WHO can tell the woes, the broken hearts, the blasted lives, the lost souls, that have been the result of failure to heed the warning of the verse with which this chapter opens?
1 Wine is a mocker, strong drink is raging:
And whosoever is deceived thereby is not wise.
No other vice has so cursed the world, and caused such awful misery and suffering, as intemperance. Those who sneer at the lurid tales of a Gough or a Murphy have only to go about after nightfall through the, dark courts of our large cities to find the most dreadful pictures human eloquence have painted many times outdone. The wretched victims of the wine-cup have been numbered in hundreds of millions, and yet Satan has no difficulty in persuading thousands of reckless youths to daily start upon the same fearful road that has lured these untold hosts to ruin.
Like every other creature of God, wine has its place. Scripture recognizes its medicinal virtue, and a lawful use of it also when needed (1 Tim. 5:2323Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities. (1 Timothy 5:23)). But how easily it becomes a snare that destroys the will and wrecks the life.
“Wine is a mocker,” tempting the youth to his undoing, and deceiving him who with rashness supposes he can indulge as he pleases, and then, when he desires, set it aside. Even godly men have been deluded thereby to their shame and grief. See Noah, and Lot (Gen. 9:20, 21; 19:30-3620And Noah began to be an husbandman, and he planted a vineyard: 21And he drank of the wine, and was drunken; and he was uncovered within his tent. (Genesis 9:20‑21)
30And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar: and he dwelt in a cave, he and his two daughters. 31And the firstborn said unto the younger, Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth: 32Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father. 33And they made their father drink wine that night: and the firstborn went in, and lay with her father; and he perceived not when she lay down, nor when she arose. 34And it came to pass on the morrow, that the firstborn said unto the younger, Behold, I lay yesternight with my father: let us make him drink wine this night also; and go thou in, and lie with him, that we may preserve seed of our father. 35And they made their father drink wine that night also: and the younger arose, and lay with him; and he perceived not when she lay down, nor when she arose. 36Thus were both the daughters of Lot with child by their father. (Genesis 19:30‑36)). Consult notes on Proverbs 23:29-3529Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes? 30They that tarry long at the wine; they that go to seek mixed wine. 31Look not thou upon the wine when it is red, when it giveth his color in the cup, when it moveth itself aright. 32At the last it biteth like a serpent, and stingeth like an adder. 33Thine eyes shall behold strange women, and thine heart shall utter perverse things. 34Yea, thou shalt be as he that lieth down in the midst of the sea, or as he that lieth upon the top of a mast. 35They have stricken me, shalt thou say, and I was not sick; they have beaten me, and I felt it not: when shall I awake? I will seek it yet again. (Proverbs 23:29‑35).
2 The fear of a king is as the roaring of a young lion:
Whoso provoketh him to anger sinneth against his own soul.
See note on Proverbs 19:1212The king's wrath is as the roaring of a lion; but his favor is as dew upon the grass. (Proverbs 19:12). “The powers that be are ordained of God.” Hence the necessity of recognizing their authority and submitting to every ordinance of man for the Lord’s sake. To resist the power is to resist Him who ap pointed it, and is to provoke the king to anger, and thus to sin against one’s own soul; for his wrath will be poured out upon the rebellious.
We may apply the words to the King of whom every other should be a type. Who can measure the power of His wrath when all His grace has been despised and He sits on His royal throne to execute judgment?
Hanun had to prove “the wrath of a king” when he refused his kindness (2 Sam. 10).
3 It is an honor for a man to cease from strife:
But every fool will be meddling.
