Ralph Wardlaw Lectures on Proverbs - Proverbs 14:25 - 14:31

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Ralph Wardlaw Lectures on Proverbs - Proverbs 14:25 - 14:31


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This Chapter Verse Commentaries:



LECTURE XXXV.



Pro_14:25-31.



"A true witness delivereth souls: but a deceitful witness speaketh lies. In the fear of the Lord is strong confidence: and his children shall have a place of refuge. The fear of the Lord is a fountain of life, to depart from the snares of death. In the multitude of people is the king's honour: but in the want of people is the destruction of the prince. He that is slow to wrath is of great understanding: but he that is hasty of spirit exalteth folly. A sound heart is the life of the flesh: but envy the rottenness of the bones. He that oppresseth the poor reproacheth his Maker: but he that honoureth him hath mercy on the poor."



"A True witness delivereth souls." The words might be rendered with greater propriety, and wider comprehensiveness-" a true witness saveth lives." But it may be said, and said justly, that a faithful testimony does not always save life. Such a testimony may evidently condemn a man as well as acquit him. It depends entirely, not on the fidelity of the witness, but on the facts of the case. If the facts are criminatory, a true witness must tell them as they are-" the truth, the whole truth, and nothing but the truth,"-and the fault rests not with him that his testimony warrants a sentence of condemnation. The duty of giving such evidence may often be most painful; but the "true witness" must submit to this: the truth must be told.-And while true testimony may condemn, false testimony may acquit; while the former may destroy life, the latter may save it. Many a time has a false and perjured witness brought off a pannel that was guilty and deserved the punishment pronounced by the law against the offence charged.



It is probable, therefore, that the intended antithesis relates, not so much to the actual fact of truth saving and falsehood condemning, as to the dispositions and intentions of the faithful witness on the one hand, and the lying witness on the other. The faithful witness delights in giving testimony that will save life-that will be salutary and beneficial to his fellow-creatures. The lying witness will, in general, be found actuated by a malevolent and wicked purpose, having pleasure in giving testimony that mil go to condemn the object of his malice. The sentiment will thus be, that truth is most generally found in union with kindness of heart, and falsehood with malevolence. And this is natural; the former being both good, the latter both evil; falsehood more naturally akin to malice, and truth to love. "A deceitful witness" is evidently not intended to be understood of a witness who deceives for the good of others. A man may occasionally deceive for such a purpose; but this is the exception, not the rule. The deceitful man deceives for his own advantage:-while the man of truth regards not the results, whether to others of to himself; but, be they painful or pleasant, considers only what fidelity and veracity demand of him: not things as he may wish them, but things as they are.*



* Comp. Pro_6:19; Pro_12:17; Pro_13:5.



Verse Pro_14:26. "In the fear of the Lord is strong confidence; and his children shall have a place of refuge."



He who fears God, according to the revelation He has given of himself, may well have "strong confidence." That in which he confides is all infinite:-the truth, the love, the wisdom, the power of his covenant God! What confidence shall be strong, if this is not strong? The God whom he fears and loves (for in the Scripture sense he cannot fear without loving) has given, in the name of his Son, "exceeding great and precious promises;"-precious in themselves, in the fulness of blessing, for time and for eternity, which they contain; precious, as given by divine fidelity; precious, as pledged and made sure of fulfilment by all the resources of divine wisdom and divine power. Whatever the love of God has induced Him graciously to promise, no power or combination of powers in existence can stay from being done.



The psalms abound with expressions of confidence, corresponding with the phraseology of the latter part of the verse-"And his" (the Lord's) "children shall have a place of refuge." This does not mean merely that God in His providence will see to their protection and preservation in seasons of danger and calamity-true though that is, but that, to them, as His children, He Himself will be "as a hidingplace from the storm, and a covert from the tempest;" so that they shall fully realize the security; and, in the enjoyment of "perfect peace," say with the prophet, "The Lord is good, a strong hold in the day of trouble; and he knoweth them that trust in Him," Nah_1:7.



