"How much better is it to get wisdom than gold? and to get understanding rather to be chosen than silver? The highway of the upright is to depart from evil: he that keepeth his way preserveth his soul. Pride goeth before destruction, and an haughty spirit before a fall. Better is it to be of an humble spirit with the lowly, than to divide the spoil with the proud. He that handleth a matter wisely shall find good; and whoso trusteth in the Lord, happy is he. The wise in heart shall be called prudent; and the sweetness of the lips increaseth learning. Understanding is a well-spring of life unto him that hath it: but the instruction of fools is folly. The heart of the wise teacheth his mouth, and addeth learning to his lips. Pleasant words are as an honeycomb, sweet to the soul, and health to the bones. There is a way that seemeth right unto a man; but the end thereof are the ways of death. He that laboureth, laboureth for himself; for his mouth craveth it of him."
The first of these verses might be taken in connexion with what immediately precedes. In the fourteenth verse, one of the benefits of wisdom is mentioned; namely, it’s suggesting to its possessor the desirableness, and the most eligible means, of evading impending danger from the displeasure of those in authority: "The wrath of the king is as messengers of death: but a wise man will pacify it." In this respect, then, "How much better is it to get wisdom than gold? and to get understanding rather to be chosen than silver?" What wisdom thus effects, riches cannot. Wealth, and its attendant influence, may even lead to the opposite result-exciting the prince's jealousy; and where they are possessed without wisdom, they are the more likely to produce this evil. And if ordinary wisdom is, on such accounts, preferable to riches-O how strongly does the sentiment apply to true, heavenly, divine wisdom, as delivering from the wrath not of any mere earthly monarch, but of the "King of kings," the Ruler of the universe!*
* On the general sentiment, in regard to wisdom, see Pro_3:15-18; Pro_4:7; Pro_8:10-11; Pro_8:18-21.
The same lesson, under another form, is conveyed by the next verse, "The highway of the upright is to depart from evil: he that keepeth his way preserveth his soul."-"The highway" is the way which Jehovah, the God of heaven, has "cast up." It is the way of the "upright"-the way of God's people; and it is "to depart from evil." As the man who has turned his back upon a place, taking the road that leads most directly from it, and anxiously pressing on in that road, to get as fast and as far from it as possible,-so is "the upright" man in regard to sin. He has turned his back upon it. He has, with decided step, taken God's "highway" and will not be tempted into any of sin's devious paths: for well he knows that he, and he only, "that keepeth his way"-the way of faith and obedience; the faith of God's truth, and the obedience of God's precepts, "preserveth his soul."
Verse 18. "Pride goeth before destruction, and an haughty spirit before a fall."* Many are the exemplifications of this left on record in God's word. It was when Nebuchadnezzar's heart was lifted up with pride-when in a spirit of self-elation he said, "Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty?" that he was visited with the most humiliating of heaven's chastisements; until he was constrained to acknowledge Jehovah's supremacy, and to publish the lesson-"Them that walk in pride He is able to abase." It was when his son Belshazzar "humbled not himself, though he knew this, but lifted himself up against the Lord of heaven," and "praised the gods of silver and gold," and profaned the sacred vessels of Jehovah, bringing upon himself the charge-"The God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified"-that his doom was written on his palace-wall by the hand of mystery and dread; and that night the terrible doom fulfilled.-And in the experience of his people God has often checked and punished the obnoxious principle. David suffered for it when he numbered the people; and Hezekiah suffered for it when he made his ostentatious display to the ambassadors of Babylon.
* See Pro_11:2; Pro_15:25; Pro_15:33, &c.
Verse Pro_16:19. "Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud." In many respects "it is better." The spirit of the humble is contented, unaspiring, cheerful, submissive; and happier by far is this spirit than that of "the proud:" who may indeed have the temporary advantage-may "divide the spoil"-may obtain and exult over the plunder of their fallen rivals-may revel in the attainment of their property and their honour: but, after all, their riches and their glory are no more than-
"--------meteors in the midnight sky,
That glitter for a while and die."
They "flash, and fade." The higher their elevation, the deeper their fall. The brighter their splendour, the gloomier the darkness by which it is succeeded!
