A wise son heareth his father's instruction: but a scorner heareth not rebuke . Proverbs 13:1 The heedless scorner J. Parker, D.D. The first part of the sentence has been rendered, "is his father's instruction"; i.e., a wise son embodies his father's instruction. A wise man may point to his son and say, "This is the sum-total of my educational efforts." The proverb is careful to define the quality of the son whose education embodies the purposes of his father. He is to be a "wise son"; one who can make the most of his opportunities, who understands the process through which he is passing. A scorner is profited by nothing; being a satirist himself, he turns everything into satire; he mocks the speaker of good things, he parodies the highest poetry, he resents the most delicate and spiritual approach. We should not be struck by the mere ability of satire; we should remember its moral disadvantages, for it debases and impoverishes whatever it touches that is meant for its good. We speak of the satire that takes the moral purpose out of every appeal, and turns to derision all the efforts that are directed towards the soul's real education. Wisdom gathers everything; scorning gathers nothing. It is for each man to say that he will walk in the one spirit or in the other, but let him distinctly know what the consequences of each spirit must be. ( J. Parker, D.D. ) The teachable and unteachable son D. Thomas, D.D. I. THE TEACHABLE SON. "A wise son heareth his father's instruction." Solomon, of course, supposes that the father is what a father ought to be. He who attends to the instruction of a father, Solomon says, is wise. He is wise — 1. Because he attends to the Divine condition of human improvement. The Creator has ordained that the rising generation should get its wisdom from the teachings of its parents. It is by generations learning of predecessors that the race advances. 2. Because he gratifies the heart of his best earthly friend. II. THE UNTEACHABLE SON. "A scorner heareth not rebuke." Some persons justly merit derision; some things merit contempt. A son who scorns either the person or the counsels of his father is not in a state of mind to hear rebuke — he is unteachable. ( D. Thomas, D.D. ) A man shall eat good by the fruit of his mouth. Proverbs 13:2, 3 Natural retaliation R. Wardlaw. Although the spirit and practice of. retaliation are nowhere vindicated in Scripture, but everywhere explicitly and strongly condemned, yet a treatment corresponding to their own conduct towards others is what every one may expect. In the nature of things it cannot be otherwise. It is not in human nature, nor in any nature, not even in the Divine itself, to love with the love of complacence that which is unamiable. An amiable disposition alone can secure love; and amiability of disposition is greatly indicated by the tongue. The man who is charitable in his judgments, and disposed to speak well of others, will be himself the subject of charitable judgment and of cordial commendation. All will love and honour and bless the man "in whose tongue is the law of kindness." Thus he shall "eat good by the fruit of his mouth." On the contrary, against the man who is a "transgressor" with his lips, making them the instruments of malice in the utterance of slander, and the fomenting of alienation and strife — against that man are unavoidably kindled all the feelings of indignation, all the angry passions, of which the result is violence — the violence of vindictive pride and sense of wrong. ( R. Wardlaw. ) Man speaking D. Thomas, D.D. Here are several kinds of speech. I. THE SELF-PROFITING AND SELF-RUINOUS IN SPEECH. The speech of a good man which is enlightened, truthful, pure, generous, is of service to himself in many ways. By it he promotes the development of his own spiritual being, he gratifies his own moral nature, and produces in hearers results which are delightful to his own observation. The corrupt speech of the ungodly is a violence to reason, conscience, social propriety. The sinful tongue of the transgressor inflicts the most violent injuries on his own nature. II. THE SELF-CONTROLLED AND THE SELF-RECKLESS IN SPEECH. 1. Controlled speech may be useful. The tongue is a member that requires controlling. Passion and impulse are constantly stimulating it to action. 2. Reckless speech may be dangerous. One spark from a lawless tongue has often kindled conflagrations in families, churches, and nations. Quarles says, "Give not thy tongue too much liberty, lest it take thee prisoner." ( D. Thomas, D.D. ) A guard upon the lips is a guard to the soul. He that keeps a strong bridle on his tongue, and a strong hand on that bridle, keeps his soul from a great deal, both of guilt and grief, and saves himself the trouble of many bitter reflections on himself, and reflections of others upon him. There is many a one ruined by an ungoverned tongue. He that loves to bawl and bluster and make a noise, will find it will be the destruction of his reputation, his interest, and his comfort. ( Matthew Henry . ) The soul of the sluggard desireth, and hath nothing: but the soul of the diligent shall be made fat . Proverbs 13:4 The nature and consequences of idleness and of industry W. Richardson. This text is true both in a temporal and spiritual sense. I. THE NATURE AND EFFECTS OF SLOTH. The slothful man wants to attain the end without the use of the proper means. He would be rich without labour, learned without study, and respected without doing anything to deserve respect. This desire of the slothful killeth him; for his hands refuse to labour. Such persons waste their days in forming idle schemes and vain wishes. The consequences are often very terrible. They become a plague and a burden to all who are connected with them. They frequently injure their best friends, prey upon the property of others, and bring disgrace and ruin upon their dearest earthly connections. Our land, all our lands, abound with such drones. Slothfulness also gives birth to envy, discontent, fraud, lying, and almost every other evil work. In whatever situation of life a slothful person is fixed, he will, from this disposition, fall into some destructive vice, and become miserable in himself and mischievous to others. A sluggard, whatever he may profess, cannot be a truly religious person, or possessed of those graces which form the character of a member of Christ and a child of God. The sluggard may desire the good things of religion, but as he will not use the means for attaining them, he "desires, and has nothing." God will be found only of them who diligently seek Him. A slothful disposition is so pernicious in its nature and effects that wherever it reigns and has the dominion, it must debase a person's character and pervert the end for which he was sent into the world. II. THE NATURE AND EFFECTS OF INDUSTRY. Plenty and comfort are, in general, the consequences of diligence, both in our temporal and spiritual calling. Whatever may be a person's rank or circumstances, the providence of God has given him something to do. The sober and industrious are the glory and strength of every nation. And the industrious disposition is a great preservative against vice. Those who are trained up to honest labour and habits of industry seldom fall into those criminal excesses to which the slothful are prone. The most salutary effects of diligence are seen in religion. The diligent use of all appointed means of grace is crowned with the Divine blessing. These are the persons who have always done the most good in the world, and whom God and men have delighted to honour. There may, of course, be exceptions to the general rule. Would you, then, provide things honest in the sight of all men, pursue your profession with success, maintain yourselves and your families, and become easy in your circumstances, you must be sober and industrious, diligent and laborious. And so you must be if you would enjoy the peace and blessing of God. Some may from this learn the true reason of their embarrassments. They have spent themselves in wishing, not in working. ( W. Richardson. ) Idleness Edwin Harwood, D.D. Work is the grand, all-pervading feature in the government of the world. God works. The universe, considered as an inert mass, moves. Stagnation is the sign of death. How early in life the human being should