Proverbs 10:1–32

Chapter 10 begins the less connected messages of the book. The previous nine chapters gave a rich presentation of wisdom of a more general kind. Now we meet those separate, pointed moral sayings, given to teach the mind and stay in the memory for daily profit.

The details begin in Proverbs 10. They teach those who listen how to avoid the traps the simple might fall into. They show the path to follow in many cases, and the results of what people do. In short, they mark out wisdom in detail... It is worth noticing that this book raises no question of redemption or propitiation. It sets out a walk that follows the wisdom of God's government.

The first verse states how important it is to grow wisdom in a son. It does not mean the knowledge that makes a man stand out from others, or that serves the interests of his family or himself. This guards against vanity and pride, selfishness and greed. The wisdom it commends cannot exist without the fear of the LORD. How sad if God's people were as careless as the nations that do not know Him! Is Christendom any better now? Is wisdom the aim of the school board or the education council? It makes "a glad father"; and where it is missing, the grief falls above all on the "mother". How many sons — bright, applauded and successful — end in shame and ruin!

In one way this verse sums up much of the teaching of the book of Proverbs. It has been called The Young Man's Book, and there is much truth in that, though young women should pay just as much attention to it. Notice that these words speak to the "son" and not to the "father". It is the father who is speaking. And that father was Solomon. We read these earnest, burning words. Then we remember Solomon's son Rehoboam and all his evil, and the tragedy of it seems a thousand times greater... Yet all the words are true. If our children would only listen to them, how much sorrow and misery they would escape.

The book of Proverbs deals with the government of God here below. It works on the principle that "whatever one sows, that will he also reap" (Galatians 6:7). This is true of saint or sinner. Grace saves the vilest, but the government of God is over all... This wonderful grace does not change one fact: every man reaps the fruit of his ways under God's government. A true Christian may act without discretion, and without listening to Wisdom's words. He may have to repent of it all his days.

The aim is not that we may DO some great thing, as people say, but that we may BE for the pleasure of our God and Father, outwardly as well as inwardly. He loves us so much that He puts all this greatness to work for us... He takes pleasure in His children. So let us seek to grow in this direction, and please Him. "A wise son makes a glad father." "My son, if your heart is wise, My heart shall rejoice, even Mine."

In Proverbs 10 the details begin. They teach those who listen how to avoid the traps the simple might fall into. They show the path to follow in many cases, and the results of what people do... It is worth noticing that this book says nothing about redemption or propitiation. It sets out a walk that follows the wisdom of God's government.

"Treasures gained by wickedness do not profit." They may dazzle, and they can pay for every kind of self-indulgence. But the end of these things is death. God is not mocked, and He will judge by the One in whom there was no sin, but only obedience in love.

People may amass great riches by sinful means, so that others will praise them for their wealth, but they are only heaping up riches to be a witness against them in the day of judgment. On the other hand, righteousness delivers from the shame of death and judgment.

Mr. Darby described righteousness as "consistency with every relationship in which God has placed us"... It is much more than honesty about money, though it includes that. It is right living by God's standards, set out in His holy Word. It shapes the life of one person, and the home life of husband, wife and children. It is a blueprint for right relations between employer and employee.

Righteousness is consistency with our relationships. The first of them is with Him who is out of sight and forgotten. Solomon admitted it openly when he was at the height of his earthly blessing: "there is no man that does not sin." So no one can be righteous without looking outside himself to the One God always meant to send... To be self-satisfied, or careless, is to be unrighteous at the root. To believe God and look for the Saviour is the only right response.

Riches cannot turn aside or hold back God's displeasure, however much they may shield and rescue now, in man's day. "Riches do not profit in the day of wrath, but righteousness delivers from death." The righteous have a resurrection of their own (Luke 14:14). "Blessed and holy is the one who shares in the first resurrection: over these the second death has no power." Death is now our servant (Rom. 8:38; 1 Cor. 3:22).

These solemn warnings of Wisdom are especially needed at the present time... The open and unrestrained chase after riches is more and more accepted as the proper goal of life. Few people feel any shame in admitting that this is their aim... The man who is greedy for gain, we are told, troubles his own house. An inheritance may be gained quickly at the start, but its end will not be blessed... So it says, "Do not wear yourself out to get rich." That may be the advice of your own wisdom, but it is pure folly.

A righteous government is at work in the middle of all sorts of difficulties, traps, and moral contradictions. The most stubborn man finds himself checked. The most tested man is sustained and cared for.

Proverbs 10 begins the details. They teach those who listen how to avoid the traps the simple might fall into, the path to follow in many cases, and the consequences of what men do. In short, they mark out wisdom in detail — prudence for man, and divine discretion for the children of God. They also show the result of God's government, whatever things look like for a while. Note that this book raises no question of redemption or propitiation. It sets out a walk that follows the wisdom of God's government.

The Book of Proverbs refers to the government of God here below, on the principle that "Whatever one sows, that will he also reap" (Gal. 6:7). This is true of saint or sinner. Grace saves the worst of sinners, but the government of God is over all... The grace of God in salvation never sets aside these principles of His dealings with men.

Verse 3 adds a fitting and comforting assurance. The LORD tests the righteous for their good in an evil age, yet He "does not let the righteous go hungry, but he thwarts the craving of the wicked." There is a righteous government in the middle of all kinds of difficulties, traps and moral contradictions. The most stubborn man finds himself checked. The most tried man is sustained and cared for.

The Lord will not allow the righteous soul ever to want (v. 3), though He may allow him to be brought so low that he has to depend on God's mercy. But the wicked cannot even depend on this, for they have no desire to trust God.

All the way through, Elijah has to learn the lesson of dependence. Dependence is nothing else than faith, and the Lord puts His servant where faith will always be needed... He has no stock of his own to live on. The ravens bring him bread and meat morning and evening, and the next day it is the same again. At Zarephath you find the same thing: a little oil in a jar and a handful of flour in a barrel. The flour does not fail and the oil does not fail — but they do not increase either. God keeps him that way, in constant dependence on Him.

"Those who seek the LORD lack no good thing" (Ps. 34:10). You say, I have sought a good many things, but I did not get them. The Psalm does not say they sought the things; it says they sought the Lord. We would all like many things that we think are good for us. But in time we will be thankful that we did not have them... The thing they craved was not good, but determination laid hold of it. "No good thing does he withhold from those who walk uprightly" (Ps. 84:11). Hold on to that, dear friend. If something you wanted is withheld, be sure it was not good for you.

God will fill the hungry because He Himself has stirred up the hunger. As with prayer — when God prepares the heart to pray, He prepares His ear to hear (Ps. 10:17) — so with spiritual hunger: when God prepares the heart to hunger, He will prepare His hand to fill.

Proverbs 10 begins the details. They teach those who listen how to avoid the traps the simple might fall into, the path to follow in many cases, and the consequences of men's actions. In short, they show what wisdom looks like in detail: good sense for man, divine discretion for the children of God. They also show the result of God's government, whatever things may look like for a while. It is worth noticing that this book raises no question of redemption or propitiation. It sets out a walk that follows the wisdom of God's government.

In verses 4 and 5, carelessness works ruin just as much as more open evil does. God did not make man in His image and likeness for such indifference. When man fell, he gained a conscience that knows good and evil — something he did not have, and could not have, while he was innocent. So we read, "A slack hand causes poverty, but the hand of the diligent makes rich." It is good for a man to eat his bread by the sweat of his face. An idler is open to evil as well as poverty; the diligent does not work in vain. Again, when everything is bright and plentiful, folly takes its ease and enjoyment; but he is a wise son who gathers in summer. So the man who sleeps when he ought to be reaping is bound to bring shame, whatever the love of those nearest to him.

There are also warnings against being slack, which makes poor, while the hand of the diligent, he that is up and doing, makes rich. We find promises and assurance for the godly like these: "Righteousness delivers from death … the Lord does not let the righteous go hungry … blessings are on the head of the righteous … the memory of the righteous is a blessing."

