NOTHING is more clearly taught in the Scriptures than the need of a separation between the clean and the unclean, between those who love the truth and those who walk contrary to it. Separation from evil is imperative, and he who would honor God must bow to it, whether it be to separate from evil friends, from ecclesiastical evil, or from evil in a business way. The word is plain: “Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you” (2 Cor. 6:17). To walk apart from all that is unholy, and to refuse fellowship to those who by their endorsement are partakers of the sins of others, is the only proper course for a Christian who desires the Lord’s approbation above all else.
But there is a separation that is very different from this, and which the same Scriptures unqualifiedly condemn. Of this we now learn.
1 A man having separated himself for his own pleasure,
Rageth against all sound wisdom.
There is a vast difference between one who in lowliness and subjection to God separates himself from evil, and another who, through pride and self-importance, separates himself from those who refuse evil, in order to do his own pleasure. This is the heretic of whom we read in Jude’s epistle: “These be they who separate themselves, sensual, not having the Spirit” (ver. 19). Men of this stamp are “murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men’s persons in admiration because of advantage” (Jude 16). It is most unhappy indeed when, as is sometimes the case, real Christians fall into the same ways as these false professors.
How often do we find men who are no doubt born of God, and unquestionably gifted by Him, but in whom nature is strong, who are unbroken and willful! Men like these go on with their brethren as long as their mandates are bowed to and their authority owned. But let there be an unwillingness to follow their advice implicitly, and their pride will brook no refusal. Either they must have their way, or they will leave the assembly and begin something more to their own taste. These are the class who separate, not for the Lord’s glory, but for their own pleasure; and having so done, storm and rage against all wisdom, railing against those who will not have their dictum to be supreme.
To separate from apostasy is right and Scriptural. To separate from what is of God is schism and heresy. It is the human will setting itself up to choose—and ignoring the authority of the word and Spirit of God.
Even where there are unhappy things among those who seek to be guided by Scripture—things which are hard to get at—and which make cautious, godly men move slowly, to turn the back on what God has formed is very wrong. It is an egregious blunder to excommunicate myself because I fancy another should be disciplined. Where one is of a lowly spirit, such occasions will but furnish opportunities for waiting patiently upon God and seeking to exercise the consciences of fellow-saints. It is only the headstrong and willful who will take matters into their own hands, and, if unable to override tender consciences, will separate themselves and rage against their brethren. Alexander the coppersmith was evidently a man of this stamp, if, as seems likely, he is the companion of Hymenus mentioned in 1 Timothy 1:20. Having given up the truth, he became the bitter opponent of those who stood for it (2 Tim. 4:14,15).
2 A fool hath no delight in understanding,
But that his heart may discover itself.
See note on Proverbs 15:14. Nothing is more characteristic of the fool than his contempt for instruction and his lack of concern about intelligence. He discovers to the most casual observer the folly that is in his heart by the trifling words that trip lightly from his lips. Consider our Lord’s rebuke to the Pharisees who had no delight in understanding (Matt. 23:17-19).
3 When the lawless cometh, there cometh also contempt,
And with ignominy reproach.
The casting off of restraint and acting in self-will results in shame and reproach. He who would have the confidence of his brethren, and be esteemed by his friends, must manifest a spirit of subjection, on his own part, that bespeaks a sober-minded, thoughtful man, and one who values integrity. The opposite spirit results in ignominy at last, however high the head may be carried for a time. See Pashur (Jer. 20:1-6).
4 The words of a man’s mouth are as deep waters,
And the well-spring of wisdom as a flowing brook.
The heart is the well, or fountain, whence these waters flow forth. In our Christian dispensation the Holy Spirit dwells in every believer, and forms a more wondrous well-spring of wisdom than the wisest could have in the past age. He it is of whom our Lord spake when He said, “If any man thirst, let him come unto Me, and drink. He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water” (John 7:37, 38). Commentators have searched in vain for the scripture referred to; but may it not be that the very passage which we are considering was (perhaps with others) in the Lord’s thoughts when He spoke? The thirsty soul finds in Christ the Wisdom of God, and, trusting in Him, receives that Divine indwelling which causes wisdom, as a flowing brook of living water, to go out from his being for the refreshment and joy of other needy ones.
