Man doth not carry himself one-half of the way, and then as one wearied is carried the rest by God. But it is God who supporteth him in the heart as well as in the tongue: it is He that supporteth man in the preparations of the heart, as well as in the subsequent proceedings of the man. He is a God of the valleys as well as of the hills; and it is He that worketh as well in the lowest degree of goodness as in the highest. His praise reacheth from the roof of the heart to the tip of the tongue, and all man’s goodness is from His grace—Jermin.
main homiletics of verse 2.
The Weigher of Spirits.
I. One man has many ways. The text speaks of “all the ways of a man,” implying they are numerous and varied. Man is a compound creature—the animal and the spiritual—mind and matter—both go to make up a man, and from this union of different elements come many different wants and wishes, hopes and desires, and from these many wants come many ways—many and diversified efforts to satisfy his cravings. He finds himself having many bodily wants, and he seeks many different ways of supplying them. He is generally conscious of intellectual desires, and he seeks ways of satisfaction for them. If he listens to the voice within him, he feels that he has moral needs, and he tries to satisfy them also.
II. As a rule men generally look with approbation upon their own ways or methods of life. A man does this because they are his ways. What is our own generally looks well to use because it is ours. This is especially the case if it is ours by choice—if we have been the main instrument in its becoming ours. The builder looks with partial eyes upon the house that he has planned, the poet upon the poem that he has composed, the painter upon the picture that he has painted, the statesman upon the law that he has introduced. Most men are disposed to judge partially of their own deeds; ungodly men always regard their “own ways” as “clean.” The sinner has a way of life which he has chosen for himself, and because it is his way he thinks it is a good way to walk in.
III. There is therefore need of an impartial Judge to pass sentence upon men’s ways. Those who look upon us and our ways are generally better judges of us and of them than we are ourselves. They are good judges in proportion as they are wise and disinterested, and have a sincere desire to do us good. From them, if we are not given over to our own conceit and self-will, we may gain much very important truth about our ways. God is a judge who must be perfectly unbiased, and He can have no object in view except our good, therefore when He passes judgment upon our ways, we must accept it as truth. He declares that a man’s ways, though clean in his own eyes, are not clean in His; we must not question the decision of absolute goodness and wisdom, and by refusing to have our ways condemned and to accept “His ways” (Isa. lv. 6–8), shut out from ourselves all hope of bettering our lives.
IV. However one man’s ways may deceive another, there is no danger of mistake on the part of God. “The Lord weigheth the spirits.” A man may deceive himself as to the goodness of his ways. Saul of Tarsus certainly did. When he “persecuted unto death, binding and delivering into prisons both men and women” (Acts xxii. 4), his ways were “clean in his own eyes.” But God weighed his spirit and found him wanting. And a man may deceive others. His outer garment may be so spotless that his fellows may not suspect what is hidden beneath. But there is an eye that can go beneath the surface—“discerning the thoughts and intents of the heart;” there is One whose glory it is that “He shall not judge after the sight of His eyes, neither reprove after the hearing of His ears,” and whose judgment, therefore is “righteousness” and “equity” (Isa. xi. 3, 4).
outlines and suggestive comments.
“As to all the ways of a man, pure in His own eyes, while yet he weighs out spirits, is Jehovah.” This change is very bold, and yet, really, not so bold as the old readings. It explains why “pure” is found to be in the singular. The common version, besides that disagreement of number, is strained, in sense, materially. There are instances of like thought (Psa. xxxvi. 2), and, in one case, great similarity of language (chap. xii. 15); but the emphasis, in the present instance, seems stronger than in any of the rest, and would make us pause. It is not altogether true, the “all the ways of a man are clean in his own eyes.” Moreover, the case most like it (chap. xxi. 2), and which might seem irrefragably to establish it in its sense, we shall find habited in the same way. . . . And while our common version would jump needlessly into another subject, the one I give fits most perfectly. God moves man as He lists (ver. 1), and yet, as to the ways of a man, He is right in His own eyes while “He weighs out spirits.” He weighs out to all that which determines them, and that is, gifts according to the measure that He ordained in the Redeemer. He “weighs out” in the sense of taking strict account.—Miller.
Weighing them, as goldsmiths do their plate and coins, finding them light and counterfeit oftentimes.—Muffet.