Such a relation to God will certainly, and with no exceptions, issue in His 'directing our paths,' by which is meant that He will be not only our Guide, but also our Roadmaker, showing us the way and clearing obstacles from it. Calm certitude follows on willingness to accept God's will, and whoever seeks only to go where God sends him will neither be left doubtful whither he should go, nor find his road blocked.
The fourth couplet is, in its first part, in inverted parallelism with the third; for it begins with self-distrust, and proceeds thence to 'fear of the Lord,' which corresponds to, and is, in fact, but one phase of, trust in Him. It is the reverent awe which has no torment, and is then purest when faith is strongest. It necessarily leads to departing from evil. Morality has its roots in religion. There is no such magnet to draw men from sin as the happy fear of God, which is likewise faith. Whoever separates devoutness from purity of life, this teacher does not. He knows nothing of religion which permits association with iniquity. Such conduct will tend to physical well-being, and in a deeper sense will secure soundness of life. Godlessness is the true sickness. He only is healthy who has a healthy, because healed, soul.
The fifth couplet appears at first as being a drop to a lower region. A regulation of the Mosaic law may strike some as out of place here. But it is to be remembered that our modern distinction of ceremonial and moral law was non-existent for Israel, and that the command has a wider application than to Jewish tithes. To 'honour God with our substance' is not necessarily to give it away for religious purposes, but to use it devoutly and as He approves.
Christianity has more to say about the distribution, as well as the acquisition, of wealth, than professing Christians, especially in commercial communities, practically recognise. This precept grips us tight, and is much more than a ceremonial regulation. Many causes besides the devout use of property tend to wealth in our highly artificial state of society. The world tries to get it by shrewdness, unscrupulousness, and by many other vices which are elevated to the rank of virtues; but he who honours the Lord in getting and spending will generally have as much as his true needs and regulated desires require.
THE GIFTS OF HEAVENLY WISDOM
'My son, despise not the chastening of the Lord; neither be weary of His correction: 12. For whom the Lord loveth He correcteth; even as a father the son in whom he delighteth. 13. Happy is the man that findeth wisdom, and the man that getteth understanding. 14. For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold. 15. She is more precious than rubies: and all the things thou canst desire are not to be compared unto her. 16. Length of days is in her right hand; and in her left hand riches and honour. 17. Her ways are ways of pleasantness, and all her paths are peace. 18. She is a tree of life to them that lay hold upon her: and happy is every one that retaineth her. 19. The Lord by wisdom hath founded the earth; by understanding hath He established the heavens. 20. By His knowledge the depths are broken up, and the clouds drop down the dew. 21. My son, let not them depart from thine eyes: keep sound wisdom and discretion: 22. So shall they be life unto thy soul, and grace to thy neck. 23. Then shalt thou walk in thy way safely, and thy foot shall not stumble. 24. When thou liest down, thou shalt not be afraid: yea, thou shalt lie down, and thy sleep shall be sweet.'—PROVERBS iii. 11-24.
The repetition of the words 'my son' at the beginning of this passage marks a new section, which extends to verse 20, inclusively, another section being similarly marked as commencing in verse 21. The fatherly counsels of these early chapters are largely reiterations of the same ideas, being line upon line. 'To write the same things to you, to me indeed is not grievous, but for you it is safe.' Many strokes drive the nail home. Exhortations to get Wisdom, based upon the blessings she brings, are the staple of the whole. If we look carefully at the section (vers. 11-20), we find in it a central core (vers. 13-18), setting forth the blessings which Wisdom gives, preceded by two verses, inculcating the right acceptance of God's chastisements which are one chief means of attaining Wisdom, and followed by two verses (vers. 19, 20), which exalt her as being divine as well as human. So the portraiture of her working in humanity is framed by a prologue and epilogue, setting forth two aspects of her relation to God; namely, that she is imparted by Him through the discipline of trouble, and that she dwells in His bosom and is the agent of His creative work.
The prologue, then, points to sorrow and trouble, rightly accepted, as one chief means by which we acquire heavenly Wisdom. Note the profound insight into the meaning of sorrows. They are 'instruction' and 'reproof.' The thought of the Book of Job is here fully incorporated and assimilated. Griefs and pains are not tokens of anger, nor punishments of sin, but love-gifts meant to help to the acquisition of wisdom. They do not come because the sufferers are wicked, but in order to make them good or better. Tempests are meant to blow us into port. The lights are lowered in the theatre that fairer scenes may become visible on the thin screen between us and eternity. Other supports are struck away that we may lean hard on God. The voice of all experience of earthly loss and bitterness is, 'Wisdom is the principal thing; therefore get Wisdom.' God himself becomes our Schoolmaster, and through the voice of the human teacher we hear His deeper tones saying, 'My son, despise not the chastening.'
Note, too, the assurance that all discipline is the fruit of Fatherly love. How many sad hearts in all ages these few words have calmed and braced! How sharp a test of our childlike spirit our acceptance of them, when our own hearts are sore, is! How deep the peace which they bring when really believed! How far they go to solve the mystery of pain, and turn darkness into a solemn light!
Note, further, that the words 'despise' and 'be weary' both imply rather rejection with loathing, and thus express unsubmissive impatience which gets no good from discipline. The beautiful rendering of the Septuagint, which has been made familiar by its adoption in Hebrews, makes the two words express two opposite faults. They 'despise' who steel their wills against the rod, and make as if they did not feel the pain; they 'faint' who collapse beneath the blows, which they feel so much that they lose sight of their purpose. Dogged insensibility and utter prostration are equally harmful. He who meets life's teachings, which are a Father's correction, with either, has little prospect of getting Wisdom.