"He, that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy. When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn. Whoso loveth wisdom rejoiceth his father: but he that keepeth company with harlots spendeth his substance. The king by judgment establisheth the land: but he that receiveth gifts overthroweth it. A man that flattereth his neighbour spreadeth a net for his feet. In the transgression of an evil man there is a snare: but the righteous doth sing and rejoice. The righteous considereth the cause of the poor: but the wicked regardeth not to know it. Scornful men bring a city into a snare: but wise men turn away wrath. If a wise man contendeth with a foolish man, whether he rage or laugh, there is no rest. The blood-thirsty hate the upright: but the just seek his soul. A fool uttereth all his mind: but a wise man keepeth it in till afterwards."
The opening verse is one of many solemn admonitions in the divine word which require more of impression than of illustration. Is there an individual, who has been counselled and warned by parental authority and affection, expostulating, entreating, encouraging, correcting, rebuking;-who has heard many a kind admonition from the friends of his youth, and from the ministers of God's word;-who has been visited and alarmed by the corrective afflictions of divine providence, and at once wooed by mercies and awed by judgments,-but who still "goes on in his trespasses,"-in his wicked, worldly, careless, ungodly course?-O let such a one listen now to this solemn and emphatic declaration-"He that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy."
Wilt thou "harden thy neck," scorner? Wilt thou refuse to bend to the yoke of divine authority? Wilt thou resist divine commands and divine invitations?" Despisest thou the riches of his goodness and forbearance and long-suffering; not knowing that the goodness of God leadeth thee to repentance?" How unutterable the malignant baseness of the ingratitude which the too faithful representation of Solomon elsewhere implies-"Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil!" Recollect-there is a limit. You have not resolved for the future that you will always "harden your neck,"-that you never will give a serious thought to the interests of your better part and your better being;-but you flatter yourselves that it is time enough-that you will take it to heart by and by. Yet every day and every hour, you are becoming more callous. Every repetition of your refusal is settling you the more firmly in your habits of careless and worldly inconsideration. It is more than probable that some of you may recollect a time when you thought more and felt more than you do now; and, yet, in spite of this experience, you cherish the delusive idea that the tendency will be reversed, and that, instead of the same progress bringing you to think and feel still less than you do now, there will be a reaction, and that you will soften yourselves to reflection when you have got a little harder-when the indurating effects of sin and the world have steeled your hearts more thoroughly against the influence of what is good!-May not God in the end, after such a course, and as its merited reward, give you up to your own hearts' lusts? May not He justly say of you-"Let them alone?"-May He not, in righteous retribution, leave you to a reprobate mind? Since you have "hated truth," may He not suffer you to be the "dupes of lies?" and having wilfully turned away from Him and from His invitations, may He not allow "delusions strong as hell to bind you fast?" and let you sink to the grave and to perdition, "with a lie in your right hand?" And then-when the "sudden destruction cometh upon you"-appalling thought! it is "without remedy!" Then warnings, reproofs, invitations, entreaties, will be for ever at an end; and nothing mil remain but the unavailing anguish of regretted opportunities, that can never return.
The lesson of the following verse is for youth. How solicitous the wise man is for their wellbeing,-for their preservation from all the snares of evil! How often to impress his lessons and admonitions, he repeats them.* In the latter clause of this verse, the phrase in the original is-" he that feedeth or feasteth harlots." The rake-the dissolute abandoned spendthrift is meant, who, like the prodigal son in the parable, "wastes his father's substance with riotous living"-"devours his living with harlots." But ah! my young friends,-is the "spending of substance" all the father's grief? All!-it hardly comes into the estimate in comparison. No: it is not the loss of the substance, but the loss of the son, that rends with agony the godly parent's heart.
* Comp. Pro_23:24-25; Pro_28:7; Pro_28:19.
From the antithesis in the fourth verse between "judgment" and the "receiving of gifts"-or the taking of bribes, it is obvious that by judgment is to be understood the exercise of the judicial function, and of the entire function of government, in the spirit and on the principles of stern unbending equity and impartiality, as opposed to venality, corruption, selfish partiality and respect of persons:-and we have affirmed anew the benefit to a country of the one, and the ruinous consequences of the other:-"The king by judgment establisheth the land: but he that receiveth gifts overthroweth it."
