If the “wise in heart” be understood of the truly, spiritually, divinely wise, then the phrase “shall be called prudent” must be interpreted, according to a common Hebrew idiom, as meaning “is prudent”—deserves to be so called. The sentiment will thus be the oft-repeated one, that true religion is the only genuine prudence. And is it not so? we ask anew. Take as a standard the ordinary maxims of prudence among men. Is it the part of prudence to be considerate? to look forward? to anticipate, as far as possible, the contingencies of the future? to provide against evil? to make sure of lasting good? This is true religion the very perfection of prudence.—Wardlaw.
That our wisdom may be useful, we should endeavour to produce it to advantage by a graceful and engaging manner of expression. It is not uncommon with bad men to set off their corrupt sentiments by dressing them in all the beauties of language, and by this means multitudes are seduced into error and folly. Is not wisdom far better entitled to this recommendation than folly?—Lawson.
There is no sweetness that entereth into the lips to be compared to the sweetness that cometh from the lips. The fig-tree must leave her sweetness, and tall the trees of delight their pleasantness, when the fruit of the lips is mentioned among them. And most fitly is eloquence styled the sweetness of the lips. How daintily doth it sweeten all matters of knowledge! What a delicate relish doth it give unto them! With what pleasure doth it make them to slip into the ears of men! How doth it mollify the hardness and sharpness of reproof! How doth it qualify the bitterness of sorrows! How doth it warm the dull coldness of apprehension and attention! And therefore, though wisdom in the heart is of the chiefest worth, yet eloquence of the lips is an addition to it. St. Augustine, speaking of himself, saith, that when he heard St. Ambrose preaching, “I stood by as one careless of the matter he spake, and a contemner of it, and I was delighted with the sweetness of his words; but together with the words which I respected, the matter came into my heart which I neglected, and while I opened my heart to receive how eloquently he spake, it entered also into my heart how truly he spake.”—Jermin.
main homiletics of verses 22–24.
An Unfailing Spring.
I. Moral intelligence is its own reward. A healthy state of body is its own reward. It is a well-spring whence men may draw much bodily comfort—it adds much to the joy of existence. Moral intelligence—a good understanding—is a condition of moral health, it is a state of soul in which the moral capabilities of a man are well-developed, and it is a constant source of satisfaction to the possessor. “Whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him, a well of water springing up into everlasting life” (John iv. 14).
II. It is also a means of giving spiritual life and comfort to others. A well is a place where weary men find refreshment and consolation. And no morally wise man lives for himself alone; his “heart maketh his mouth wise,” and his “pleasant words” strengthen and comfort weary wayfarers on the journey of life. No man who is himself acquainted with God can fail to speak words which will help and comfort others. He who drinks of the water which Christ gives will be a fountain-head whence “shall flow rivers of living water” (John vii. 38).
III. A moral fool may be in the seat of instruction. “The correction,” rather ”the instruction of fools is folly” (ver. 22). A man is not necessarily a wise man, either intellectually or morally, because he assumes the position which ought only to be held by a wise man. Many fools are found sitting as instructors of others. The Scribes and Pharisees in the days of our Lord were destitute of moral wisdom, and yet they were found “in Moses’ seat” (Matt. xxii. 2). And in all ages of the Church men have been found speaking in the name of God who have been entirely ignorant of Divine truth—“watchmen” who have been “blind,” . . . “shepherds that could not understand” (Isa. lvi. 10, 11). Men of such a character are like wells of poisoned water, their teachings are not simply unsatisfying and powerless to bless, but they are positively injurious to those who imbibe their doctrines. All who come under their influence will by their own lack of moral strength show that “the instruction of fools is folly.”
outlines and suggestive comments.
Verse 22. This spiritual understanding is not a work on the surface; not a mere forced impulse; not the summer stream, but a deep-flowing fountain. If it be not always bubbling, there is always a supply at the bottom-spring.—Bridges.