"Every wise woman buildeth her house: but the foolish plucketh it down with her hands. He that walketh in his uprightness feareth the Lord: but he that is perverse in his ways despiseth him. In the mouth of the foolish is a rod of pride: but the lips of the wise shall preserve them. Where no oxen are, the crib is clean: but much increase is by the strength of the ox. A faithful witness will not lie: but a false witness will utter lies. A scorner seeketh wisdom, and findeth it not: but knowledge is easy unto him that understandeth."
There is a fulness in the word of God, of which the conviction grows on every fresh perusal, and becomes still the stronger, the closer and more minute our investigation of its various parts. It addresses itself (though, for the best possible reasons, under no systematic and formal arrangement,) to persons in all the various relations and conditions of life. Sometimes we find important preceptive directions conveyed in simple descriptive touches of character, in which approbation on the one hand, or disapprobation on the other, is manifestly designed to be implied. Thus it is in the first verse of this chapter:-"Every wise woman buildeth her house: but the foolish plucketh it down with her hands."
Here we have female wisdom and female folly contrasted, with special reference to their appropriate department-the management of domestic concerns. It is a common saying amongst ourselves, and it is a pithy and a true one, that "a fortune in a wife is better than a fortune with one." From the situation which women occupy in the household, it might previously be supposed (and the supposition is daily verified in fact) that a vast deal depends on them, for the comfort, the independence, the respectability, the honour, and the advancement of families. We understand "house" here, as in many other places, to mean family; the "building" of the house, the raising of the family; and the "plucking down" of the house, the depression of the family, in the various ways just enumerated.
Suppose, what many a time happens, to use the word, of the saying just quoted, "a fortune with a wife," but the wife herself, the owner and bringer of the fortune, destitute of discretion, incapable of managing her domestic affairs, or of keeping account of her expenditure; without home habits; vain, extravagant, fond of finery and show, and rivalry of her superiors; ever gadding about, and ever squandering money with thoughtless indifference,-the fortune will give anything but domestic happiness while it lasts, and that will not be long. It will be the same, indeed, if such a woman have her will and her way, whether the fortune be her own or her husband's. Many a time have females been the means of bringing families down that before were thriving, and rising in comfort and respectability. This has arisen from their total want of the domestic virtues of activity, economy, and discretion,-of all that passes under the general name of management. "Many a family," says Matthew Henry, "is brought to ruin by ill housewifery, as well as by ill husbandry." On the contrary, a prudent, industrious, frugal, domestic, managing wife, animated in all her duties by affection, conjugal and maternal, dignified by the graces of true religion, and guided in all her daily course by a wise discretion, has often essentially aided in bringing forward a family, even from a condition of inferiority, to respectability, independence, and honour, and of retrieving its affairs, when by previous mismanagement brought low.
It is at once the duty and the interest of husband and wife, to co-operate in promoting the common benefit of the family. They must be one in principle and in aim. If not, while the one is "building," the other will be "pulling down;" the one will overturn what the other has reared; while the one gathers, the other will scatter. Too often may husband and wife thus be seen counterworking each other; the one doing, the other undoing; the one bringing in, the other throwing out. The verse before us relates only to the wife's side of the house. Let wives remember, that all the industry and toil of their husbands will be vain, unless, on their part, it is seconded by management and economy. It is wonderful, in the families of the workman and the peasant, to see the difference of appearance and of real substantial comfort, on the same means, between one where the wife is cleanly, active, orderly, thrifty, and cheerful, and another where she happens, unfortunately for her husband and her children, to be an idle, dirty, disorderly, peevish slattern. The latter character should never be seen, nor any approach to it, in "women professing godliness."-Christian wives, emulate one another; and emulate those "godly women" who are commended in Scripture, in sedulous attention to the tempers and duties that become you in your domestic relations. Lot the family, next to the soul be the first care. And beware of allowing even a professed concern for the interests of the soul unduly to interfere with, and jostle out of place, any of your incumbent domestic duties. Everything is beautiful in its place and time. I have no idea of that religion which allows a woman, under pretext of enjoying spiritual privileges, and making the most of time and means for the soul, to gad about, visiting, and calling, and talking, and hearing sermons, and attending committees, when her presence and active superintendence are wanted at home, and imperative domestic claims and duties are neglected. Wives must make their families their first care; and if, by regularity and diligence in the discharge of their respective trusts at home, they can redeem time for the more private or more public calls of general benevolence, or for hearing a sermon, or attending a meeting, or enjoying the benefit of a little Christian society, it is well. When the two are thus made compatible, "her own works will praise her in the gates." But if, by attending to other calls, her husband is left comfortless, and the food and clothing and education of her children are neglected,-she may be "building" elsewhere, but not where she should he; she is "the foolish" woman whose hands "pull down" her own house,-and who is, in the world, a discredit to the religion she professes, and in the church, a stumbling-block to fellow-professors.