We are reminded that wealth goes as it came. If it is gained by careless, unworthy, or dishonest ways, how it flies! In that case it has wings, not weight, and it vanishes as emptily as it appeared for a while. "But whoever gathers by hand will increase it." God honours hard work. Some great lords add honour to their rank by being more truly working men than those who live by such work and boast of it too easily. Every believer should be like this, and put to shame those who eat without working! And how happy when the increase lets someone give to the needy!

Idleness is the opposite to diligence. Which are we, idle or diligent? Some Christians are very diligent in money-making and even diligent in pleasure-seeking, but idle in the things of God. Is it any wonder they spiritually languish? Others while paying the necessary heed to their business or work are diligent in the things of God. No one need be surprised that they spiritually flourish.

Then remember that faith acts! "The hand of the diligent makes rich." "Whoever gathers by labour will increase it." "In all labour there is profit." … With time and diligence, you will learn little by little, and each lesson will be truly learned in the heart. And when the heart has learned something for itself, the joy that follows is much calmer and deeper than any you knew before. But guard against relying on the joy. Keep going, learning more of Christ. That is the only way to keep the soul fresh and alive.

In Proverbs 10 the details begin. They teach anyone who listens how to avoid the traps the simple might fall into, the path to take in many cases, and the consequences of what people do. In short, they show what wisdom looks like in detail: what may be prudence for man, and divine discretion for the children of God. They also show the result of God's government, whatever things may look like for a while. It is worth noticing that this book raises no question of redemption or propitiation. It sets out a walk that follows the wisdom of God's government.

In verses 4 and 5, carelessness works ruin just as much as more obvious evil does. God did not make man in His image and likeness for such indifference... An idle man is open to evil as well as poverty; the diligent man does not work in vain. Again, when everything is bright and plentiful, folly takes its ease and enjoys itself; but the son who gathers in summer is wise. So the one who sleeps when he ought to be reaping hard must bring shame, however much those closest to him love him.

The one who gathers in summer, when the conditions for work are good, is wise. Harvest time is a time for hard work. If a man sleeps when he ought to work, he will bring shame on his own family (v. 5).

This passer-by must have seen the lazy man's field in summer, with the thorns and nettles growing fast: a poor outlook for its owner as harvest came near. His neighbour's field looked very different. A fine crop of grain covered it... The lazy man had missed his season. In winter he should have been up and ploughing his field, so the frost and cold winds could break up and soften the clods and make a good seed bed. When he should have been pulling out the nettles and thorns, he was folding his hands to sleep.

Of course, we need sleep and rest. But if sleep is what marks our lives, that is a different matter. It is worse when we sleep about spiritual things and feel nothing of the serious dangers around us. It was "while men were sleeping" that the enemy sowed weeds among the wheat (Matt. 13:25).

We know that the devil has his servants who preach "the gospel of the second chance." But be warned, this is the devil's gospel, not the Gospel of God. God says, "Behold, now is the favorable time; behold, now is the day of salvation" (2 Cor. 6:2). How terrible for many who will cry — "The harvest is past, the summer is ended, and we are not saved" (Jer. 8:20).

It is worth remembering that the Book of Proverbs deals with this world, and with God's government, under which a man reaps what he has sown. This is always true, whatever sovereign grace may give us beyond and far above this world.

Mr. Darby described righteousness as "consistency with every relationship in which God has placed us". If people obeyed this truth today, it would renew the Christian profession and transform society. It is much more than honesty about money, though it includes that. It is right living by God's standards, set out in His holy Word. It shapes the life of the individual, and the home life of husband, wife and children too. See Proverbs 10 for the blessings that come to a righteous man or woman.

Blessings rest on the head of a righteous man, to adorn him and protect him. But violence covers the mouth of the wicked. The wicked go further and further in ungodliness, and in the end their folly becomes plain to see.

The righteous will find blessing showered on their heads, while "violence covers the mouth of the wicked" (v. 6). This seems a strange expression. But does it not suggest that the wicked man's character is such that his mouth pours out violent threats or accusations? That is the very opposite of blessing.

The Book of Proverbs refers to the government of God here below, on the principle that "whatever one sows, that will he also reap" (Gal. 6:7). This is true of saint or sinner. Grace saves the vilest, but the government of God is over all. If a man wastes his money, or his time, or his health, he will reap the fruit of his ways in the loss of these things. The grace of God in salvation never sets aside these principles of His dealings with men. A true Christian may do something through lack of discretion, and through not listening to Wisdom's words, and he may have to repent of it all his days.

This book applies the wisdom that comes from the fear of Jehovah only to this world. That is the very reason it is so useful to the Christian. With his heavenly privileges in view, he might more or less forget that God is governing all the time. So 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.

Everything that is in Christ is in his favour. What He is as the Son of God, what He is as the Son of man; everything is in his favour... So then you see the whole thing. All that Christ is, in His person and work, descends in blessing on the head of a believer.

Verses 6 and 7 contrast the portion and the memory of the righteous with those of the wicked. Blessings rest on the head of a righteous man, to adorn and protect him. But violence covers the mouth of the wicked. The wicked go further in ungodliness, and in the end their folly becomes plain. But the memory of the righteous man lives on as blessed, while the very name of the wicked will rot.

Other stanzas are called 'antithetical': the second half is the reverse of the first.

In Proverbs 10 the details begin. They teach anyone who will listen how to avoid the traps that catch the simple, the path to follow in many cases, and the consequences of what people do. In short, they show what wisdom looks like in detail: what may be prudence for man and divine discretion for the children of God. They also show the result of God's government, whatever appearances may be for a while. It is worth noticing that there is no question of redemption or propitiation in this book. It sets out a walk that follows the wisdom of God's government.

So Abraham, Moses, Samuel, David, Daniel, Paul, Peter, John and many others go on being honoured in the hearts of many people through the ages, while even the names of many ungodly opponents of God's truth are forgotten like rotted rubbish. Or if some names are remembered, such as Ahab, Jezebel and Athaliah, they stir up nothing but disgust and horror.

They feared the Lord, and the Lord remembered them. They thought about His name, and He will not forget their names. But God wrote that book "before Him," not before the world. A God-fearing walk, godly fellowship, godly jealousy for the Lord's name — these are not the traits that put a person's name on the world's list of great men. The world has only a short memory for such things. They are dear to the heart of the Lord. He treasures their memory and writes their names in His book of remembrance.

We know nothing at all about the personal history of those eager Israelites who rebuilt and restored the wall and gates of Jerusalem. God knows each one, and He has kept their names in His Word, though the world does not know them. Surely "the memory of the righteous is a blessing" (Prov. 10:7), and one day they, with us and all His servants, will receive the reward.

Proverbs 10 begins the details. They teach those who listen how to avoid the traps that catch the simple, the path to follow in many cases, and the results of what people do. In short, they show what wisdom looks like in detail: what may be prudence for man, and divine discretion for the children of God. They also show the outcome of God's government, whatever things look like for a time. Notice that there is no question of redemption or propitiation [the answering of sin before God] in this book. It sets out a walk that follows the wisdom of God's government.

So wisdom does not rest on the tongue alone. It rests in the heart that prizes it.

Wisdom is shown in lowly obedience (vv. 8, 9). Man's true greatness lies in looking up to Him who is willing to guide the needy by His counsel. The man who is foolish with his lips proves that he does not know where wisdom comes from. He does not distrust his own emptiness either. So he will fall. But wisdom of heart does not stop at hearing. It receives to obey, and is blessed in the doing.

"The wise in heart will receive commands" (v. 8). They do not refuse such commands as though they were offensive. When the commands are God's, they welcome them. "But a prating fool will fall." His words oppose what is right and wise, and become his own undoing.

"In the multitude of words sin is not lacking." This should be a serious word to us if we talk a great deal. If we talk non-stop, we give ourselves no time to think about what we say before we say it. Let us remember that we do have control over our lips, and if we are wise, we will restrain them (v. 19).

