The book of Proverbs gives us the application of that wisdom which created the heavens and the earth, to the details of life in this world of confusion and evil. This thought brings out the immensity of grace unfolded here. God deigns to apply His wisdom to the circumstances of our practical life, and to show us, with His own intelligence, the consequences of all the ways in which man may walk. It is a great blessing to be provided for the labyrinth of this world, in which a false step may lead to such bitter consequences, with a book that sets forth the path of prudence and of life; and that, in connection with a wisdom which comes from God.
It is well to remember that the book of Proverbs treats of this world, and of God's government, according to which man reaps that which he has sown. This is always true, whatever may be the sovereign grace that bestows on us things beyond and infinitely above this world.
Solomon was filled with wisdom from above, but which had its exercise in this world, and its application to it; that is to say, which applied to it God's way of viewing all things, discerning the truth of all that, day by day, is developed in it. We have here the ways of God, the divine path for human conduct, the discernment of that which the heart of man produces and of its consequences; and also-for one who is subject to the Word-the means of avoiding the path of his own will and of his own foolish heart (which is unable to understand the bearing of a multitude of actions that it suggests to him), and this not by bringing him back to moral perfection, for that is not the object of the Proverbs; but to that wisdom and prudence which enable him to avoid many errors and to maintain a serious walk before God, and an habitual submission to His mind. The precepts of this book establish practical happiness in this world, by maintaining earthly relations in their integrity according to God. Now, it is not human prudence and sagacity that are enjoined. The fear of the Lord which is the beginning of wisdom is the subject here.
There are two very distinct parts in this book. The first nine chapters, which give the great general principles; and the Proverbs, properly so called, or precepts which indicate the path in which the wise man should walk. At the end of the book is a collection made by Hezekiah.
RO 1-7{Let us examine the first part. The grand principle is laid down at the outset. The fear of the Lord on the one side, and on the other the madness of self-will which despises the wisdom and instruction that restrain it There are two forms in which sin, or the activity of man': will, manifests itself-violence and corruption. This was seen at the time of the deluge. The earth was corrupt before God, and the earth was filled with violence. Satan is a liar and a murderer. In chapter 1 violence is pointed out as the infringement of those obligations which the will of God has laid upon us. But wisdom cries aloud that her voice may be heard, proclaiming the judgment of those who despise her ways. Chapter 2 the result of subjection of heart to the words of wisdom and an earnest search after it, is the knowledge of the fear of the Lord and the knowledge of God Himself. And he who applies himself to this shall be kept; he shall not only have no part with the wicked man, but he shall be delivered from the deceitful woman-from corruption. The judgment of the earth and the prosperity of the righteous are declared. The latter principle being established, the third chapter skews that it is not human sagacity or the prudence of man which imparts the wisdom here spoken of. Neither is it the ardent desire after prosperity and happiness manifesting itself in crooked ways; but the fear of the Lord and subjection to His Word supply the only clue to guide us safely through a world of wickedness which He governs. Chapter 4 insists on the necessity of pursuing wisdom at whatever cost; it is a path of sure reward. It warns against all association that would lead the contrary way and into ruin; adding that the heart, the lips, and the feet, are to be watched. Chapter 5 returns in detail to the corruption of heart that leads a man to forsake the wife of his youth for another. This path demoralizes the whole man. But the eyes of the Lord are upon the ways of man. In chapter 6 wisdom will not be surety for another. It is neither slothful, nor violent, nor deceitful. The strange woman should be avoided as fire; there is no reparation for adultery. In chapter 7 the house of the strange woman is the path to the grave. To curb oneself, to be firm in. resisting allurements, looking to the Lord and hearkening to the words of the wise, such are the principles of life given in these chapters.
RO 8{Chapter 8 the wisdom of God is active. It cries aloud, it invites men. Three principles distinguish it-discretion, or the right consideration of circumstances, instead of following self-will; hatred of evil, which evidences the fear of the Lord; and detestation of arrogance and hypocrisy in man.. It is by wisdom that kings and princes rule; strength, counsel, and sound wisdom, and durable riches are found in it. Moreover, the Lord Himself acted according to His own perfect discernment of the right relations of all things to each other; that is to say, He created them according to the perfection of His own thoughts. But this leads us farther; for Christ is the wisdom of God; He is the center of all relations according to the perfections of God, and is in Himself the object of God's eternal delight. The everlasting wisdom of God is revealed and unfolded in Him. But this is not the only link. If Christ was the object of God the Father's delight, as the center and fullness of all wisdom; men have been the delight of Christ, as well as the habitable parts of the Lord's earth. It is in connection with men that Christ is seen, when considered as uniting and developing in Himself every feature of the wisdom and the counsels of God. The life that was in Him was the light of men. Christ is then the object of God the Father's delight. Christ ever found His joy in God the Father, and His delight with the sons of men and in the earth inhabited by men.