Verse Pro_14:2. "He that walketh in his uprightness feareth the Lord; but he that is perverse in his ways despiseth him."
The pronoun "him," in the second clause is capable of two references. It may refer either to the "upright who feareth the Lord;" or, as is more probable, to the Lord; in which case there will be a marked antithesis between the character of the man who feareth the Lord, and that of the man who despiseth Him. In the first part of the verse, then, we have again the only true, satisfactory evidence of "the fear of the Lord"-of genuine religious principle. It lies not in words or professions, but in conduct. That man alone fears the Lord, who "walketh in his uprightness." "This," says the apostle John, "is the love of God, that we keep his commandments." This is equally the fear of God. Hear you a man making great professions; wondrously devout; his prayers many and long; his psalm-singing loud; his attitudes and looks and gestures the perfection of acted sanctity? Test him. Mark his conduct. See what he is in the family and in the market,-is all right there? If not, note that man; he is a man of words; his religion is the religion of words; his fear toward God is taught only by the principles of interest and expediency, or by that of compromise; of words for God and actions for himself;-which is the same thing as a compromise, to honour God verbally for liberty to dishonour him practically. Let it be laid down as a settled principle, that whatever be a man's professions of reverence and devotion-" he who is perverse in his ways despiseth God." Disobedience is the sure proof of contempt. You judge of the professions of children to parents not by what they say, but what they do. Thus judge of men's religion. Ask not how frequent, how long, how loud, or how austere and rigid his devotions are;-ask what his practice is. There have been men who in the sanctuary have seemed the very patterns of all that is devout, (only that in general it is overdone) whom, when you follow them into the world, you find in the meanest of its mean and the dirtiest of its dirty doings. This is not to "fear" but emphatically to "despise the Lord." It is the greatest of all the affronts that can be put upon Him-the grossest of insults, the most injurious of wrongs. The child dishonours his father more who speaks fair to his face and rebels behind his back, mocking at the very success of his fair speeches, than if he were openly and consistently hostile and regardless. And so does he dishonour God more who says to Him, "Lord, Lord, but does not the things which He says," than if he made no profession at all. He adds hypocrisy to rebellion. Actual "perverseness," or disobedience, is contempt of God's authority; contempt of God's glory; contempt of God's threatenings; and contempt of God's promises. It shows a scornful disregard of all. They who despise God's Will despise God Himself.
Verse Pro_14:3. "In the mouth of the foolish is a rod of pride: but the lips of the wise shall preserve them."
"Pride" may be regarded as one of the attributes of folly. It was the original folly of man; the principle which Satan succeeded in introducing, and by which he seduced man from God. And it has been, in reference to God, his folly ever since. And from the pride which, in their folly, men too frequently indulge towards one another, comes haughty, contemptuous, violent, abusive language; the language of haughty command, haughty censure, haughty scorn. This is "the rod of pride" which is in "the mouth of the foolish." The foolish smite with it; and by doing so, they expose themselves to many dangers, from envy, resentment, and the spirit of strife. By some the word rendered "rod" is understood of a shoot or branch, from the only other place in which it occurs-"And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots," Isa_11:1. But even in that passage, there is probably in the shoot springing from the stem of Jesse, an indirect reference to the sceptral rod-the emblem of the royally of which the prophet proceeds to speak;-and the figure of smiting with the tongue as with the "rod of pride" is far more nature (when the mouth is spoken of) than that of a branch springing from pride as a "root of bitterness."