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). How strange the pride that makes a man dread to own he has been wrong, or unwilling to back down graciously for the sake of peace, even though he may feel he is in the right-providing no divine principle is at stake. “Let your yieldingness be known unto all men” (Phil. 4:55Let your moderation be known unto all men. The Lord is at hand. (Philippians 4:5)) is a needed word. A man of God will be ready to give up his fancied rights rather than to prolong strife; but a fool will persist in contention and meddle with matters in which he should have no part. Even so devoted a man as Josiah failed for lack of having learned this lesson (2 Chron. 35:20-2420After all this, when Josiah had prepared the temple, Necho king of Egypt came up to fight against Carchemish by Euphrates: and Josiah went out against him. 21But he sent ambassadors to him, saying, What have I to do with thee, thou king of Judah? I come not against thee this day, but against the house wherewith I have war: for God commanded me to make haste: forbear thee from meddling with God, who is with me, that he destroy thee not. 22Nevertheless Josiah would not turn his face from him, but disguised himself, that he might fight with him, and hearkened not unto the words of Necho from the mouth of God, and came to fight in the valley of Megiddo. 23And the archers shot at king Josiah; and the king said to his servants, Have me away; for I am sore wounded. 24His servants therefore took him out of that chariot, and put him in the second chariot that he had; and they brought him to Jerusalem, and he died, and was buried in one of the sepulchres of his fathers. And all Judah and Jerusalem mourned for Josiah. (2 Chronicles 35:20‑24)).
4 The sluggard will not plow by reason of the winter;
Therefore shall he beg in harvest, and have nothing.
Ready upon any pretext to abandon his labor, the sluggard neglects the cultivation of his fields when others are at work. Therefore when harvest-time arrives, his fields are bare, and he is found begging of (as he would put it) his more fortunate neighbors. The fact is, fortune has nothing to do with it. Their diligence has brought its own reward, and his slothfulness its natural consequence. Compare Proverbs 19:15, 2415Slothfulness casteth into a deep sleep; and an idle soul shall suffer hunger. (Proverbs 19:15)
24A slothful man hideth his hand in his bosom, and will not so much as bring it to his mouth again. (Proverbs 19:24).
5 Counsel in the heart of man is like deep water;
But a man of understanding will draw it out.
See note on Proverbs 18:44The words of a man's mouth are as deep waters, and the wellspring of wisdom as a flowing brook. (Proverbs 18:4). We have already been reminded more than once that it is only the fool who blatantly pours forth a stream of words upon every occasion (see Proverbs 17:27, 2827He that hath knowledge spareth his words: and a man of understanding is of an excellent spirit. 28Even a fool, when he holdeth his peace, is counted wise: and he that shutteth his lips is esteemed a man of understanding. (Proverbs 17:27‑28) and 18:7). With the prudent man it is quite otherwise. His words are few, unless there be occasion for them; and this not because of his lack of sound knowledge and the ability to instruct; but he prefers to bide his time. Deep in his heart, as in a well, he hides counsel and wisdom. Because of his sobriety, the simple may think him inferior to themselves; but a man of understanding will be able to draw forth what shall be for profit, at the suited period. See Joseph and Pharaoh (Gen. 41).
6 Most men will proclaim every one his own goodness:
But a faithful man who can find?
7 The just man walketh in his integrity;
His children are blessed after him.
8 A king that sitteth in the throne of judgment
Scattereth away all evil with his eyes.
9 Who can say, I have made my heart clean,
I am pure from my sin?
10 Divers weights, and divers measures,
Both of them are alike abomination to Jehovah.
11 Even a child is known by his doings,
Whether his work be pure, and whether it be right.
12 The hearing ear, and the seeing eye,
Jehovah hath made both of them.
There is evidently a moral connection between each proverb in this section, all being more or less occupied with the question and the test of purity. Most men are ready to declare their own uprightness and kindness, as was Job before he saw the Lord. But faithful men, who will justify God though all others be found liars, are few indeed. In Elihu we see such a one as he speaks on God’s behalf. See Job 29-31 for his defense of himself. In Job 32-37 we get Elihu justifying God.
The man who is really just (made such by grace) manifests it by his walk; not by the declarations of his lips. The children of such a man are blessed after him. Abraham is a shining example of this (Gen. 17:1-91And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. 2And I will make my covenant between me and thee, and will multiply thee exceedingly. 3And Abram fell on his face: and God talked with him, saying, 4As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. 5Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. 6And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. 7And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee. 8And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God. 9And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. (Genesis 17:1‑9)).
If any are righteous, it should surely be the king who sits on the throne of judgment, and scatters away evil with his eyes. But even among such (or among men at large), who is there who will dare to say, “I have made my heart clean. I am pure from my sin”?
Unequal measures testify to the lack of integrity on the part of many. All such are evil in the eyes of the Lord (see Proverbs 16:1111A just weight and balance are the Lord's: all the weights of the bag are his work. (Proverbs 16:11), and note verse 23 below).
