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. 6:1717Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, (2 Corinthians 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 1616These 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 1:2020Of whom is Hymeneus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme. (1 Timothy 1:20). Having given up the truth, he became the bitter opponent of those who stood for it (2 Tim. 4:14,1514Alexander the coppersmith did me much evil: the Lord reward him according to his works: 15Of whom be thou ware also; for he hath greatly withstood our words. (2 Timothy 4:14‑15)).
2 A fool hath no delight in understanding,
But that his heart may discover itself.
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. 20:1-61Now Pashur the son of Immer the priest, who was also chief governor in the house of the Lord, heard that Jeremiah prophesied these things. 2Then Pashur smote Jeremiah the prophet, and put him in the stocks that were in the high gate of Benjamin, which was by the house of the Lord. 3And it came to pass on the morrow, that Pashur brought forth Jeremiah out of the stocks. Then said Jeremiah unto him, The Lord hath not called thy name Pashur, but Magor-missabib. 4For thus saith the Lord, Behold, I will make thee a terror to thyself, and to all thy friends: and they shall fall by the sword of their enemies, and thine eyes shall behold it: and I will give all Judah into the hand of the king of Babylon, and he shall carry them captive into Babylon, and shall slay them with the sword. 5Moreover I will deliver all the strength of this city, and all the labors thereof, and all the precious things thereof, and all the treasures of the kings of Judah will I give into the hand of their enemies, which shall spoil them, and take them, and carry them to Babylon. 6And thou, Pashur, and all that dwell in thine house shall go into captivity: and thou shalt come to Babylon, and there thou shalt die, and shalt be buried there, thou, and all thy friends, to whom thou hast prophesied lies. (Jeremiah 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, 3837In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. 38He 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 6:8,108And Stephen, full of faith and power, did great wonders and miracles among the people. (Acts 6:8)
10And they were not able to resist the wisdom and the spirit by which he spake. (Acts 6:10)).
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; 16:18-2016And I charged your judges at that time, saying, Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him. 17Ye shall not respect persons in judgment; but ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment is God's: and the cause that is too hard for you, bring it unto me, and I will hear it. (Deuteronomy 1:16‑17)
18Judges and officers shalt thou make thee in all thy gates, which the Lord thy God giveth thee, throughout thy tribes: and they shall judge the people with just judgment. 19Thou shalt not wrest judgment; thou shalt not respect persons, neither take a gift: for a gift doth blind the eyes of the wise, and pervert the words of the righteous. 20That which is altogether just shalt thou follow, that thou mayest live, and inherit the land which the Lord thy God giveth thee. (Deuteronomy 16:18‑20); 1 Cor. 6:1-71Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? 2Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? 3Know ye not that we shall judge angels? how much more things that pertain to this life? 4If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church. 5I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren? 6But brother goeth to law with brother, and that before the unbelievers. 7Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? (1 Corinthians 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 26:20-2220Where no wood is, there the fire goeth out: so where there is no talebearer, the strife ceaseth. 21As coals are to burning coals, and wood to fire; so is a contentious man to kindle strife. 22The words of a talebearer are as wounds, and they go down into the innermost parts of the belly. (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 21:3030And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. (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. 4:6,76Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. 7And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. (Philippians 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 9:50-5750Then went Abimelech to Thebez, and encamped against Thebez, and took it. 51But there was a strong tower within the city, and thither fled all the men and women, and all they of the city, and shut it to them, and gat them up to the top of the tower. 52And Abimelech came unto the tower, and fought against it, and went hard unto the door of the tower to burn it with fire. 53And a certain woman cast a piece of a millstone upon Abimelech's head, and all to brake his skull. 54Then he called hastily unto the young man his armorbearer, and said unto him, Draw thy sword, and slay me, that men say not of me, A woman slew him. And his young man thrust him through, and he died. 55And when the men of Israel saw that Abimelech was dead, they departed every man unto his place. 56Thus God rendered the wickedness of Abimelech, which he did unto his father, in slaying his seventy brethren: 57And all the evil of the men of Shechem did God render upon their heads: and upon them came the curse of Jotham the son of Jerubbaal. (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 6:2424But woe unto you that are rich! for ye have received your consolation. (Luke 6:24) and Mark 10:2424And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God! (Mark 10:24).
12 Before destruction the heart of man is haughty;
And before honor is humility.
