main homiletics of the paragraph.—Verses 7–12.
The Way (1) to Health, (2) to Wealth, (3) to Endurance.
Three exhortations are here given, to each of which is attached a promise on reason to induce the young man to obey. I. An exhortation to humility. (Verses 7 and 8.) Its peculiar appropriateness and importance will be seen if we consider—1. The person to whom the exhortation is addressed. “My son” (ver. 1). Lack of experience has a great tendency to breed self-conceit. As a rule, those who have lived the longest and have most acquaintance with men and things are the least disposed to be “wise in their own eyes.” Ignorance is the mother of self-conceit. These words are addressed to a young man, because his youth would render him very liable to this fault. 2. That self-conceit does not end with oneself but is dangerous to others. The man who insists upon the correctness of his knowledge of a dangerous way, and will not listen to the experience of those who are better acquainted with it, is sure to find some who believe in him and follow his guidance. Thus he may not only lose his own life, but be the murderer of others. 3. It shuts a man up to his ignorance. The only way to become wise is to feel we are ignorant. As a lunatic must be shut up with others in a like condition while his madness is upon him, so a self-conceited man must be imprisoned with the fools of the universe while he remains in that condition. 4. The Divine woes which are levelled against such an one. All the woes pronounced by our Lord against the Scribes and Pharisees were against sins born of this sin. The charge against them was that they were wise in their own eyes. “For judgment am I come into this world, that they which see not might see; and that they which see might be made blind. And some of the Pharisees which were with him said, Are we blind also? Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth” (John ix. 39–41). “Woe unto them that are wise in their own eyes, and prudent in their own sight” (Isa. v. 21). II. The remedy against self-conceit. “Fear the Lord,” etc. When those who are wise in their own eyes begin to reverence those who are much wiser than they are, they will begin to depart from this evil which is the root of many evils. Esteem for those who deserve esteem will lessen their esteem for themselves. A knowledge of the character and wisdom of God will produce reverence. When a man renders to God the reverence which is due unto Him, and which is born of a right appreciation of what God is, the scales of self-conceit will fall from his own eyes. As the sun melts the hoar-frost from the windows and leaves a clear medium for the rays of the sun to enter the chamber, so the contact of God with the human soul will melt away the self-esteem which shut Him out. How entrenched was Saul of Tarsus in his own opinions before he met the Lord on the road to Damascus. How high an estimate he had of himself, but how great was the change which acquaintance with Christ wrought. When Job got an insight into God’s greatness, he said, “I abhor myself, and repent in dust and ashes” (Job xlii. 6). Self-conceit cannot live where there are right views of God. III. The promise here given to those who walk reverently before God. Certain it is that such a mode of life leads to bodily health. Those who walk in the fear of the Lord live lives of purity, of temperance, of freedom from the consuming passions and corroding cares of the ungodly. Other things being equal, or anything like equal, godliness has the promise of the life that now is in this respect as in others. But if we understand the words in this narrow sense only, they seem to express only a small part, and the inferior part, of the blessing that comes to a man from the “fear of the Lord.” The bones here, as in Psalm xxxii. 3, xxxv. 10, are put for the whole man. And as the Psalmist, in the first-mentioned psalm, expresses his sad condition of soul as well as body when he says, “My moisture is turned to the drought of summer,” so the “marrow,” or “moisture,” of the bones here expresses a vigour of the entire man. Sin breaks the bones of a man’s spirit; the consciousness of the Divine favour which will flow from a reverential walk with God makes them “to rejoice” (Ps. li. 8).