Manifestly, then, no man is pure in himself. But Jehovah gives to those who wait upon Him the seeing eye and the hearing ear, that they may behold and do His will, and hear His voice. When all pretense to purity in oneself is given up, it is found in Christ, for those who receive Him.
13 Love not sleep, lest thou come to poverty:
Open thine eyes, and thou shalt be satisfied with bread.
See verse 4 above, and note Proverbs 6:9-11; 24:33, 349How long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep? 10Yet a little sleep, a little slumber, a little folding of the hands to sleep: 11So shall thy poverty come as one that travelleth, and thy want as an armed man. (Proverbs 6:9‑11)
33Yet a little sleep, a little slumber, a little folding of the hands to sleep: 34So shall thy poverty come as one that travelleth; and thy want as an armed man. (Proverbs 24:33‑34). Abundant are the warnings against slothfulness and self-indulgence. “Drowsiness shall clothe a man with rags.” It is the active and diligent who are rewarded for their toil. “Awake, thou that sleepest, and arise from among the dead, and Christ shall shine upon thee.” Such are the stirring words addressed by the Holy Ghost to Christians who are sleeping in a world where all should be aroused to a sense of the value of time, so rapidly passing away. “See then that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil” (Eph. 5:15, 1615See then that ye walk circumspectly, not as fools, but as wise, 16Redeeming the time, because the days are evil. (Ephesians 5:15‑16)).
14 Bad! bad saith the buyer;
But when he is gone his way, then he boasteth.
How common is the deceit here mentioned! It is the characteristic falsehood of the bargainer. Depreciating the article his heart desires, in order to procure favorable terms, when at last his price is acceded to, he goes his way, rejoicing in his shrewdness, and boasting of his ability to purchase at low rates. But a holier eye than that of man was looking on, noting every action, word, and thought; and the day of accounting draws rapidly nearer. See Ephraim (Hosea 12:7, 87He is a merchant, the balances of deceit are in his hand: he loveth to oppress. 8And Ephraim said, Yet I am become rich, I have found me out substance: in all my labors they shall find none iniquity in me that were sin. (Hosea 12:7‑8)).
15 There is gold, and a multitude of rubies:
But the lips of knowledge are a precious jewel.
16 Take his garment that is surety for a stranger:
And take a pledge of him for a strange woman.
See notes on Proverbs 6:1-5; 11:151My son, if thou be surety for thy friend, if thou hast stricken thy hand with a stranger, 2Thou art snared with the words of thy mouth, thou art taken with the words of thy mouth. 3Do this now, my son, and deliver thyself, when thou art come into the hand of thy friend; go, humble thyself, and make sure thy friend. 4Give not sleep to thine eyes, nor slumber to thine eyelids. 5Deliver thyself as a roe from the hand of the hunter, and as a bird from the hand of the fowler. (Proverbs 6:1‑5)
15He that is surety for a stranger shall smart for it: and he that hateth suretiship is sure. (Proverbs 11:15). Ruin and disaster dog the steps of him who unwisely goes surety for another, or who has any traffic with a strange woman. To keep clear of both is the only path of safety. To temporize is generally to invite defeat. The man who can say “No,” and stand by it, when tempted to one side or the other, alone is secure. He who will not heed must learn for himself in bitterness of soul. See Judah (Gen. 38).
17 Bread of deceit is sweet to a man;
But afterward his mouth shall be filled with gravel.
It is only for the passing moment that deceit seems to prosper and to promise well. The full result is far otherwise. In place of a sweet and delectable dainty, the mouth will be filled with gravel, hard and disappointing. Compare Proverbs 9:17, 1817Stolen waters are sweet, and bread eaten in secret is pleasant. 18But he knoweth not that the dead are there; and that her guests are in the depths of hell. (Proverbs 9:17‑18), and see Matthew 26:14-1614Then one of the twelve, called Judas Iscariot, went unto the chief priests, 15And said unto them, What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver. 16And from that time he sought opportunity to betray him. (Matthew 26:14‑16) and 27:3-5.
18 Every purpose is established by counsel:
And with good advice make war.
