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Commentary Index | Return to PrayerRequest.com | DownloadRalph Wardlaw Lectures on Proverbs - Proverbs 3:1 - 3:10
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This Chapter Verse Commentaries:
Pro_3:1-10.
"My son, forget not my law; but let thine heart keep my commandments: for length of days, and long life, and peace, shall they add to thee. Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart: so shalt thou find favour and good understanding in the sight of God and man. Trust in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths. Be not wise in thine own eyes: fear the Lord, and depart from evil. It shall be health to thy navel, and marrow to thy bones. Honour the Lord with thy substance, and with the firstfruits of all thine increase: so shall thy barns be filled with plenty, and thy presses shall burst out with new wine."
The admonition in the first verse, "My son, forget not my law; but let thine heart keep my commandments," is substantially the same as that in the eighth verse of the first chapter. The terms, however, are not identical, and there is a shade of corresponding difference in the meaning. Three things may be considered as implied in this verse-
REMEMBRANCE, ATTACHMENT, and OBEDIENCE. First, then, it is an admonition to remembrance:-"forget not my law." Some there are-not a few indeed-who almost put away from themselves every admonition that relates to the exercise of memory. They say they have no memory. It too often happens, however, that the failure in memory is confined to subjects of this nature; that in other matters it is sufficiently ready and sufficiently retentive. Allow me, then, to remark, that the mental faculties have a close relation and a mutual dependence on each other. There are, without doubt, original diversities in the power of memory. But memory depends greatly on attention; and attention depends not less upon the interest which the mind feels in the subject. He who feels no interest will not attend; and he who does not attend will not remember. The admonition not to forget involves, therefore, an admonition to attention-to the giving of "earnest heed"-that so the divine laws and truths might be fixed in the mind.-The words include, secondly, affectionate attachment,-"Let thine heart keep my commandments." It is not enough that we merely remember as we might the laws of the twelve tables, or any other code, in which we feel no farther interest than that which arises from historical curiosity. We must feel our interest in them, as commandments binding on ourselves. They must have more than even the approbation of the conscience; they must have the concurrent affections of the heart, as the commandments of One to whom the love and devotion of our whole souls is supremely due. And wherever there is this consent of heart, there will be the third thing involved in the words, spiritual obedience. The "heart keeping the commandments," must surely be considered as meaning, not external conformity merely to their requirements, but agreement with them in the inward principles, desires, and motives. God's laws are, in this respect as in others, like himself: they search the heart. They require it to be right with God. "If we regard iniquity in our hearts, the Lord will not hear us." "The thought of wickedness is sin." "The Lord weigheth the spirits." "The law is spiritual." The Heart is what he requires; and it is his, just in proportion as, under the influence of his love, it is conformed to his law.
A motive is held out in the second verse to compliance with the admonition of the first:-"For length of days, and long life, and peace shall they add to thee."
Such declarations are frequent. They certainly are not to be interpreted as a promise of long life in this world, in every instance, as the result of obedience to God's laws. Had this been a promise even then, there would never have boon a case of death among "Israelites indeed," except in old age. But assuredly, in point of fact, it was not so. There are promises to Israel, of their days being prolonged in the land which the Lord their God had given them, which are greatly mistaken when interpreted of the life of individuals; and as pledging in every case its prolongation to all the good. Such passages relate to the continued possession of the land of promise by the people, if they, in their successive generations, continued to serve God in the obedience of faith.-But there is a general tendency in the keeping of the divine precepts to the preservation of health and the prolongation of life, which is all that was then meant, or can now be meant, when the declaration is applied to individuals. The virtues of sobriety, of temperance, and chastity, and industry, and contentment, and control of the tempers and passions, and regularity, and integrity, and kindness,-and others that are included in subjection to the law of God, have all, in various ways, a manifest tendency to such a result. They conduce, eminently, in the ordinary course of things, to the enjoyment of health and long life-to the prevention of the tear and wear of the constitution, and to general prosperity and well-being; for here, as in many other places, "peace" may be understood as meaning more than quietness merely-even general prosperity. Such a tendency forms a quite sufficient ground for general declarations such as that before us.
In verse third (Pro_3:3) is a specification of certain of the virtues to be cultivated and practised:-" Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart."
"Mercy and truth" are to be maintained in the whole of our intercourse and transactions with our fellow-men.