The topic of the next verse is another to which we have found Solomon making repeated and pointed reference-"A man that flattereth his neighbour spreadeth a net for his feet."* Spreading a net for the feet of another-laying snares and traps for him, is what no man ever thinks of doing but for some purpose of mischief. And such is the evil of flattery. It is a snare spread for the feet. And it is often spread very dexterously. The experienced flatterer knows well what will take best with different characters. You have heard possibly of the man who tried every thing he could possibly think of, but without success; and who finished the whole of his insinuating address by telling the object of his adulation, and whom it was his interest and his aim to win,-that he was the first ho had met with in all his experience, who was proof against flattery. This was the very flattery that gained the day:-and all that had gone before was only an artful preparation for this. Be jealous then of flatterers, and jealous of yourselves. There is no flattery of which it can be truly said that it is harmless. In the verse before us, Solomon does not refer solely to the intention of the flatterer; he refers also to the tendency of the flattery. The latter may be far from harmless, even although, to a great degree, the former may. Injury may be done, and many a time is done, when no harm is meant to the party, and when there is no interest of our own to serve. And there is no little guilt on the part of those, who, seeing vanity to be a man's failing, set themselves of purpose to feed it,-pouring into the ear, merely in the way of an amusing experiment, every description of fulsome adulation, trying how much, and in what variety, it will be taken in. The experiment is a cruel one. But it has another and a more direct ingredient of evil-falsehood. You cannot flatter thus without lying:-and it is much to be feared, there is no small amount of falsehood uttered in this way, of the turpitude of which they who are chargeable with it never think.
* See Pro_26:23-28.
Verse Pro_29:6. "In the transgression of an evil man there is a snare: but the righteous doth sing and rejoice." In the former part of this verse, the expression is general; and the question naturally suggests itself-"A snare to whom f to himself, to others, or to both?"-I should answer the last; there being no restriction in the words, there is neither necessity nor warrant for making one. Often is the designing villain ensnared by his own devices-by his own schemes of wickedness. His foot is taken in his own net:-the trap which he had set for another catches and maims himself. Then the latter part of the verse is realized. The righteous praise God with songs of rejoicing;-thanking Him with gladdened hearts for their deliverance and safety, and for His righteous judgments on those who had unrighteously, without any desert of theirs, been plotting mischief against them. But the words are equally applicable to the tendency of sin,-of sin of every kind,-to the delusion and destruction of him who commits it. Scripture speaks of "the deceitfulness of sin:" and who is there that has not known and that has not felt it?-In the idea of a snare we have the conception of something concealed,-of a danger that does not appear, and into which a man may fall before he is aware. Thus it is with the sinner who goes on in his trespasses, who persists in his course of wayward rebellion. The evil does not immediately follow the commission of the sin to which he is tempted. "Sentence against his evil work is not executed speedily." He finds himself, after the perpetration of it, as he was before. No judgment overtakes him. Conscience speaks; but he feels himself safe, and he succeeds in silencing it. He is encouraged to repeat the sin; and with less and less of remorse. The remonstrances of the inward monitor becoming less and less distinct, he adds iniquity to iniquity,-still enticed onwards and onwards in the way of evil. Now, in all this there is "a snare" a perilous and fatal snare. He is lured on to a ruinous end. He falls into it at last, and perishes.*
* See for this general lesson of the sinner's danger-Pro_5:21-23. And for the same general lesson, in connexion with the more particular and special one-Pro_11:5-6; Pro_12:13.
The antithesis is remarkable:-"But the righteous doth sing and rejoice." He has joy in the inward " testimony of his conscience." He has joy in the God of his salvation. He has joy in the good hope of the gospel;-"a hope that maketh not ashamed," because, in the way of faith and obedience, "the love of God is shed abroad in his heart by the Holy Spirit." And this state of spirit in which he "rejoices with joy and singing," he possesses in the midst of all the privations, trials, and sorrows of the present life.-In this joy there is no "snare,"-no snare in the path in which it is experienced. There is nothing deceitful, nothing bewildering, nothing disappointing in the ways of God, and truth, and holiness. Ways of present-happiness, they end, not in disappointment, and shame, and ruin, but in "fulness of joy and pleasures for evermore."
Verse Pro_29:7. "The righteous considereth the cause of the poor: but the wicked regardeth not to know it." When the Apostle Paul is speaking of his being acknowledged as a fellow-worker by "James, Cephas, and John," and of his getting from them "the right hand of fellowship," that while they went to "the circumcision, he should go to the Gentiles," the particular stipulation which he mentions is a very remarkable one:-"Only they would that we should remember the poor." There is nothing in which, both in spirit and letter, there is a more perfect harmony between the Old and New Testament Scriptures, than the regard of God to the poor, and the injunctions of a special regard to them on the part of His people.