"He who winks with the eye causes trouble." People wink when they want to deceive, and this causes trouble. "But a prating fool will fall." That was said in verse 8. In verse 10 it stands beside the man who winks with the eye, which shows that the prating fool is guilty of worse evil than the winker. The winker may get away with his deception more easily. But the prating fool shows his folly by coarse words, and he will fall in the estimation of almost everyone.

You and I ought to receive things because Christ says them, not because we understand them. … I might have said, "I know nothing about that word, eternal life, so I can form no judgment at all about what its coming depends on." Or else, "Here is a Person who knows all about it, and He says that if any man believes God, he has the blessing." Which of the two is the wise man? … It makes a wonderful difference whether we take the place of receivers from Him, or the place of people able to judge what He says.

Proverbs 10 begins the details that teach those who listen how to avoid the traps the simple might fall into. It shows the path to follow in many cases, and the consequences of what people do. In short, it shows what marks out wisdom in detail: what may be prudence for man, and divine discretion for the children of God. It also shows the result of God's government, whatever things may look like for a while. It is worth noting that there is no question of redemption or propitiation in this book. It proposes a walk according to the wisdom of God's government.

Wisdom of heart does not stop at hearing. It receives in order to obey, and is blessed in the doing. So we are told here, "Whoever walks in integrity walks securely, but he who makes his ways crooked will be found out." The man may be sly, and hope to stay hidden. But He who sees all uncovers the evildoer, even in the dark, by day or night.

To walk in integrity is the fruit of divine grace. Only faith can enable anyone to do this in a world of empty show, and with a nature that is corrupt or false, vain or proud — either way given to self-satisfaction and open to conceit.

Then "whoever walks in integrity walks securely" (v. 9): his actions do not trip him up. The man who twists his ways will show up his own folly, and nearly everyone will see through him.

It is very important that the Christian should be completely clear and open in all his ways. There should be nothing questionable in any of his dealings — nothing hidden. We should not put our hand to a single thing that could not stand the closest examination... If she is receiving anything she wants to hide from her employer's knowledge, she is clearly not acting honestly... anything underhanded is completely unworthy of someone called to walk in the light of God's presence.

Things must come to light. The stream may flow underground for a time, but sooner or later it will break out. We may go on for years in a course of secret evil — feeding some unholy principle, indulging some unholy desire, gratifying some unholy temper or feeling. But the fire smouldering underneath will break out in the end, and show us the real character of what we do... We cannot hide things from God, or make Him think that our wrong ways are all right.

In Proverbs 10 the details begin. They teach those who listen how to avoid the traps the simple might fall into. They show the path to follow in many cases, and the consequences of what people do. In short, they show what marks out wisdom in detail, what may be prudence for man and divine discretion for the children of God. They also show the result of God's government, whatever appearances may be for a while. It is worth noticing that there is no question of redemption or propitiation in this book. It proposes a walk according to the wisdom of God's government.

Verse 10 carries a great deal in a few words. "Whoever winks the eye causes grief." However careful he is, he may go no further than a sign from his evil eyes. Still he "causes grief," and the verse does not define it any further. It may be grief to himself as well as to others.

There is no openness even in his twisted speech: "He winks with his eyes, he speaks with his feet, he teaches with his fingers." He works at his constant evil with the greatest skill. He does not only do evil himself. He takes pleasure in those who do it, and in an underhand way he loves to make others his instruments. A wink of his eyes is enough for one. A shuffle of his feet influences another. Even his restless fingers give a signal to a third.

This is what people do with each other today, to reach some end they have in view. I dare say they may not think so. But most of the sorrow between people, and even between believers, comes from a hint behind someone's back, or a whispered story that others are ready to listen to. Such talk makes distrust spring up between souls. Once distrust is there, dislike follows — and most of all in the one who did the wrong. It is very hard to trust a heart you have wronged.

"Whoever winks the eye causes trouble." People usually wink when they want to deceive, and of course this causes trouble. "And a babbling fool will come to ruin." This line also appears in verse 8. Here in verse 10 it stands next to the one who winks, showing that the babbling fool is guilty of worse evil than the winker. The winker may more easily get away with his deception, but the babbling fool shows his folly by coarse words so plainly that he falls in almost everyone's eyes.

As before, it is added here that the foolish of lips will fall. He is not a crafty pretender; he falls through his outspoken folly.

Wisdom does not stop at hearing. It receives so that it may obey, and it is blessed in the doing. So we are told here, "Whoever walks in integrity walks securely, but the one who twists his ways will be found out." He may be sly and hope to stay hidden. But He who sees everything exposes the evildoer, in the dark day or the dark night.

A man's mouth has a far different purpose and character from an animal's. An animal's mouth expresses animal need, harmless or harmful to others. Man's mouth has a nobler and unique purpose. It is how he expresses his inner nature in relationship. Not with the natural world he is set to rule, but, in subjection, with God — whom he represents, or, sad to say, misrepresents. Here it is the mouth of a righteous man, and it is called a fountain of life. This is God's mind about such a person in this desert world. So he becomes an active source of blessing to others, and of blessing toward creation, which now carries the taint of death through the sin of man, its first head, until the second Man — the true and unfailing Head — restores all things, as He surely will in due time.

"The mouth of the righteous is a fountain of life" (v. 11), for from such a mouth flows living water, words of refreshing value, influenced by the truth of God's Word. But from the mouth of the wicked come words of violence.

The mouth of the righteous is a fountain of life; it is a spring for good (10:11). This proverb brings to mind John 4:10 and 7:38 — the believer indwelt by the Holy Spirit welling forth waters of life.

The righteous man's mouth is by grace a fountain of life. He is a witness of God in Christ; and as he believes, so he speaks. With the wicked it is wholly otherwise. His mouth pours out the violence of self-will and ungodliness. Worse still, it covers the violence he feels. If that violence came into the open, it might lead to healthy caution or restraint and a solemn warning.

As we have seen, righteousness and life go together. The believer is in the path of righteousness, and the living Bread is provided there for him. So it is also said, "The mouth of the righteous is a fountain of life" (10:11): life-giving words flow from him. This was true above all of the blessed Lord.

What a contrast the Lord's mouth presents compared with what the Laodiceans produced! From His mouth flow all sorts of blessings, for "The mouth of the righteous is a fountain of life" (Prov. 10:11). He cannot allow that we offer Him something that is not in agreement with what comes from His mouth.

In Proverbs 10 the details begin. They teach those who listen how to avoid the snares the simple might fall into, the path to follow in many cases, and the consequences of men's actions. In short, they mark out wisdom in detail: what may be prudence for man and divine discretion for the children of God. They also show the result of God's government, whatever appearances may be for a while. It is worth noticing that there is no question of redemption or propitiation in this book. It sets out a walk according to the wisdom of God's government.

It is worth noticing that there is no question of redemption or propitiation in this book. It proposes a walk according to the wisdom of God's government.

"Hatred" is next brought before us, the exact reverse of God in His love, the copy of Satan in his malice. Its family line is so obvious that there is no need to name it. Hatred is "as Cain," who was of the evil one and killed his brother. But even in its mildest form it "stirs up strife." It resents any interference with man's will, because God is nowhere in its thoughts. But "love covers all offenses." This is the deep feeling of the divine nature in a man of God. Personal resentment is far from his heart. He is glad to forgive and forget.

Love is far from being indifferent to sin; but love does not necessarily expose sins, or gloat over the failure of others. If possible, love will deal with sins privately, so that they do not needlessly become public. When they are dealt with and judged, love will no longer speak of them or spread them abroad. Love does not make mischief, or lead people to act as busybodies.

To cover a transgression does not mean to ignore sin. Galatians 6:1-5 tells us how to deal with the one who has sinned and is in transgression. To act in the spirit of love towards one who has sinned is Christ-like. To repeat the matter, gossip about it, harp on the shortcomings and failure, is Satan-like, for he is the accuser of our brothers and sisters.