begin regular employment is a question in which both the moralist and the political economist are interested. The burden, the obligation, the duty of one man differs from that of another. In one sense, the duty of labour is laid upon all. Idleness is to be avoided by all, irrespective of the pressure, or the absence of the pressure, of poverty or any personal needs. It is curious to notice that, in the estimation of many, no persons are thought to be engaged in labour save those who are engaged in some handicraft for their livelihood. But idleness, like labour, is a relative term. Idleness is a sin against the ordinance of God. Man has manifold needs, desires, possibilities. Were there no hunger, there would be no crops, no bread. Were there no need of shelter, there would be no huts, houses, palaces. Were there no sense of ignorance, there would be no desire to learn anything. Were there no religious feeling, there would be no temples, nor desire to know anything of what the apostle calls "the invisible things of God." The refusal of work, whether demanded of us, or opened to us in the way of providential opportunity, this is idleness. By this refusal one places one's self outside the life of the community. It is a sin — a sin of omission; the sin of neglect, and of lost opportunity. The life is barren, sterile, nothing. "Only an idler," it may be said; "not as bad as if he gave way to stormy, passionate excesses." And yet there will be in the brain of that idler an indistinguishable brood of vipers, all possible evil and corruption. God requires the use of our gifts and faculties for our development, and that we may do our share in the State, fill the position and, in a word, accomplish the purposes of our existence. The proofs of the sinfulness of idleness are to be found in its effects. It destroys our power of usefulness in the world. All real devotion to a cause implies work. We cannot set ourselves in opposition to God's ordinances, and at the same time entertain any belief seriously that we shall succeed by circumventing Him. If any of you, who are in your years of work, when the duty of work is specially your duty, are refusing everything of the kind, and are bent upon trifles or mere amusement, it requires no large insight to perceive that your minds and characters are becoming weakened; the thews and sinews are soft; the gristle does not harden into bone. Let this state of things last, and it is certain that you will be left behind in the rear. Wholesome, not morbid, activity is what is needed for many whose hands hang idly, not through the fault of an idle disposition. Work will heal many a human woe when all else will seem to fail. ( Edwin Harwood, D.D. ) Christian diligence, with the blessings that attend it The son of diligence, considered either as a man or a Christian, is in a fair way to obtain the good things he seeks. The slothful wretch shall be poor indeed. I. WHAT ARE THE SEVERAL THINGS WHICH ARE IMPLIED IN TRUE DILIGENCE? 1. Diligence includes the employment of every part of our time in proper business. This is opposed to sauntering life away; to trifling, or doing what is to no purpose; and to mistiming the businesses which are to be done. 2. Diligence includes earliness — in opposition to delay. The early man shows that his heart is in his work. If we begin betimes the service of the day, we happily provide against hindrances, and we are not in danger of being thrown into a hurry by accidental avocations. 3. Diligence implies activity and vigour. Lazy wishes will neither perform work nor obtain a blessing. What poor work doth a Christian make who is cold, indifferent, slothful in the things which concern his soul and salvation! 4. Diligence implies watchfulness — in opposition to a drowsy, heedless temper, a thoughtless security of soul. We must be awake to seize all advantages for our work, as well as to guard against surprises and dangers. 5. Diligence implies a constancy in our work — in opposition to looking back, and perpetual avocation by diversions and pleasures. 6. Another thing implied in true diligence is, firmness and resolution in our labour — in opposition to all the difficulties which attend our work. If we are frighted at every shadow of difficulty, we shall never fulfil our service, nor perfect our design. 7. There is also implied perseverance — in opposition to fainting and weariness. It is the end that crowns all. II. THE BLESSINGS WHICH ATTEND DILIGENCE IN A COURSE OF VIRTUE AND GOODNESS. 1. Diligence hath a natural tendency to success and to obtain the good things we seek. 2. Diligence hath the rich and special promises of a faithful God to encourage its hope. 3. Diligence and industry are a happy guard against snares and temptations of every kind. When the devil finds you idle, he hath a proper moment to assault you with some powerful temptation. 4. Diligence is always making a progress towards its designed end, but the slothful man is in great danger of going backward. The gardener who neglects his daily work will soon find the ground overrun with weeds. 5. The diligent Christian is a most useful person in the world. He does the most good himself, and becomes an excellent example to all that are round about him. 6. The diligent Christian finishes his work with peace, hope, and joy. He will review his conduct and his labours with an inward satisfaction and a sacred pleasure of soul. Let us dread the curse of the wicked and slothful servant. ( Isaac Watts , D.D. ) Soul-craving Homilist. I. SOUL-CRAVING IS COMMON TO ALL. Souls have a hunger as well as bodies, and the hunger of the soul is a much more serious thing. What is the ennui that makes miserable the rich but the unsatisfied hunger of the soul? 1. The hunger of the soul, as well as the hunger of the body, implies the existence of food somewhere. 2. The unsatisfied hunger of the soul as well as the body is painful and ruinous. II. SOUL-CRAVING CAN BE ALLAYED ONLY BY LABOUR. ( Homilist. ) Diligence A friend of mine, says Mr. Gurney, one day inquired of the then Lord Chancellor, how he managed to get through so much business? " Oh," said his lordship," I have three rules; the first is, I am a whole man to one thing at a time; the second is, I never lose a passing opportunity of doing anything that can be done; and the third is, I never entrust to other people what I ought to do myself." A righteous man hateth lying. Proverbs 13:5 Moral truthfulness D. Thomas, D.D. I. AN INSTINCT TO THE RIGHTEOUS. "A righteous man hateth lying." A soul that has been made right in relation to the laws of its own spiritual being to the universe and to God has an instinctive repugnance to falsehood. A right-hearted man cannot be false in speech or life. The prayer of his soul is, "Remove from me the way of lying: and grant me Thy law graciously" ( Psalm 119:29 ). II. MORAL TRUTHFULNESS IS A SAFEGUARD AGAINST EVIL. The evils specified in these two verses in connection with the wicked must be regarded as kept off from the righteous by his moral truthfulness. What are the evils here implied connected with falsehood? 1. Loathsomeness. "A wicked man is loathsome." A liar is an unlovely and an unlovable object; he is detestable; he attracts none; he repels all. 2. Shame. He "cometh to shame." A liar either in lip, or life, or both, must come to shame. A rigorous destiny will strip off his mask, and leave him exposed, a hideous hypocrite, to the scorn of men and angels. 3. Destruction. "Wickedness overthroweth the sinner." Inevitable destruction is the doom of the false. They have built their houses on the sand of fiction, and the storms of reality will lay them in ruins. From all these evils, moral truthfulness guards the righteous. ( D. Thomas, D.D. ) Lying hateful There is no knowing the effects of a lie even in this world. Said a lady, "I told once for all the fashionable lie of having my servant announce at the door that I was not at home. At night my husband said, ' Mrs. — died to-day.' It went through me like cold steel. She had made me promise that I would be at her bedside at the last hour, as she had something of great importance to disclose. 