As it is not the case of the poor, in a general way, that is here mentioned, but "the cause of the poor,"-we may consider the verso as bearing more especially on the duty of magistrates and judges-of persons occupying situations of authority and influence as far as possible to protect their interests. In this view we may take, in connexion with it, verse fourteenth-"The king who faithfully judge th the poor"-who protects his rights and avenges his wrongs, even when these rights have been invaded and these wrongs-perpetrated by the aristocracy of his land, by the nobles that surround his throne, and whoso favour it might seem most natural for him to court and most available for him to secure,-the king who thus, in judgment and in his general administration, shows the impartiality of uncompromising and incorruptible principle-"his throne shall be established for ever." He settles it on a secure basis,-in the affections of the masses of the people, and in the respect, admiration, and awe of the nobility themselves. They cannot but approve and admire even what they may not personally like. And moreover, if his poor subjects that are thus protected and vindicated by him are of the number of the godly,-how much may he owe of the stability of his throne and the prosperity of his government, to the prayers of these lowly and despised ones, who, how overlooked and neglected soever by men, have the ear of the Supreme Ruler,-"have power with God, and prevail!"
Let it be especially observed from the terms of the seventh verse, that disregard of the cause of the poor is part of the character of the wicked; and is itself wickedness:-while the consideration of the cause of the poor is a part of the character of "the righteous," and is itself a part of practical righteousness. There is in the former an unprincipled setting aside of the great rule of right between man and man,-a rule of universal and indispensable obligation on "high and low, rich and poor together"-the golden rule-the royal law;-and there is a defiance of all the express injunctions enforced by the example of Jehovah himself.
Those described in the first clause of the following verse-"The scornful"-are such as, in their conduct and their measures, regard not the restraints of divine authority, hold in contempt the idea of apprehension from an over-ruling Providence, neither fearing its vengeance nor seeking its protection and blessing; despise counsel and advice; dash forward with self-sufficient and self-confident recklessness; and too often infect the people with the same spirit of ungodly presumption. They "bring the city," that is the country at large, (the metropolis or seat of government being taken as the representative of the kingdom) "into a snare." It is not discovered till it is too late for the application of any remedy;-and there is at once danger from human enemies, and danger from the judicial displeasure of an offended God. Thus, many a time, did the rulers bring Jerusalem "into a snare"-involving the people with themselves in divine visitations.*
* See Isa_28:14-22 compared with Mat_27:20, with verses 39-43. And what was the consequence? Ans. Luk_23:27-31 and Luk_19:41-44. Thus the rulers of Israel brought the wrath upon the nation by their counsel and example.
"The wise who turn away wrath," are the men who are humble and receive counsel, who "order their affairs" with combined integrity and prudence,-with decision yet with caution; men who, under the influence of religious principle themselves, diffuse that influence among others. They "turn away wrath,"-the wrath of enemies by their discreet measures uniting the honour of their country and its security with the spirit of conciliation and peace and amity;-and the wrath of God by their counsels and by their prayers. They rescue from " the snare." They prevent or they avert danger. They propitiate and pacify, instead of provoking. One of the very strongest modes in which Jehovah declares to his ancient people His fixed determination to punish them for their sins, is that which avers the unavailingness of the intercessions even of such men as stood highest in His favour for turning away His displeasure. They should deliver themselves alone.*
* See Eze_14:13-30.
Let us be thankful that we have an advocate with the Father, by whose intercession-(such is the Father's delight in Him-such the unlimited influence of His mediation)-there is no amount of merited wrath that may not be turned away. The influence or "power with God " of the very best of men and greatest "saints of the Most High" that ever lived, has still been limited. But to Christ there is nothing which the Father will deny. If you come to Him in faith, and make Him your friend, your cause with God will be safe. "Though your sins be as scarlet, they shall be as white as snow; though they be red as crimson, they shall be as wool." If you are wise, you will take this way of "turning away wrath;" and to this all who are "wise to win souls" will counsel you. Every other counsel will leave you exposed to "the wrath of God;" and it will "abide upon you."
Verse Pro_29:9. "If a wise man contendeth with a foolish man, whether he rage or laugh, there is no rest." This verse is capable of different interpretations, according as we understand the reference of the pronoun "he" in the words "whether he rage or laugh." This some highly respectable commentators consider as referring to the "wise man" and as signifying the different methods he adopts, according to the different tempers of the persons he has to deal with, for turning them from their folly-"whether he be angry at them, or endeavour by gentler means, to reason or laugh them out of their folly." With all due deference, I am disposed to differ, and to regard the words as referring to the "foolish man" and as expressing the different ways in which he may receive the reasonings, remonstrances, and persuasions of the man of wisdom. The "foolish man" may, as in other cases, mean the ungodly man, and the "wise man" the man that fears God. In which case the "contending" may refer to the appeals and pleadings of the latter against the wicked practices of the former. He will sometimes receive them with resentment and proud passion, and sometimes with scornful laughter and bantering mirth. In either case, "there is no rest." There is no satisfactory result; and "the wise man" is in danger of being thrown off his own guard, and losing his temper, and exposing himself; which will only increase the turbulence,-either the rage or the mirth, of the fool.