The connexion is sufficiently natural between this verse and what follows. Pride renders him who is the subject of it hasty and rash. Impatient precipitation is one of its distinctive features. Humble-mindedness is necessary to steady, cautious, discreet action. Hence, "he that handleth a matter wisely shall find good." The obvious sense is-that thorough understanding of business and prudent management of it, tend to ensure a prosperous issue. And if the business is another's, the intelligent, cautious, successful conducting of it, will procure benefit by the favour it conciliates, and the character it establishes. One business well conducted brings a man another. This is the way to get forward in the world. And in proportion as the intrusted transaction is difficult and delicate, will the "handling of it wisely" prove advantageous.-Still there is no amount of human understanding and discretion that can render success in any transaction certain. The result rests with God. Hence a very natural connexion of the latter clause of the verse with the former:-"And," or but, "whoso trusteth in the Lord, happy is he." Here is the true secret of happiness-the union, in all things, of prudence and diligence, with trust in God. Trust must be associated with effort. And when it pleases God, after all has been done within the limits of human power, to withhold the blessing, our happiness lies in the faith that all is well;-that God sees it to be so,-and that, had we the eye of God-the eye that "seeth the end from the beginning," we should be fully satisfied of this; and discover that any change, such as would have conformed the result more to our anticipations and wishes, would have been "for the worse." It is also a comfort and satisfaction, when we are disappointed, to feel that we have "done what we could." Disappointment is thus resolved into the will of God; whose will, while sovereign, is ever determined by a wisdom incapable of error, a faithfulness incapable of failure, and a love incapable of any step really and ultimately injurious to its objects,-and thus the heart is at rest in the Lord.
Let it be further observed, that "handling a matter wisely'" does not mean handling it cunningly, with artifice and what the apostle calls "fleshly wisdom"-the policy of this world; but with a wisdom and prudence in harmony with the most rigid and straightforward integrity. Double-dealing may be misnamed wisdom; the arts of a tortuous cunning may be dignified with the designation of prudence; but when such wisdom, such prudence, has been employed, even the greatest amount of success can impart little that deserves the name of happiness. There can be none, where conscience interferes, and inserts its secret envenoming sting. And no man who is using the arts of a crooked policy can exercise trust in God. The two things are incompatible. Who can unite disobedience and confidence? What! act in opposition to the precepts of Him who "desireth truth in the inward parts," and yet profess to trust in him for success! Look for God's blessing on the violation of God's will! That were infatuation indeed! How could David trust in God for the success of his plan against Uriah the Hittite-a plan to accomplish adultery by murder? There was art in it; but there was not wisdom. The art was the art of hell; and success left a barb rankling in the soul.
Verse Pro_16:21. "The wise in heart shall be called prudent; and the sweetness of the lips increaseth learning." Some translators invert the first part of the verse-"The prudent shall be called wise in heart." There is no need for any such change. "The wise in heart" are those who, under the influence of sound principles, know how to "order their affairs with discretion." Men of the most splendid powers and attainments are not always the most remarkable for practical good sense. Better, therefore, in many respects, is the man whose wisdom regulates his temper and affections, his words and actions, aright. That is far more important, for the production of personal and social happiness, than the most brilliant genius without it.-He "shall be called prudent," means his having a character for it-his being looked up to, respected, consulted, confided in, chosen as an adviser. Such a man is more truly valuable and useful, than the man of mere learning, who has not discretion and common sense to guide the use of it. We see the effect of the manifestation of "wisdom of heart" in procuring reputation and inspiring confidence, in the case of Solomon in his first recorded act of judgment-1Ki_3:28.
It is, at the same time, of great moment, that along with the possession of wisdom and prudence, there be "the sweetness of the lips"-or honeyed lips-gentleness and persuasiveness of counsel-impressive eloquence of speech: which gives vast advantage in the application of wisdom for the benefit of others. It " increaseth learning"-effectually spreading it-rendering others wise as well as the possessor himself.
If the "wise in heart" be understood of the truly, spiritually, divinely wise, then the phrase "shall be called prudent" must be interpreted, according to a common Hebrew idiom, as meaning "is prudent"-deserves to be so called. The sentiment will thus be the oft-repeated one, that true religion is the only genuine prudence. And is it not so? we ask anew. Take as a standard the ordinary maxims of prudence among men. Is it the part of prudence to be considerate? to look forward? to anticipate, as far as possible, the contingencies of the future? to provide against evil? to make sure of lasting good? Then is true religion the very perfection of prudence. It secures the happiness of both worlds; the most substantial enjoyment in this, and eternal life in the next. These ordinary maxims of prudence would more than justify no small sacrifices in the present life-nay even the endurance of continued privation and suffering during the entire course of it,-were the result to be, insuring the blessedness of a never-ending existence. It is capable of more than demonstration-it is intuitively manifest-that if life were prolonged to an antediluvian continuance, it would be the part of wisdom cheerfully to submit to have Methuselah's nine hundred and sixty-nine years filled up every moment with the most intense and varied of torments, were these to secure the happiness of eternity-of which nine hundred and sixty-nine times that period does not so much as form a part! It would, beyond all controversy, be a bargain of prudence. But, blessed be God! there is no call to any such purchase. "Godliness has promise of the life that now is, as well as of that which is to come." The ways of true religion are even here "ways of pleasantness and peace."