If the assembly is divided, if there is little love, if Christians meet with narrow hearts and find fellowship difficult, then the existing evil, the mutual wrongs, remain before God. But if there is love — love that neither commits nor resents any wrongs, but pardons such things and only finds in them an occasion for its own exercise — then it is the love that the eye of God rests upon, and not the evil. Even if there are misdeeds — sins — love concerns itself with them. The love of the assembly brings the offender back and restores him. The sins are removed from the eye of God; they are covered.

God's love has "covered" the multitude of our sins, and that same love, acting through us in the power of the Spirit, will cover the sins of our brothers and sisters. When brotherly love is not shown, and when our hearts are cold, we become suspicious, harsh, and critical. We have lost the love that is not easily provoked, that thinks no evil, that bears all things, believes all things, hopes all things, endures all things (1 Cor. 13). Then envy and strife spring up, and confusion and every evil work follow.

Of course, there are cases where sin needs to be exposed, but if it is not harmful to others, wisdom seeks to cover wrongdoing.

As hatred makes the worst of everything, love is entitled to bury things out of sight. God endorses this, because it answers to His own nature. Needless to say, holy discipline keeps its needed but sorrowful action.

In Proverbs 10 the details begin. They teach those who listen how to avoid the traps the simple might fall into. They also show the path to follow in many cases, and the consequences of what people do. In short, they show what wisdom looks like in detail. For a man this may be prudence; for the children of God it is divine discretion. They also show the result of God's government, whatever appearances may be for a while. It is worth noticing that this book says nothing about redemption or propitiation. It sets out a walk according to the wisdom of God's government.

How true this is, and how plain from experience! It is not only that every intelligent man has wisdom, but that it is found in his lips. How self betrays itself in looking for wisdom anywhere else! Who would look for wisdom elsewhere unless (perhaps without realising it) he wanted his own way? On the other hand, the man who lacks heart in the moral sense deserves the rod for his own correction. If his eye were single, he could not lack light.

Understanding is the right use of knowledge. This needs wisdom, because wisdom is the right perception of knowledge. But if someone has knowledge without understanding, he is guilty of lacking this quality. So he deserves a rod of correction.

Whatever is in the heart comes out through the lips and in the life. How important, then, to have the heart full of the word of God! So full that we have no room for the empty follies of this present evil world. "Out of the abundance of the heart the mouth speaks." So we can judge what is in the heart by what comes out of the mouth. The tongue is the organ of the heart — the organ of the man.

The heart needs to be stored with wisdom. When it is, the heart teaches the mouth, adding learning to the lips. Then pleasant words follow, words like a honeycomb, full of sweetness.

We have to remember how large a part the mouth plays in displaying folly as well as wisdom. "In the fool's mouth is a rod of pride." However proud it is in its self-indulgence, what punishment it brings on the fool's back! The lips of the wise help others. They also keep the wise themselves out of strife, dangers and difficulties.

If someone is not wise, he will not learn wisdom by education alone: the rod and reproof are necessities. People may not take them kindly at the time, since they are meant to hurt. A child needs this, and so does a child of God when disobedient. God may use circumstances to discipline and chastise us, and we know it is for our good... The child of God may well thank his Father that He does not leave us to ourselves, but "chastises every son whom He receives" (Heb. 12).

In Proverbs 10 the details begin. They teach those who listen how to avoid the snares the simple might fall into, the path to follow in many cases, and the consequences of men's actions. In short, they mark out wisdom in detail. They show what may be prudence for man and divine discretion for the children of God. They show too the result of God's government, whatever appearances may be for a while. It is worth noticing that there is no question of redemption or propitiation in this book; it sets out a walk according to the wisdom of God's government.

Another blessing comes to wisdom. It does not lose what it has but grows by grace. "The wise lay up wisdom." Sharpness or originality may fail — and often does fail — to turn the most brilliant and useful ideas to any profit. But wisdom keeps and uses what is given from above. In the same way, the fool's mouth, however talkative, says nothing of real value, but always has plenty of material for mischief and "near destruction."

It should be understood that having the word of God remaining in us involves labour. For example, suppose I read the Scriptures only now and then, and even then in a hurry or without care. Then the word of God cannot remain in me. No, this blessing can only be reached by reading, prayer, meditation, and the ministry of the Spirit. In this way the word written in the Bible passes into our hearts. There it is stored as a priceless treasure, and it becomes the spring of all our thoughts, activities, and conflicts.

If we turn to Proverbs 22, we read in verse 17: "Incline your ear, and hear the words of the wise... for it will be pleasant if you keep them within you, if all of them are ready on your lips." You see, the words must be "kept within" first of all; it is only afterwards that they will be ready on the lips. I must first make the word my own, so that it may come out from within. Then it flows out in teaching and correcting others.

In times of sudden difficulty and need, you cannot always turn to the word of God itself and search there for counsel and guidance. In such emergencies you feel the value of a mind stored, to whatever extent, with the words themselves. So it is necessary — one might almost say absolutely necessary — to become familiar with Scripture.

The wise store up knowledge for use whenever the occasion may require it (v. 14). "But the mouth of the foolish is near destruction." A foolish man will speak his mind. Everything he says shows his ignorance, and he does not realise that this is leading to destruction.

There is a bridle needed too. So the man who guards his mouth keeps his soul. As a good man said, one should think twice before speaking once… The man who guards his mouth spares himself much sorrow and shame. He spares others too, who take revenge for a small folly by despising the wisdom they themselves lack. On the other hand, take the loud man who goes about opening his lips wide to tell everything he thinks, feels, or hears about others. He will get the destruction his malicious folly deserves.

This next pair of lines looks like a plain statement of fact, and it carries irony. "A rich man's wealth is his strong city; the poverty of the poor is their ruin." That is what the rich think, and what others say. Yet riches have wings and can fly away. And the poor, if they are godly and content with the will of God, have great gain.

Proverbs 10 begins the details that teach anyone who will listen how to avoid the traps the simple could fall into, the path to follow in many cases, and what people's actions lead to… They also show the result of God's government, whatever things may look like for a while. It is worth noticing that this book raises no question of redemption or propitiation. It sets out a walk that follows the wisdom of God's government.

"The rich man's wealth is his strong city, and like a high wall in his own esteem." But how often a rich man finds that, though he feels secure, his riches give him no real satisfaction. Jay Gould, an American millionaire, is said to have remarked not long before he died, "I suppose I am the most miserable devil on earth."

How poor the rich man's wealth is by comparison! He thinks it a strong city, and a high wall in his own opinion. But it will fail him completely when his need is extreme.

In the natural course of things, poverty can lead to ruin. But the grace of God often steps in to bring wealth out of poverty. This was true of the Lord Jesus. His grace brought Him down to near poverty in His life on earth, and gave Him the place of deepest poverty when He went to the cross. But that poverty has made all who receive Him as Savior immensely rich (2 Cor. 8:9).

Only wealthy people can afford to give away. God's favour has made us wealthy, and there we are more than satisfied… It is a great thing to be rich in the things of God: "A rich man's wealth is his strong city; the poverty of the poor is their ruin." And in the things of God, giving does not make you poorer: some give freely and still grow richer.

Then we read, "The name of the LORD is a strong tower; the righteous runs into it and is safe." The Name (Ha-Shem in Hebrew) stands for Jehovah Himself. He is the place of refuge, shelter, protection and safety for everyone who turns to Him in faith. In Him is our peace and safety. The Hebrew word for "is safe" means "set on high." So if we run to Him and become His, we are lifted up in Him, seated in Christ in heavenly places.

Compared with the rich, we now have "a righteous man's labour," which carries the mark of tending "to life." On the other hand, it is "the revenue" (it does not say, the labour) of a wicked man that tends "to sin." How cheering for the man who accepts his portion, even in a ruined world, of eating bread by the sweat of his face! And how sad is the course of a revenue, however large it may be, flowing into sin!

Nothing is more godly, nothing is more in line with God's mind about us, than to eat our bread by the sweat of our face — to get food and clothing by hard and honest work. It is a beautiful way of accepting the punishment of our sin, and of bowing to the righteous thoughts of God. But to draw out of the materials of the cursed ground whatever will serve our pleasure, our honour and our wealth, forgetting sin and the judgment of God, only keeps our turning away from Him and our rebellion going.