Verses 9 and 10 contain—I. An exhortation to a right use of temporal riches. 1. Those who honour God with their gifts honour Him who has first honoured them with their stewardship. The man who is entrusted with the property of others, has an honour put upon him by the trust. Potiphar put a great honour upon Joseph when he committed all that he had into his hand, and Joseph felt that it was so. This of itself should be a motive to a strict integrity and to devotion to the interests of One who has thus honoured us with confidence. All temporal, material blessings are given to men as stewards of God’s property (Luke xvi. 1–12), and in this light they ought to regard themselves. 2. If men honour God with their substance, they turn what would otherwise be a snare into a blessing. The tendency of wealth is doubtless to make men god-forgetting, self-confident, selfish (Mark x. 23; Luke xii. 16; Jas. v. 1). But those who use it for the advancement of God’s kingdom—for the alleviation of human suffering—make a friend of this “mammon of unrighteousness” (Luke xvi. 9). 3. God cannot be honoured with our substance unless we first give ourselves to Him. The great desire of a true father in relation to his children is to secure their love. Having that, everything else that is theirs will be his. Without that, no offering, no service, can be acceptable. God must have the man before He will accept his wealth.
II. The promise annexed to this exhortation. This cannot be the motive, but it is the consequence. Any man who gave his wealth because he believed it was a good investment in this sense, would not be honouring God with it. We must give, as we are commanded to lend, hoping for nothing again (Luke vi. 35). And, although the material rewards which are appended to a certain line of conduct under the old dispensation do not invariably follow it in the new and more spiritual one, there is probably no Old Testament promise of earthly reward which is, and ever has been, fulfilled with so few exceptions.
Verses 11 and 12. I. An exhortation to patient endurance of affliction. 1. From the constitution of our nature we can but dislike or loathe (despise, see [“Critical Notes”]) affliction itself. There has never been one of the human kind who has welcomed affliction for its own sake; nay, more, there has never been one who has not shrunk from it, considered by itself. No man can do other than grieve for the death of his friend when he considers his own loss merely. No child of God can love pain or loss. The man who is under the knife of the surgeon must groan in the unnatural condition in which he is placed. Even Christ Himself, though He delighted to do the will of His Father (Psa. xl. 8), shrank from the bitter cup of suffering. If, then, pain—probably mental pain—was felt to be bitter by the Sinless Man, how much more will a sinful man find it hard to bear. 2. The pain itself is that which renders us unable to see the connection between it and the benefit it is to work out. While a man is suffering pain of body or mind, his feelings, more or less, overpower his reason. Although we know that it is to work good in the future, we fail often to realise the fact—feeling holds us down to the present.
II. Four considerations to help us in times of affliction. 1. Its individuality. “My son, despise not thou,” which implies that God chastises men as individuals—that he distinguishes between them. There may be many sons and daughters in a human home; no two are exactly alike, therefore a wise discrimination must be exercised with regard to the chastisement or the discipline administered. So God discerns the needs of His children. No son or daughter need think that another cross would suit them better; they may be assured that the one they bear is the one that has been especially prepared for them and is therefore peculiarly adapted for them. 2. Its end. It is educational. It is correction, not destruction. Even if it is rebuke, or punishment for a particular sin, it is designed to eradicate that sin, and thus add to the character; and we are assured, on the highest authority, that tribulation worketh patience, experience, and hope—all of which graces go to form a higher type of man (Rom. v. 2, 3). 3. Its signification. It means son-ship, adoption. It means that God has taken us in hand; that He is Himself presiding over our education; that He loves us and desires our spiritual growth. 4. Its Author. “The Lord.” We accept that from one who we know, which we would not from a stranger. If we can be sure that a man’s motives are pure, we judge of his conduct accordingly. The consideration that affliction comes from the “righteous Father,” the King who cannot wrong any of His subjects, ought to help us to take the rebuke with meekness,—to bear the pain, although we cannot now see the profit.
outlines and suggestive comments.
Verse 7. This warning against self-confidence is closely connected with the preceding verse. The wise in his own eyes is he that leans to his own understanding. How striking is this connection between the fear of the Lord and the fear of sin (ch. xiv. 27; xvi. 6. Gen. xxxix. 9–10; Neh. v. 15).—Bridges.
Get all the wisdom thou canst. That is the very burden of these Proverbs. But as thou gettest it if thou seemest wise, be sure that thou art weighed down with folly. Gabriel, who has never sinned, is foolish because he knows not the end from the beginning, and we are foolish from a further cause, that our wisdom has remains with it that are corrupt.—Miller.