"Mercy" has two departments of exercise. There is mercy to offenders, and mercy to sufferers. The first is the spirit of gentleness, conciliation, and forgiveness;-a temper often and strongly inculcated on us in the New Testament Scriptures, (Eph_4:32; Col_3:12-13.) The second is the spirit of humanity, and sympathy, and compassionate and active tenderness and kindness. This is associated with the other in the passages already quoted, and often urged as indispensable to the Christian character, as it was of old to that of the true Israelite, (1Jn_3:16-18.) It was this spirit which the Saviour so beautifully inculcated, even towards enemies, in the parable of the good Samaritan; and of which, in his whole life, he gave so interesting and perfect an exemplification.
Added to this must be "truth"-in all our words-in all our conduct,-for we may lie in look and in act, as well as with the lips. Truth implies that universal and unswerving veracity and integrity which secure the unhesitating confidence of all,-guileless simplicity and godly sincerity in all our ways.
Respecting "mercy and truth," three things are hero enjoined: 1. "Let them not forsake thee:"-that is, let the practice of them be steadfastly and invariably adhered to by thee in all thy course-in all circumstances however trying, how strong soever the temptation to different feelings and an opposite course:-never in any case let them leave thee; keep them by thee constantly and perseveringly, that in no situation in which thou mayest be placed, they may ever fail to prompt and counsel thee.-Then 2. "Bind them about thy neck:"-that is, let them be at all times the grace and ornament of thy character. That this is the idea appears from chap. Pro_1:9, "For they shall be an ornament of grace unto thy head, and chains about the neck." And then the command to "bind them about thy neck," seems to imply the wearing of them constantly, as the permanent adorning;-not to be put on at one time and put off at another, like certain ornamental articles of dress that are worn only on special occasions and in particular companies. These are ornaments fit for all times and for all descriptions of society. All will admire "mercy and truth."-And 3. "Write them upon the table of thy heart." Inscribe them deeply there. Let them not be the ornament of thy character merely, but thy treasure too. Let all thy heart's affections and desires be under their control. Be not satisfied with knowing them as what was "written on tables of stone;" but let thy desire be, to have them incorporated with all the dispositions of the inner man,-to possess a heart in entire unison with their dictates,-to have, through prayer, the promise of the new covenant fulfilled in thee.*
* Jer_33:3. 2Co_3:3.
Here too a motive is subjoined-verse Pro_3:4. "So shalt thou find favour and good understanding in the sight of God and man."
I have already said that the ground of divine favour to sinners is nothing of theirs. The entire tenor of God's word, and many most explicit passages in it, bear testimony to the grace of his covenant, and to the "redemption that is in Christ Jesus," as the ground of reconciliation and forgiveness. But the enjoyment of the favour of God stands in inseparable association with the possession and manifestation of a certain character.* There is no enjoying the smile and blessing of God in any other way than the way of holy obedience. They who would walk with God must walk there; for nowhere else can God be found.
*See Psa_5:4-6; Psa_5:12; Psa_11:7; Psa_34:15-16.
And as to men:-they are of two descriptions-the good and the bad. It is very obvious, that by the character recommended the favour of all the good will be secured. They are of one mind with God. They love what God loves, and hate what God hates. They that " love the Lord hate evil" "Mercy and truth " are the recommendations of all human character; for they are the recommendations of the divine.-But even as to bad men-to mankind in general, favour will be shown to "mercy and truth." The men of the world may hate the principles of the man of God, but the latter will have a testimony in their conscience; and if he maintains a steadfast consistency, will command their respect and good-will. This is the only legitimate way of finding favour with men. Their favour must be foregone, if it cannot be gotten but by conduct inconsistent with right principle. It is but a false and selfish and temporary favour at the best that can thus be obtained; and it is obtained at the expense of what is infinitely more precious, the favour of God.
But the Scriptures teach us that "the way of man is not in himself: it is not in man that walketh to direct his steps." How, then, is steadfast consistency to be maintained?-how is the favour of the Lord to be thus steadfastly enjoyed? The answer is-verses Pro_3:5-8. "Trust in the Lord with all thine heart; and lean not unto thine own understanding."