Verse Pro_16:22. "Understanding is a well-spring of life unto him that hath it: but the instruction of fools is folly." *1 "Understanding" must here be taken in its highest acceptation, as synonymous with spiritual illumination-the divinely imparted discernment of the truth and excellence of divine discoveries. For, although even the ordinary exercise of intellect, in the acquisition and use of general knowledge, is, without doubt, a source of real enjoyment, and may, in an inferior sense, be called a "well-spring of life"-one of the fountains from which the happiness of life is drawn; yet the expression, as it occurs in Scripture, means something more-even a spring from which life itself is obtained-a life-giving spring; and the life that is yielded is the happy life that lies in God's favour. The spiritual understanding of divine truth is "a well-spring of life" to the person himself who possesses it,-and it is a fountain from which streams of life-giving influence flow forth to others. Let me refer you to two passages for illustration. Our Lord says-"This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent." *2 The words express two things,-first, that the thing known is the ground of eternal life; and secondly, that the knowledge of it is the principle of eternal life. He who, by the illumination of the Spirit, possesses this knowledge, has, in his mind and heart, the essential element of the life-the germ from which it springs-its "incorruptible seed." Jesus further says,"Whosoever drinketh of this water shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life."*3 It matters little whether the water that Christ gives be interpreted of the water of divine instruction, or of the Holy Spirit's influence; for the two are inseparable. It is the Spirit imparting divine knowledge,-or it is divine knowledge imparted by the Spirit,-that becomes, in him who enjoys it, this "well of water"-"the water of life."
*1 Compare Pro_13:16; and Pro_14:27. rr
*2 Gospel of Joh_17:3. rr
*3 Gospel of Joh_4:13-14.
And, as I have remarked, it sends forth streams for the benefit of others;-becomes not only a living but a life-giving fountain. Thus Jesus says of the Spirit-"He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water."* The instructions of the spiritually enlightened man are life-giving instructions.
* See Joh_7:37-39.
"But the instruction of fools is folly." These words are capable of two senses. 1. They may mean that the instruction imparted to fools is like themselves:-what can come out of a fool but folly? 2. They may mean that the instruction imparted to fools is labour lost,-the attempt to teach them, folly. From the antithesis in the verse, the former seems the more likely sense. What comes from the mouth must correspond with what is within:-and this is true, both as to temporal and as to spiritual things.
The next verse proceeds on the same general principle, and may serve for the further illustration of this-" The heart of the wise teacheth his mouth, and addeth learning to his lips."
1. That which the wise man utters is in itself good-instructive, edifying, "profitable to direct." The streams bear analogy to the fountain.
2. The wise man uses the understanding, the wisdom and knowledge, imparted to him, for the benefit of others. The wisdom that is in his heart passes to his lips. All that he knows, he seeks to turn to use, as "a good steward of the manifold grace of God."
3. His self-knowledge-his experience of his own heart-his incessant self-inspection-his intimate acquaintance with the secret tendencies and workings of his own mind, in the various scenes and circumstances of life-his knowledge both of "the old man" and of "the new man" in their respective principles and influences, as they exist and contend within himself-all qualify him for wisely and judiciously counselling others, according to their characters and situations:-for "as in water face answereth to face; so the heart of man to man." There may be, there are, many varieties of peculiar character; but the great general features both of corruption and of grace are the same in all; and an intimate experimental acquaintance with them in their diversified and conflicting operations in the soul, is a most important qualification of a spiritual teacher and counsellor-rendering him at once discerning and humble; the discernment dictating the appropriate counsel, and the humility imparting to it its appropriate tone. Which leads me to notice-
4. The truly wise man will, in his wisdom, accommodate the manner of his instructions and counsels to the varying characters and tempers of his fellow-men. A vast deal depends on this. The end is often lost, not for want of wisdom in the lesson itself, but for lack of discretion in the mode of imparting it.
A thorough knowledge of anatomy is necessary to a judicious and successful practice in the operations of surgery. Ere he venture to make his incision, the surgeon ought to understand all about the region where it is to be made,-what arteries, veins, glands, nerves, lie in the way of his instrument;-and should be fully aware of the peculiarities of the case under his treatment. In like manner an intimate acquaintance with the anatomy of the heart is necessary to discriminative and successful dealing with moral cases-to the suitable communication of instruction and advice. Without the surgical knowledge mentioned, a practitioner may inflict a worse evil than the one he means to cure. And so, through ignorance of moral anatomy, may the injudicious adviser,-who treats all cases alike, and makes no account of the peculiarities of character and situation with which he has to do.