Rashness and unthinking precipitation are to be deplored. Before beginning what may not readily be ended, it is well to count the cost, and to counsel with some who are known to be wise and prudent. Our Lord expands and amplifies this proverb when He says, “What king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace” (Luke 14:31, 3231Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? 32Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace. (Luke 14:31‑32)). See Rehoboam and Shemaiah (2 Chron. 11:1-41And when Rehoboam was come to Jerusalem, he gathered of the house of Judah and Benjamin an hundred and fourscore thousand chosen men, which were warriors, to fight against Israel, that he might bring the kingdom again to Rehoboam. 2But the word of the Lord came to Shemaiah the man of God, saying, 3Speak unto Rehoboam the son of Solomon, king of Judah, and to all Israel in Judah and Benjamin, saying, 4Thus saith the Lord, Ye shall not go up, nor fight against your brethren: return every man to his house: for this thing is done of me. And they obeyed the words of the Lord, and returned from going against Jeroboam. (2 Chronicles 11:1‑4)).
19 He that goeth about as a talebearer revealeth secrets:
Therefore meddle not with him that flattereth with his lips.
See notes on Proverbs 11:13; 18:813A talebearer revealeth secrets: but he that is of a faithful spirit concealeth the matter. (Proverbs 11:13)
8The words of a talebearer are as wounds, and they go down into the innermost parts of the belly. (Proverbs 18:8), and 25:23. He who flatters to the face will as readily scandalize behind the back. By soft, sinuous words and ways he will gain the confidence of his victim, appealing to his pride and love of approbation, and thus loosening his tongue, till he relates things far better left unsaid. When he has thus lured him on to unbaring his heart, he will go to others, and pour into their ears what he has just learned, flattering them in the same way, and giving them to suppose that they alone are the recipients of his favor. No character is more detestable. Utterly lacking in moral principle, and destitute of godliness, when such a person gets in among a Christian assembly, he can do untold mischief. The safe plan is to refuse altogether to listen to “him that flattereth with his lips.” By so doing, much sorrow may be averted. The one who praises his listener while he backbites another, deserves to be treated in the spirit that David manifested toward the Amalekite who brought him news of Saul’s death (2 Sam. 1:1-161Now it came to pass after the death of Saul, when David was returned from the slaughter of the Amalekites, and David had abode two days in Ziklag; 2It came even to pass on the third day, that, behold, a man came out of the camp from Saul with his clothes rent, and earth upon his head: and so it was, when he came to David, that he fell to the earth, and did obeisance. 3And David said unto him, From whence comest thou? And he said unto him, Out of the camp of Israel am I escaped. 4And David said unto him, How went the matter? I pray thee, tell me. And he answered, That the people are fled from the battle, and many of the people also are fallen and dead; and Saul and Jonathan his son are dead also. 5And David said unto the young man that told him, How knowest thou that Saul and Jonathan his son be dead? 6And the young man that told him said, As I happened by chance upon mount Gilboa, behold, Saul leaned upon his spear; and, lo, the chariots and horsemen followed hard after him. 7And when he looked behind him, he saw me, and called unto me. And I answered, Here am I. 8And he said unto me, Who art thou? And I answered him, I am an Amalekite. 9He said unto me again, Stand, I pray thee, upon me, and slay me: for anguish is come upon me, because my life is yet whole in me. 10So I stood upon him, and slew him, because I was sure that he could not live after that he was fallen: and I took the crown that was upon his head, and the bracelet that was on his arm, and have brought them hither unto my lord. 11Then David took hold on his clothes, and rent them; and likewise all the men that were with him: 12And they mourned, and wept, and fasted until even, for Saul, and for Jonathan his son, and for the people of the Lord, and for the house of Israel; because they were fallen by the sword. 13And David said unto the young man that told him, Whence art thou? And he answered, I am the son of a stranger, an Amalekite. 14And David said unto him, How wast thou not afraid to stretch forth thine hand to destroy the Lord's anointed? 15And David called one of the young men, and said, Go near, and fall upon him. And he smote him that he died. 16And David said unto him, Thy blood be upon thy head; for thy mouth hath testified against thee, saying, I have slain the Lord's anointed. (2 Samuel 1:1‑16)).
20 Whoso revileth his father or his mother,
His lamp shall be put out in obscure darkness.