Self-sufficiency and self-dependence, ever since man gave credit to the lie of the tempter, and violated God's law, in the vain hope of thereby exalting himself to the possession of knowledge like his Maker's-has been one of the characteristics of his fallen nature. Instead of "trusting in Jehovah," with the becoming lowliness of a dependent creature, he has all along, from that time, shown an infatuated proneness to rely on himself-on his own might, his own wisdom, his own resources. "Leaning to our own understanding" is, as far as it prevails, a kind of practical atheism. To form and prosecute our plans in this spirit of self-confidence, entirely forgetting Him "in whose hand our breath is, and whose are all our ways," is to act as if there were no God-as if the fool's thought or the fool's wish were true.
Remember, however, that "trusting in the Lord"-does not mean that we are not to use our "own understanding"-forming our plans with discretion, and with all possible foresight and precaution,-and in pursuing our ends employing all suitable and legitimate means. No. There is a legitimate using of the understanding that is not chargeable with "leaning to it." While we use it, we are to depend on God for success, trust in the promises of his word, and trust in the care and overruling direction of his providence. Many a time has he shown by what trivial circumstances he can disconcert the most carefully arranged and apparently promising human devices. But still-as dependence upon God for strength to resist temptation does not preclude our applying all the energy of our own minds, so dependence upon him for direction in our ways does not set aside the employment of our own prudence and sagacity. It is our duty to acknowledge Him as Sovereign-" doing according to his will--none staying his hand;" as our Creator and Preserver, without whom we cannot draw a breath,-cannot live a moment for the effectuation of our purposes;*1 as the Supreme Director of all events, whose concurrent will is essential to the success of every measure, and without it all the thoughts of men are vain, turning out subversive of their own designs and subservient to God's.*2
*1 See Jam_4:13-15.
*2 See Psa_10:5-16.
Verse Pro_3:6. "In all thy ways acknowledge him, and he shall direct thy paths."
Such acknowledgment of God, implies the careful consultation of God's word for guidance, with a spirit that is disposed to bow implicitly to its authority in regard to the lawfulness or propriety of our ways-undertaking nothing till we have first ascertained this-that there is nothing in what we project and purpose to do that is out of harmony with God's moral precepts. This must always be first. And, in doing this, unless we come to God's word with the spirit mentioned-the spirit of sincere determination to follow the dictates of the oracle-to relinquish whatever we may have designed the moment we perceive any inconsistency between it and his will,-we are not "acknowledging" him. We are mocking him,-seeking to know his will with the secret resolution of following our own;-coming to his directory only in the expectation of finding our will supported by his,-and when we find it otherwise, spurning or compromising his counsel. Then, when we have ascertained our purpose to be lawful, we must look for direction and illumination, in considering its prudence and expediency and probable results, expecting God's counsel and blessing, owning his authority, aiming at his glory, exercising submission to his sovereign pleasure; taking him as friend and counsellor in all our concerns, and leaving no means untried to discover what will be wellpleasing in his sight. He, who, in lowly reliance, and in earnest, acts this part, will not often fall into very erroneous or hurtful measures. God, by his word, and Spirit, and providence, will lead him in a right way;-will "make darkness light before him and crooked things straight."
In "acknowledging" God, we are not to trust enthusiastically to impressions, to dreams, to fancied voices and inward suggestions. Far less are we to make a lottery of the Bible-opening it at random, and taking the text that first meets our eye as given us by God, and putting our own meaning upon it. We are to apply our understandings to the blessed volume of inspiration, that we may find its principles and precepts that bear upon our case, and give our hearts to prayer, for that influence of the Holy Spirit, which is necessary to deliver us from all undue prepossessions and prejudices in examining it. We are not now warranted to look for immediate inspiration,-for any direct intimations of the Spirit in regard to the course which at any time we ought to follow. The Spirit guides by the word-imparting that childlike simplicity-the simplicity and sincere submissiveness of "babes in Christ"-which will seldom leave those who are influenced by it long in the dark.
The seventh verse is a continuation of the same admonition:-"Be not wise in thine own eyes: fear the Lord and depart from evil."
A woe is pronounced by Jehovah against the spirit of self-sufficiency-"Woe unto them that are wise in their own eyes, and prudent in their own sight!" Isa_5:21. And the injunction of the Lord to Christians is-" Be not wise in your own conceits," Rom_12:16. Such a conceit of our own wisdom as produces the prohibited self-dependence and forgetfulness of God is inconsistent with the proper fear of God. Hence the connexion-" Be not wise in thine own eyes-fear the Lord." Cherish that reverential awe which will induce the constant acknowledgment of Him; and beware of provoking his jealousy of his own glory, for "the proud he knoweth afar off;" and it is "the meek lie guides in judgment, to the meek he teaches his way."
