II. An intelligent trust in the Lord is true wisdom. Wisdom has been often defined as the application of knowledge to practice, and a man whose knowledge of God has begotten within him a trust in the Lord, is the only man who is capable of “handling wisely” either matters connected with his own life or with the lives of others. When Adam lost his trust in God he gave evidence of his folly—when his confidence in the Divine character became unsettled, he lost his ability to do the best with his own existence as a whole, or with any particular matter connected with it. It is a mark of the truest wisdom to handle all matters whether they are more immediately connected with our spiritual or material welfare, in a spirit of trust in the perfect wisdom and love of God, and it is a mark of the highest folly to endeavour to do it without dependence upon Him. He who, in all his ways, rests upon a Divine guide, is the only man who deserves the name of a “prudent” man (ver. 21). If a child comes into possession of vast estates—of large revenues—he is quite unable by reason of his undeveloped capacities and his limited experience to use what he possesses to the best advantage. Unless his inheritance is to suffer from misuse, there must be the help of a higher intelligence and a more extended experience than he possesses: and many men possess a great inheritance of intellectual endowments, or of wealth and position, but because they fail to apply to the Highest Wisdom for help to use it rightly, they are neither blessed themselves in the possession, nor do they bless others by the possession.
III. Such a wise and prudent man finds good and does good. 1. He will get good to himself. He will get a godly character, for trust in the Lord is not only the foundation of all true soul-rest, but of godliness of heart and life. “He shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit” (Jer. xvii. 8). Here the prophet teaches that he who possesses within him a constant well of spiritual happiness from confidence in God will manifest it in godly deeds, and thus will become the possessor of the greatest good in God’s universe—a holy character. 2. He will do good to others by his wise and holy conversation. “The sweetness of the lips increaseth learning,” and the speech of a man who trusts in the Lord will be so attractive and winning a nature as to lead others to know God and to trust in Him.
outlines and suggestive comments.
Verse 20. Combined view of the two chief requisites to a really devout life; (1) Obedience to the Word of God. (2) Inspiring confidence in God.—Lange’s Commentary.
In doubtful cases to hold fast to God’s Word, and believingly hope in His help, ensures always a good issue.—Geier.
Wise about a word. (See [Critical Notes].) By usage, “wise about a thing,” hence, “shrewd, though it be but in one transaction.” How often in London might mansions be pointed out of men opulent at a stroke! Such a stroke is faith! See the same marvel in chap. xviii. 21. What a wonder is it that a man can win palaces of light by “one act” of casting himself upon the sacrifice. “Act,” literally, word. But men acted so by the word in that country, that it grew to mean affair (Gen. xx. 8). The very name of Christ (John i. 1) seems to be coloured by this Eastern usage. “By the word of the Lord were the heavens made” (Psalm xxxiii. 6). “Blessed” in every sense whatever. What other “affair” ever produced as much as the affair of faith? (Mark ix. 23).—Miller.
The obvious sense is that thorough understanding of business and prudent management of it tend to insure a prosperous issue. And if the business is another’s, the intelligent, cautious, successful conducting of it, will procure benefit by the favour it conciliates, and the character it establishes. One business well conducted brings a man another. This is the way to get forward in the world. And in proportion as the entrusted transaction is difficult and delicate, will the “handling of it wisely” prove advantageous. Still there is no amount of human understanding and discretion that can render success in any transaction certain. The result rests with God. Hence a very natural connection of the latter clause of the verse with the former. Here is the true secret of happiness—the union in all things of prudence and diligence, with trust in God. . . . Let it be further observed that “handling a matter wisely” does not mean handling it cunningly with artifice and what the apostle calls “fleshly wisdom”—the policy of this world; but with a wisdom and prudence in harmony with the most rigid and straightforward integrity. Double dealing may be misnamed wisdom, the arts of a tortuous cunning may be dignified with the designation of prudence; but when such wisdom, such prudence has been employed, even the greatest amount of success can impart little that deserves the name of happiness. And no man who is using the arts of a crooked policy can exercise trust in God. The two things are incompatible. Who can unite obedience and confidence? How could David trust in God for the success of his plan against Uriah the Hittite? There was art in it, but there was not wisdom.—Wardlaw.
This is in all cases true wisdom—to make man the excitement to diligence, God the object of trust. . . . “I have had many things,” said Luther, “in my hands, and have lost them all. But whatever I have been able to trust in God’s I still possess.”. . . “I will therefore,” says Bishop Hall, “trust Him on His bare word, with hope, beside hope, above hope, against hope, for small matters of this life. For how shall I hope to trust Him in impossibilities if I may not in likelihoods.” This simple habit of faith enables us fearlessly to look an extremity in the face. Thus holding on, it is His honour to put His own seal to His Word. (Psalm ii. 12; Jer. xvii. 7, 8).—Bridges.
Many meddle with more matters than they do well quit themselves of; and many a time a good matter is made ill by the ill handling of it. And he that handleth a matter wisely shall find good, although the matter be ill; and well doth he acquit himself, although the matter may not succeed well. . . . To put our trust in God, and not to use a wise care, is to deceive ourselves; to use a wise care, and not to trust in God, is to dishonour God.—Jermin.
Verse 21. Piety is sure to be discovered; but many a pious man has less influence for want of courtesy. The suaviter may be really stronger than the fortiter. The last word is literally a taking, from the verb to take. This noun is often learning. A taking may very legitimately be “a lesson.” The idea is, that sweet lips increase the taking, i.e., make more wisdom to be taken by the men around. The duty, therefore, is evolved, of being kind in speech that our good may not be evil spoken of (Rom. xiv. 16).—Miller.