See note on Proverbs 19:2626He that wasteth his father, and chaseth away his mother, is a son that causeth shame, and bringeth reproach. (Proverbs 19:26). No parents are perfect in all their ways, but, like civil authorities, they are to be honored because of their position. They stand to children in God’s stead. To honor the father and mother is to honor Him who has created us and established the home, setting the solitary in families. Therefore he who reviles his parents shall find his light put out, and be left in the darkness. Even though a father or mother fail grievously, a son whose spirit is as it should be will seek to cover and hide their shame. Only an ungrateful and foolish child will spread it abroad. This was the error of Ham (Gen. 9:2222And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without. (Genesis 9:22)).
21 An inheritance may be gotten hastily at the beginning;
But the end thereof shall not be blessed.
See Proverbs 21:66The getting of treasures by a lying tongue is a vanity tossed to and fro of them that seek death. (Proverbs 21:6) and 28:20. Treasure rapidly accumulated at the expense of conscience and honor will yield little comfort; for “the blessing of the Lord that maketh rich and addeth no sorrow with it” cannot be upon it. “As the partridge sitteth on eggs, and hatcheth them not; so he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool” (Jer. 17:1111As the partridge sitteth on eggs, and hatcheth them not; so he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool. (Jeremiah 17:11)).
They who set out with the determination to gather wealth at all cost will learn in bitterness of soul that they have missed the true and lasting treasure which would have given heart-satisfaction and joy in its possession. See God’s word to the rich who have gained their fortunes by oppression of the poor (James 6:1-6).
22 Say not thou, I will recompense evil;
But wait on Jehovah, and He shall save thee.
No lesson is harder for some of us to learn than that of confiding all our affairs to the hands of the Lord, especially when we feel we have been wronged and ill-treated. Yet it is plain from Scripture that the saint can make no greater mistake than to take charge of his own affairs in such a case. Nothing could be clearer than the injunction, “Recompense to no man evil for evil.... Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is Mine; I will repay, saith the Lord” (Rom. 12:17-1917Recompense to no man evil for evil. Provide things honest in the sight of all men. 18If it be possible, as much as lieth in you, live peaceably with all men. 19Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. (Romans 12:17‑19)). To set about meting out evil for evil in the face of words like these is to act in direct disobedience to God, and we need not wonder if we make a terrible botch of it all. He who, owning that all has been allowed by the Lord for his good, bows his head and bends before the blast, will find God ever ready to interfere at the needed moment. To look away from the human instrument of our grief, however vindictive he may be, and to see, behind it all, the purposes of our Father working out, gives rest and comfort to the sorely-tried soul. It was this that sustained David when Shimei cursed and stoned him. The whole passage is so tender and striking, I cannot forbear quoting it in full: “And when king David came to Bahurim, behold, thence came out a man of the family of the house of Saul, whose name was Shimei, the son of Gera: he came forth, and cursed still as he came. And he cast stones at David, and at all the servants of king David: and all the people and all the mighty men were on his right hand and on his left. And thus said Shimei when he cursed, Come out, come out, thou bloody man, and thou man of Belial: the Lord hath returned upon thee all the blood of the house of Saul, in whose stead thou hast reigned; and the Lord hath delivered the kingdom into the hand of Absalom thy son: and, behold, thou art taken in thy mischief, because thou art a bloody man. Then said Abishai the son of Zeruiah unto the king, Why should this dead dog curse my lord the king? let me go over, I pray thee, and take off his head. And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, because the Lord hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so? And David said to Abishai, and to all his servants, Behold, my son, which came forth of my bowels, seeketh my life: how much more now may this Benjamite do it? Let him alone, and let him curse; for the Lord hath bidden him. It may be that the Lord will look on my affliction, and that the Lord will requite me good for his cursing this day” (2 Sam. 16:5-125And when king David came to Bahurim, behold, thence came out a man of the family of the house of Saul, whose name was Shimei, the son of Gera: he came forth, and cursed still as he came. 6And he cast stones at David, and at all the servants of king David: and all the people and all the mighty men were on his right hand and on his left. 7And thus said Shimei when he cursed, Come out, come out, thou bloody man, and thou man of Belial: 8The Lord hath returned upon thee all the blood of the house of Saul, in whose stead thou hast reigned; and the Lord hath delivered the kingdom into the hand of Absalom thy son: and, behold, thou art taken in thy mischief, because thou art a bloody man. 9Then said Abishai the son of Zeruiah unto the king, Why should this dead dog curse my lord the king? let me go over, I pray thee, and take off his head. 10And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, because the Lord hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so? 11And David said to Abishai, and to all his servants, Behold, my son, which came forth of my bowels, seeketh my life: how much more now may this Benjamite do it? let him alone, and let him curse; for the Lord hath bidden him. 12It may be that the Lord will look on mine affliction, and that the Lord will requite me good for his cursing this day. (2 Samuel 16:5‑12)).
