A deathblow seems struck at selfishness in the following verses. They open with a maxim expressly framed to startle souls and call for reflection. But the more the words are weighed, their certainty appears all the clearer and the more important.
Even agriculture, trade, and commerce illustrate faith in the unseen, however severed from that sovereign grace which is the spring of blessing in the spiritual realm. But increase as the result cannot be without judgment along the way. On the other hand, niggardliness and fear cannot ward off want, nor do they deserve it. He who is alone worthy of all trust, and even in a scene of confusion, holds the reins, is entitled to form and guide the heart, and He loves a cheerful giver.
Hence the blessing or liberal one is richly blessed; and the waterer of others, according to this expressive figure, gets watered himself. Have we not known it here and there, if we have not proved it as we ought? See its perfection in Him who at the well of Sychar touched the core of the fatal evil, that the Spirit might act as the fountain of His living water springing up to life eternal, Himself finding His food in doing the will of the One who sent Him.
Next we hear the people, on the other side, cursing the withholder of corn in the time of want and suffering to enrich himself, as surely as blessing does not fail to be on his head that fairly disposes of it. See it in the beautiful tale of Joseph during Egypt's years of famine. Alas! the sad story prevails today too often where the glad one should be heard.
Now we are shown a larger and higher application. He that is earnest, or rises early, after good seeks favor, nor does he fail as the rule to procure it. How pleasant it is in His eyes who alone is absolutely and essentially good! But what can one look for in divine government, but that mischief shall come upon him that is industrious in devising it? What a solemn and sudden witness of it in Haman, the Jews' enemy, during their servitude to the Gentile, as of no less favor is in Mordecai!
Precarious indeed is confidence in riches, as we are next told; for they certainly make for themselves wings and flee away as an eagle toward heaven. No wonder then that he that trusts in them shall fall. On the other hand, righteousness endures, whatever comes from without; so the wise man can say that the righteous shall flourish as the branch or green leaf. He, as David sang, is like a tree planted by rivers of water, that brings forth fruit in season, and with leaf also that withers not. "Your bones," said the prophet, "shall flourish like the tender grass." For the Christian, this is through abiding in Christ.
Verse 29 brings before us the man "that troubleth his own house." This might be by one or other of the aforesaid objectionable ways-undue scattering, or undue withholding. By either course, not only is his own house made a scene of vexation, but the end for himself is the wind, a heritage of nothing but disappointment. "The fool" seems to sink still lower, and becomes servant to those who are "wise of heart," the very reverse of his own heartless inconsiderateness.
How contrasted with persons so failing in righteous wisdom is that which is next set before us. "The fruit of the righteous is as a tree of life; and the wise winneth souls." A tree is a noble object in the landscape, but the fruit of the righteous is far beyond such a comparison; it is as "a tree of life." They are blessed and a blessing. But the wise rises yet higher, and wins souls; or he that wins souls is wise-a work impossible without divine love constraining, a divine fear communicated by the Word and Spirit of God. How richly the gospel of His grace now produces both! How sad where it does not!
The chapter closes with a vivid call to "behold"; and what then? A cardinal principle for Israel: "the righteous shall be requited on the earth: how much more the wicked and the sinner!" It has been but imperfectly seen, for rulers and subjects have alike fallen short. For a full witness it awaits His kingdom who will come in power and glory, whose right it is. He has spoken, and He will do it. And the time is short; the end of all things is at hand.
We have next the contrast distinctly drawn between the course, character, and end of those that are open to divine discipline, and of such as refuse it; of him that obtains Jehovah's favor, of the malicious too, and of the righteous unmoved by that which sweeps away the wicked. Nor is the woman of worth unnoticed any more than the one who makes ashamed. The thoughts and words of both classes are confronted with the dread issue.
As original uprightness was lost in the fall, even if there be a new nature by grace, soul discipline is ever needed, and blessed in the genuine humility that values knowledge from on high. Pride and vanity are alike disdainful of reproof, and therefore go from bad to worse. Those unwilling to own their faults or to submit to faithful dealing sink below humanity.
He that is good in his measure (Rom. 5:77For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. (Romans 5:7)) has been so formed by his faith in Jehovah's loving-kindness, and obtains fresh favor, whereas He condemns the man who yielding to his evil nature lives in spiteful devices.
Nor is it in the nature of wickedness to establish a man, for it makes slippery the high place he may reach; but the righteous have a root which, however assailed, shall not be moved.