'And,' said my husband, 'she died in great distress to see you, having sent three times, only to learn that you were not at home.' How I loathed myself! No more lies for me!" Wickedness overthroweth the sinner. Proverbs 13:6 The effects of sin Sketches of Four Hundred Sermons. There is a cause for every effect. Moral evil, as a cause, has produced the most awful, alarming, and extensive consequences. I. GIVE THE CHARACTER OF THE SINNER. 1. What is sin? The transgression of the law ( 1 John 3:4 ). No law, no transgression. There is a law, which is grounded in the moral perfections of God. 2. Sin is a contempt of God's authority. It is s forfeiture of His favour, and an exposure to His sore displeasure. 3. Sinners who refuse to submit to Christ — the Saviour from sin — sin against the gospel law of liberty and love. II. WICKEDNESS IS THE SINNER'S RUIN. 1. It exhausts his property. Sin is a very expensive thing. The passions are clamorous, exorbitant, and reckless, till gratified. 2. It blasts his reputation. Sin can never be deemed honourable, on correct principles. 3. It destroys his health. Intemperance has a natural tendency to undermine the best constitution. 4. It hastens the approach of death. 5. It effects the damnation of the soul. Coming to sin beyond remedy, he goes to his own place.Improvement: 1. How awfully destructive is the love of sin. 2. It is the interest of every person to hate and shun sin. 3. A sinner, perishing in his sin, has no one to blame but himself. 4. From the whole subject we perceive the necessity, expedience, and advantage of securing true religion, by repentance toward God and faith in our Lord Jesus Christ. ( Sketches of Four Hundred Sermons. ) The consequences of sin Homilist. I. WHAT IS MEANT BY THE TEEM "SINNER"? Bold, brazen sinners. 1. The profligate. 2. The sceptical. 3. The deliberately worldly-minded. II. WHAT IS MEANT BY THESE SINNERS BEING OVERTHROWN? Wickedness works its own punishment. 1. It overthrows the sinner's health. 2. It overthrows his character. 3. It overthrows his life.The sinner here is a wreck, floating about like a derelict log. His happiness is wrecked. His future prospects are destroyed. ( Homilist. ) There is that maketh himself rich, yet hath nothing. Proverbs 13:7 The poor rich and the rich poor A. Maclaren, D.D. Two singularly-contrasted characters are set in opposition here. One, that of a man who lives like a millionaire and is a pauper; another, that of a man who lives like a pauper and is rich. Now, I do not suppose that the author of this proverb attached any kind of moral to it, in his own mind. It is simply a jotting of an observation drawn from a wide experience; and if he meant to teach any lesson by it, I suppose it was nothing more than that in regard to money, as to other things, we should avoid extremes, and should try to show what we are, and to be what we seem. This finds its highest application in regard to Christianity, and our relation to Jesus Christ. I. OUR UNIVERSAL POVERTY. However a man may estimate himself and conceit himself, there stand out two salient facts. 1. The fact of universal dependence. Whatever else may be dark and difficult about the co-existence of these two, the infinite God and the finite universe, this at least is sun-clear, that the creature depends absolutely for everything on that infinite Creator. People talk sometimes, and we are all too apt to think, as if God had made the world and left it. And we are all apt to think that, however we may owe the origination of our own personal existence to a Divine act, the act was done when we began to be, and the life was given as a gift that could be separated from the Bestower. If it were possible to cut a sunbeam in two, so that the further half of it should be separated from its vital union with the great central fire from which it rushed long, long ago, that further half would pale into darkness. And if you cut the connection between God and the creature, the creature shrivels into nothing. So at the very foundation of our being there lies absolute dependence. In like manner, all that we call faculties, capacities, and the like, are, in a far deeper sense than the conventional use of the word "gift" implies, bestowments from Him. As well, then, might the pitcher boast itself of the sparkling water that it only holds, as well might the earthen jar plume itself on the treasure that has been deposited in it, as we make ourselves rich because of the riches that we have received. "Let not the wise man glory in his wisdom, neither let the mighty man glory in his strength. Let not the rich man glory in his riches; but he that glorieth, let him glory in the Lord." 2. Then, turn to the second of the facts on which this universal poverty depends, and that is, the fact of universal sinfulness. Ah, there is one thing that is our own — "If any power we have, it is to will." Conscience tells us, and we all know it, that we are the causes of our own actions, though from Him come the powers by which we do them. The electricity comes from the central power-station, but it depends on us what sort of wheels we make it drive, and what kind of work we set it to do. So, then, there are these two things, universal dependence and universal sinfulness, and on them is built the declaration of universal poverty. Duty is debt. What we ought is what we owe. We all owe an obedience which none of us has rendered. We are all paupers. II. THE POOR RICH MAN. "There is that maketh himself rich, and yet hath nothing." That describes accurately the type of man who ignores dependence, and is not conscious of sin, and so struts about in self-complacent satisfaction with himself, and knows nothing of his true condition. There is nothing more tragic than that a man, laden, as we each of us are, with burden of evil that we cannot get rid of, should yet conceit himself to possess merits, virtues, graces, that ought to secure for him the admiration of his fellows and the approbation of God. "The deceitfulness of sin" is one of its mightiest powers. You condemn in other people the very things you do yourself. Many of you have never ventured upon a careful examination and appraisement of your own moral and religious character. You durst not, for you are afraid that it would turn out badly. Then you have far too low a standard, and one of the main reasons why you have so low a standard is just because the sins that you do have dulled your consciences. Aye, and more than that. The making of yourself rich is the sure way to prevent yourself from ever being so. We see that in all other regions of life. If a student says to himself, "Oh! I know all that subject," the chances are that he will not get it up any more. And in any department, when a man says, "Lo! I have attained," then he ceases to advance. If you fancy yourselves to be quite well, though a mortal disease has gripped you, you will take no medicine, nor have recourse to any physician. If you think that you have enough good to show for man's judgment and for God's, and have not been convinced of your dependence and your sinfulness, then Jesus Christ will be very little to you. I believe that this generation needs few things more than it needs a deepened consciousness of the reality of sin and of the depth and damnable nature of it. III. THE RICH POOR MAN. "There is that maketh himself poor, and yet" — or, as varied, the expression is, therefore hath great riches. Blessed are the poor in spirit, for theirs is the kingdom of heaven." Consciousness of poverty is the only fitting attitude for any of us to take up in view of the fact of our dependence and the fact of our sinfulness. Then let me remind you that this wholesome recognition of facts about ourselves as they are is the sure way to possess the wealth. If you see your poverty, let self-distrust be the nadir, the lowest point, and let faith be the complementary high point, the zenith. The rebound from self-distrust to trust in Christ is that which makes the consciousness of poverty the condition of receiving wealth. And what wealth it is! — the wealth of a peaceful conscience, of a quiet heart, of lofty aims, of a pure mind, of strength according to our need, of an immortal hope, of a treasure in the heavens that faileth not. Do you estimate yourself as you are? Have you taken stock of yourself? Have you got away from the hallucination of possessing wealth? Have you taken the wealth which He freely gives to all who sue in forma pauperis? He does not ask you to bring anything but debts and sins, emptiness