What is before said (Pro_13:14.) of "the law of the wise," is in next verse said of " the fear of the Lord." "The fear of the Lord is a fountain of life, to depart from the snares of death."



There is a perfect and beautiful harmony between the two. "The law of the wise," is the great practical principle by which their whole character is formed and their whole conduct regulated, and that principle is "the fear of the Lord." And if the "law of the wise" be interpreted in the former passage, more generally, of the divine word, which the wise take as the "light of their feet and the lamp of their path," the authoritative guide of all their ways,-what, we still ask anew, is the leading lesson of that very word? Is it not that the fear of the Lord is wisdom, and the beginning of wisdom? Is not the very purpose of God's word to reveal Him to guilty men in the appropriate character of the God of their salvation? And is not the very purpose of the manifestation of God's mercy to rectify the state of the heart toward Him? Is there not "forgiveness with Him that He may be feared?"



Now "this fear of the Lord is a fountain of life, to depart from the snares of death." From these it effectually preserves; while they who have it not are "broken and snared and taken"-led astray to their destruction-"entangled and overcome." All the streams that flow from this fear are streams of life-waters of joy. And when the principle is perfected above-when every foreign and bitter ingredient is separated from the fountain-when all that is impure is filtered out-how sweet will be the waters! The untainted fountain of holiness will then indeed prove itself "a fountain of life"-a spring of eternal and unmingled blessedness. O! is not true religion, we again ask,-is not the "fear of the Lord" true wisdom? Would you be wise-prudently and practically wise-wise as it respects your own happiness? choose it for your law; disown every other; resist every interfering and counteracting influence, every temptation to throw off its salutary dominion, and say, with full determination of spirit-"I FEAR GOD, AND KNOW NO OTHER FEAR!"



Verse Pro_14:28. "In the multitude of people is the king's honour: but in the want of people is the destruction of the prince."



There is a natural tendency in the population of a country to increase; and, according to the estimates of some political economists, (into the discussion of which it would be inconsistent both with place and time to enter) to increase in a more rapid ratio than the means of subsistence. When, therefore, population, instead of thus increasing, diminishes, there must be some cause or causes counterworking nature. The subjects of the country may be wasted in destructive and depopulating wars; they may be driven by oppression to quit their native land, and to seek a refuge in other and distant regions; they may be starved and reduced by measures that are injurious and ruinous to trade, and especially to the industry and comfort of the artisan-measures that keep up the price of bread, and depress the wages of labour; and may thus be necessitated to seek an easier and a more abundant subsistence for themselves and their families, elsewhere.



There may be circumstances in providence, let it be granted, over which no Government can exercise any control, which may contribute to the production of similar results. But no Government that is desirous of its only real stability;-a thriving, vigorous, well-educated, happy, and loyal population, will trifle with those laws which manifestly and essentially tend either to its production on the one hand or to its diminution and extermination on the other. Such a population, as Solomon here teaches, is the glory and the strength of every Government. Its existence is a mark of freedom, of wise and impartial legislation, of paternal care;-and it is the palladium of all that is desirable in the results of human rule. It is the honour and the security of a country. Such a population will be jealous of the liberties and the blessings they enjoy, and will maintain, with unanimity of resolution and vigour, the throne and the laws under which they are enjoyed.



On the contrary, in a thin, diminishing, scattered, discouraged, and heartless people, whence is the power of protection and defence to come? They can feel no interest and no energy in repelling aggression, and protecting from injury and hazard, that from which they derive so very little good. Go where they will, they naturally think, the change cannot be materially for the worse. There may, however, be circumstances, which, even in a free, thriving, and happy country, may at times render the emigration of individuals and families desirable; and when those who take leave of their country itself go to the colonies, more or less distant, of that country, they may still be regarded as belonging to "the multitude of the people"-the "king's honour." They remain among his subjects, and may contribute more to the prosperity of the land they leave than they would have done by remaining at home; just as a man may do better for himself and family, and better contribute his little quota to the prosperity of the community, by shifting his place and changing his occupation, within the country itself.