If you wish a full-length portrait of a woman of worth, it is furnished in the last chapter of this Book. Such a woman is not only a blessing but "a crown" to her husband. For even if naturally or spiritually beyond him, she will not fail to hide herself behind and help efficiently under him as her head, to the good order of children and servants, as well as in the circle of their friends or foes. On the other hand, what a curse is she that makes ashamed, however it may be! It is an evil ever felt to be hopeless in itself. How truly described as "rottenness in his bones"!
As righteousness means consistency with our relationships to God and man, "the thoughts" are a main part of it. Self-righteousness is really its opposite, and consists of outward observances if there be any pretense of ground for it. What value can these have, where the heart is far from Jehovah, proving it by disregard of His Anointed, and by hopes resting on their own ways according to the precept of men? True righteousness is inseparable from being begotten of God; and thus the thoughts are right, as being the inward effect of a new life which comes from God's object of faith on whom they rest. The counsels of the wicked, who know Him not, are deceit; for they flow from an evil nature assuming to be good.
And what are "the words" of the wicked but, as they are here characterized, "a lying-in-wait for blood"? If they have not life in Christ, they are the habitual prey of him who is from the beginning a liar and a murderer. "My soul," says the Psalmist, "is in the midst of lions; I lie down among those that breathe out flames, the sons of Adam, whose teeth are spears and arrows, and their tongue a sharp sword." Smooth was the milk of his mouth, but his heart was war; his words were softer than oil, yet are they drawn swords. On the other hand, the mouth of the upright speaks to the conscience and heart, and God knows how to give it effect so that it shall deliver them.
As the wicked build on the sand, overthrow comes and is fatal; but the house of the righteous, being built on the rock, shall stand. Rain may descend, and floods come, and winds blow, but only to prove that it is founded and preserved. So is he who hears and obeys the Word.
There is no danger that besets men, and even the righteous, more than too keen a regard to their reputation. Here we begin with the secret of that which gives a quiet spirit, and of what calls forth contempt.
If the eye be single, the whole body shall be full of light, said the. Lord. This gives a man to have a godly aim, and to seek it by faithful means. The same spirit imparts a sound judgment, which commends itself and him who makes it. A perverse heart leaves God, likes to oppose, and seeks self only. Such a one only makes difficulties and stumbling blocks, and gets despised in spite of his vain efforts to rise.
As the rule, man walks in a vain show, and this deceives many. Hence he who despises appearances often gets despised, though of weight in a lowly way and able to relieve his labor by the help of a servant; while he who strains in paying honor to himself outwardly may come to want necessaries.
Next we find men tested by their treatment of the creation which God put into subjection to the race. Indifference to one's beast is unworthy; cruelty is worse. Hence the righteous is concerned for his beast's life, while even the wicked's tender mercies are cruelty. Jehovah's tender mercies are over all His works, and the day comes when everything that has breath shall praise Him.
We turn then to the contrast of diligence in one's duty with the companionship of idlers. He that tills his land shall have plenty of bread; whereas the follower of the worthless betrays his want of sense. In a fallen condition it is a mercy to eat bread in the sweat of the face. Idleness is not only profitless but a misery.
Verse 12 confronts the desire of the wicked with the righteous in this, that the former yearns after the net, or prey, of men still more wicked, for his own advantage; but the latter has a root of stability which does not fail to produce good fruit in its season.
Words too as well as doings have their just place in moral government here below. The transgression of the lips is not only a great offense in God's sight; it is an evil snare to the guilty (v. 13). Boast as they may that their tongues are their own, they learn to their cost that neither God nor man will suffer it. The righteous know what trouble is; but, instead of being snared by it, they come out of it. So of the Christian it is written that through many tribulations we must enter into the kingdom of God.
On the other hand, the fruit of the mouth is of real account, not only for the good of others but for him who is enabled thus to speak. Giving of thanks becomes him who knows the Lord Jesus. It is no wonder if those who never speak for the use of edifying decry the communication of grace and truth. If it be so with our words, how much shall the excellent doings of a man be recompensed to him? God assuredly concerns Himself with our ways and our words. Let each of us please his neighbor for that which is good unto edifying. For Christ pleased not Himself; but as it is written, The reproaches of them that reproached Thee fell upon Me. Hence the need of patience, and the value of the comfort of the Scriptures, while we wait for the fruition of our hope. The other side is no less sure; evil ways and words God will bring into judgment.