"An ungodly man diggeth up evil; and in his lips there is as a burning fire. A froward man soweth strife; and a whisperer separateth chief friends. A violent man enticeth his neighbour, and leadeth him into the way that is not good. He shutteth his eyes to devise froward things; moving his lips he bringeth evil to pass. The hoary head is a crown of glory, if it be found in the way of righteousness. He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city. The lot is cast into the lap; but the whole disposing thereof is of the Lord."
In the first of these verses, "an ungodly man" is, in the original, "A son of Belial;"-a frequent designation of the wicked-of those who "have no fear of God before their eyes." In the expression "diggeth up evil" two ideas may be included:-
1. Taking pains to devise it. We dig and search for treasure in a mine, or where we fancy it lies concealed: thus the wicked man, the "son of Belial," does in regard to "evil." It is his treasure-that on which he sets his heart; and for it, as for treasure, he "digs" and searches,-ay, often deep and long. His very happiness seems to depend on his reaching and finding it. He is specially laborious and persevering, when any one chances to have become the object of his pique or malice. Marvellous is the assiduity with which he then strains every nerve to produce mischief,-plodding and plotting for it,-mining and undermining,-exploring in every direction, often where no one could think of but himself,-and, with savage delight, exulting in the discovery of aught that can be made available for his diabolical purpose.
2. Taking pains to revive it, after it has been buried and forgotten. He goes down into the very graves of old quarrels; brings them up afresh; puts new life into them; wakes up grudges that had long slept; and sets people by the ears again, who had abandoned their enmities, and had for years been living in reconciliation and peace.
As to "evil," whether old or new, "the son of Belial" is like one in quest of some mine of coal or of precious metal. He examines his ground; and wherever he discovers any hopeful symptoms on the surface, he proceeds to drill, and bore, and excavate. The slightest probability of success will be enough for his encouragement to toil and harass himself night and day until he can make something of it. The persevering pains of such men would be incredible were they not sadly attested by fads:-"They search out iniquities; they accomplish a diligent search: both the inward thought of every one of them, and the heart, is deep." *
* Comp. Psa_64:1-6.
The latter part of the verse corresponds well with the former-"And in his lips there is as a burning fire." This is a contrast to the "pleasant words" of the 24th verse. The "burning fire" is the fire of pride, of passion, or of lust:-perhaps, from the immediate connexion, words such as serve for kindling the flames of contention and discord, whether in families, or in the circles of intimacy and friendship, to which his malignant influence finds access. The heart burns with envy and malice; and the words of the lips get their fire from within; both, in the strong terms of the Apostle James, being "set on fire of hell."-The three following verses continue the description of these "sons of Belial."*
* They bear a close resemblance, in the spirit of the character they describe, to previous passages-Pro_1:10-14; Pro_2:10-15; Pro_6:12-14.
Verse Pro_16:28. "A froward man soweth strife: and a whisperer separateth chief friends." They try, wherever they can find any even the smallest room for them, to insert the seeds of animosity; and, with a devilish interest, they watch their secret germination and their gradual growth. They suit their practice to the particular case:-more open and direct in the means they use in one case; more covert and cunning in another.
"Whispering" is one of their favourite resources. This whispering is carried on with both parties,-while each is kept in careful ignorance of what is said of him to the other. Insinuations, intended to engender suspicion and jealousy, are thrown out to the one and to the other respecting his friend. Mutual coolness ensues, and neither can understand why; each wonders what can possibly be the cause. And thus the firmest, the longest, the warmest, and most confiding attachments-the sources of life's sweetest joys-are broken up, perhaps for ever.
These sons of Belial are also tempters of others:-Verse Pro_16:29. "A violent man enticeth his neighbour, and leadeth him into the way that is not good."
A fearful employment-a fearful delight! Yet the employment would not be followed, were there not pleasure in it. The pleasure is fiendish-laying plans, and putting every vile art into practice, to seduce the virtuous-and especially virtuous and unsuspecting youth-from the way of rectitude! Not the young only entice one another; but men of gray hairs,-the veterans of infidelity and vice, may be found weaving their nets for the feet of virtue, and spreading them with all subtlety and care. There is not on earth a more perfect impersonation of Satanic malignity than such a hoary-headed seducer.
As "there is joy in heaven over one sinner that repenteth," so is there a malicious joy in hell when such tempters succeed in turning any from the right to the wrong, from the narrow to the broad, way. This is the joy of fiends; the other of angels: the one the joy of Satan; the other of Jesus and of God.