and weakness, and penitent faith. And then you will be of those blessed poor ones who are rich through faith, and heirs of the kingdom. ( A. Maclaren, D.D. ) The policy that degrades and the policy that ennobles W. Wheeler. This proverb denotes either a mean, social fact, or a grand moral contrast. Here is the man who makes himself out to be rich, either to gratify his vanity or to impose on and defraud others. And here is the man who makes himself out to be poor, that he may escape the reproach of neglecting his own kith and kin. Both are essentially and execrably hypocritical. In the first is the hypocrisy of vanity; in the second of greed. Both are dishonest and demoralising. A corrupt state of society alone suggests such expedients, and only a depraved man resorts to them. The Old and New Testaments distinguish between the outer and the inner man. We may make the outer either nurture or kill the inner man. The two conditions, poverty and wealth, betoken no moral difference; they do betoken great social difference. Spiritually the extremes of each may be utterly reversed. The rich may spiritually have nothing, and the poor have great riches. But poverty is not necessarily the concomitant of piety. ( W. Wheeler. ) The danger of mistaking our spiritual state W. McCulloch. I. THERE IS THAT MAKETH HIMSELF RICH, YET HATH NOTHING. I. Such are they who are unacquainted with their real character. "Among these may be reckoned all who are ignorant even of fundamental truths, or pervert them. 2. Such are they who, notwithstanding, entertain a high opinion of their spiritual condition. To beast of what we have not is the greatest folly; to glory of what we have is the most intolerable vanity. 3. Such are they who are indifferent to the means of obtaining relief, and the supply of their spiritual wants. II. THERE IS THAT MAKETH HIMSELF POOR, YET HATH GREAT RICHES. 1. Persons of this sort commonly complain much of themselves and their condition. 2. The temper and conduct of such persons serves to discover the mistaken judgment which they have formed of their spiritual condition. From whatever cause this error in opinion may proceed, there is always something in the temper and conduct of people of this sort that shows the high value which they put upon the true riches, and the humbling sense they entertain of their apprehended spiritual poverty. This distinguishes them from those who only pretend to the character of which I am speaking. 3. Notwithstanding they think themselves poor, they have great riches. The Lord, whose loving-kindness is better than life, is their God, the strength of their hearts, and their portion for ever. ( W. McCulloch. ) The truly rich man J. Howe. Amongst great numbers of men accounted rich, but few really are so. I take him to be the only rich man that lives upon what he has, owes nothing, and is contented. For there is no determinate sum of money, nor quantity of estate, that can denote a man rich; since no man is truly rich that has not so much as perfectly satiates his desire of having more. For the desire of more is want, and want is poverty. ( J. Howe. ) The light of the righteous rejoiceth: but the lamp of the wicked shall be put out . Proverbs 13:9 The light of the righteous and the lamp of the wicked J. Parker, D.D. By this we are to understand that the light of the righteous burns joyously, is a very image of gladness and rapture: the sun rejoiceth as a giant to run his course; he is, so to say, conscious of his power and of his speed; travelling does not weary him; shining does not exhaust him: at the end he is as mighty as at the beginning. It will be observed that in the one case the word is "light" as applied to the righteous, and in the other the word is "lamp" as applied to the wicked. The path of the just is as a shining light, shining more and more unto the perfect day; the light of the righteous man is above, it is not of his own making, it never can be exhausted: the light in which the wicked man walks is a lamp of his own creation, he made it, he lighted it, he is above and greater than that light, and at any moment it may be extinguished; he walks in the fire and in the sparks which he himself has kindled; he is full of brilliant fancies, flashing and glaring eccentricities; he rejoices transiently in the rockets which he throws up into the air, but as they expire and fall back in dead ashes at his feet he sees how poor have been his resources, and how mean is the issue of a cleverness that is without moral basis and moral inspiration. God's blessing is always attached to the true light. God himself is Light. Jesus Christ was the Light of the world, and Christians are to be lights of their day and generation, reflecting the glory of their Master. The wicked indeed have a kind of light; that should always be amply acknowledged: but it is a light of their own creation, and a light that is doomed to extinction — it shall be put out; a drop of rain shall fall upon it, and the little flicker shall expire, never to be rekindled. ( J. Parker, D.D. ) The lights of souls Homilist. I. THE JOYOUS LIGHT OF SOUL. "The light of the righteous rejoiceth." In what does the light of the soul consist? There are at least three elements — faith, hope, love. The first fills the soul with the light of ideas; the second, with the light of a bright future; the third, with the light of happy affections. Extinguish these in any soul, and there is the blackness of darkness for ever. The righteous have these as Divine impartations, as beams from "the Father of lights," and in their radiance they live, walk, and rejoice. They rejoice in their faith. Their faith connects them with the Everlasting Sun. They rejoice in their hope. Their hope bears them into the regions of the blest. They rejoice in their love. Their love fixes their enrapturing gaze on Him in whose presence there is fulness of joy. II. THE TRANSIENT LIGHT OF SOUL. "The lamp of the wicked shall be put out." It is implied that the light of the righteous is permanent. It is inextinguishable. Not so the light of the wicked. Their light, too, is in their faith, their hope, their love. But their faith is in the false, and it must give way. The temple of their hope is built on sand, and the storm of destiny will destroy it. Their love is on corrupt things, and all that is corrupt must be burnt by the all-consuming fire of eternal justice. Thus the lamp of the wicked must be put out. ( Homilist. ) Only by pride cometh contention, but with the well-advised is wisdom. Proverbs 13:10 Pride and humility R. F. Horton, D. D. By a proud man we mean one who esteems himself better than others; by a humble man, one who esteems others better than himself. What are the evil effects of pride? 1. It cuts off a man from all the salutary effects of reproof, rebuke, criticism, and counsel, without which it is not possible for any of us to become wise. 2. By pride comes nothing but strife, and he loveth transgression that loveth strife. It is the pride of monarchs and nations that produces war. In the affairs of private life our pride, rather than our sense of right, usually creates, fosters, and embitters divisions, alienations, and quarrels. All the foolish extravagances of social competition are to be traced to the same source. From first to last the haughty spirit is a curse and a torment to every one, and not least to itself. It is like a cold and biting wind. It breaks the heart of the humble, it excites the passions of the wrathful, it corrupts the conduct of the weak. 3. Pride is hateful to God. The proud man, whether he knows