It is doubtful if, in all David’s spiritual history, he ever reached a higher height of holy confidence in God than at this time of deep, deep trial. Shimei’s spiteful cursing in so public a manner, and at so sorrowful a time, must have deeply lacerated his already wounded spirit. But he bows his head in submission; and instead of executing vengeance on Shimei, and seeking self-vindication from the charges made, “through evil report and good report” he holds on his way, in submissive confidence, saying, “Let him curse,” and taking all from the Lord Himself.
Shimei was but an instrument, inspired by Satan, yet really permitted of the Lord, for David’s chastening and discipline. As such he views him, and looks not at second causes, but at the great First Cause Himself. This is most blessed! Would that every tried saint could follow his example!
The day came that Shimei was a cringing suppliant at the feet of the man he had cursed; publicly owning that he had acted perversely, and confessing “thy servant doth know that I have sinned” (2 Sam. 19:16-2316And Shimei the son of Gera, a Benjamite, which was of Bahurim, hasted and came down with the men of Judah to meet king David. 17And there were a thousand men of Benjamin with him, and Ziba the servant of the house of Saul, and his fifteen sons and his twenty servants with him; and they went over Jordan before the king. 18And there went over a ferry boat to carry over the king's household, and to do what he thought good. And Shimei the son of Gera fell down before the king, as he was come over Jordan; 19And said unto the king, Let not my lord impute iniquity unto me, neither do thou remember that which thy servant did perversely the day that my lord the king went out of Jerusalem, that the king should take it to his heart. 20For thy servant doth know that I have sinned: therefore, behold, I am come the first this day of all the house of Joseph to go down to meet my lord the king. 21But Abishai the son of Zeruiah answered and said, Shall not Shimei be put to death for this, because he cursed the Lord's anointed? 22And David said, What have I to do with you, ye sons of Zeruiah, that ye should this day be adversaries unto me? shall there any man be put to death this day in Israel? for do not I know that I am this day king over Israel? 23Therefore the king said unto Shimei, Thou shalt not die. And the king sware unto him. (2 Samuel 19:16‑23)). David’s royal clemency was extended in forgiveness—a far greater victory than vengeance would have been. Afterward, in God’s righteous government, he was put to death for the treachery that ever characterized him, in the reign of Solomon. “He that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons” (Col. 3:2525But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons. (Colossians 3:25)). With judgment I have not to interfere. Be it mine to bow in submission to all God’s ways, owning His hand in everything that would otherwise disquiet me.
23 Divers weights are an abomination to Jehovah;
And a false balance is not good.
See verse 10 above. Divers weights are different tests for different things, according as they relate to oneself or not. One standard of righteousness, a true balance, with honest weights, should characterize the Christian. Frequently one finds these various weights applied in estimating the conduct of certain persons. We excuse in one, particularly in ourselves, what calls For severe judgment in the case of another. But in the scales of the sanctuary both are tested by the same weights. God would have our balances patterned after His, and the opposite is an abomination in His sight. See the half shekel (Ex. 30:1515The rich shall not give more, and the poor shall not give less than half a shekel, when they give an offering unto the Lord, to make an atonement for your souls. (Exodus 30:15)).
24 Man’s goings are of Jehovah;
How can a man then understand his own way?