The character is completed in verse Pro_16:30-" He shutteth his eyes to devise froward things: moving his lips he bringeth evil to pass."
A man "shuts his eyes," when he wishes to think closely and undistractedly. "The ungodly man" does it for the purpose of planning and maturing "mischievous devices." When he "shuts his eyes" even in bed, while others sleep, it is to meditate on schemes of evil. And then, having digested his schemes inwardly, he employs his "lips" in their artful accomplishment. Thus mind and mouth are in concert for evil-the latter the agent and servant of the former."*
* Comp. Psa_36:1-4.
The connexion of suggestion is abundantly manifest between the description in these verses and the verse which follows: "The hoary head is a crown of glory, if it be found in the way of righteousness." The little word if is a supplement. The verse may be read without it. "The hoary head is a crown of glory; it shall be found in the way of righteousness." Two things are implied:-the conduciveness of righteousness to the attainment of old age, and its conduciveness to the respectability and honour of old age. The former sentiment we have noticed, under other forms, before: it expresses rather a natural tendency than anything like an invariable fact.* The latter is the same with that expressed when the if is retained.
* See Pro_3:1-2; Pro_9:10-11.
Respect and honour, as due to age, are enjoined by the Mosaic law: "Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God: I am Jehovah," Lev_19:32. As there is a respect due to office independently of character, so is there to old age-to gray hairs. But as, in the former case, our very veneration for the office makes us the more indignantly sensible of its desecration, by the intrusion and occupancy of characters whose incongruity with it is marked and notorious, so is it with our feelings as to age. The more we venerate "the hoary head," the more are we shocked by its association with meanness and vileness of character,-with impiety and vice. A wicked old man-a man silvered with age-who has come to the "threescore years and ten," or even the "fourscore years," but on whom long and varied experience,-warnings and entreaties, blessings and corrections, kindness and severity, promises to allure and threatenings to alarm, the smiles of a gracious and the frowns of an angry God, the terrors of the law and the mercies of the gospel, have all been equally thrown away;-whose advancing years have only ripened him in profanity and sin,-who has become only more and more "wise to do evil," "but to do good" continues to have "no knowledge," and who, while "even to hoar hairs" providential goodness has spared him, has still "no fear of God before his eyes:"-shall I say of such a man he is a contemptible character? I might say it. with truth. "Shame and everlasting contempt" are before him as his portion. Yet scorn is too light a feeling for the case. He is a character on which we do not so much look with contempt, as with loathing and with pity. We shrink back from the hoary profligate with a shudder. Venerable in appearance, he is in reality odious. The aspect and the character are at variance. We are struck with admiration, when we only see what he looks:-we are disappointed and overwhelmed with horror, when we know what he is. There is no glory; nothing to admire. "The hoary head" becomes a crown of shame. In proportion to the grace and dignity, it may be, of the outward appearance, by which our eye is captivated and our favour bespoke, is the emotion of disgust, detestation, and grief, with which we hear the disclosures of the character. It is the most affecting sight on earth. We cannot smile; we can hardly scorn. We abhor, and we compassionate-abhor the character-compassionate the man.
On the contrary-"the crown of glory is found in the way of righteousness." With what peculiar heartfelt delight do we regard the good old man, who during a long pilgrimage has "walked with God;" whom length of days has matured in wisdom and in all the lovely virtues of the Christian character; who by the exercise of all the kindred affections, and by the habitual practice of all that is "true, and just, and pure, and honest, and lovely, and of good report," under the dominant influence of the spring of all-piety towards God,-has recommended himself to the reverence and love of a grateful and admiring community, at the same time that he has endeared himself to the entire circle of his family and kindred!-how we cling to him!-how we esteem and honour him! He has the complacent and affectionate veneration of all the good;-and in the consciences of an ungodly world he has a testimony they cannot set aside. They are constrained to approve and to admire; even while their hearts retain their unhappy disinclination to imitate,-their infatuated attachment to the world and to sin.
Look at old Jacob, the devout patriarch of "a hundred and seven and thirty years," before the monarch of Egypt. Look at Abraham bowing himself to the children of Heth, while the hearts of all around him bowed in affectionate veneration to himself! Look at the aged Simeon, with the infant Redeemer in his arms; with earth under his feet and heaven in his eye; and with the glory of God, and the salvation of the world, Jew and Gentile, in his devout and benevolent heart! And look at others,-many, both men and women, in Old and New Testament times, to whom age has been honour,-" the hoary head, the crown of glory, being found in the way of righteousness."