It was the general testimony of the Scriptures to which Jesus called attention; but in this proverb we find the very same figure used that He took up to picture the truth He was declaring. See Stephen (Acts 6:8,10).
5 It is not good to accept the person of the lawless,
To overthrow the righteous in judgment.
How constantly the righteous Judge insists on impartial justice on the part of those set to represent Him in the tribunals of men! And if He so plainly declare His abhorrence of false and biased decisions in the courts of the world, how doubly jealous must He be concerning the judgments of His saints! See His word through Moses, and the later revelations through Paul (Deut. 1:16,17; 16:18-20; 1 Cor. 6:1-7).
6 A fool’s lips enter into contention,
And his mouth calleth for strokes.
7 A fool’s mouth is his destruction,
And his lips are the snare of his soul.
8 The words of a whisperer are as dainty morsels,
And they go down into the depths of the soul.
See Proverbs 26:20-22. The fool is ever ready for strife, and his mouth utters hasty and bitter words on the slightest pretext. His contentious lips call for severe rebuke, and shall be his own destruction, if he be not brought to repentance. In slander and scandal he delights, rolling evil tales as choice dainties under his tongue, and filling his heart with what is unholy and perverse. To the whisperer he readily gives ear, and as readily imitates his ways. Of this spirit were Korah, Dathan, and Abiram (Num. 16).
9 He also that is slothful in his work,
Is brother to him that is a great waster.
The latter wastes his goods, the former wastes his time. Both come to poverty, as did the prodigal of Luke 15; and the disobedient son of Matthew 21:30 was clearly on the same road.
10 The name of Jehovah is a strong tower:
The righteous runneth into it, and is safe.
The name of Jehovah stands for the Lord Himself. To run into it, as into a strong tower, is therefore to confide in Him in the time of trouble. Such is the blessed privilege of every true saint. “Be careful for nothing; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep (that is, garrison) your hearts and minds through Christ Jesus” (Phil. 4:6,7). All that perplexes and oppresses the spirit can be poured into His ear. Then the soul can leave it all with Him, and can confide in His love. Thus the heart shall be at peace, protected as in a garrisoned tower, let the enemy rage as he may. See a lovely picture of this in the tower of Thebez (Judges 9:50-57).
11 The rich man’s wealth is his strong city;
And as a high wall in his own conceit.
How different from what we have just been considering is the fortress of the man who, knowing not the name of the Lord, trusts in his wealth, fondly fancying, in his conceit, that he is forever secure. Riches soon vanish away, and leave him, who had made them his confidence, desolate and forsaken. How often did the Saviour, when on earth, have to rebuke those who trusted in uncertain riches! See especially Luke 6:24 and Mark 10:24.
12 Before destruction the heart of man is haughty;
And before honor is humility.
See note on Proverbs 16:18. It is needful that creatures so given to pride be again and again reminded of its dire result. It is a sure precursor of destruction. Humility, on the other hand, is the forerunner of honor. God delights to exalt the lowly.
The Hindu word for humility is said to be “the dust”; for it is a proverb among them that “you can walk on the dust forever and it never answers back.” Humility is self-forgetfulness—the spirit of meekness, that, in the sight of God, is of great price. Weigh well His word to Barak (Jer. 45:5), and notice how the first clause of the verse before us is exemplified in Uzziah (2 Chron. 26:16), and the latter in his son Jotham (2 Chron. 27:6).
13 He that answereth a matter before he heareth it,
It is folly and a shame unto him.