The prince who reigns over a numerous, thriving, contented, and attached people, may be likened to the proprietor of a vineyard where all is rich, flourishing, fruitful, productive; thus fully rewarding his expense, time, and care,-bringing him at once credit and profit. Whereas the prince who sways his sceptre over a draining, exhausted, and dispirited people, is like the proprietor whose vineyard, for want of cultivation and judicious management, becomes, in its vines, stunted and sapless, and, in its soil, weedy, poor, and sterile,-at once his disgrace and his ruin.



The sentiment of the following verse is a kindred one to that in verse seventeenth (Pro_14:17)-"He that is slow to wrath is of great understanding: but he that is hasty of spirit exalteth folly." The man whose resentments, instead of quickly kindling are slow of excitement, may, by the men of the world, be censured and despised, as tame and spiritless. But after all, this self-command is true greatness of mind,-one of the marks of a powerful intellect. Hasty and violent tempers make their subjects often both to say and do things that cause subsequent regret and shame. Thus "he that is hasty of spirit exalteth folly." He gives folly for the time being the throne and sceptre of his mind, and fulfils her preposterous and mischievous dictates. And when reason, for the time deposed, resumes her vacated seat, she finds no easy task before her to repair the evils which have been done in the brief but stormy reign of passion. But the subject has been already more than once before us. I dwell not on it.



Verse Pro_14:30. "A sound heart is the life of the flesh: but envy the rottenness of the bones."



The word sound signifies healthful; free from moral distempers-the distempers of "the inner man:" such distempers as discontent, malice, and envy. And here "a sound heart" stands in contrast with a heart under the power of the last of these. And the influence of each on the general constitution, and even on the welfare of the body, is strongly set forth.



Strictly speaking, "a sound heart"-a heart entirely free from the evil passions that belong to fallen nature-is not to be found. But in Scripture "a sound heart," and even "a perfect heart," are phrases used to signify the real sincerity and predominant rule of right principles and affections. Of the corruption of human nature, to which I have referred, the passions noticed are parts and modifications; and of all the malignant influences of which the heart can be the subject, that of "envy" is perhaps the most odious in itself, and the most corroding, torturing, and wasting to the spirit of which it takes possession. It is here called "the rottenness of the bones"-not a mere surface sore, but a deep-seated disease; like caries or inflammation in the substance of the bone itself. It burns and destroys inwardly. Its poor agonized victim writhes in misery at every report that reaches his ear of the success or prosperity of the object of his malevolence; or even of the elevation and progress of others in general. And the connexion is intimate between mind and body,-between the spirit and the tabernacle in which it resides. They mutually affect each other. When such a passion preys upon the heart, the body will sicken, pine, and consume-the appetite failing, and the flesh wasting away. On the contrary, there is not a more effectual preservative of the health and vigour of the physical frame, than a contented and cheerful spirit,-a spirit that shares the happiness of all around, and makes every stream of enjoyment that gladdens the heart of others tributary to the river of its own pleasures. This, instead of rottenness, is marrow to the bones.



Verse Pro_14:31. "He that oppresseth the poor reproacheth his Maker: but he that honoureth him hath mercy on the poor."-We had a similar sentiment before us in last lecture. I then mentioned, amongst other views of the sin, that scorn of the poor was contempt of the appointments of divine providence. The idea here corresponds with this.



"Oppression," however, is something more than contempt or neglect. It is the using of superiority and power with rigour and severity; taking advantage of the dependence of the poor to "grind their faces;" exacting then-hard toil for an inadequate compensation; adding to their work, and screwing down their wages; making necessity on their part the reason, not for treating them gently, but for dealing hardly and cruelly by them.