Ye aged pilgrims, mark this. Ye have been kept by the grace of God to advanced years in the faith and holiness of his people, beware of whatever would sully your "crown of glory." See to it, that to the end you keep in "the way of righteousness." It is when the life has been passed in that way, and a consistent character has throughout been maintained, that the glory of this crown is the greatest. But even to those who have spent a long lifetime without God, in the ways of sin and the world, we have the full warrant of God's word for saying, It is not yet too late. "While the lamp holds on to burn," the oldest as well as "the vilest sinner"-ay, though he be the oldest and the vilest in one-" may return." It is not too late for you even now, to cover your hoar hairs with "the honour that cometh from God." God will honour all, of whatever age-and the saints of God will honour them, and the angels of God will honour them, and rejoice over them too,-who turn unto Him, by Jesus Christ, as penitent and believing suppliants for mercy, confessing and forsaking their sins, and avowing and practising the determination "no longer to live the rest of their time in the flesh to the lusts of men, but to the will of God."
And let the young mark this. You wish to live to old age; and you wish, in old age, to have respect and honour. Behold the way. O follow those aged pilgrims who are now wearing "the crown of glory." They have found it in "the way of righteousness;" and that way you must pursue, if you would ever wear it. And the earlier you enter on it, and the more steadfastly and consistently you keep it, the more lovely and the more venerable will be your crown. Let all, in youth, in manhood, or in age, remember the words of Jesus-" If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour" Joh_12:26. And then-even if men should "cast out your name as evil," blessed are ye!-blessed now-blessed for ever! The "crown of glory" shall be yours, "that fadeth not away."
"The mighty"-the conquering heroes and warriors of successive ages, have ever stood high in honour and fame amongst mankind. To such has been attached the appellative surname of the great. They have been celebrated in history and in song. Their names have become the watchwords of excitement to deeds of valorous achievement, and have been enrolled in the archives of a nation's glory. But according to the wise man, speaking by the Spirit of God, the best of all conquests is the conquest of one's self; and self-command the most truly excellent and desirable of all supremacy:-" He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city." (Pro_16:32. *Compare Pro_14:28; Pro_15:18)-In the first place, he accomplishes a more difficult task. To indulge passion is easy; because it is natural,-all being, according to the tendencies of fallen nature, prone to it. The poet expresses the sentiment and feeling of that nature, when he says, "But oh! revenge is sweet!" To follow, therefore, the bent and tendency of our nature, requires no struggle, and, being common to all, involves no distinction. But to keep the passions in check,-to bridle and to deny them; instead of letting loose our rage against an enemy, to subdue him by kindness,-" when he hungers to feed him, when he thirsts to give him drink;"-this is one of the severest efforts of virtuous or of gracious principle. The most contemptible fool on earth may send a challenge, and draw a trigger; and, indeed, his readiness to do so will be in proportion to his imbecility of mind,-the littleness of self-importance. It requires no great amount of brains to quarrel and fight. But to lay passion under restraint,-to keep down the risings of pride,-not to be "overcome of evil, but to overcome evil with good,"-demands a vigour of mind, and decision of character, far more difficult of acquisition than the thoughtless courage that can stand the fire of an adversary.-Then further, he does a greatly better and more useful thing. Universal self-government-universal command of temper,-would surely make an incomparably happier world, than universal pride, universal resentment, universal courage, and universal strength!
How widely different the maxims prevalent in the world and those sanctioned by the Word of God! According to the latter he is the truly great man,-not who destroys and lays waste cities, and desolates kingdoms, and wades through fields of bloody carnage to the utmost point of his ambitious aspiring; but who succeeds in subjugating his passions; who, by meekness and gentleness, diffuses peace and happiness around him; who "loves his enemies, does good to them that hate him, and prays for them who despitefully use him and persecute him," thus imitating the universal Father, who "makes his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." In reference to one of the warriors, or wholesale murderers and robbers of ancient days, who obtained the title of "The Great," it has been truly and happily said, "To subdue one's self is more than to conquer the world; for he who conquered the world could not subdue himself."