"The labour of the righteous leads to life." This is especially true of those who labour in the gospel of God's grace, where souls find eternal life. But the wicked find the wages of their sin to be death.

I see no proof that the Hebrew word for sin means punishment. Proverbs 10:16 is the only passage that can be put forward with any reason, so far as I can find. It may point to punishment, as the thing that stands for the sin and marks it, as in "he shall bear his iniquity." The proof and force of that would be seeing the man lie under the judgment his sin brought. I suppose it must be taken that way here, but so as to charge him with the measure and the character of the sin, not merely with the fact of punishment. In God's government it puts the sin on him, instead of taking it off.

In Proverbs 10 the details begin. They teach those who listen how to avoid the traps that the simple fall into, the path to follow in many cases, and the consequences of what people do... They also show the result of God's government, whatever things may look like for a while. It is worth noting that there is no question of redemption or propitiation in this book. It sets out a walk that follows the wisdom of God's government.

In Proverbs 10 the details begin. They teach those who listen how to avoid the snares the simple might fall into, the path to follow in many cases, and the consequences of men's actions. In short, they mark out wisdom in detail. They also show the result of God's government, whatever things may look like for a while. It is worth noticing that this book says nothing about redemption or propitiation. It proposes a walk according to the wisdom of God's government.

Then follows the practical test: "Keeping instruction is the path of life," and just as surely, "he who forsakes reproof goes astray." It is of great price not only to hear instruction, but to keep it. To dislike the "reproof" of our many faults, and so forsake it, is the way to go astray — and one does not know how far.

Of course, it is the righteous who keep instruction (v. 17), and this attitude sustains him in the way of life, while he who refuses instruction will always go astray.

It seems Joash listened to instruction as long as Jehoiada the priest lived. Then he stopped listening (2 Chronicles 24:17-22) and chose to serve idols instead. Soon his own servants conspired against him and stoned him to death. He did indeed stray from the words of knowledge.

Man's original uprightness was lost in the fall. So the soul always needs discipline, even if there is a new nature by grace. And that discipline is blessed in the genuine humility that values knowledge from above. Pride and vanity are alike disdainful of reproof, and so go from bad to worse. Those unwilling to own their faults, or to submit to faithful dealing, sink below humanity.

It remains true that he who hears reproof gets sense, and he who gets sense loves his own soul. The other word that goes with this is of great value: "he who keeps understanding will find good" — good better than silver or gold. It is well to get, and better still to keep, what is so excellent.

Next comes an even more solemn warning against hypocritical ill will. It shows its character, its natural outcome, and God's judgment of it, whatever men may say. "The one who conceals hatred has lying lips, and whoever utters slander is a fool." So says the One who searches the innermost thoughts and hearts. We cannot search like that, so we need to profit by His word. Malicious lies, once brought into the open, prove the hatred that lay covered up. Sending out slander shows the fool. The word of God does not stoop to the deceiving politeness of society. It speaks out so that all His people may hear, whether for comfort or for warning.

Those who hide hatred have lying lips (v. 18), that is, they like to hide the hatred that drives them. This cannot go on long before it is obvious to everyone. Such lips will also be guilty of spreading slander, giving further evidence of their own folly.

The hatred that is most dangerous is not the kind that explodes in violent words. It is the kind that would work itself out unnoticed, and so disguises itself with the lips. The kind words only conceal the deceit inside the man.

They could not deny that the LORD's promise was true. They carried the evidence of it on their shoulders while they carried unbelief in their hearts. They looked at the sons of Anak, the giants who lived in the land. They did not look to the LORD, who had delivered them from the Egyptians... They brought a bad report of the land. In Proverbs 10:18, the same Hebrew for "bringing up a bad report" appears as "uttering a slander." Unbelief slanders God; it is an insult to the Lord.

There are three different Hebrew words for fool. The first is "avil," which means weakness. The second word, "kesil," occurs nearly fifty times and means fat or dense. The third word is the Hebrew "nabal." It comes from the verb to fade or to wither. It means a vulgar, bad man who has given himself over to wickedness.

I would solemnly ask every child of God who reads this paper: on whose side are you working? When someone speaks slander about a child of God, do you plead for him, go home and pray for him? If you know he has failed, do you go in love and humility, take the word to him, and wash his feet? (John 13:14.) This is the blessed work of the Advocate. Or do you listen to the story and go and spread it lightly to someone else, without knowing whether it is a fact or not?

In Proverbs 10 the details begin. They teach those who listen how to avoid the traps the simple might fall into. They show the path to follow in many cases, and the consequences of what people do. In short, they mark out wisdom in detail — what may be prudence for a man, and divine discretion for the children of God. They also show the result of God's government, whatever appearances may be for a time. Notice that this book says nothing about redemption or propitiation. It sets out a walk that follows the wisdom of God's government.

Verse 20 calls the tongue of the righteous choice silver. This is fitting and suggestive. We might have thought other metals would suit just as well. Many a tongue that is not righteous cuts like the brightest and sharpest steel. Silver in the sanctuary pointed to grace, and gold to divine righteousness. In everyday use silver suits the probing of wounds, leaving no corrosion or festering. So is the tongue of the just: always gracious, seasoned with salt. So the apostles call on "the spiritual" to restore someone caught in any wrongdoing. The unspiritual tend to be severe. The carnal would be careless, and would resent true judgement.

Every man counted among them from twenty years old and upward had to give half a shekel as a ransom for his soul, and this was called the atonement money. If we turn to Exodus 38:25, we find that this atonement money was silver, and it was used for the sockets of the tabernacle. So we regard silver as a type of redemption.

Silence is not always golden. "The tongue of the righteous is choice silver" (Prov. 10:20). Or, as the New Testament urges, "Let your speech always be gracious, seasoned with salt." How powerful the soft and pure answer is! It not only turns away wrath; it checks heat and pride and self-will.

Let us remember that we do have control over our lips, and if we are wise, we will restrain them (v. 19). Then when we do speak, our words will be "choice silver." Even the heart of the wicked — not only his talk — is of little value (v. 20). And if that is so, what comes from his lips will be the same.

Whatever is in the heart comes out through the lips, and in the life. How important, then, to have the heart full of the word of God! Fill it so full that we have no room for the vanities and follies of this present evil world… "Out of the abundance of the heart the mouth speaks." So we can judge what is in the heart by what comes out of the mouth. The tongue is the organ of the heart — the organ of the man.

"The tongue of the righteous is choice silver;" but an unbridled tongue works countless injuries, and not among unbelievers only! … Sins against justice, small and even large, happen too often. They come by leaving things undone as well as by doing them. And they happen among people whose credit it should be that they do not live as the Gentiles do.

From Proverbs 10 on, the details begin. They teach anyone who listens how to avoid the traps the simple fall into, which path to take in many cases, and what people's actions lead to. In short, they show wisdom in detail: what may be prudence for a man, and divine discretion for the children of God. They also show how God's government turns out, whatever things look like for a while. It is worth noticing that this book says nothing about redemption or propitiation. It sets out a way of walking that follows the wisdom of God's government.

Verse 21 carries on and defines the positive blessing. "The lips of the righteous feed many." On the other side we hear, "but fools die for lack of sense." The bread that Jesus made and gave out through His disciples fed the crowd, and there was more left at the end than at the start. This is what a righteous soul finds in Him for many people, in their many needs and in a thousand ways. He is the One they are called to testify of, and their "lips" will just as surely "feed many."

Next, it is not only our deeds that matter, but our words. "Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear." … The need measures the service, and love builds up instead of puffing up as knowledge does. It is just as true that "when words are many, sin is not lacking," and that "the lips of the righteous feed many"; they "know what is acceptable"; and those who listen come away refreshed and blessed.

"They need not go away; you give them something to eat." (Matt. 14:16.) But before you give it, it must be "your bread"; that is, it must be what you live on yourself, and out of which you minister. Nothing else is really yours. If Christ is not your daily portion — the satisfying One for you — how can you speak of Him or minister Him to others? Your words will seem to them only idle tales, for the Spirit will not add His anointing power to words that are not true and real about yourself.