Rash judgments, founded on one-sided evidence, or formed by jumping at conclusions, expose the unwise one to shame when the case is thoroughly investigated, and he is found to have spoken without proper proof. Such judgments have not been uncommon, even among Christians, who may well learn from this verse. But it is perhaps the young man who is especially exposed to this snare, particularly where there is boundless self-confidence. See David’s erroneous judgment as to Ziba and Mephibosheth, already referred to (2 Sam. 16:1-4; 19:24-30).
14 The spirit of a man will sustain his infirmity;
But a broken spirit who can bear?
It was when Jehoshaphat put the singers in the forefront of the army that victory hovered over his host. When the spirit of praise fills the soul, one is enabled to rise above the infirmities of the body and the trials of the way. But let the joy be lost and the spirit be broken, then defeat is certain. The saint can rejoice in the Lord, whatever his circumstances, if the line of communication is unbroken, and the conscience is free. This will make a victor of the feeblest. See Nehemiah’s word to the returned remnant (Neh. 8:10).
15 The heart of the prudent getteth knowledge;
And the ear of the wise man seeketh knowledge.
Emphasize the “getteth” and the “seeketh.” It is because he seeks for knowledge, that the wise and prudent man gets it. It is no haphazand accumulation of varied lore, but an earnest, daily search for true science—that is, absolute truth, as revealed in the word of God—that results in the enlightenment of the man of godly probity. See Ezra (Ezra 7:10).
16 A man’s gift maketh room for kim,
And bringeth him before great men.
Contrast Proverbs 25:14. We may consider this verse from two standpoints: the natural, and the spiritual. Looked at from that of the first, its meaning is plain. A man, by bestowing favors upon subordinates, easily works his way into the presence of their master. This is a common method of procedure on the part of those who desire audiences where they are themselves unwanted. We need not dwell on it.
If, however, we think of gift in the way it is used in the epistles, as that which the ascended Christ bestows upon His servants for the edifying of His mystical body, it brings before us an important lesson. A gifted man needs not to force himself forward. His gift will make room for him as truly as in the world of nature and in the case of a material gift. In other words, the man who has had a ministry committed to him by the Lord Himself need never be a timeserving truckler to the present age: let him go on quietly in faithfulness, and the Master he serves will bring him to the front in due time if He would have him there at all. Self-assertiveness is the last thing that should be found in a servant of Christ. Lowly obedience to his Lord, coupled with the loving desire to serve in His name, and for His sake, should distinguish the gifted man above all else. See the prophet Amos (Amos 7:14, 15).
17 He that is first in his own cause seemeth just;
But his neighbor cometh and searcheth him.
See verse 13, above. It is most unwise to hear but one side of a story (particularly when it is a matter that is troubling the saints of God), and give judgment upon what has been presented. Even with the most conscientious there is always the likelihood of but a partial account having been told. Therefore the wisdom of hearing, not only both parties, but, if possible, of having them face to face. Most men can make out a good case for themselves, if left alone; because it has been natural for fallen man to justify himself since the day that Adam sought to throw the blame of his sin back upon God. Therefore, to decide a case on one-sided testimony is almost certain to result in a miscarriage of justice. See Saul and Samuel (1 Sam. 15:13, 14).
18 The lot causeth contentions to cease,
And parteth between the mighty.
See note on Proverbs 16:33. When argument was in vain, and differences seemed irreconcilable, the lot was resorted to as a final settlement. This was in a time when the written word of God was not completed, nor the Holy Spirit abiding in His children. It is that word, ministered in the power of the Spirit, that is given us for a court of final resort in this dispensation of grace. Because of her sin Jerusalem was left with none to cast a lot to determine matters of controversy. Justice had been trampled on, and would no more be found (Micah 2:5). There is a warning for us in this, lest, if our ways be unrighteous, we turn to the word of God in vain for guidance. “The meek will He guide in judgment; the meek will He teach His way.”
19 A brother offended is harder to be won than a strong city:
And their contentions are like the bars of a castle.