We may remark another connexion. Where there is this self-conceit and self-reliance, there is danger of too little regard being paid to the first and highest of all questions, the question of the divine will,-of too little discrimination as to the morality of either end or means. Hence, in connexion with the condemnation of trust in our own wisdom, the wise man says, "Fear the Lord, and depart from evil"-into which, as if he had said, trust in yourselves and distrust of God will ever be apt to lead you. There is no true "fear of the Lord" unless there is departure from evil; and a genuine, humble, deep-felt fear of God-the constant, steadfast, self-diffident operation of the religious principle-will keep all right. It is a posture of mind that is beneficial alike to body and soul. This is the sentiment of the eighth verse: "It shall be health to thy navel, and marrow to thy bones." By the influence of this principle the mind is preserved in a state of cheerful tranquillity and peace-as the prophet says-" Thou wilt keep him in perfect peace whose mind is stayed on thee," Isa_26:3. Now this tranquil and cheerful evenness of temper is in a high degree conducive to the health and comfort and vigour of the bodily frame. Every one knows how a state of anxiety and care, by chasing sleep from the eyes, and depriving of appetite, and otherwise affecting the functions of the animal nature, injures the health; and, when long continued and pressing heavily, may waste the vital energies, and even bring to the grave. And while health is thus promoted, the spirit of humble dependence and firm confidence in God contributes eminently to the prosperous growth of all the other graces and virtues of the Christian character. "Faith in God" is the germ of all spiritual growth;-and "the joy of the Lord," springing from the exercise of an undoubting and unceasing dependence upon him in temporal and in spiritual things, "is the strength" of God's children in all the activity of the divine life.
There was never a grosser slander than that which is thrown on religion when it is represented as tending to injure the body and the mind, by preying upon the spirit and sinking it to the earth. False views of religion may prey upon both mind and body-engendering distress and despondency; but true religion never can. It is cheering as the light of heaven, and healthful and bracing as the mountain breezes. The state of mind from which true religion is designed and fitted to deliver, is sometimes mistaken for religion itself-I mean a state of conviction, alarm, and fear. But this is not religion:-it is that from which religion delivers. The knowledge and faith of God as his own word reveals him,-confidence in him as he is there made known,-produces peace, and hope, and joy,-expels the fear which hath torment, and settles the soul in the sunshine of divine love.
As a large proportion of the speculations, and projects, and plans, and labours of men are directed to the acquisition of wealth, Solomon counsels, in the two following verses, how to use it when it has been obtained:-verses Pro_3:9-10. "Honour the Lord with thy substance, and with the first-fruits of all thine increase: so shall thy barns be filled with plenty, and thy presses shall burst out with new wine."
If, under the influence of the fear of the Lord, we consider all as his gift-got under his providential direction, and smile, and blessing-the same spirit will prompt us to consecrate to Him, what through Him has been acquired. Moses admonishes the Israelites of the danger of forgetting God as the author of all their prosperity. (Deu_8:10-18.) It was in proportion as they kept in mind their obligations to Jehovah for all the blessings of the land of promise, that they consecrated the substance which was his gift to his worship and to his glory; and in proportion as they fell into the sin of self-sufficiency and forgetfulness of him, they alienated his gifts from him, and gave his glory to another. So will it be with us. The more humbly and devoutly we remember God as the author of our prosperity, will we practically honour God in the use of our prosperity.
The Israelites "honoured the Lord with their substance," when, at the erection of the tabernacle in the wilderness, so willing and abundant was the contribution, that a proclamation of excess was required to restrain it. And similar had been the disposition manifested in the preparation for the erection of the first temple. They "honoured the Lord with their substance," when they devoted the due proportions of it to the ends of piety and charity which he had enjoined it on them to mind.
The law of the first-fruits you find in Deu_26:1-3; Deu_26:12-15. They "honoured the Lord," when they followed his law-first, because the act itself was an act of obedience, which is always honouring to him; second, because it was accompanied with a confession of God's covenant faithfulness in the fulfilment of his promises, and a thank-offering for that faithful accomplishment of his word; and third, because the offering was designed for the support of his worship, and thus for securing the glory of his name.
