I. That a desire for the good opinion of others is right and salutary. As honey is not only a pleasant but a wholesome article of food, so the wish to stand well with our fellow-men is a God-implanted feeling which is very beneficial both to the individual man and to society as a whole. He is a churlish being who does not care what other people think about him, who sets at nought their esteem or their blame, while a right regard to their judgment of us insensibly produces a beneficial influence upon our conduct and temper.
II. But it is a desire which must not rule our life. Just as honey must not be substituted for plainer food, or made the staple article of diet, so a desire for the good opinion of others must not be put before higher motives—must not be made the ruling principle of life. This proverb may be linked with the preceding one to some extent, for the lack of firmness which good men sometimes display in the society and under the influence of worse men than themselves is often due to a desire not to lose their good opinion—not to be thought obstinate, or morose, or conceited. But when any question of right or wrong is at stake the approval or disapproval even of those whose goodwill is most precious to us must be cast aside.
outlines and suggestive comments.
There is such a thing as vain glory. There is such a thing as a person’s indulging an insatiable appetite for applause or honour. There is such a thing as “searching it out,” looking ever after it, eager to get it, and touchily jealous of every omission to bestow it and every deficiency in its amount; exploring for it in every possible direction; listening with an ear on the alert to catch every breathing of adulation; fishing for praise; throwing out hints to draw it forth; eulogising others, to tempt a return; saying things in disparagement of oneself, for the sake of having the contradicted—things which, said by another, would stir the hottest of his blood. The temper of mind may be put in exercise, in regard to greater and to smaller matters. It may assume the form of a proud ambition, or of a weak-minded vanity. But in either case it may with truth be said that “it is not glory.” A man’s honour should rather come to him, than be eagerly solicited and searched for. It should not be made his object.—Wardlaw.
main homiletics of verse 28.
A Defenceless City.
The other side of this picture is given in chap. [xvi. 32]. (See page 497.)
I. Such a city as is here described proclaims the lack of a wise and powerful governor within. The walls and buildings of a city are constantly exposed to influences which promote decay, even if no hostile military force attacks them. The everyday exposure to storm and sun and rain will have a tendency to make the mortar crumble, and the bricks or stones to become loose and fall away. Hence, if a wise man governs a city he will make it a part of his constant duty to watch for the first signs of weakness, and if he has the authority which his position ought to put into his hand, he will cause each breach to be repaired as soon as it is discovered. And when we see a city whose walls are in a perfect condition—where there are no fallen stones and no crumbling mortar—we feel at ease that there is rule and authority residing there. But “a city broken down and without walls” tells plainly the opposite story. Now every human spirit in this fallen world is exposed daily, and sometimes hourly, to influences which tend to irritate and vex it, and so to destroy its means of defence against temptation, and lower its dignity and mar its moral beauty. And if a man yields himself up to these influences, and allows them to hold undisputed sway over his life, he proclaims himself to be without those essential elements to his welfare and happiness—wisdom to see his danger, and power to guard it.
II. Such a city gives an invitation to the invader without. If a fortress is known to be well fortified, if there is no weak or unguarded point, an enemy will not hastily try to take possession of it. Its strength will oftentimes be its security against attack. But if its fallen towers and tottering defences tell of weakness and anarchy within, its condition will tempt the foe to enter. So if a man gives evidence that he has no control over his passions, both evil men and evil spirits will mark him for their prey, and will make it their business to lead him from one sin to another—to make him not only a negative but a positive transgressor. Such an one, in the language of Paul, “gives place to the devil” (Eph. iv. 27).
outlines and suggestive comments.