See note on Proverbs 16:1818Pride goeth before destruction, and an haughty spirit before a fall. (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. 45:55And seekest thou great things for thyself? seek them not: for, behold, I will bring evil upon all flesh, saith the Lord: but thy life will I give unto thee for a prey in all places whither thou goest. (Jeremiah 45:5)), and notice how the first clause of the verse before us is exemplified in Uzziah (2 Chron. 26:1616But when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. (2 Chronicles 26:16)), and the latter in his son Jotham (2 Chron. 27:66So Jotham became mighty, because he prepared his ways before the Lord his God. (2 Chronicles 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; 19:24-301And when David was a little past the top of the hill, behold, Ziba the servant of Mephibosheth met him, with a couple of asses saddled, and upon them two hundred loaves of bread, and an hundred bunches of raisins, and an hundred of summer fruits, and a bottle of wine. 2And the king said unto Ziba, What meanest thou by these? And Ziba said, The asses be for the king's household to ride on; and the bread and summer fruit for the young men to eat; and the wine, that such as be faint in the wilderness may drink. 3And the king said, And where is thy master's son? And Ziba said unto the king, Behold, he abideth at Jerusalem: for he said, To day shall the house of Israel restore me the kingdom of my father. 4Then said the king to Ziba, Behold, thine are all that pertained unto Mephibosheth. And Ziba said, I humbly beseech thee that I may find grace in thy sight, my lord, O king. (2 Samuel 16:1‑4)
24And Mephibosheth the son of Saul came down to meet the king, and had neither dressed his feet, nor trimmed his beard, nor washed his clothes, from the day the king departed until the day he came again in peace. 25And it came to pass, when he was come to Jerusalem to meet the king, that the king said unto him, Wherefore wentest not thou with me, Mephibosheth? 26And he answered, My lord, O king, my servant deceived me: for thy servant said, I will saddle me an ass, that I may ride thereon, and go to the king; because thy servant is lame. 27And he hath slandered thy servant unto my lord the king; but my lord the king is as an angel of God: do therefore what is good in thine eyes. 28For all of my father's house were but dead men before my lord the king: yet didst thou set thy servant among them that did eat at thine own table. What right therefore have I yet to cry any more unto the king? 29And the king said unto him, Why speakest thou any more of thy matters? I have said, Thou and Ziba divide the land. 30And Mephibosheth said unto the king, Yea, let him take all, forasmuch as my lord the king is come again in peace unto his own house. (2 Samuel 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. 8:1010Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for this day is holy unto our Lord: neither be ye sorry; for the joy of the Lord is your strength. (Nehemiah 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 7:1010For Ezra had prepared his heart to seek the law of the Lord, and to do it, and to teach in Israel statutes and judgments. (Ezra 7:10)).
16 A man’s gift maketh room for kim,
And bringeth him before great men.
Contrast Proverbs 25:1414Whoso boasteth himself of a false gift is like clouds and wind without rain. (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, 1514Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet's son; but I was an herdman, and a gatherer of sycomore fruit: 15And the Lord took me as I followed the flock, and the Lord said unto me, Go, prophesy unto my people Israel. (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, 1413And Samuel came to Saul: and Saul said unto him, Blessed be thou of the Lord: I have performed the commandment of the Lord. 14And Samuel said, What meaneth then this bleating of the sheep in mine ears, and the lowing of the oxen which I hear? (1 Samuel 15:13‑14)).
18 The lot causeth contentions to cease,
And parteth between the mighty.
See note on Proverbs 16:3333The lot is cast into the lap; but the whole disposing thereof is of the Lord. (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 2:55Therefore thou shalt have none that shall cast a cord by lot in the congregation of the Lord. (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 17:1414The beginning of strife is as when one letteth out water: therefore leave off contention, before it be meddled with. (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. 19:41-4341And, behold, all the men of Israel came to the king, and said unto the king, Why have our brethren the men of Judah stolen thee away, and have brought the king, and his household, and all David's men with him, over Jordan? 42And all the men of Judah answered the men of Israel, Because the king is near of kin to us: wherefore then be ye angry for this matter? have we eaten at all of the king's cost? or hath he given us any gift? 43And the men of Israel answered the men of Judah, and said, We have ten parts in the king, and we have also more right in David than ye: why then did ye despise us, that our advice should not be first had in bringing back our king? And the words of the men of Judah were fiercer than the words of the men of Israel. (2 Samuel 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 4:9-129And Boaz said unto the elders, and unto all the people, Ye are witnesses this day, that I have bought all that was Elimelech's, and all that was Chilion's and Mahlon's, of the hand of Naomi. 10Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of his place: ye are witnesses this day. 11And all the people that were in the gate, and the elders, said, We are witnesses. The Lord make the woman that is come into thine house like Rachel and like Leah, which two did build the house of Israel: and do thou worthily in Ephratah, and be famous in Bethlehem: 12And let thy house be like the house of Pharez, whom Tamar bare unto Judah, of the seed which the Lord shall give thee of this young woman. (Ruth 4:9‑12)). Note Proverbs 19:1414House and riches are the inheritance of fathers: and a prudent wife is from the Lord. (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. 18:23-3523Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. 24And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. 25But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. 26The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. 27Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. 28But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. 29And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. 30And he would not: but went and cast him into prison, till he should pay the debt. 31So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done. 32Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: 33Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? 34And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. 35So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses. (Matthew 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 17:1717A friend loveth at all times, and a brother is born for adversity. (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 10:29-3729But he, willing to justify himself, said unto Jesus, And who is my neighbor? 30And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. 31And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. 32And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. 33But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, 34And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. 35And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. 36Which now of these three, thinkest thou, was neighbor unto him that fell among the thieves? 37And he said, He that showed mercy on him. Then said Jesus unto him, Go, and do thou likewise. (Luke 10:29‑37)).