See note on Proverbs 17:14. No tangles are so hard to straighten out as those in which brethren are concerned who once were knit heart to heart in true affection. To win back a brother who has been offended is more difficult than to subdue a walled city. Each is likely to view all that the other does with suspicion and mistrust, once a lack of confidence possesses the soul. Entrenched behind the bars of wounded pride, and unwilling to view the matter in relation to God, it will be impossible for either party to be overcome by grace and lowliness.
How much easier is it to humble oneself at first than after months or years of strife! There are few quarrels that could not be settled in a very short time, were both parties ready to meet quietly before the Lord to look into their differences; but the opportune hour, passed by, may not recur for a long season. Remember, when tempted to perpetuate strife, the dishonor that must thereby accrue to the name of the Lord, and be warned by the unbrotherly example of contention between the men of Judah and of Israel, with its sad consequences (2 Sam. 19:41-43).
20 Man’s being shall be satisfied with the fruit of his mouth;
And with the increase of his lips shall he be filled.
21 Death and life are in the power of the tongue:
And they that love it shall eat the fruit thereof.
He who sows with his lips shall reap an abundant harvest, whether of sin unto death, or of righteousness unto life. Words seldom fall idly to the ground. Uttered often in thoughtlessness, they take root in congenial soil and come to fruition most unexpectedly. Often has a chance word, dropped casually to a stranger, been the means of untold blessing, rejoicing the soul of the one who uttered it, when at last he is apprised of its blessed result. The man of God may well be encouraged to steadily pursue his way, sowing beside all waters the precious gospel of God, assured that “with the increase of his lips shall he be filled.”
But if the words be evil, the harvest is just as certain; and it is well known that weeds and noxious plants will flourish where nourishing fruits and grains cannot come to perfection. The man of unholy lips shall find abundant result from his reckless words, and shall as truly as the other “eat the fruit thereof.”
Contrast the false teachers of 2 Peter 2 with the ambassadors for Christ of 2 Corinthians 5. Both shall yet be rewarded according to their sowing.
22 Whoso findeth a wife findeth a good thing,
And obtaineth favor from Jehovah.
It is not blind chance that unites congenial partners in the bonds of holy matrimony. A wife (not merely a woman) is from the Lord, and is an expression of His loving favor. This being so, it is of gravest moment that the young man, ere he permits his affections to go out to a maiden, should seek to be guided, as to the proper object of his attention, by the Lord Himself. There would be fewer incompatible marriages if His mind was more often sought, and mere fancy less frequently allowed to direct. Let the young Christian consider well whether such a marriage as he is contemplating is likely to prove an unequal yoke, or a hindrance to soul-progress in place of a help. See Boaz and Ruth (Ruth 4:9-12). Note Proverbs 19:14 (last clause).
23 The poor useth entreaties;
But the rich answereth roughly.
There is an evil genius in connection with great wealth that, if it be not closely watched against, dries up the milk of human kindness and hardens the heart against the needy. Let those whose temporal riches place them in the position to succor the poor, remember that the ear of God notes every unheeded cry of the poverty-stricken, and His eye beholds every ungracious action on the part of those who could relieve, but do it not. See the parable of the implacable servant (Matt. 18:23-35).
24 A man that hath friends must show himself friendly:
And there is a friend that sticketh closer than a brother.
None complain so loudly of the lack of love and friendliness on the part of others as those who manifest very little of either themselves. He who busies himself to show love will receive it back again. He who is himself a friend will find friends to reciprocate his kindness. But the true Friend, as we saw in Proverbs 17:17, is ever such. His heart is unchanged by the slights of the objects of his devotion. “There is a Friend that sticketh closer than a brother.” He always manifested love and grace in a world where all by nature were estranged from Him.
Let those who complain of lack of love on the part of fellow-saints imitate His holy example. Be concerned, not about receiving kindness, but about manifesting it, and “good measure, pressed down, shall men repay into your bosom.” See the good Samaritan (Luke 10:29-37).