Benson Commentary Proverbs 13:1 A wise son heareth his father's instruction: but a scorner heareth not rebuke. Proverbs 13:1-3 . A wise son, &c. — Houbigant translates this verse, “A wise son regardeth the instruction of his father; but a son who is a scorner heareth not rebuke.” A man shall eat good — Shall receive much comfort, credit, and benefit to himself; by the fruit of his mouth — By his wise and profitable discourses; but the soul — That is, the person, as the word soul often signifies; of the transgressors — Of those that transgress with their lips, which seems to be the meaning here; shall eat violence — Shall have that violence and injury returned upon themselves, which they have offered to others in word or deed. He that keepeth his mouth — Namely, shut; that speaks sparingly, and with due care and caution; keepeth his life — Prevents many sins and mischiefs which others run into; but he that openeth wide his lips — That takes the liberty of speaking whatever he pleases, or all that comes into his mind; shall have destruction — From God or men. Proverbs 13:2 A man shall eat good by the fruit of his mouth: but the soul of the transgressors shall eat violence. Proverbs 13:3 He that keepeth his mouth keepeth his life: but he that openeth wide his lips shall have destruction. Proverbs 13:4 The soul of the sluggard desireth, and hath nothing: but the soul of the diligent shall be made fat. Proverbs 13:4 . The sluggard desireth and hath nothing — Because he contents himself with lazy desires, without diligent endeavours; but the soul of the diligent shall be made fat — He shall be enriched with the fruit of his own labours. Proverbs 13:5 A righteous man hateth lying: but a wicked man is loathsome, and cometh to shame. Proverbs 13:5 . A righteous man hateth lying — Both in himself and in other men, whereby he gets that good name, which is like a precious ointment; but a wicked man — Who accustoms himself to lying; cometh to shame — Makes himself contemptible and hateful to all that know him; there being scarcely any reproach which men endure more impatiently, or revenge more severely, than that of being called or accounted liars. Proverbs 13:6 Righteousness keepeth him that is upright in the way: but wickedness overthroweth the sinner. Proverbs 13:7 There is that maketh himself rich, yet hath nothing: there is that maketh himself poor, yet hath great riches. Proverbs 13:7 . There is that maketh himself rich, &c. — Some men, who have little or nothing, pretend to have great riches, and carry themselves accordingly; either out of pride and vanity, or with a design to gain reputation with others, whom they intend to defraud. There is that maketh himself poor, &c. — Some rich men seem and profess themselves to be very poor, that they may preserve and increase their estates, by concealing them from those who would either desire a share in them, or take them away by deceit and violence. Some, however, think the sense of the verse is, “There are those who are rich in their poverty, because they are content, desire nothing more, and use generously and charitably what they have: and there are others who, in the midst of their riches, are really poor and in necessity, because of their insatiable covetousness or profusion.” Proverbs 13:8 The ransom of a man's life are his riches: but the poor heareth not rebuke. Proverbs 13:8 . The ransom of a man’s life are his riches — This verse is considered by some as setting forth the several advantages of riches and poverty. Riches enable a man to redeem his life when it is in the greatest danger, and poverty preserves a man from those rebukes and injuries which endanger, and oft destroy the rich. Others again consider it as showing the convenience of poverty above riches. Riches frequently expose men to the peril of losing their lives by false accusers, thieves, or tyrants, which they are forced to redeem with the loss of their riches; whereas poverty commonly secures men not only from such kinds of death, but even from rebukes and injuries; partly because the poor are cautions that they may not offend or provoke others; and partly because their persons and actions are neglected and slighted, and they are esteemed objects of pity. Bishop Patrick paraphrases the passage in the latter of these senses, thus: “Rich men are not always so happy as they are imagined; for their wealth sometimes only serves to make them accused of high crimes, and then to bring them off with a huge sum of money, which they pay to save their lives; but nobody is apt to find fault with the poor, or to bring any charge against them.” Dr. Waterland renders the latter clause, The poor heareth no disturbance. Proverbs 13:9 The light of the righteous rejoiceth: but the lamp of the wicked shall be put out. Proverbs 13:9 . The light of the righteous rejoiceth, &c. — Or, as Schultens renders it, The light of the righteous shall shine forth joyfully; but the darkening lamp of the wicked shall be put out — See note on Proverbs 4:18-19 . The meaning seems to be, 1st, The comfort of good men is flourishing and lasting; their prosperity increases and makes them glad. 2d, The comfort of bad men is withering and dying; their lamp burns dim and faint; it looks melancholy, like a taper in an urn; and it will shortly be put out in litter darkness, Isaiah 50:11 . Proverbs 13:10 Only by pride cometh contention: but with the well advised is wisdom. Proverbs 13:10 . Only by pride cometh contention — This is not to be understood exclusively, as to all other causes of contention; for contentions often spring from ignorance, or mistake, or covetousness, or other passions; but eminently, because, as pride bloweth up those coals of contention, which other passions kindle, so oftentimes pride alone, without any other cause, stirreth up strife; which it doth by making a man self-conceited in his opinions, and obstinate in his resolutions, and impatient of any opposition: and many other ways; but with the well-advised — Who are not governed by their own passions, but by prudent consideration, and the good counsel of others; is wisdom — Which teacheth them to avoid and abhor all contention. “Melancthon,” says Bishop Patrick, “singled out for the observation of his scholars two remarkable sentences of this chapter, of which this is one; and upon it he reminds them of the Greek proverb, ???? ?????? ???????? , A mountain cannot mix with a mountain, that is, two high men will never agree together; and of another excellent saying among the Latins, Crede mihi, sapere est non multum sapere, Believe me, to be wise, is not to be over wise. For they whose minds are infected with a vain opinion of themselves, either cannot see the truth, if it be against their thoughts; or, if they do, they will not acknowledge it, for fear they should yield and confess themselves overcome.” Proverbs 13:11 Wealth gotten by vanity shall be diminished: but he that gathereth by labour shall increase. Proverbs 13:11 . Wealth gotten by vanity — By vain, or deceitful, or wicked practices; shall be diminished — Because the curse of God attends it, and the same corrupt dispositions which incline men to sinful ways of getting riches will incline them to the like sinful ways of spending them. Wealth gotten by vanity will be bestowed upon vanity, and then it will be diminished. That which is obtained by such employments as are not lawful, or not becoming Christians; as by gaming, by the stage, or by any employment which only serves to feed the pride and luxury of mankind, may as truly be said to be gotten by vanity, as that which is got by fraud and lying, and will be diminished; but he that gathereth by labour — By diligence in an honest calling; shall increase — Through the divine blessing, and his property and influence will become greater instead of growing less. Proverbs 13:12 Hope deferred maketh the heart sick: but when the desire cometh, it is a tree of life. Proverbs 13:12 . Hope deferred maketh the heart sick — The delay of that which a man eagerly desires and expects is such an affliction, that it differs little from a lingering disease; but when the desire cometh — When the good desired and expected is obtained. It is a tree of life — That is, most sweet, satisfactory, and reviving to the soul. Proverbs 13:13 Whoso despiseth the word shall be destroyed: but he that feareth the commandment shall be rewarded. Proverbs 13:13-14 . Whoso despiseth — Or wilfully and presumptuously disobeys, the word — Namely, the word of God, which is called the word, by way of eminence; shall be destroyed — Except he repent and return to obedience. But he that feareth the commandment — That hath a reverence to its authority, and is afraid to violate it; shall be rewarded — He makes God his friend, who will certainly reward him for his obedience. The law of the wise — The doctrine, instruction, or counsel of holy men, who are commonly called wise, as sinners are called fools, in this book; is a fountain of life — Sending forth streams of living water, and affording both refreshment and comfort to all that will partake thereof; to