Expositions of Holy Scripture / Second Kings Chapters VIII to End and Chronicles, Ezra, and Nehemiah. Esther, Job, Proverbs, and Ecclesiastes

by Alexander Maclaren

III. The call of the personal Word to each of us.

The Wisdom of Proverbs is portrayed in her queenly dignity, as calling men to herself, and promising them the satisfaction of all their needs. She describes herself that the description may draw men to her. The self-revelation of God is His mightiest means of attracting men to Him. We but need to know Him as He really is, in order to love Him and cling to Him. A fairer form than hers has drawn near to us, and calls us with tenderer invitations and better promises. The divine Wisdom has become Man with 'sweet human hands and lips and eyes.' Such was His delight in the sons of men that He emptied Himself of His glory, and finished a greater work than that over which he presided when the mountains were settled and the hills brought forth. Now He calls us, and His summons is tenderer, and gives promise of loftier blessings than the call of Wisdom was and did. She called to the simple, 'Come eat ye of my bread, and drink of the wine which I have mingled.' He invites us: 'If any man thirst, let him come unto Me and drink,' and He furnishes a table for us, and calls us to eat of the bread which is His body broken for us, and to drink of the wine which is His blood shed for many for the remission of sins. She promises 'riches and honour, yea, durable riches and righteousness.' His voice vibrates with sympathy, and calls the weary and heavy laden, of whom she scarcely thinks, and offers to them a gift, which may seem humble enough beside her more dazzling offers of fruit, better than gold and revenues, better than choice silver, but which come closer to universal wants, the gift of rest, which is really what all men long for, and none but they who take His yoke upon them possess. 'See that ye refuse not Him that speaketh,' for if they escaped not when they refused her that spake through the Jewish thinker's lips of old, 'much more shall not we escape, if we turn away from Him that beseecheth us from heaven.' Jesus is the power of God and the wisdom of God, and it is in Him crucified that our weakness and our folly are made strong and wise, and Wisdom's ancient promise is fulfilled: 'Whoso findeth me findeth life, and shall obtain favour of the Lord.'

THE TWO-FOLD ASPECT OF THE DIVINE WORKING

'The way of the Lord is strength to the upright: but destruction shall be to the workers of iniquity.'—PROVERBS x. 29.

You observe that the words 'shall be,' in the last clause, are a supplement. They are quite unnecessary, and in fact they rather hinder the sense. They destroy the completeness of the antithesis between the two halves of the verse. If you leave them out, and suppose that the 'way of the Lord' is what is spoken of in both clauses, you get a far deeper and fuller meaning. 'The way of the Lord is strength to the upright; but destruction to the workers of iniquity.' It is the same way which is strength to one man and ruin to another, and the moral nature of the man determines which it shall be to him. That is a penetrating word, which goes deep down. The unknown thinkers, to whose keen insight into the facts of human life we are indebted for this Book of Proverbs, had pondered for many an hour over the perplexed and complicated fates of men, and they crystallised their reflections at last in this thought. They have in it struck upon a principle which explains a great many things, and teaches us a great many solemn lessons. Let us try to get a hold of what is meant, and then to look at some applications and illustrations of the principle.

I. First, then, let me just try to put clearly the meaning and bearing of these words. 'The way of the Lord' means, sometimes in the Old Testament and sometimes in the New, religion, considered as the way in which God desires a man to walk. So we read in the New Testament of 'the way' as the designation of the profession and practice of Christianity; and 'the way of the Lord' is often used in the Psalms for the path which He traces for man by His sovereign will.

But that, of course, is not the meaning here. Here it means, not the road in which God prescribes that we should walk, but that road in which He Himself walks; or, in other words, the sum of the divine action, the solemn footsteps of God through creation, providence, and history. 'His goings forth are from everlasting.' 'His way is in the sea.' 'His way is in the sanctuary.' Modern language has a whole set of phrases which mean the same thing as the Jew meant by 'the way of the Lord,' only that God is left out. They talk about the 'current of events,' 'the general tendency of things,' 'the laws of human affairs,' and so on. I, for my part, prefer the old-fashioned 'Hebraism.' To many modern thinkers the whole drift and tendency of human affairs affords no sign of a person directing these. They hear the clashing and grinding of opposing forces, the thunder as of falling avalanches, and the moaning as of a homeless wind, but they hear the sounds of no footfalls echoing down the ages. This ancient teacher had keener ears. Well for us if we share his faith, and see in all the else distracting mysteries of life and history, 'the way of the Lord!'

But not only does the expression point to the operation of a personal divine Will in human affairs, but it conceives of that operation as one, a uniform and consistent whole. However complicated, and sometimes apparently contradictory, the individual events were, there was a unity in them, and they all converged on one result. The writer does not speak of 'ways,' but of 'the way,' as a grand unity. It is all one continuous, connected, consistent mode of operation from beginning to end.

The author of this proverb believed something more about the way of the Lord. He believed that although it is higher than our way, still, a man can know something about it; and that whatever may be enigmatical, and sometimes almost heart-breaking, in it, one thing is sure—that as we have been taught of late years in another dialect, it 'makes for righteousness.' 'Clouds and darkness are round about Him,' but the Old Testament writers never falter in the conviction, which was the soul of all their heroism and the life blood of their religion, that in the hearts of the clouds and darkness, 'Justice and judgment are the foundations of His throne.' The way of the Lord, says this old thinker, is hard to understand, very complicated, full of all manner of perplexities and difficulties, and yet on the whole the clear drift and tendency of the whole thing is discernible, and it is this: it is all on the side of good. Everything that is good, and everything that does good, is an ally of God's, and may be sure of the divine favour and of the divine blessing resting upon it.

And just because that is so clear, the other side is as true; the same way, the same set of facts, the same continuous stream of tendency, which is all with and for every form of good, is all against every form of evil. Or, as one of the Psalmists puts the same idea, 'The eyes of the Lord are upon the righteous, and His ears are open unto their cry. The face of the Lord is against them that do evil.' The same eye that beams in lambent love on 'the righteous' burns terribly to the evil doer. 'The face of the Lord' means the side of the divine nature which is turned to us, and is manifested by His self-revealing activity, so that the expression comes near in meaning to 'the way of the Lord,' and the thought in both cases is the same, that by the eternal law of His being, God's actions must all be for the good and against the evil.