Verse Pro_16:24. "Pleasant words are as an honeycomb, sweet to the soul, and health to the bones."-Honey was prized by those of old time, not only as a luxury to the palate, but on account of its medicinal and salutary properties. To this there is an allusion here. The words express the twofold idea of pleasantness and of benefit. Many things have the one quality, which have not the other. Many a poison is like honey, sweet to the taste; but, instead of being "health to the bones," is laden with death. So may it be in regard to their present effect and their ultimate influence, with words.
Harshness and severity never afford pleasure, and seldom yield profit. If they were, in any case, requisite to the latter, we should be under the necessity of giving it the preference, for profit must ever take precedence of mere pleasure. But it will usually be found that both are united. Pleasant words, however, must be distinguished from flattering words. The latter may at the time be palatable, but they can never be otherwise than injurious; for they are not words of truth.
"Pleasant words" may be understood of words of soothing sympathy and comfort in the season of trouble. These are indeed "sweet to the soul" of the disconsolate mourner; and they are strength to all the principles of rectitude within him. For in regard to consolation, as in regard to everything else, the pleasant words must be true words. If not, the consolation cannot be true consolation, and will prove bitterness in the latter end.
"Pleasant words" again may be understood of the gentle though firm language of needful and salutary reproof. Such reproof must be administered in faithfulness and love; as little in the terms of angry severity as affectionate fidelity will allow. "A soft tongue breaketh the bone." Faithfulness may be maintained in perfect harmony with gentleness. He is in a mighty mistake, who fancies he cannot be faithful otherwise than by being high, and violent, and dictatorial. There are varieties of temper, no doubt, to be dealt with; but, in general, one word of manifestly sincere affection will go further towards our object-"the gaining of our brother,"-than a hundred of intemperate invective. If we have a bitter or otherwise disagreeable medicine to administer, we are desirous, in proportion to its own nauseousness, to convey it in a pleasant vehicle. Thus should we do with reproof. It is itself bitter-in some cases most unpalatable. Let it be administered in honey-the honey of "pleasant words." It will thus be the better taken; and indeed in this case-in the case of moral distemper and moral influence-the sweetness of the accents will contribute to the efficacy of the medicine of reproof that is conveyed in them. The more distasteful we know any advice to be, while we know it at the same time to be salutary, the more reason is there for the words in which it is communicated to be "pleasant words."-In the case of the body, we must not sacrifice the health to the mere gratification of the palate; but, on the other hand, it would be untender and harsh, to make the potion on purpose bitter and nauseous, when the health does not at all require our doing so, but would be equally the better for it, if taken in a pleasant as if taken in an unpleasant vehicle,-in honey as in gall.
The same observation may be applied to all controversy.
If our object be to convince and to reclaim,-to disabuse the mind of error and to recommend truth,-we do what lies in our power to frustrate that object when we make use of irritating words,-words of contempt and of anger,-words of personality and violence. The maxim ought ever to be-"Soft words and hard arguments." Soft words are not weak and tame words. In proportion to the importance and certainty of our position must our words be decided and strong. But they may be both, and yet words of love; both as to our subject, while they are gentle and pleasant to our adversary's person. The two should ever be kept distinct. And the more important our subject, and the more solicitous we are to make a favourable impression in regard to our view of it, the more solicitous should we be to shun all that might prove repulsive and provoking.
For the illustration of the twenty-fifth verse the reader is referred to Pro_14:12, where the same sentiment occurs.
Verse Pro_16:26. "He that laboureth, laboureth for himself; for his mouth craveth it of him."-A rendering considerably different, and conveying quite a different sentiment, has by some critics been given of this verse; and the sense in which they understand it is supported by the authority of the Septuagint:-"The troublesome person troubleth himself; for his mouth turneth upon him." The sentiment thus extracted from the words is one of which the truth is many a time realized; namely, that the evil which the troublesome man utters, and by which he vexes, disquiets, and injures others, shall ultimately return in damage to himself. It does so amongst men, by his becoming the object of universal suspicion, distrust, and resentment-hated and shunned; and in his misfortunes unpitied. And from God he receives his due recompense. He makes his evil dispositions his tormentors and punishers; causes his words to betray and injure himself; and in the end requites him according to his illdeserts.