Let us aim then at this mastery,-the mastery of the passions, the government of Self; and, in order to its attainment, keep in mind at once the need of divine grace, and the sufficiency of it for every one;-the need of it, that we may not fail through self-sufficiency, and the sufficiency of it, that we may not find an apology in the strength of our passions and the quickness and excitability of our natural temperament, for our failing to gain the ascendency. There are no passions so strong-no temperaments so excitable,-as to be beyond the power of divine grace to overcome; and that grace is promised, in unqualified terms,-and, therefore, in every case,-to the full extent in which it can be required, to all who ask it.-At the same time, let those of more phlegmatic temperament, and less violent passions than others, guard against two things,-mistaking in themselves the mere gentleness of constitutional temper for the operation of God's Spirit; and being uncharitably severe on those whose temperament may be the opposite of their own, and, instead of having been restrained and subdued by early training, may have been only further cherished in its touchiness and fiery violence, by education and circumstances; and who may have actually overcome in themselves more than they have, although much remains to be subdued.
Verse Pro_16:33. "The lot is cast into the lap; but the whole disposing thereof is of the Lord."
The lot is anything, whether drawn or cast, for the purpose of determining any matter in question. The instances of its use mentioned in Scripture are considerably various:-
1. In finding out a guilty person when there was no direct and satisfactory evidence: (1Sa_14:38-42; Jon_1:7).
2. In dividing and apportioning land: (Num_26:52-56.)
3. In the choice of an official functionary: (Act_1:26.)
4. In assigning departments of duty: (1Ch_24:4-5; 1Ch_25:8.)
5. In deciding controversies: (Pro_18:18; Psa_22:18. with Joh_19:23-24.) There are no particular laws, either enjoining or prohibiting the use of the lot;-specifying any occasions on which it must or must not be employed. The direction to use it, however, on certain special occasions, gave it a divine sanction. At the same time, from the fact of God’s commanding a particular mode of proceeding in a particular case, it would be rather a presumptuous and hazardous thing for any one to take upon him to determine in what other cases recourse may be had to the same practice. Even such texts as the one before us, are capable of being interpreted without inferring a certain divine approval of the frequent or ordinary appeal to this mode of decision:-inasmuch as, whether the "casting of the lot into the lap" was of divine authority or not, it would be equally true that "the disposing thereof was of the Lord." It is very plain, that when it was had recourse to by Jews or Christians, it involved an appeal to the omniscient God. And one general principle regarding the employment of it is sufficiently manifest,-namely, that it should never be introduced except in cases where reason and evidence are incompetent to decide. And we may, I think, safely go so far as to affirm, that in cases of importance and of extremity,-that is, where other means of arriving at a satisfactory conclusion or a harmonious agreement have failed,-there does not appear to be anything in the Scriptures by which such an appeal can be considered as interdicted. There does not appear to be anything in it at all repugnant to the general character, or to any of the principles or provisions of evangelical or New Testament worship. Still, if there is nothing interdictory of the use of it, there is nothing that makes it obligatory in any specified circumstances; and it is clear that, if used at all, it should be seriously and sparingly. It is very wrong, and the very reverse of truth, to speak of any matter whatever as being in this way referred to chance. There is no such thing. Chance is nothing-an absolute non-entity. It is a mere term for expressing our ignorance. Every turn of the dice in the box is regulated by certain physical laws; so that if we knew all the turns, we would infallibly tell what number would cast up. And so it is in every thing.-Besides, in no case is there a more thorough disavowal of chance than in the use of the lot. It is the strongest and most direct recognition that can be made of a particular providence,-of the constant and minute superintendence of an omniscient overruling Mind. While it assumes our own ignorance, it equally assumes divine knowledge.-" The whole disposing" or determining, "of it is of the Lord:"-or, as some understand it, "the entire judicial decision by it is of the Lord." Whatever be the kind of lot employed, all is under His control, who has every law of nature, and every movement, whether of the hand or mind of man, under perfect and unceasing control. This is, or ought to be, the acknowledgment of the parties in every instance of recourse to this mode of settlement.
The section of the Christian community among whom the use of the lot is most frequently resorted to is-the Moravians or United Brethren; among whom, indeed, the use of it is held as one of their distinguishing principles. It is employed in the selection of their bishops, according to the example of the choice of an apostle in the room of Judas, in the beginning of the Acts of the Apostles;-as well as on various other occasions.