But "contending with a foolish man" may signify entering into discussion-disputing some point with him. A wise man should rather shun engaging with such a disputant-especially where the want of principle is associated with weak capacity. The latter may often be found abundantly fond of disputation-eager to get into an argument. But there is no comfort or satisfaction in it, no end to it, and no good from it. In all discussion, the one object of the "wise man" is truth. He will not think of "contending" for anything else. But the "foolish man" cares not for this. He is confident he has truth already. He wishes nothing but a dispute. He is, in his self-sufficiency, eager to show off-to display his powers-powers hidden from all but himself; and is therefore ever ready and eager to enter the lists. There are the two ways here mentioned, in the one or the other of which such a man may receive and encounter you;-with violent anger, or with contemptuous laughter. The anger may arise from one or other of two causes,-your not at once admitting the force and conclusiveness of his arguments, or his finding himself puzzled and pinched by the force of yours;-while the laughter (which may be the very cover of felt though not confessed perplexity,) at your alleged silliness and blindness, in reasoning so weakly yourself, and not seeing what is so very plain,-the laughter of self-complacency and self-consequence. It is not easy to say which of the two is the more provoking; whether he blusters and storms and fumes with passion,-or whether he laughs and scouts, and turns to banter and ridicule all you say,-"there is no rest." The wise man's object is, to bring matters to a point; to leave discussion, when enough has been said, and to rest in the conviction of truth. But he cannot get to this. There is no silencing a fool. There is no end to either his heated and impetuous or to his scornful and laughing talk. Whether you answer him, or answer him not, he will, in either case, "rage" the more, or "laugh" the more. Nothing can be made of him. The wise man, having once entangled himself, may find it no easy matter to get out again with comfort or with credit.
When you meet with a man who is very eager for a discussion,-keen-set upon it, and who will not let you alone, till he has forced you to it,-you may be pretty sure that the object of that man is an argument,-an argument for the argument's sake; that he has the fondness of a fool for fighting; that of course his mind is already made up, and that he only wishes to show how he can beat you off; that it is the battle he wants, and the victory,-not the truth, which he has already taken for granted. He is likely to prove a fool,-more hot-headed than clear headed; in arguing with whom you will beat the air. Better let him alone;-unless you wish an interminable altercation, with no rest while it continues,-and no resting-place at its close,-rather when it ceases without coming to a close at all.
"But the just seek his soul"-is susceptible of two senses. It may mean first, the just seek the life-the welfare, temporal and eternal-of their persecutors-of their bloodthirsty enemies, at whose hands they are suffering-it may be, even unto death. Such was the case with David and Saul; with Christ and his murderers; with Paul and his unbelieving countrymen; with Stephen and those who "gnashed upon him with their teeth," and cast him out of the city, and stoned him;-and with all the prophets, apostles, and martyrs, in the bloody history of intolerance.
2. They may mean-and probably do mean-that the upright, in opposition to the blood-thirsty by whom the just is hated, "seek his soul,"-that is, the soul or life of the object of the hatred-of the just or the upright. Of the Lord himself it is said-"He loveth the righteous." And in this all His people resemble Him. It is one of their characteristic distinctions. They pray for the upright, and endeavour, by all means in their power, to preserve them from the deadly machinations of their persecutors. The amount of love required of God's people towards God's people is that they be ready to "lay down their lives for the brethren." And if "for the brethren"-how much more for THE JUST ONE. We should think of our lives as nothing, when the alternative is the forfeiture of his love. Nicodemus and Joseph of Arimathea set an example of this, when not only did the former plead for Jesus during his life, when his enemies were exasperated against him and plotting his destruction,-but both came forward, at the most perilous crisis of his history, and avowed themselves on the side of the Crucified. And such is the love which Jesus expressly demands towards himself.
Verse Pro_29:11. "A fool uttereth all his mind: but a wise man keepeth it in till afterwards."* It is obvious that this is another instance in which folly is to be understood of weakminded indiscretion: for the unprincipled are deep enough in their counsels, and cautious enough in the communication of them. While the "wise man" chooses time,-place, and company, for what he says,-especially when it relates to any matter that is important, or of which the beneficial issue depends on secresy and caution-the fool minds nothing of the kind. He thinks not of proprieties or of consequences. He speaks out at all times, in all places, and in all companies alike;-no matter to him:-he must speak; and, while many a time he speaks without thinking, it is a rare thing for him to think without speaking. If he has nobody else to talk to, he will rather talk to himself than be silent;-and in too many instances, it were well were he confined to his own company! For, whatever occurs to him coming out, no matter when, where, or to whom, there is incessant danger every time he opens his lips before others. Be it yours ever to act, in this respect, the part of the wise. Guard well your tongue. With intelligence and sound discretion, duly time your words, and duly weigh them; and let all you do say be marked by calmness, temperance, dignity, and truth.