"When words are many, sin is not lacking." This should speak seriously to us if we are given to much talk. If we talk nonstop, we give ourselves no time to think about what we say before we say it. Let us remember that we do have control over our lips, and if we are wise, we will restrain them (v. 19). Then, when we do speak, our words will be "as choice silver." Even the heart of the wicked — not only his talk — is of little value (v. 20), and if the heart is worth little, so is what comes off his lips. The righteous, in contrast, will use their lips to give true food to many.

In the sanctuary, silver pointed to grace and gold to divine righteousness. Among people, silver is the metal that suits probing a wound without rust or infection. So is the tongue of the righteous: always gracious, seasoned with salt.

Foolishness seems to be that crude kind of stupidity that shuts God out of running one's life. In the words of the Psalmist, "The fool says in his heart, 'There is no God'" (Ps. 14:1). The natural heart is the home of passions no one can control, and they drive the whole person into vile behaviour. Yet the senseless refuse the help and guidance from God that alone could enable them to live pure and obedient lives. Can there be greater folly than this? One writer says foolishness comes last in the list because it makes all the others incurable.

Recall how in the Proverbs the truth is often condensed by setting two opposites in contrast in a way that teaches four things and not merely two. Read for example Proverbs 10:21. Here we learn two things directly.

The whole intent of the proverb is to teach all four things by using this condensed style.

In Proverbs 10 the details begin. They teach those who listen how to avoid the traps the simple might fall into, the path to follow in many cases, and the consequences of what people do. In short, they mark out wisdom in detail. They show what may be prudence for man and divine discretion for the children of God. They also show the result of God's government, whatever appearances may be for a while. Note that there is no question of redemption or propitiation in this book. It sets out a walk according to the wisdom of God's government.

To the end of the chapter we have the blessing of Jehovah in contrast with the fool, the wicked, and the sluggard in their different paths. We have the fear of Jehovah, and again the way of Jehovah, with their effects compared to the opposite evil.

Here, about Boaz, "wealth" carries the sense it has in Deuteronomy 8:17-18. There it means God-given personal possessions in the land: the fine houses, herds and flocks, silver and gold named in verses 12 and 13. For the godly Israelite, "wealth" was a mark of the blessing of Jehovah which "makes rich, and He adds no sorrow to it."

Perhaps one verse gives a good definition of blessing when it comes from the Lord, Proverbs 10:22, "The blessing of the LORD makes rich, and he adds no sorrow with it." That would be in contrast with what comes from other sources.

Thorns are not more likely to tear our clothes than riches are to tear our hearts. They are thorns in the gathering; they prick with worry. And as they pierce the hand with the care of getting, so they wound the heart with the fear of losing.

When the Lord gives His blessing, it makes one rich, above all spiritually. While there may be sorrow at the time, yet the Lord does not add sorrow to this; in fact, it may be the means of easing sorrow.

It is also true for us that the blessing of the Lord makes rich (Proverbs 10:22). And our riches are spiritual in the first place, since God has blessed us with every spiritual blessing in the heavenly places in Christ (Ephesians 1:3). Israel received the Promised Land as their inheritance. In the same way God has given us a vast territory of spiritual, eternal blessings, and we take possession of it by faith.

Through unbelief and self-will we refuse to wait for God's time, and we get a Saul for ourselves. That is how Sarah brought Ishmael into her house. That is how Jacob brought twenty-one years of exile and servitude on himself. Our own crooked scheming and unbelief must answer for these sorrows. God, if waited for, would bring the blessing that makes rich and adds no sorrow with it.

The day is coming when the Messiah will reign in righteousness. In that day every eye will see that the blessing of Jehovah makes rich, and He adds no sorrow to it. But even now, in this day of man, when sin still reigns in death, godliness with contentment is great gain, whatever our outward circumstances.

were so filled with the blessing of the Lord which makes rich that they "sang praises to God" — what a volume of praise and blessing He ought to receive from those who dwell in His house today.

Proverbs 10 starts the details. They teach anyone who listens how to avoid the traps that the simple fall into. They show the path to take in many cases, and what men's actions lead to. In short, they show what wisdom looks like in detail: what may be prudence for man, and divine discretion for the children of God. They also show how God's government turns out, however things may look for a while. It is worth noticing that this book raises no question of redemption or propitiation. It sets out a walk that follows the wisdom of God's government.

On the other hand, the keen pleasure of moral folly is to do wickedness for a little while. How does such sport end? With death as part of the wages, and judgment as the full payment. A man of understanding has wisdom, and the fear of the Lord is his constant portion as well as his beginning.

A fool often engages in doing evil just for the sport of it, and in fact, if it causes suffering to others, this does not bother him. How different is the attitude of a person who has wisdom! He always knows how to restrain himself.

This uncalled-for behaviour grows the more a man gives in to it. It is likely to end with him playing the madman, throwing firebrands and things that wound and even kill, while he deceives his neighbour by pretending he meant it only as a joke.

Fools mock at sin (14:9). The word "sin" in the original means "trespass offering." That is just what the foolish man does, the religious fool included. He denies sin, and he denies the blessed provision God has made to free us from the guilt and power of sin. But among the righteous, the next line says, there is favour, that is, acceptance. This is because the righteous man owns that he is a sinner, judges himself, and accepts God's redemption through the one sacrifice.

But there is another point that applies to every heart — loving wisdom for its own sake, and seeking it with a diligent heart. "I love those who love me, and those who seek me diligently find me." … Wisdom walks in the path of righteousness. By the working of conscience and the word, it discerns how men are to walk and to please God. It discerns what is right in all the tangled scene of this world, and it gives a sure path through it according to God. Seeking only to please Him, it gives motives above the circumstances, and so a path through them.

It is worth remembering that the Book of Proverbs deals with this world, and with God's government, under which a man reaps what he has sown. This is always true, whatever sovereign grace may give us beyond this world and far above it.

The fear of the wicked is far from groundless. If that fear does not heed the goodness of God that leads to repentance, the blow God has held back falls: "it will come upon him."

The wicked are seldom without fear of some consequences from their folly. The thing they fear will likely come upon them. But the righteous have no reason to be fearful. Instead they desire what will honor God, and this will certainly be granted them.

Just so, even while it is still the evil day, the desire of the righteous will be granted. For he asks of God what is according to His will. He judges himself where he sought more, or sought otherwise, and gave way to empty thoughts. Why should he doubt care and mercy in any trial from Him whose grace justified the ungodly?

In delighting ourselves in the Lord we delight in His holy will. His thoughts become our thoughts, His desires become our desires. When our thoughts and desires are altogether away from His, then naturally our desires are not fulfilled. When our desires are partly in keeping with His, then our desires are only partly fulfilled. When our desires wholly agree with His, then, and only then, are all our desires fulfilled.

All Scriptures of this kind speak of the prayer of communion. You could not have anything like that stated unconditionally. We cannot take isolated parts of Scripture; we must take the whole word of God. "Delight yourself in the LORD, and he will give you the desires of your heart." Delighting in the Lord will form desires that are according to the mind of God. "He gave them their request but sent leanness into their souls" — so we need to be on our guard as to what we ask... But of many other things one can only say, "If it be the Lord's will." Then we trust His wisdom as well as His power.

The godly man has all his best things to come; the wicked man has all his worst things to come: as their way is different, so their end.

In Proverbs 10 the details begin. They teach those who listen how to avoid the traps the simple fall into, and where people's actions lead. In short, they show what wisdom looks like in detail. They also show the outcome of God's government, whatever appearances may be for a while. It is worth noticing that there is no question of redemption or propitiation in this book. It sets out a walk according to the wisdom of God's government.

There are, even now, hours of enormous pressure, pictured here as a whirlwind. When it passes, where is the wicked? "No more." The very distress that overwhelms him shows that "the righteous is an everlasting foundation."