He who acts such a part to the poor, "reproacheth his Maker" For first, he acts as if the poor were of another species-an inferior order of beings; whereas they have all the attributes of the same manhood with him by whom they are contemned. It is kindred blood that flows in the veins of both; their constitution of soul and body is the same; their sensibilities are the same; the sources of their joys and sorrows, their pains and pleasures are the same; their eternal destinies are the same; their ruin by sin is a common ruin,-the salvation provided for them by Christ a common salvation. And further, because he acts as if the circumstances in which the poor had been placed by his Maker were a warrant for him to imitate the divine conduct, and to depress them still further; which is a reproach of God, as if He dealt with the poor in the spirit of unkindness and partiality, and meant His own dealings as a signal for fellow-creatures to withhold good and to inflict evil, instead of intending to present occasions for the exercise of the very opposite dispositions and conduct.



On the contrary-"he that honoureth him"-that is, God, "hath mercy on the poor." The inverse of course holds-that he who "hath mercy on the poor honoureth God." And yet, perhaps, this may be questioned, unless duly explained and guarded. A man may have mercy on the poor who does not "honour God." Humanity may, and often does, exist without godliness. But godliness cannot exist without humanity. Kb man can honour God without "having mercy on the poor: "-and it will be well for both descriptions of persons to examine themselves. The humane and merciful man should examine, whether he has any consideration of the glory of God in what he is doing; whether his benevolence springs at all from, or has any connexion with, piety: and the professedly pious and godly, those who say they have the glory of God at heart, do well to reflect whether this be one of the ways in which their regard for God's glory manifests itself.



Jesus-who of all that ever lived on earth honoured God most, showed most of mercy to the poor. This was prophesied of him;* and the prophecy was amply verified in his entire life on earth. The poor were ever around him. He was ever dispensing to them temporal good, and ever vouchsafing to them his gracious and saving instructions. It was at once the delight of his heart, and one of the proofs of his Messiahship, to be able to say, in connexion with the enumeration of his miraculous works-" And to the poor the gospel is preached." He, therefore, who most imitates him, most honours God;-for him God "delighteth to honour," and delighteth to see honoured; and those who most resemble him will have most of God's blessing.



* Comp. Psa_72:4; Psa_72:12-14.



Let me close by remarking that they do not imitate aright either Jesus or the Father that sent him, who confine their imitation to mere outward, present, temporal good. Vast was the amount of such good scattered around him by Jesus when on earth; but not for that purpose did he come from heaven. He had a higher errand. That errand was salvation. Men were spiritually poor-destitute for eternity; and herein is the signal "grace of our Lord Jesus Christ, that, though he was rich, yet for our sakes he became poor, that we through his poverty might be rich,"-not rich in the wealth of this world, but rich in spiritual blessings, rich in the divine favour, rich in the promises of God's covenant, rich as heirs of "the better country, even the heavenly," rich in God Himself. Do you pity, then, the spiritual destitution of mankind? Do you seek to relieve and supply their wants? Otherwise you honour not God. You dishonour Him. You are not of one mind either with Him or with his Son. It was to provide for the wants and woes spiritual and eternal of mankind, that the whole scheme of the mediation of Christ was devised and carried out. And if, professing to pity the poor, you confine your mercy to their temporal condition, you are really "reproaching their Maker"-reproaching Him as having done a needless thing, as having expended an immense amount of the most marvellous means, for accomplishing an end which you do not think it worth your while to mind, either for yourselves or for others. Your benevolence is spurious. It is not the benevolence of God. It is not the benevolence of Christ. It is not the benevolence of wisdom or prudence. It is the benevolence of the physician, who should expend all his care and skill on the binding up of a bruised finger, while he left a deadly malignant distemper preying unheeded on the very vitals. If you honour God, you will act as God acts. The souls and eternal interests of men will be highest in your estimate, and first in your attention. To make men "rich toward God" will be your chief concern. And to those who mind their temporal interests, while they overlook those that are spiritual and eternal, we would say, in the terms of Jesus on another subject-" This ought ye to have done, and not to leave the other undone." If you would honour God, you must seek to fill this impoverished world with "the unsearchable riches of Christ."