The prophet Jeremiah attests the same solemn truth. “O Lord,” he says, “I know that the way of man is not in himself: it is not in man that walketh to direct his steps.” So he adds, “O Lord, correct me, but with judgment; not in Thine anger, lest Thou bring me to nothing” (Jer. 10:23, 2423O Lord, I know that the way of man is not in himself: it is not in man that walketh to direct his steps. 24O Lord, correct me, but with judgment; not in thine anger, lest thou bring me to nothing. (Jeremiah 10:23‑24)). Concerning every one of us, it can be said, “Ye have not passed this way heretofore.” This is true every step of our journey through this world. Each day we enter upon new scenes and new experiences; therefore the folly of depending on our poor, finite wisdom in order to understand our way. One alone knows the end from the beginning. With Him, all is one eternal Now. Who else but He can direct our steps? Happy the soul who can commit all his ways unto Him, and sing with confidence and holy restfulness, “My times are in Thy hand.” To such He has said, “I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with Mine eye” (Psa. 32:88I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye. (Psalm 32:8)). But this daily guidance is only the portion of the subject, obedient believer. Others must know the bit-and-bridle direction of circumstances and tribulations. See Israel at the Jordan (Josh. 3:44Yet there shall be a space between you and it, about two thousand cubits by measure: come not near unto it, that ye may know the way by which ye must go: for ye have not passed this way heretofore. (Joshua 3:4)).
25 It is a snare to a man rashly to say, It is hallowed;
And after vows, to make inquiry.
Two things, yet very closely connected, seem to be here referred to, with a keen, underlying touch of irony that is meant to go home to the conscience. To say rashly of anything that it is holy, before one has investigated, or to make a vow concerning some matter which has to be inquired into later; these are foolish and dangerous things, and may result in much sorrow and trouble. Elsewhere Solomon speaks of the same blunder. “When thou vowest a vow unto God, defer not to pay it; for He hath no pleasure in fools: pay that which thou hast vowed. Better is it that thou shouldest not vow, than that thou shouldest vow and not pay. Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thy hands?” (Ecc. 5:4-7). The practice of making vows seems to be clearly contrary to the spirit of the Christian dispensation, in which grace is reigning. Under law, when God was asking something of man, it was quite in keeping to make such particular pledges. The vow of Paul was evidently that of a Nazarite, taken prior to his conversion (Acts 18:1818And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow. (Acts 18:18)). It would therefore be of all-importance to make sure that such a promise was according to the mind of God before making it. See Jephthah’s rash vow, and its terrible consequences (Judges 11:30-4030And Jephthah vowed a vow unto the Lord, and said, If thou shalt without fail deliver the children of Ammon into mine hands, 31Then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the Lord's, and I will offer it up for a burnt offering. 32So Jephthah passed over unto the children of Ammon to fight against them; and the Lord delivered them into his hands. 33And he smote them from Aroer, even till thou come to Minnith, even twenty cities, and unto the plain of the vineyards, with a very great slaughter. Thus the children of Ammon were subdued before the children of Israel. 34And Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she was his only child; beside her he had neither son nor daughter. 35And it came to pass, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou art one of them that trouble me: for I have opened my mouth unto the Lord, and I cannot go back. 36And she said unto him, My father, if thou hast opened thy mouth unto the Lord, do to me according to that which hath proceeded out of thy mouth; forasmuch as the Lord hath taken vengeance for thee of thine enemies, even of the children of Ammon. 37And she said unto her father, Let this thing be done for me: let me alone two months, that I may go up and down upon the mountains, and bewail my virginity, I and my fellows. 38And he said, Go. And he sent her away for two months: and she went with her companions, and bewailed her virginity upon the mountains. 39And it came to pass at the end of two months, that she returned unto her father, who did with her according to his vow which he had vowed: and she knew no man. And it was a custom in Israel, 40That the daughters of Israel went yearly to lament the daughter of Jephthah the Gileadite four days in a year. (Judges 11:30‑40)).
26 A wise king scattereth the lawless,
And bringeth the wheel over them.
No throne is established in peace when lawlessness and violence are rampant among the people. It is necessary, for the preservation of society, the peace of the righteous, as well as the stability of government, that those who oppose it be destroyed. So, ere the millennial kingdom shall be set up, the wicked will be rooted out of the earth. See Isaiah 63 and Revelation 19.
27 The spirit of man is the lamp of Jehovah,
Searching all the depths of the soul.
