pursueth sinners." It follows their every step; and will infallibly overtake them in the end. It keeps pace with the progress of time. Each moment it comes nearer. Silent and unperceived, it tracks them through their whole course,-through all the windings and doublings of their wicked career. Insensibly it gains upon them. And at last-it may be suddenly and when least expected, it seizes and destroys them. The stroke of vengeance may be suspended; but it will only fall the heavier when it comes. "Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil. Though a sinner do evil an hundred times, and his days be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him: but it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow; because he feareth not before God," Ecc_8:11-13.