The spirit of the law referred to is here inculcated; and neither in the terms of the duty nor of the motive, on principles at all peculiar to Israel. The duty is a duty still. The motive is a motive still. The injunction before us stands opposed to the selfish use of God's temporal gifts,-of what we are ever too prone to think and call our own. God's language to his people now is the same as it was of old-"The silver is mine, and the gold is mine, saith the Lord of hosts," Hag_2:8.
In the language before us works both of piety and charity are evidently included. By both God is honoured; because both are enjoined by him as parts of the true use of worldly substance. They do not "honour the Lord with their substance" who use it for the gratification of vanity, or pride, or ambition, or covetousness; who squander it on self, or hoard it for self. They honour him with it, who employ it in ways consistent with his will, and calculated to promote his glory-indirectly by the manifestation of the influence of his religion, and directly by promoting the diffusion of the knowledge and influence of its principles. The law of the first-fruits teaches us the important principle, that God, instead of the last place, should have the first in his people's generous calculations and bestowments. The arrangement of the petitions in the Lord's Prayer teach us the same lesson: those which relate to God, his name, and his kingdom, preceding those which relate to ourselves. The injunction of the Saviour justly interpreted, is in spirit and letter the same-" Seek ye first the kingdom of God."-Do we then honour the Lord with our substance, when, after bestowing lavishly on self all that self can wish,-not withholding our heart from any joy,-we give a little driblet of our surplus for him. For his poor, for his cause and kingdom? Does he honour the Lord who, without a grudge, expends ten, twenty, fifty, or a hundred guineas on some article of ornamental elegance, or mere convenience, or at any rate of very questionable necessity, while the smallest pittance can with difficulty be wrung from him for the great interests of the Redeemer's kingdom?-sums after sums, large and small, for worldly accommodations and enjoyments,-and a pound a-year for the salvation of the world!
Various are the motives held out to encourage the duty of liberality. In the verses before us, you may be tempted to regard the motive as a somewhat selfish and questionable one:-" So shall thy barns be filled with plenty, and thy presses shall burst out with new wine." But second thoughts may give you another view of it. It is a trial of faith. And it is a trial than which few are found more difficult. It is hard to persuade a man that giving away will make him rich. We look with more confidence to bank interest, or the still better interest of a vested loan, than to a return of profit from what is given wholly away. It is difficult to convince a man that scattering will increase his store.
"While, therefore, the motive in itself looks worldly and selfish, he who comes to feel it so as to act liberally upon it, exercises a faith in God that is rare and of the highest order. He walks by faith, not by sight. He who gives to the poor, because God hath said-" He that hath pity on the poor, lendeth to the Lord"-gives in faith. He who bestows of his substance for the cause of God, because God hath said, "Honour the Lord with thy substance, and with the first-fruits of all thine increase: so shall thy barns be filled with plenty, and thy presses shall burst out with new wine"-bestows in faith. The promise is that the blessing of God shall be upon the substance and upon the industry of the liberal,-of those whose godliness overcomes their selfishness, and who show their faith and love by their liberality especially to God's own cause.*
* Look at a striking and edifying exemplification of the principle: Hag_1:3-11; Hag_2:15-19. Mal_3:10.-And in the New Testament see Php_4:14-19. 2Co_9:6-8.
My brethren, there is too little of proving God in this matter. We can only discover God's faithfulness by trying it; and without a doubt, if there were more of trial on our part, there would be proportionally more of the manifestation of faithfulness on his.
And there is a higher motive, even as it respects the results to ourselves, than earthly prosperity. Compliance with this injunction is not only a means of increasing our temporal good, but of augmenting our blessedness for eternity. For, while all the happiness of the world to come, shall be bestowed and enjoyed on the ground of grace, yet there shall be degrees of blessedness and glory corresponding to the measure in which the principles of faith and love have been practically manifested-a correspondence between the one and the other, as the apostle expresses it, like that between the seed sown and the crop reaped; the reaping corresponding in amount to the sowing. The right use of worldly substance is one of the ways in which the Lord exhorts his disciples to "provide themselves bags that wax not old, a treasure in the heavens that faileth not." But He whom we serve knows the motives by "which we are influenced:-so that, if one is giving either in the spirit of self-righteousness, or of ostentation, or of any other unwarranted principle-" Let not that man think that he shall obtain anything of the Lord."