depart from the snares of death — Enabling them to repel the temptations of Satan, and keeping them at a distance from the snares of sin, and therefore from the snares of death, into which they run that forsake the law of the wise. Proverbs 13:14 The law of the wise is a fountain of life, to depart from the snares of death. Proverbs 13:15 Good understanding giveth favour: but the way of transgressors is hard. Proverbs 13:15 . Good understanding — Discovering itself by a man’s holy and righteous practices; giveth favour — Maketh a man acceptable both to God and men; but the way of transgressors — Their conduct, or manner of conversation — is hard; Hebrew, ???? , rough, as this very word is rendered Deuteronomy 21:4 ; it is offensive to God and men, as rough ways are to travellers; fierce, intractable, and incorrigible. Bishop Patrick interprets the verse thus: “If a man have understanding enough to be thoroughly good, he will find things favourable to his honest desires; but they that take evil courses meet with great difficulties, and are forced to go backward and forward, and wind and turn every way, to bring about their ends, or save themselves perhaps from ruin.” Proverbs 13:16 Every prudent man dealeth with knowledge: but a fool layeth open his folly. Proverbs 13:17 A wicked messenger falleth into mischief: but a faithful ambassador is health. Proverbs 13:17 . A wicked messenger — Who is unfaithful in the execution of the business committed to his charge; falleth into mischief — Shall not escape punishment from God, or from them who sent him; but a faithful ambassador is health — Procures safety and benefit, as to his master, so also to himself. Proverbs 13:18 Poverty and shame shall be to him that refuseth instruction: but he that regardeth reproof shall be honoured. Proverbs 13:18 . Poverty, &c., shall be to him, that refuseth instruction — Whereby he might have been preserved from destructive and dishonourable courses; but he that regardeth reproof — That considers it seriously, receives it kindly, and reforms himself by it; shall be honoured — And enriched, which is to be inferred from the former branch. Not indeed that it is always the case, but commonly, and when God sees it will be good for a man. Or, if he do not gain riches, he shall certainly have honour both from God and good men. Proverbs 13:19 The desire accomplished is sweet to the soul: but it is abomination to fools to depart from evil. Proverbs 13:19 . The desire accomplished is sweet — Whatsoever men earnestly desire the enjoyment of, it is sweet to them; therefore sinners rejoice in the satisfaction of their sinful lusts, and abhor all restraint of them. Proverbs 13:20 He that walketh with wise men shall be wise: but a companion of fools shall be destroyed. Proverbs 13:20-21 . He that walketh with wise men — That is, who keeps company, and commonly converses with them; shall be wise — Shall learn wisdom and goodness, both from their counsels and examples; but a companion of fools — But he who associates himself with the wicked; shall be destroyed — Shall be as certainly ruined as he will be unavoidably infected with their wickedness. Evil pursueth sinners — The evil of punishment, in proportion to their evil of sin, shall certainly, sooner or later, overtake them, although they may please themselves with hopes of impunity; but to the righteous good shall be repaid — The good which men, truly righteous, do, will infallibly return into their own bosoms, and reward them with many blessings. Proverbs 13:21 Evil pursueth sinners: but to the righteous good shall be repayed. Proverbs 13:22 A good man leaveth an inheritance to his children's children: and the wealth of the sinner is laid up for the just. Proverbs 13:22 . A good man leaveth an inheritance, &c. — “A man that doeth good with his estate, takes the surest course to settle it upon his posterity for many generations;” and the wealth, &c. — Rather, but the wealth of the sinner, “of him who regards nothing but his own sinful lusts and pleasures, shall be transferred from his family into one that is truly virtuous.” Proverbs 13:23 Much food is in the tillage of the poor: but there is that is destroyed for want of judgment. Proverbs 13:23 . Much food is in the tillage of the poor — A poor man many times, through God’s blessing upon his endeavours, makes a plentiful provision for himself and family out of a few acres of land, which he manages judiciously and honestly; but there is that is destroyed for want of judgment — There are some whose far larger estates are wasted for want of skill, care, industry, and the divine blessing upon their labours. This is the other sentence of this chapter, (see on Proverbs 13:10 ,) which Melancthon selected for the observation of his scholars; “the latter part of which,” says Bishop Patrick, “he renders differently from all that I have read: (namely, thus:) There is much food in the furrows of the poor, and others heap up without any measure, that is, to no purpose, when a little will suffice; which is a wise saying, but not agreeable to the Hebrew text.” Proverbs 13:24 He that spareth his rod hateth his son: but he that loveth him chasteneth him betimes. Proverbs 13:24 . He that spareth — Hebrew, ?????? , withholdeth; his rod — From his son, when it is due to him; or that keeps back that correction which his son’s fault requires, and which he, as a father, is required to give him; hateth his son — His fond affection is as pernicious to his son as his or another man’s hatred could be; but he that loveth him, chasteneth him betimes — Either, 1st, In his tender years, as soon as he is capable of being profited by chastisement; or, 2d, Speedily, before he be hardened in sin. Thus, “as the chapter begins,” says Bishop Patrick, “with an admonition to hearken to reproof, especially from parents, which is repeated again in the thirteenth and eighteenth verses, so here again, in the last verse but one, advice is given to parents not to spare the rod, if reproof will not do, some children being so disposed that they must be thus treated. And it seems a wonderful piece of wisdom in the old Lacedemonians, as Plutarch relates, who, out of a universal love and care for each other’s good, made it lawful for any man to correct the child of another person, if he saw him do amiss. And if the child complained of it to his father, it was looked upon as a fault in the father if he did not correct him again for making that complaint. For they did not, according to Plutarch, look every man only after his own children, servants, and cattle; but every man looked upon what was his neighbour’s as his own, ???? ??? ??????? ????????? ??? ??????????? ?? ????? , that there might be, as much as possible, a communion among them; and they might take care of what belonged to others, as if they were their own proper goods.” Proverbs 13:25 The righteous eateth to the satisfying of his soul: but the belly of the wicked shall want. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Proverbs 13:1 A wise son heareth his father's instruction: but a scorner heareth not rebuke. CHAPTER 14 PRIDE AND HUMILITY "A wise son heareth his father’s instruction, but a scorner heareth not rebuke."- Proverbs 13:1 “Poverty and shame shall be to him that refuseth correction, but he that regardeth reproof shall be honored."- Proverbs 13:18 "By pride cometh only contention, but with the well advised is wisdom."- Proverbs 13:10 "Whoso despiseth the word bringeth destruction on himself; but he that feareth the commandment shall be rewarded."- Proverbs 13:13 This last proverb appears in another form, as, "He that giveth heed unto the word shall find good, and whoso trusteth in the Lord happy is he."