The spirit of man is not mere breath, or some impersonal idea. God “formeth the spirit of man within him” (Zech. 12:11The burden of the word of the Lord for Israel, saith the Lord, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him. (Zechariah 12:1)). It is by the spirit he is enabled to think and plan, to weigh evidences, and to understand things both material, moral, and spiritual. “What man knoweth the things of a man, save the spirit of man which is in him?” (1 Cor. 2:1111For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. (1 Corinthians 2:11).) Here it is evident that the spirit is the seat of intelligence. How would it sound to substitute “breath” for “spirit” in either of these scriptures, making them declare God formed man’s breath as an entity within him, and that by his breath he apprehended the things that concerned him? Spite of all that casuists and sophists may allege to the contrary, the Bible clearly teaches the true individuality of the spirit.
It is here called the lamp of Jehovah. Notice, it is not the light of Jehovah. The lamp is the vessel that holds the light, which itself is divine, proceeding from God. But man’s spirit can be a light-receiver and light-retainer, illuminating every part of his moral being. This it is that gives him preeminence over all the lower creation. What an immeasurable gulf there is between the lowest type of man, with all his capabilities of divine enlightenment, and the highest type of brute, who must be forever insensible to spiritual instruction!
The most degraded savage gropes after God, for his spirit is the lamp of Jehovah, dimly though the light may shine. But take the beast, and train him to the highest point of brute-intelligence, he manifests no recognition of responsibility to a Creator, no sense of spiritual conceptions. This fact alone is enough to forever destroy the agnostic theory of evolution as taught by Darwin and Huxley, and eagerly received by so many who are ever ready to run after what seems to be new and novel, particularly if it appears to eliminate God from His own universe.
Through the spirit God has to say to man. Thereby He pours His light into every chamber of his being. This it is that produces a sense of need, a yearning after Himself. For in his natural state “there is none that seeketh after God.” When His testimony is received, and the soul is bowed before Him in repentance, His Holy Spirit, through the Scriptures of truth, witnesses with our spirits that we are His children. See Elijah and the still small voice (1 Kings 19:11-1311And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: 12And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. 13And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? (1 Kings 19:11‑13)).
28 Loving-kindness and truth preserve the king:
And his throne is upheld by loving-kindness.
In verse 26 we saw that it was the king’s wisdom to execute judgment upon his foes. Here we are reminded of the other side of his character. His throne rests on righteousness, but it is upheld by loving-kindness. The two are essential—loving-kindness and truth. “Grace and truth came by Jesus Christ.” When He reigns, both shall be displayed in perfection (Isa. 32).
29 The glory of young men is their strength:
And the beauty of old men is the gray head.
See note on Proverbs 16:3131The hoary head is a crown of glory, if it be found in the way of righteousness. (Proverbs 16:31). In the economy of nature, as of grace, there is a time and season for all things. Youth delights in deeds of prowess, and glories in physical strength. Age is the time for meditation and sobriety, and of this the gray head is a reminder, beautiful indeed in its place. In his first epistle, the apostle John takes up the same thoughts in a spiritual sense. The young men are those who are strong in the faith, in whom the word of God abides, and who have overcome the wicked one. To the fathers, he simply writes, “Ye have known Him that is from the beginning.” It is that experimental knowledge of Christ which is enlarged and deepened by the passing of the years (1 John 2:13, 1413I write unto you, fathers, because ye have known him that is from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father. 14I have written unto you, fathers, because ye have known him that is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one. (1 John 2:13‑14)).
30 The blueness of a wound cleanseth away evil:
So do stripes the depths of the soul.
Added suffering is often required to purge the system of poisonous matter; therefore the skillful surgeon is not always concerned to immediately heal a wound. There is often a probing, and consequent inflammation, that is very painful, but good in result. So it is with God’s dealings when unholiness has been tolerated by His children. Stripes and sorrows may be laid upon them, but only that the inner parts of the being may be purged of all hidden evil by self-judgment and full confession in His presence. The unnamed author of the psalm of the laver is not the only one who could say, “Before I was afflicted I went astray: but now have I kept Thy word” (Psa. 119:6767Before I was afflicted I went astray: but now have I kept thy word. (Psalm 119:67)). As he would be an unwise patient who objected to the pain caused by the surgeon while he endeavored to free the wound from impurities that might effectually hinder healing, and which, if unremoved, might poison the whole system, so is the saint foolish indeed who repines under a Father’s chastening hand, and seeks to free himself from the stripes rather than to “hear the rod, and Him who hath appointed it.”