Here, then, must this wisdom be displayed. Here must the perfection of God's ways be manifested. Here must divine wisdom be a guide to the conduct of a being subject to its direction. Now, it is in Christ, the wisdom of God, that this is found. Whoso hearkens to Him finds life. Observe, here, that all-important, as this revelation is, of the display of God's wisdom in connection with men, we do not find the Church here. She is called away from this present evil age to belong to Jesus in Heaven. Christ cannot actually yet rejoice in the sons of men. When He takes possession of the earth this will be fully accomplished: this will be the Millennium. Meantime He calls on men to hear His voice. The principle of a path to be followed by hearkening to the words of wisdom, is one of the greatest importance for this world, and of the most extensive bearing. There is the path of God, in which He is known. There is but one. If we do not walk in it we shall suffer the consequences, even if really loving the Lord. But in fact wisdom has done more than this; it has formed a system, established a house of its own, upheld by the perfection of well-regulated and co-ordinate solidity. It is furnished with meat and wine, the table is spread; and, in the most public manner, wisdom invites the simple to come and partake, while pointing out to them the right way in which life is found. There is another woman-but before speaking of her, the Spirit teaches that instruction is wasted on the scorner, he will but hate his reprover. Wisdom is wise even in relation to its enemies. There is progress for the wise and the upright, but the beginning of it is the fear of the Lord. It is the fundamental principle.
But scoffing is not the only character of evil. There is the foolish woman. This is not the activity of love which seeks the good of those who are ignorant of good. She is clamorous, sitting in the high places, at the door of her house, seeking to turn aside those who go right on their ways, and alluring those that have no understanding into the paths of deceit and sin; and they know not that her guests are the victims of death.
In chapter 10 begin the details which teach those who give ear how to avoid the snares into which the simple might fall, the path to be followed in many cases, and the consequences of men's actions. In short, that which characterizes wisdom in detail; and also, the result of God's government, whatever appearances may be for awhile. It is well to observe, that there is no question of redemption or propitiation in this book; it proposes a walk according to the wisdom of God's government.
In the final chapter, we have the character of a king according to wisdom, and that of the woman in her own house. The king who does not allow himself that which, by darkening his moral discernment through the indulgence of his lusts, would make him unfit to govern. In the woman we see the persevering and devoted industry which fills the house with riches, brings honor to its inhabitants, and removes all the cares and anxieties produced by sloth. The typical application of these two specific characters is too evident to need explanation. The example of the woman is very useful, as to the spirit of the thing, to one who labors in the Church.
Although, in this book, the wisdom produced by the fear of the Lord is only applied to this world, it is on that very account of great use to the Christian; who, in view of his heavenly privileges, might more or less forget the continual government of God. It is very important for the Christian to remember the fear of the Lord, and the effect of God's presence on the details of his conduct; and I repeat that which I said at the beginning, that it is great grace which deigns to apply divine wisdom to all the details of the life of man, in the midst of the confusion brought in by sin. Occupied with heavenly things, the Christian is less in the way of discovering by his own experience the clue to the labyrinth of evil through which he is passing. God has considered this, and He has laid down this first principle, " simple concerning evil, and wise unto that which is good." Thus the Christian may be ignorant of evil (if a worldling were so, he would fall into it), and yet avoid it through his knowledge of good. The wisdom of God gives him the latter; the government of God provides for all the rest. Now, in the Proverbs, we have these things in principle and in detail. I have not dwelt on the figurative character of the forms of evil. They are rather principles than figures. But the violent man of the last days, is continually found in the Psalms; and Babylon is the full accomplishment of the woman who takes the simple in her snares and leads them down to death; just as Christ is the perfect wisdom of God which leads to life. But these two things which manifest evil, proceed from the heart of man at all times since the fall. Only, we have seen that there is an active development of the wiles of the evil woman who has her own house and her own arrangements. It is not simply the principle of corruption, but an organized system: as is that of sovereign wisdom.