- Proverbs 16:20 BY a proud man we mean one who esteems himself better than others; by a humble man we mean one who counts others better than himself. The proud man is so convinced of his intrinsic superiority that if appearances are against him, if others obtain more recognition, honor, wealth than he, the fault seems to him to lie in the evil constitution of the world, which cannot recognize merit; for his own intrinsic superiority is the axiom which is always to be taken for granted; "his neighbors therefore find no favor in his eyes, and he even desires their calamity and ruin," in order, as he would put it, that every one may be set in his due place. { Proverbs 21:10 } Meanwhile he is always boasting of possessions, dignities, and gifts which do not yet, but some day will, appear to the public eye. He is like clouds which overcast the sky, and wind which frets the earth, without bringing any wholesome rain. { Proverbs 25:14 } If, on the other hand, appearances are with him, if wealth, dignity, and honor fall to his share, he is affably convinced of his own supreme excellence; the proof of his own conviction is written large in his broad acres, his swelling dividends, and his ever-increasing troops of flatterers and friends; and he moves smoothly on to-what?-strange to say, little as he thinks it, to destruction, for "Pride goeth before destruction, and a haughty spirit before a fall." { Proverbs 16:18-19 } If he only knew he would say, "Better is it to be of a lowly spirit with the meek than to divide the spoil with the proud"; { Proverbs 16:18-19 } for "before destruction the heart of man is haughty, and before honor goeth humility." { Proverbs 18:12 } The event shows, if not in this world, yet the more surely in the next, that it is well to "let another man praise thee, and not thine own mouth; a stranger, and not thine own lips." { Proverbs 27:2 } When our eyes are open to see things as they are, we are no longer in the least impressed by the "proud and haughty man whose name is scorner working in the arrogance of pride." { Proverbs 21:24 } We may not live to see it, but we are quite persuaded that "a man’s pride shall bring him low, but he that is of a lowly spirit shall obtain honor." { Proverbs 29:23 } "Seest thou a man wise in his own conceit? There is more hope of a fool than of him." { Proverbs 26:12 } Now what are the evil effects of pride, and what are the blessings that follow on humility? First of all, pride cuts a. man off from all the salutary effects of reproof, rebuke, criticism, and counsel, without which it is not possible for any of us to become wise. "A wise son" is the result of "a father’s correction," says the text, and such a son makes his father glad; { Proverbs 13:1 , Proverbs 15:20 } but the pride in a child’s heart will often prevent him from receiving even the correction of a father, and will lead him to despise his mother. And if the parents have not firmness and wisdom enough to overcome this childish resistance, it will grow with years, and prove more and more disastrous. "He is in the way of life that heedeth correction, but he that forsaketh reproof erreth." { Proverbs 10:17 } "If he had loved reproof he would have acquired knowledge, but hating it he becomes brutish." { Proverbs 12:1 } It is evident then that this pride is folly. He is a fool that despises his father’s correction, but he that regardeth reproof getteth prudence. { Proverbs 15:8 } He that refuseth correction despiseth his own soul, but he that hearkeneth to reproof getteth understanding. { Proverbs 15:32 } When we are grown up, and no longer under the tutelage of parents who love us, pride is still more likely to harden our hearts against criticism and counsel. The word of warning falls on the proud ear in vain, just because it is the word of warning, and often does the willful heart mourn as it suffers the penalty of its stubbornness. A man who refuses correction is a synonym for poverty and shame. { Proverbs 13:17 } These words which we in our pride despise might be an incalculable benefit to us. Even the most witless criticism may be useful to a humble mind, even the most unjust attacks may lead us to wholesome self-searching, and to a more careful removal of possible offences. While if the criticism is fair, and prompted by a kind heart, or if the rebuke is administered by one whose wisdom and justice we respect, it is likely to do us far more good than praise and approval. "A rebuke entereth deeper into one that hath understanding than a hundred stripes into a fool." { Proverbs 17:10 } "Better is open rebuke than love that is hid." { Proverbs 27:5 } If we were wise we should value this plain and honest speaking much more than the insipid flattery which is often dictated by interested motives. { Proverbs 28:23 } In fact, praise is a very questionable benefit; it is of no use at all unless we carefully test it, and try it, and accept it with the greatest caution, for only a small part of it is pure metal, most of it is mere dross; and praise that is not deserved is the most dangerous and deleterious of delights. But rebuke and criticism cannot do us much harm. Many great and noble men have been ruined by admiration and popularity, who might have thriven, growing greater and nobler, in the fiercest and most relentless criticism. Donatello, the great Florentine sculptor, went at one time of his life to Padua, where he was received with the utmost enthusiasm, and loaded with approbation and honors. But soon he declared his intention of returning to Florence, on the ground that the sharp assaults and the cutting criticisms which always assailed him in his native City were much more favorable to his art than the atmosphere of admiration and eulogy. In this way he thought that he would be stimulated to greater efforts, and ultimately attain to a surer reputation: In the same spirit the greatest of modern art critics has told us how valuable to him were the criticisms which his humble Italian servant made on his drawings. Certainly, "with those who allow themselves to be advised is wisdom." { Proverbs 13:10 } "He that trusteth in his own heart," and cannot receive the advice of others, "is a fool: but whoso walketh wisely he shall be delivered," sometimes perhaps by the humble suggestions of very simple people. { Proverbs 28:26 } Yes, "with the lowly is wisdom": { Proverbs 11:2 } they "hearken to counsel," { Proverbs 12:15 } and in doing so they get the advantage of many other wits, while the proud man is confined strictly to his own, and however great his capacity may be, it is hardly probable that he will Sum up all human wisdom in himself. The lowly gives heed to the word, no matter who speaks it, and finds good; { Proverbs 16:20 } he abides among the wise, because he is always ready to learn; consequently, he becomes wise, and eventually he gets the honor which he deserves. { Proverbs 15:31 ; Proverbs 15:33 } It is in this way that people of lowly station and very moderate abilities often come to the front. "A servant that deals wisely has rule over a son that causes shame, and has part in the inheritance among the brethren." { Proverbs 17:2 } To a crafty son no good shall be, but to a servant who is wise his actions shall prosper and his way be made straight. The consciousness of not being clever, and a wise diffidence in our own judgment, will often make us very thankful to learn from others and save us from the follies of willfulness; and thus very much to their own astonishment the humble find that they have outdistanced their more brilliant competitors in the race, and, walking in their humility, unexpectedly light upon recognition, and admiration, honor and love. This first point, then, becomes very clear in the light of experience. One of the most injurious effects of pride is to cut off its miserable victim from all the vast help and service which rebuke and criticism can render to the humble. One of the sweetest results of a genuine humility is that it brings us to the feet of all wise teachers: it multiplies lessons for us in all the objects Which surround us; it enables us to learn even from those who seem to be too captious to teach, or too malevolent to be even wise. The humble mind has all the wisdom of the ages as its possession, and all the folly of fools as an invaluable warning. Secondly, by pride comes nothing but strife, { Proverbs 13:10 } and he loveth transgression that loveth strife; he that raiseth high his gate, i.e. , builds a lofty house, seeketh destruction. { Proverbs 17:19 } It is the pride of monarchs and nations which produces war; the sense of personal dignity which is always sudden and quick in quarrel; the feeling of swollen self-importance which is afraid to make peace lest it should suffer in the eyes of men. And in the affairs of private life our pride, rather than our sense of right, usually creates, fosters, and embitters divisions, alienations, and quarrels. "I am perfectly innocent," says Pride; "I