While this is a truth, I am inclined to regard it as somewhat a forced and unnatural interpretation of the original words, and our own received translation as simpler and preferable: "He that laboureth, laboureth for himself; for his mouth craveth it of him"-or presseth on him-or urgeth it on him.*1 The sentiment is, that hunger is the incentive to labour. Man must have sustenance, and to obtain it he must work. He who will not work must starve. In "the sweat of his face" must man eat his bread. In civilized life, no doubt, there are many artificial wants. Various luxuries are desired, in addition to the means of subsistence and even the comforts of life. But the original, the primary and proper impulse to labour is, the necessity and the "craving" for food. This is first. Other things are superinduced upon it.*2
*1 "The appetite of him who toils, is toilsome to him, (i.e. makes him strenuously exert himself) for his mouth urgeth him on (i.e. for appetite is urgent)."-Stuart.
*2 Ecc_6:7.
Let not the sentiment before us, however, be misinterpreted and abused, as if it savoured of selfishness, or was meant to give it any countenance. It does not mean that the labour of man ought to be, or even that it may lawfully be, solely for himself-for his own mouth alone. There are other and ulterior objects of labour. There is nothing selfish in the pervading spirit, or in any one precept, of the word of God. A noble and exalted motive to labour is laid down by the Apostle Paul-"Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth," Eph_4:28. There is thus infused into the toils even of the humblest sphere the principle and spirit of benevolence. A man must, in the first instance, labour for himself and for his family:-his own mouth and theirs "crave it of him." But when he has a little-how little soever-to spare, he is to indulge the sympathies of his heart for others, who may be still worse off than himself. And let it not by any be forgotten,-especially in these times of hardship,-how distressing it is, when a man is disposed to labour, and, with all his anxiety and pains, cannot find work to do! Such industrious poor ought to be pitied and relieved; and everything done that can be done, to open for them permanent sources of employment and comfort, both by individuals and by the government of the country.
Alas! that the craving of the mouth for "the meat that perisheth" should be so universal, and should keep the whole world ever astir, while there is so little desire after "the meat which endureth unto everlasting life." Alas, that there should be so little labouring for it-for "the bread that came down from heaven to give life unto the world!"-that the prayer of felt necessity and earnest desire should come from so few lips-"Lord, evermore give us that bread!" Why is it so? Simply because the wants of the body are felt, and not those of the soul; the necessity of providing for the present life, and not that of providing for the life to come. O that men were wise! that they would attend to the gracious and faithful admonition and counsel of the "Friend of sinners"-"Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you!" Mark well his solemn words-"I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world. Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you." Labouring implies some impression of the value of that for which we make the exertion. O the preciousness of life eternal!-and consequently of the means of obtaining it-the "living bread-the bread of life!" There is no labour that would be too much for this. But it is offered to sinners as God's free gift, "without money and without price." When a sinner, however, has believed the gospel,-has felt his destitution and his need,-and the value of the life which the gospel reveals, what toil, what self-denial, what sacrifices, will he not submit to, with cheerfulness, for its final and full attainment! *
* Compare 2Co_5:9; Php_3:8-10.
In conclusion-1. If it be a truth that "happy is he who trusteth in the Lord," then "lie not against the truth," by professing to trust, and yet shewing none of the peace and joy which such trust should inspire. If you betray the same anxiety and carefulness, the same trepidation, the same fretful disquietude in disappointment, which are shown by the men of the world,-well may they ask, Where is your religion?-and throw the further question in your teeth, "What do ye more than others?" O manifest its happy tendency; doing your duty with active cheerfulness,-blessing God if you succeed, and bowing, and still blessing Him if you fail.
2. Study to ascertain your respective talents,-and without "thinking of yourselves more highly than you ought to think, but thinking soberly," use them for the glory of your Master, and for the benefit of your fellow-men. Knowledge of business and of the world; knowledge of divine truth and of the things of God;-wisdom and experience in the affairs of life, or in spiritual concerns;-the power of speech and persuasive address;-all descriptions of authority and influence,-whatever it be by the use of which you may be useful, employ it with this view;-whether it be in instructing the ignorant, in counselling the heedless, in establishing the unsettled, in comforting the cast down, in directing the perplexed, in pleading the cause of the injured, in warning and strengthening the tempted, in reclaiming the wandering, in cheering the pilgrims on their way to Zion.
3. We have been speaking of the importance of accommodating instruction and counsel to character and situation: there is one character and one situation that is common to All-all differing, yet all alike. Sinner is the general character of mankind, without one exception; guilty and lost their universal condition. And for this common character and common condition, there is a common counsel-and there is but one:-"BELIEVE ON THE LORD JESUS CHRIST, AND THOU SHALT BE SAVED."