By many pious persons the condemnation of all games that pass under the designation of games of chance has been rested on this text and others of the same description. I cannot but think, injudiciously. It is pushing the application of the principle of such texts to an extreme; and placing the objection to such games on a ground which, with many, can never prove convincing or satisfactory. The objection should not, I humbly conceive, be rested solely or chiefly on the consideration of these games being chance games. I have already said that there is no such thing as chance; and, when no such thing as an appeal to providence is at all thought of by the mind of the player, there is no more of impiety in this case than in "others without number, where there is nothing bearing even the name of chance, yet in which providence is not thought of. And when it is alleged that the lot has been rendered sacred by the use of it on sacred occasions, the objection does not seem to have force in it; inasmuch as it would lead to our drinking no water, and to our relinquishing the use of bread and of wine, because they too are all made use of in sacred institutions. I cannot help thinking that the objection against such games is more satisfactorily derived from their evil tendencies when indulged in, than from any mere abstract principle such as the one just mentioned. They involve a temptation to waste precious time; they tend to unsettle and unduly excite the mind; they are fitted to engender a liking to gambling; they serve, in many cases, especially when stakes are introduced, to foment the worst passions. Yet even here discretion is required; for some of these evil tendencies attach equally to other pursuits which few think of sweeping within a verdict of universal and unqualified condemnation. We may safely say that, in the amusements of youth, the less of such games the better; and that in all cases they require to be under very judicious regulation and control.
In some instances, they have become, from particular associations, no matter how, marks of a worldly character. In such cases, Christians will feel it their imperative duty to shun them. They will be shunned too, in cases where the introduction of them would give offence-I do not say to weak minds, because they are by no means all weak minds that object to them-but to scrupulous minds, that cannot see things in the same light with ourselves. And in one case more they ought to be shunned-when from our at all, however moderately, practising them, others are likely to plead our example in excuse for themselves, in going a length far beyond what we should regard as legitimate. This is not seldom the use made by worldly men of the example of Christians; and it should render Christians specially careful of the example they set.
Allow me to illustrate and confirm this last remark by an instance. It is taken from the life of the celebrated commentator Thomas Scott. Before the happy change in his views of divine truth, he himself informs us, he was particularly fond of cards. And although afterwards he had lost all his relish for them and other things of a like nature, he adds:-
"I however occasionally joined in a game, from an idea that too great preciseness might prejudice my neighbours; and I was then of opinion that there was no harm in the practice, though it seemed a frivolous way of spending time. I felt it also a very awkward transition to remove the card table and introduce the Bible and family worship; though I never omitted this service at home, and commonly performed it on my visits. My fetters were, however, broken effectually and at once, in the following manner. Being on a visit to one of my parishioners, I walked out after dinner, as was my common practice, to visit some of my poor people, when one of them (the first person, so far as I know, to whom my ministry had been decidedly useful) said to me-
'I have something which I wish to say to you; but I am afraid you may be offended.'
'I answered that I could not promise, but I hoped I should not.'
She then said-'You know A. B.; he has lately appeared attentive to religion; and has spoken to me concerning the sacrament:-but last night, he, with C. D. and some others, met to keep Christmas; and they played at cards, drank too much, and in the end quarrelled, and raised a sort of riot. And when I remonstrated with him on his conduct, as inconsistent with his professed attention to religion, his answer was-'There is no harm in cards; Mr. Scott plays at cards.' '
This smote me to the heart. I saw that if I played at cards, however soberly and quietly, the people would be encouraged by my example to go further. That very evening,' he adds, 'I related the whole matter to the company, and declared my fixed resolution, never to play at cards again. I expected that I should be harassed with solicitations; but I was never asked to play afterwards. Let me therefore from my own experience, as well as from the reason of the case, urge persons, from their first entrance upon a religious course, when asked to do any thing which they disapprove, fairly to state their disapprobation as a point of conscience. For not only is this most becoming those in whom there is no guile, but it is also by far the most prudent proceeding."*
* In the life of the same eminent commentator, another instance occurs of a similar kind:-"When I first attended seriously to religion, I used sometimes, when I had a journey to perform on the next day, to ride a stage in the evening, after the services of the Sabbath; and I trust my time on horseback was not spent unprofitably. But I soon found that this furnished an excuse to some of my parishioners, for employing a considerable part of the Lord's day in journeys of business or convenience. I may scarcely add, that I immediately abandoned the practice, on the same ground on which I resolved never more to play at cards, even before I thought so unfavourably of them as I now do."
Lay to heart, brethren, this counsel, and, in like circumstances, follow the example of this "man of God." "Avoid all appearance of evil," and give no advantage to the enemies of the truth. Act boldly and faithfully for Christ, whose you are, and whom you profess to serve, and you will have an ample reward in peace of mind, and the approving smile of your exalted Lord.