bear no resentment, but it would be absurd for me to make the first advances; when those advances are made, I am willing to forgive and to forget." "I think I am innocent," says Humility, "but then I may have been very provoking, and I may have given offense without knowing it; in any case, I may as well make an offer of apology; if I fail, I fail." Nor is this the only way in which strife grows out of pride, for "by pride comes nothing but strife." All the foolish extravagances of social competition are to be traced to the same source. One man "raises high his gate," builds a fine house, and furnishes it in the best way. He flatters himself that his "little place" is tolerably comfortable, and he speaks with some contemptuous pity of all his neighbors’ houses. Immediately all his neighbors enviously strive to excel him, and pride vies with pride, heartburnings are many and bitter. Then there comes on the scene one who in wealth and ostentation of wealth exceeds them all, and the first man is now racked with envy, strains every nerve to outdo the insolent intruder, suffers his debts to far exceed his assets, and soon incurs the inevitable crash. That is how pride works in one very obvious department of social life. But it is the same in every other department. Who can calculate the miseries which are produced by the grotesque assumptions of poor mortals to be superior to their fellow-mortals? Parents will mar their children’s lives by refusing their consent to marriages with those who, for some perfectly artificial reason, are held to be beneath them; or will still more fatally ruin their children’s happiness by insisting on alliances with those who are held to be above them. Those who prosper in the world will heartlessly turn their backs on relations who have not prospered. Men who earn their living in one particular way, or in no particular way, will loftily contemn those who earn their living in another particular way. Those who dress in the fashion will look in another direction when they pass people who do not dress in the fashion, though they may be under deep obligations to these slighted friends. This is all the work of pride. Then there are the sneers, the taunts, the sarcasms, the proud man’s scorn, like "a rod in the mouth" indeed, { Proverbs 14:3 } which falls with cutting cruelty on many tender backs and gentle faces. The overbearing temper of one who "bears himself insolently and is confident" { Proverbs 14:16 } will sometimes take all the sweetness out of life for some delicate woman, or shrinking child, or humble dependent, bruising the poor spirit, rending the terrified heart, unnerving and paralyzing the weaker and more helpless nature. From first to last this haughty spirit is a curse and a torment to everyone, and not least to itself. It is like a cold and biting wind. It is like an erosive acid. It produces more sorrows than the north wind produces icicles. It mars more lives than anyone but God is able to count. It breaks the hearts of the humble, it excites the passions of the wrathful, it corrupts the conduct of the weak. It ruins children, it poisons social life, it inflames differences, and plunges great nations into war. If it were permitted to enter heaven, it would turn heaven into hell, it would range the hosts of heaven in envious cliques and mutually scornful castes, it would make the meek spirit sigh for earth, where there was at least the hope of death, and would turn the very presence and power of God into a constant object of envy and an incentive to rebellion. It is obvious, then, that pride cannot enter heaven, and the proud man, if he is to enter, must humble himself as a little child. Third- and this leads us to contemplate the worst result of Pride and the loveliest outcome of Humility-"Every one that is proud of heart is an abomination to the Lord; though hand join in hand he shall not be unpunished." { Proverbs 16:5 } "The Lord will root up the house of the proud; but He will establish the border of the widow." { Proverbs 15:25 } In a word, Pride is hateful to God, who resists the proud and gives grace to the humble. The proud man, whether he knows it or not, comes into direct conflict with God: he may not intend it, but he is pitting himself against the Omnipotent. That hardening of the face is a sign of evil, just as the patient humble ordering of the way is a sign of righteousness. { Proverbs 21:29 } In that high look and proud heart there seems to be something dignified, flashing, and luminous; it is undoubtedly much admired by men. By God it is not admired; it is regarded merely as the lamp of the wicked, and as sin. { Proverbs 21:4 } The light, such as it is, comes from hell; it is the same light that burned on the faces of the apostate angels "o’erwhelmed with floods and whirlwinds of tempestuous fire." The proud man dares the thunderbolts of God. He scorns men whom he sees, and in doing so he scorns God whom he has not seen; the men whom he consciously scorns cannot, but the God whom he unwittingly scorns will, take vengeance upon him. He has hardened his heart, he has grown great in his own eyes, he has despised the creatures made in God’s image; he will suddenly be cut off, and that without remedy. On the other hand, by humility men learn to know and to fear the Lord. God reveals Himself to the humble heart, not as a King of Terrors, but kind and good, with healing in His wings, leading the contrite spirit to implicit trust in Himself, and "whoso trusteth in the Lord, happy is he." { Proverbs 16:20 } When we realize this we cannot wonder that so few people seem to know God; men are too proud; they think of themselves more highly than they ought to think, and consequently they do not think at all of Him; they receive honor one of another, and eagerly desire such honor, and consequently they cannot believe in Him, for to believe in Him implies the desire of no honor except such as comes from Him. It is a strange truth that God should dwell in a human heart at all, but it is almost self-evident that if He is to dwell in any human heart it must be in one which has been emptied of all pride, one which has, as it were, thrown down all the barriers of self-importance, and laid itself open to the incoming Spirit. If we cling to ever so little of our natural egotism; if we dwell on any imagined excellence, purity, or power of our own; if we are conscious of any elation, any springing sense of merit, which would set us, in our own judgment, on some equality with God, -how could the High and Lofty One that inhabiteth Eternity enter in? That thought of vanity would seek to divide our nature with Him, would enter into negotiations for a joint occupation, and the insulted Spirit of God would depart. If in ordinary human affairs "before destruction the heart of man is haughty, and before honor goeth humility"; { Proverbs 18:12 } if even in our dealings with one another happiness and success and prosperity depend on the cultivation of a modest spirit, how much more when we come to deal with God must haughtiness appear the presage of destruction, and humility the only way of approach to Him! It is not possible to think too humbly of yourself, it is not possible to be too lowly, you cannot abase yourself too much in His Holy Presence. Your only attitude is that of Moses when he took off his shoes because the place he stood on was holy ground; or that of Isaiah when he cried out that he was "a man of unclean lips." To those who know you your humiliations may sound excessive, -as we are told the disciples of St. Francis remonstrated with him for his self-depreciation-but not to God or to your own heart. And He, if He has set His love upon you, and purposes to make you a temple for His indwelling, will use method after method of humbling you to prepare for His entrance. Again and again you will say, surely now I am low enough, am I not humbled in the dust? But His hand will still be upon you, and He will show you heads of pride which have yet to be leveled down. In the last humbling you will find that there is rising within you a certain pride in the humility itself. That also will He subdue. And some day, if you are willing, you shall be lowly enough for the Most High to dwell in, humble enough to offer a perpetual incense of praise. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.