Often only a crisis reveals whether a house stands on a solid foundation. On the surface a house may look like it rests on firm ground, but a storm can prove otherwise.

The wicked too will suffer the whirlwind of God's judgment. It is inevitable, though it may seem delayed. When it does come, it will be final and decisive, bringing total destruction. The righteous, however, have Christ as their eternal Foundation (v. 25).

At the cross of Christ, faith sees the judgment of God against our sins, and for us. So God saves us in a righteous way. Here too Jehovah will lay judgment to the line and righteousness to the plumb line. He does this when He lays in Zion a foundation stone, a tested stone, a precious cornerstone. The hail will sweep away the refuge of lies, and the waters will overflow the hiding place. But the Stone stays sure and steady. God's judgment destroys the wicked. That same judgment guarantees the believer against all evil, for God has made him His righteousness in Christ.

Here we come to the principle underlying all this: "the fear of Jehovah" Himself. It is "clean," and it frees from the defilement that blocks approach to Him or communion with Him. So it has the real elements of endurance in it, because the favour of God has that. Whatever is in harmony with His mind abides. The fear of Him makes us cling to the judgments of Jehovah, and those judgments are truth. In the original sense of the word, that means firm and stable. "They are righteous altogether": and "the righteous is an everlasting foundation."

Founded on the Rock of Ages, no storm can overthrow us! The floods may break and the storms of time may rage. Thrones may fall and nations be shaken. Fear may overtake men, even great men, because of what is coming on the world. But the tested Foundation stays unshaken, unmoved and immovable — and the feeblest believer rests on it in faith! Our Lord Jesus Christ is a "Sure Foundation," and this has been fully proved, for He was the "tried Stone."

This was a thin sour wine. You could call it either wine or vinegar, since other words were used for better wine. It was the drink of harvest workers and of Roman soldiers. It is described as able to make a person drunk, and as irritating to the teeth.

These things are annoying, to say the least, and they get in the way of chewing and seeing. So the lazy man is certainly no profit to the one who employs him.

In Proverbs 10 the details begin. They teach anyone who will listen how to avoid the traps that catch the simple, which path to take in many cases, and what men's actions lead to. They show what wisdom looks like in detail. They also show the result of God's government, however things may look for a while. It is worth noticing that this book raises no question of redemption or propitiation. It sets out a walk that follows the wisdom of God's government.

Sluggishness may not have the dark character of wickedness or of folly in the moral sense. But it is a double wrong, and not a small one. It is unworthy in itself, and it dishonours the failing man by its aimless ease. To others, "those who send him," it is like "vinegar to the teeth and smoke to the eyes." How sad when a Christian's lack of care and diligence causes his Master's name to be spoken against!

The lazy man, slack in his work, is close kin to the destroyer, the great waster. Both reach the same end of misery — one by idling, the other by careless waste. See the blessed contrast in Christ, as Mark traces His service with his repeated "immediately."

Here is a messenger whose faithful message does not warm, comfort and calm, but gives strength and refreshment. Yet notice that the verse says nothing about refreshing his hearers. It says instead, "he refreshes the soul of his masters." Can we not apply this to the delight of the Father, Son and Holy Spirit in all ministry that faithfully represents the Word of God?

Perhaps one of the earliest outward marks of inward decline in a Christian is a readiness to excuse himself from devotion and diligence in the Lord's service. He talks of difficulties never mentioned before, and he fears dangers too. So the plain neglect is both explained and excused. Such a man will not plow because of the cold, and says, "There is a lion outside! I shall be killed in the streets!"

There is a difference between being idle and being lazy. A man may be idle because he does not know what to do. A lazy man knows what he ought to do and does not do it. How shameful laziness is!

This fear of the Lord is not the cringing dread that marks superstitious people. No. It is a reverent trust joined with a hatred of evil. "The fear of the LORD is hatred of evil" (Prov. 8:13). "The fear of the LORD is clean, enduring forever." Where this fear is kept up, the presence of the Lord is a reality and a joy.

Seven times this book tells you what the fear of the Lord is. "The fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction" (Prov. 1:7). The fear of the Lord is the first step to knowledge and progress… There is a big difference between knowledge and wisdom. Knowledge may puff me up, but wisdom will never puff me up. Knowledge is the apprehension of the truth, but wisdom is the capacity of using the truth. It is the way the soul, led by God, can use what it has rightly, and in God's own way.

The fear of the LORD is the source of strength and security for the weak, in a world of evil, anxiety, and danger. It "prolongs life" for the man who trembles at His word, not at the enemy. The wicked man has no such fear, and so "the years of the wicked will be short." Disappointment wears him down with frustration and worry, and that shortens his days. He also cannot shut out his dread of the judgment that must come. He mocks the thought of eternal ruin, and it ends for him in the blackest despair.

Normally those who fear the Lord will have their lives made longer (v. 27), while the wicked will have their years cut short. Haman planned to shorten Mordecai's life. That wickedness shortened his own life instead, and Mordecai lived on much longer (Esther 7 and 10).

Of course, there are exceptions. A godly person may be taken away while still young, as John the Baptist was. In fact, the Lord Jesus Himself died at a fairly young age.

"Come, O children, listen to me; I will teach you the fear of the LORD." It is set before us as a daily, practical thing. "What man is there who desires life and loves many days, that he may see good?" (Ps. 34:12). That question speaks to each of us. Do you love life? Do you want many days, and to see good?… "Keep your tongue from evil and your lips from speaking deceit" (Ps. 34:13). It does not begin with my heart. It begins with my tongue… I know the people who want good by the way they use their tongues.

The two thieves illustrate this verse. One was cut off forever; the other passed into eternal blessedness.

In Proverbs 10 the details begin. They teach those who listen how to avoid the traps the simple might fall into, the path to follow in many cases, and the consequences of people's actions. In short, they mark out wisdom in detail — what may be prudence for man and divine discretion for the children of God. They also show the result of God's government, whatever appearances may be for a while. It is worth noticing that there is no question of redemption or propitiation in this book; it sets out a walk according to the wisdom of God's government.

The fear of Jehovah is the source of strength and security for the weak in a world of evil, anxiety and danger. It "prolongs days" for the one who trembles at His word, not at the enemy. But "the years of the wicked," who has no such fear, "shall be shortened." For the same reason "the hope of the righteous is joy" now as well as at the end.

Notice that in the New Testament the sense of hope is never uncertainty, but certainty that is not yet mature or is delayed. Confidence marks it as much as expectation does; so instead of being in doubt and uncertainty, our strength is in quietness and confidence. The world has its hopes, but they are so soaked in uncertainty that the word "hope" has become almost a synonym for doubt. The believer, though, is so confident about what makes up his hope that he can say, "if we hope for what we do not see, we wait for it with patience."

Of course "hope" implies something still to be done or shown; but being of God in Christ, it has not the smallest shade of uncertainty about it. This hope has present effects too, "through which we draw near to God," and it ought to fill us with joy.

The frustration and worry of disappointment wear him down and shorten his days. He also cannot shut out his dread of the judgment he cannot avoid. He mocks the thought of ruin, and it all ends in the blackest despair.

So it is with the wicked, both in their rise and in their ruin. The paths of all who forget God end this way, surely and miserably, and the hope of the impure is just as fleeting. What the wicked man trusts in is no firmer than a spider's web, however tightly he clings to it. It lasts no longer than the coarse weed that spreads over a garden and winds its shoots into a heap of stones. But it is all in vain.

Haman planned to shorten the life of Mordecai, but such wickedness shortened his own life, while Mordecai lived on much longer (Esther 7 and 10). The truth of verse 28 was also proven by the experience of both Mordecai and Haman.

"The way of Jehovah is strength to the upright, but destruction to the workers of iniquity." Here it is not His "end", as in James 5:11, but His "way". Both are worthy of Him, and both are the reliance and comfort of faith, since His Word reveals both. What patience and long-suffering there is in His way! To Job and his friends it seemed dark and distressing. But what was the end? Could Satan deny its compassion and mercy? His way corrected error for the upright. Its patience gives those who work iniquity the occasion for their own destruction.

