The book of Proverbs abounds with sayings which have the sound of truisms, sayings which repeat, with innumerable variations and shades of colouring, that wickedness is an evil, hateful to God and to men, and that righteousness is a blessing not only to the righteous themselves, but to all with whom they are connected. We are disposed to say, Surely no reasonable person can question such an obvious truth; but on reflection we remember that the truth was not perceived by the great religions of antiquity, is not recognised now by the vast majority of the human race, and even where it is theoretically admitted without question is too frequently forgotten in the hurry and the pressure of practical life. There is good reason therefore why the truism, as we are inclined to call it, should be thrown into the form of maxims which will find a hold in the memory, and readily occur to the mind on occasions of trial. And as we pass in review what Proverbial Religion has to say upon the subject, we shall perhaps be surprised to find how imperfectly we have apprehended the supreme importance of goodness, and how insidiously teachings, which were originally meant to enforce it, have usurped its place and treated it with contumely. It will begin to dawn upon us that the truth is a truism, not because it is carried out in practice, but only because no one has the hardihood to question it; and perhaps we shall receive some impulse towards transforming the conviction which we cannot dispute into a mode of conduct which we cannot decline.
To begin with, our book is most unflinching in its assertions that, notwithstanding all appearances to the contrary, wickedness is a mistake, a source of perpetual weakness and insecurity, always in the long run producing ruin and death; while righteousness is in itself a perpetual blessing, and is weighted with beautiful and unexpected fruits. The very reiteration becomes most impressive.
The hope of the righteous shall be gladness; but the expectation of the wicked shall perish.[208] The righteous shall never be removed, but the wicked shall not dwell in the land.[209] The house of the wicked shall be overthrown, but the tent of the upright shall flourish.[210] The wicked earneth deceitful wages, but he that soweth righteousness hath a sure reward.[211] A man shall not be established by wickedness, while the root of the righteous shall never be moved.[212] The wicked really falls by his own wickedness, and is swept away by his own violence.[213] He sows iniquity and reaps calamity.[214] His crooked way, his malignant thoughts, the hatred against his neighbour, the guile in his heart, and the flood of evil things which comes out of his lips, have one issue—destruction.[215] When he comes to die, his expectation perishes, all the hope of iniquity ends in disappointment.[216] His lamp goes out not to be relit.[217] Meanwhile, the light of the righteous man rejoices, because he attains unto life as surely as the wicked works towards death.[218]
It is true that the appearance of things is different. Hand joins in hand to promote evil.[219] Men follow out what seems right in their own hearts, evil as they are.[220] Success seems to attend them, and one is tempted to envy the sinners, and to fret at their ways.[221] But the envy is misplaced; the evil man does not go unpunished; the wicked are overthrown and are not.[222] The way which seemed right in a man's eyes proves to be the way of death.[223] A righteous man falleth seven times and riseth up again; but the wicked are overthrown by calamity,[224] and the righteous are obliged to look upon their fall.[225]
On the other hand, goodness is its own continual reward. While treacherous men are destroyed by their perverseness, the upright are guided by their own integrity.[226] While the sinner is overthrown by his wickedness, righteousness guardeth him that is upright in the way.[227] If the righteous gets into trouble he is delivered, while the wicked falls into his place:[228] there is a kind of substitution; a ransom is paid to enable the righteous to escape, and the ransom is the person of the wicked.[229] Not only does the righteous come out of trouble,[230] but, strictly speaking, no mischief really happens to him; it is only the wicked that is filled with evil.[231] The righteous eats to the satisfying of his own soul, but the belly of the wicked shall want.[232] The good man walks on a highway and so preserves his soul.[233] Mercy and truth shine upon him because he devises good.[234] He only followed after righteousness and mercy, but he found life, righteousness, and honour.[235] His heart is flooded with joy, he actually sings as he journeys on.[236] He seems like a tree in the green leaf, a tree of life, the fruits of which cannot fail to be attractive; so that he unconsciously wins favour.[237] The fruit does not fail, because the root is alive.[238] And if in actual life this blessedness of the good man does not appear, if by reason of the evil in the world the righteous seem to be punished, and the noble to be smitten,[239] that only creates a conviction that the fruit will grow in another life; for when we have closely observed the inseparable connection between goodness and blessedness, we cannot avoid the conviction that "the righteous hath hope in his death."[240] Yes, practical goodness is the source of perpetual blessing, and it cannot be altogether hidden. Even a child maketh himself known by his doings, whether his work be pure and right.[241] To the good we must assign the supremacy; the evil must bow before them and wait at their gates.[242] And it is easy to understand why it appears so incongruous—so abnormal, like a troubled fountain and a corrupted spring, when the righteous give way to the wicked.[243]