The general import of the antithesis in the second clause is sufficiently plain:-" but the lips of the wise shall preserve them." "The lips of the wise" are the lips, not of pride, but of humility-not of the contempt and wrath which arise from pride, but of meekness, gentleness, kindness, and peace. And there are two senses in which the preservation spoken of may be understood. First, by prudent and humble-minded dealing-by language well-weighed and well adapted to the characters of the individuals with whom they have to do, and to the circumstances in which they happen to be placed,-they preserve themselves from this very "rod of pride," and from its sometimes mischievous consequences. Or, more generally; while by their proud and overbearing insolence the foolish bring severe retaliation and correction upon themselves, by the provoking use of their "rod of pride,"-the discretion of the wise, laying restraints upon their tongue, "setting a watch at the door of their lips," preserves them from many contentions, perplexities, troubles, and wrongs; it gives them favour and good understanding, and thus brings upon them benefit and blessing, instead of ill-will, and angry frowns, and muttered curses-the natural returns of pride.
"Verse Pro_14:4. "Where no oxen are, the crib is clean: but much increase is by the strength of the ox."
The most natural interpretation of these words seems to be that which proceeds on the principle that two things are put in contrast, between which men are left to choose.
If oxen are not employed, " the crib is clean;"-there is no trouble in feeding, and tending, and cleaning, and keeping all in order from day to day. Here, then, is gratification for indolence and the love of ease. "But much increase is by the strength of the ox." Here is the expense at which the indolent love of ease is to be indulged. It must be purchased at the expense of all that the labour of the oxen would produce. He who would have the increase, therefore, must submit to the labour of this feeding, and tending, and cleaning. We have thus again, in a fresh form, the great general lesson of everyday use-Nothing without labour.
Wealth will not come of itself The good things of life do not drop into the mouth of the yawning sluggard. Reputation and honour must be won by deeds that deserve them. Discoveries in science and art must be effected by experiment, observation, reflection, and research. Progress in general knowledge must be attained by reading, conversation and inquiry. And if we would, as believers, grow in the divine life, and in holy meetness for heaven, we must obey the command to "work out our own salvation with fear and trembling," in the use of all appointed means, "giving all diligence to make our calling and election sure."
Verse Pro_14:5. "A faithful witness will not lie: but a false witness will utter lies."
We have had this subject repeatedly before us:-Pro_6:16-19; Pro_12:17-19; Pro_13:5. The statement in the verse before us may be regarded as somewhat stronger in regard to the characters contrasted. The meaning is that a "faithful witness"-that is a man of sterling integrity and truthfulness, will adhere to truth in all his statements, at whatever risk, and at whatever cost. Nothing will tempt him to depart from it-neither the fear of threatened suffering nor the hope of promised reward. On the contrary, "a false witness"-a man addicted to falsehood, regarding merely what is expedient-and what at the time promises most benefit, whether negative or positive,-such a man will utter lies, let the temptation be ever so small;-sometimes from the very pleasure he has in deceiving others, and seeing them perplexed and confounded, and led astray in their judgment and counsels. A habit of lightness in regard to truth is one which, once admitted even in the smallest matters, grows insensibly,-becoming less and less thought of in matters of greater importance. He who lies in little things is only learning to lie in great things.
Verse Pro_14:6. "A scorner seeketh wisdom, and findeth it not: but knowledge is easy unto him that understandeth."
The "scorner" is the same description of person as in Pro_1:22. There are indeed two descriptions of the character. There are "scorners" of truth, from pride of intellect; and there are "scorners" of authority, from the pride of self-will. They are nearly allied; and they are frequently united. It is the former that is chiefly meant here; seeing the subject is knowledge rather than duty.