In Proverbs 10 the details begin. They teach those who listen how to avoid the traps the simple might fall into, which path to follow in many cases, and what people's actions lead to. In short, they show what wisdom looks like in detail: prudence for man, divine discretion for the children of God. They also show the result of God's government, whatever appearances may be for a while. Notice 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 walking in the way of the Lord, the upright find strength that seems miraculous (v. 29). The Lord's way is far from popular, so many shrink from taking it. Those who shrink back do not find that strength for their need. Also, the wicked who walk in a way of self-will and iniquity will not only lack strength, but inherit destruction.

He is their shield and protects them in their walk. He watches over His own way. God Himself protects this way. He keeps and guards "the paths of judgment" when men walk in His fear, and "He preserves the way of His saints." God's way and their way are the same. Moses said, "Show me now Your way," and Jehovah was to go with him. It may be a wilderness, in which there is no way, but we have God's way in it, marked by His own presence. "When He puts forth His own sheep, He goes before them." … Walking uprightly means walking consistently with what we know of God, and in faith of what we know.

"The name of the Lord is a strong tower; the righteous runs into it, and is safe." If we are doing His will, we shall always find His Name a strong tower. But suppose we are not walking in a path of practical righteousness. Suppose we are doing our own will and living in habitual neglect of the plain word of God. Then it is pointless to think the Name of the Lord will be a strong tower to us. His Name would be a reproof instead, leading us to judge our ways and return to the path of righteousness we have wandered from.

In this book the wisdom that comes from the fear of Jehovah applies only to this world. That is exactly why it is of great use to the Christian. Looking at his heavenly privileges, he might more or less forget the continual government of God.

Remember that the Book of Proverbs deals with this world, and with God's government, under which a man reaps what he has sown. This is always true, whatever sovereign grace may give us — things far beyond this world and infinitely above it.

The Book of Proverbs is about the government of God here on earth. It works on the principle that "Whatever one sows, that will he also reap" (Gal. 6:7). This is true of saint or sinner. Grace saves the worst of people, but the government of God is over all. If a man wastes his money, his time, or his health, he will reap the fruit of his ways in the loss of these things. The grace of God in salvation never sets aside these principles of how He deals with people. This wonderful grace does not change the fact that every man reaps the fruits of his ways under God's government. A true Christian may do something through a lack of discretion, and through not listening to Wisdom's words, that he may have to repent of all his days.

In the judgment the wicked will no more inhabit the earth than the righteous will be removed from it. They may spew out their own shame now, but "the perverse tongue will be cut off," just as certainly as "the mouth of the righteous brings forth wisdom."

Verse 30 points to the future blessing of the millennium. The righteous will never be removed from it. The wicked, in contrast, will not inherit the earth.

The day is coming fast when every eye will see that "the upright will inhabit the land, and those with integrity will remain in it." What the days of David and Solomon showed so clearly is only a witness to the full display of this truth in the coming kingdom. Then "the wicked will be cut off from the land, and the treacherous will be rooted out of it."

The wicked may prosper; Jehovah has His own time, a time which is always right and sets all right... So there is no anger, no wrath, no fretting, no uneasiness. Fretting leads to doing evil, indulging our own will in evil to meet evil. This is not the patience and faith of the saints. Evildoers will be cut off; the saint must not be among their number. Those who wait on Jehovah will inherit the earth... God's government is still at work, though not on public display. When the soul has waited on Him in patience, it has its blessing even here.

Uprightness should attract us so strongly that it lifts us high above any tendency to waver... Believers of the present time of grace will have a far higher inheritance than the godly residents of the millennium on earth, for our inheritance is heavenly, and this gives an even greater incentive to our present exercise of faith and godliness.

Proverbs 10 begins the detailed teaching. It shows those who listen how to avoid the traps that catch the simple. It shows the path to take in many situations, and where people's actions lead. In short, it shows what wisdom looks like in detail. It shows what counts as good sense for anyone, and godly discretion for the children of God. It also shows how God's government turns out, whatever things may look like for a while. It is worth noting that this book does not deal with redemption or propitiation. It sets out a way of living that follows the wisdom of God's government.

Whatever is in the heart comes out through the lips, and in the life. How important it is then to have a heart full of the word of God. Fill it so full that there is no room left for the empty, foolish things of this present evil world... "Out of the abundance of the heart the mouth speaks." So we can judge what is in the heart by what comes out of the mouth. The tongue is the organ of the heart — the organ of the man.

A good person is one whose heart is purified by faith in the Son of God, because by nature "no one does good, not even one" (Rom. 3:12). Only the grace of God can make a difference in the person. God then plants a "good treasure" in that heart. The treasure is the knowledge of the glory of God in the face of Jesus Christ, given to "jars of clay" (2 Cor. 4:6-7). Only good can come from this, however weak the vessel may be.

They may spew out their own shame now. But "the perverse tongue will be cut out," as surely as "the mouth of the righteous brings forth wisdom." It is the eye fixed on the Lord alone that teaches the lips what pleases God as well as people. The mouth of the wicked speaks twisted things, out of the abundance of his heart. The good man speaks out of his good treasure. That treasure is Christ Himself.

Meanwhile, "the mouth of the righteous brings forth wisdom." But the one with a perverse tongue will have it cut out. This is a serious matter, whether it is literal or symbolic.

Grace gives us the warm glow of God's favour to people who do not deserve it. It shows what God is in Christ to those who belong to this guilty, ruined world. Salt stands for the guard of holiness — the preserving power of God's rights in a world full of corruption. It does not say, "always with salt, seasoned with grace." It says, "always with grace, seasoned with salt." Grace should always be the ground and the source of everything we say.

In Proverbs 10 the details begin. They teach those who listen how to avoid the snares the simple might fall into. They show the path to follow in many cases, and the consequences of men's actions. In short, they mark out wisdom in detail: what may be prudence for man, and divine discretion for the children of God. They also show the result of God's government, whatever things may look like for a while. It is worth noticing that this book raises no question of redemption or propitiation. It proposes a walk that follows the wisdom of God's government.

Those who work evil may pour out their own shame now. But "the perverse tongue shall be cut out," as surely as "the mouth of the righteous puts forth wisdom." It is the single eye to the Lord that gives the lips to know what is acceptable to God as well as man. The mouth of the wicked speaks what is perverse, out of the abundance of his heart. The good man speaks out of his good treasure, and this is Christ Himself.

The tongue was given to praise God and to help others. In such a man it shows only too clearly what he is: he walks with a perverse and twisted mouth. It is not only that he feels no affection. He has nothing but crooked things to say. He likes to differ, and to hint at what is painful… The evil has a root deeper than his perverse mouth: "deceits are in his heart." Other bad men may be driven by money, pleasure or ambition. His heart holds perverseness, and to feed this twisted spirit is his business and his life.

Whatever is in the heart comes out through the lips, and in the life. How important, then, to have the heart full of the word of God! So full that we have no room left for the empty, foolish things of this present evil world. Then our conversation will always be with grace, seasoned with salt. "Out of the abundance of the heart the mouth speaks." So we can judge what is in the heart by what comes out of the mouth. The tongue is the organ of the heart — the organ of the man.

We carry a message of grace, and we are to express it in words of grace. At the same time we must season our speech with the salt of holiness. When we speak this way, our grace will not sink into passing lightly over sins, and our faithfulness will not harden into mere condemnation of sinners. For this mix of grace and "salt" we need the wisdom of Christ. He knew the right answer to give every questioner or opponent. He also knew how to answer so as to meet the need of each one.

It is well at all times to watch and hold back, except where duty is clear. "In the multitude of words there is no lack of transgression; but he who restrains his lips does wisely." So let us be sure to ask the Lord to set a watch before our mouth, and keep the door of our lips, as in Psalm 141:3. Our evil nature is too ready to watch our neighbour's mouth, to the shame of faith and love.

The righteous, however, know what words are acceptable, and control their lips, but the mouth of the wicked is conversant only with what is perverse (v. 32).