Nor is the blessing of goodness at all limited to the good man himself. It falls on his children too. A just man that walketh in his integrity, blessed are his children after him.[244] It reaches even to the third generation. A good man leaveth an inheritance to his children's children.[245] The righteous is a guide to his neighbour also.[246] He is a joy to his sovereign; he that loveth pureness of heart, for the grace of his lips the king shall be his friend.[247] His character and his well-being are a matter of public, even of national concern, for there is something winning in him; he acts as a saving influence upon those who are around him.[248] Therefore, when the righteous increase the people rejoice,[249] when they triumph there is great glory.[250] When it goeth well with the righteous the city rejoiceth, just as when the wicked perish there is shouting. By the blessing of the upright the city is exalted, just as it is overthrown by the mouth of the wicked.[251] Yes, righteousness exalteth a nation, while sin is a reproach to the whole people.[252]
It is the grand public interest to see the wicked perish in order that the righteous may increase:[253] for the way of the wicked causes other people to err.[254] His lips are like a scorching fire;[255] his presence brings a general atmosphere of contempt, ignominy, and shame.[256] When the wicked rise men hide themselves,[257] when they bear rule the people sigh.[258] Well may the national feeling be severe on all those who encourage the wicked in any way. He that saith unto the wicked, Thou art righteous, peoples shall curse him, nations shall abhor him; but to them that rebuke him shall be delight, and a good blessing shall come upon them.[259] It is a sure sign that one is forsaking the law when one ceases to contend with the wicked and begins to praise them.[260]
Blessing to himself, blessing to his children, his neighbours, his country, is the beautiful reward of the good man; ruin to himself, a spreading contagion of evil to others, and general execration, is the lot of the wicked. Well may the former be bold as a lion, and well may the latter flee when no man pursues, for conscience makes cowards of us all.[261]
But at present we have not touched on the chief blessedness of the good, and the chief curse of the evil, on that which is really the spring and fountain-head of all. It is the great fact that God is with the righteous and against the wicked, that He judges men according to their integrity or perverseness, and accepts them or rejects them simply upon that principle. By looking at this lofty truth we get all our conceptions on the subject cleared. The perverse in heart are an abomination to the Lord; such as are perfect in their way are His delight.[262] A good man shall obtain favour of the Lord, but a man of wicked devices will He condemn.[263] Evil devices are an abomination to the Lord,[264] and so is the wicked, but He loveth the righteous.[265] To justify the wicked or to condemn the righteous is equally abominable to Him.[266] He considers the house of the wicked, how the wicked are overthrown to their ruin.[267] He overthrows the words of the treacherous man, while His eyes preserve him that hath knowledge.[268] He weighs the heart and keeps the soul and renders to every man according to his work.[269] Thus His way is a stronghold to the upright, but a destruction to the workers of iniquity.[270] He does not regard prayer so much as righteousness; he that turneth away his ear from hearing the law, even his prayer is an abomination.[271] Sacrifice goes for nothing in His sight if the life is not holy. To do justice and judgment is more acceptable to the Lord than sacrifice.[272] The sacrifice of the wicked is an abomination: how much more when he bringeth it with a wicked mind?[273] Yes, it is an abomination to the Lord, just as the prayer of the upright is His delight. The Lord is far from the wicked, but He heareth the prayer of the righteous.[274] When the foolish sinner offers a sin-offering instead of relinquishing his sin, the very offering mocks him, for it is only the righteous who find favour with the Lord.[275]
It is this solemn truth, the truth of God's own way of regarding goodness and wickedness, which makes earnestness on the subject essential. If goodness were only pleasing to man, if sin were only an offence against creatures like ourselves, ordinary prudence would require us to be good and to avoid evil, but higher sanction would be wanting. When, however, the matter is taken up into the Divine presence, and we begin to understand that the Supreme Ruler of all things loves righteousness and hates iniquity, visits the one with favour and the other with reprobation, quite a new sanction is introduced. The wicked man, who makes light of evil, to whom it is as a sport, appears to be nothing short of an absolute fool.[276] In God's presence it is not difficult to perceive that goodness is wisdom, the only wisdom, the perfect wisdom.