There is a certain spirit and frame of mind necessary to the understanding and successful investigation of divine truth. It is the spirit that counts our own wisdom folly-laying it down at the feet of our divine Instructor, and taking our place as listeners and learners. It is the spirit of Samuel, when he said-"Speak, Lord, for thy servant heareth." It is the spirit of the apostles when they said, "Lord, to whom shall we go but unto thee-thou hast the words of eternal life." It is the spirit of Mary, when she sat at the Lord's feet, and "heard his words." It is the spirit of Cornelius, when he said, "Now, therefore, are we all here present before God, to hear all things that are commanded thee of God."
To him who submits his understanding to divine teaching,-who, sensible of the many biasing and blinding influences to which he is subject, and by which his mind is in danger of being perverted, looks humbly for promised illumination, and whose mind is disciplined to an implicit acquiescence in all that divine wisdom reveals:-to him "the entrance of God's word will give light;"-and "knowledge will be easy." One truth will lead to another; and "the word of Christ will dwell in him richly in all wisdom."
But is not "a scorner seeking wisdom" a species of contradiction'? We answer-in one sense it is. But words must be understood as their connexion will bear. A "scorner seeking wisdom," is a man inquiring after divine knowledge under the influence of a spirit opposite to that we have been describing-a self-sufficient, critical, censorious, sneering spirit. We may exemplify the difference by instancing the case of those who came to Christ, in the days of his flesh, with humble-minded desire of instruction, and that of those, on the contrary, who came to him with questions, not for the sake of information, but for the purpose of "entangling him in his talk," and of "catching something out of his mouth that they might accuse him." These were not inquiring learners, but prying and evil-minded "scorners."
The "scorner" is the man who has a high notion of his own understanding; an overweening conceit of himself; trusting "in himself that he is right and despising others;" determined to follow the dictates of his own vaunted reason; having formed his opinions, and holding in disdain whatever contradicts them, and whatever presumes to be above his comprehension;-measuring truth, even should it relate to the infinite God himself, by the line of his own capacity. Such a character, actuated by such a state of mind, may reject divine revelation altogether, and seek wisdom elsewhere without finding it:-or supposing him to have the conviction, from external evidence or from education, that in the Bible we have a revelation from God, he may, in such a frame of spirit, seek wisdom even there without finding it. The man is not in a state of mind to be satisfied with taking the truths made known in their simple and obvious meaning. He scorns that. He must have something of his own; something out of the common course; something that is the product of his own ingenuity and originality. And he who is determined to make something else of the discourses of the Bible than the language of it plainly expresses,-will succeed in misinterpreting and explaining them away.
Beware of this spirit. "Be ye not mockers, lest your bands be made strong"-the bands of ignorance and darkness, and a self-deluded heart. It was when the heathen "did not like to retain God in their knowledge," and preferred counsels of their own, "that God gave them over to a reprobate mind." It was when the followers of the man of sin "received not," when they had the opportunity, "the love of the truth that they might be saved," that God "gave them up to strong delusion, that they should believe a lie." It was when "Ephraim was joined to his idols," that God said, "Let him alone." It was when the Jews "heard and understood not, saw and perceived not," wilfully closing their ears and eyes to the truth of the messages of Jehovah, that Jehovah pronounced their sentence of judicial abandonment and blindness.
The poet's language is fearful but true:-
"Hear the just doom, the judgment of the skies;
He that hates truth shall be the dupe of lies:-
And he who will be cheated to the last,
Delusions, strong as hell, shall bind him fast."
There is one who is called, by way of eminence, in the Bible, "The Faithful Witness." It is He by whom, in these last days, "God has spoken unto us;" He "whose name is called the Word of God." All that he declares is truth-truth without mixture. He bears testimony for God; and "we know that his testimony is true." He is true in his declarations, and true in his promises. His word is "not yea and nay." "All the promises of God in Him are yea, and in Him Amen!"
