The Pulpit Commentary — Proverbs — Section 278

Infinity is ever beyond us, But the reference here is more to practical wisdom, the science of living from day to day. And good sense is the main requisite for its acquirement, the very opposite of which is the supercilious temper which disdains to learn from any and all. VII. THE EVIL OF FOOLISH COMPANY. (Ver. 7.) And of all its conversation, its atmosphere, its temper. "Cast not pearls before swine." "Avoid the mixture of an irreverent commonness of speaking of holy things htdifferently in all companies" (Leighton). "Do not overrate your strength, nor be blind to the personal risks that may be incurred in imprudent efforts to do good" (Bridges). "Better retreat from cavillers' (ibid.).-J. Vers. 8-19.-The understanding of one's way. I. 'THE GENERAL PRINCIPLE. (Ver. 8.) To note, to observe, to take heed to one's way, is the characteristic of the man who is prudent for time and wise for eternity. And, on the contrary, the very principle of folly is self-deception-to be followed in turn by a terrible awakening to sobriety and recognition of the truth (comp. Ps. vii. 15; Job iv. 8). The right way is illustrated both positively and negatively. II. SOME PARTICULAR ILLUSTRATIONS. (Ver. 9, sqq.) 1. The vanity of mere ritualism. (Ver. 9.) According to the probably correct translation, "the guilt offering scorns the fools;" in other words; his worship is useless, missing its aim, failing of God's favour, while the righteous who has washed and made himself clean, and put away iniquity (see Isa. i.), comes with acceptance before Jehovah. 2. Respect for othera' sorrows. (Ver. 10.) .Acute distress isolates a man; be cannot communicate what he feels. .And it is an unkind thing to force counsel on others at a time when they know they cannot be understood, when the sympathy of silence is best. To sit by our friend, to clasp his hand with loving pressure, to mingle our tears with his, will be far more delicate and soothing than to attempt to "charm ache with airs, and agony with words." 3. Consideration of the end. (Vers. 11-13.) The old reminder recurs, Respice finem. Perhaps a contrast is intended between the "house of the wicked" as seeming firmer, nevertheless doomed to overthrow, and the " tent of the righteous," seeming more frail, yet destined to "sprout," to flourish, and extend. .Again, resuming the image of the wa.y, the seeming right way is not ever the right nor the safe way. It may be broad at first and well travelled, but may narrow by-and-by, and end in the pathless forest, or the desert waste, or the fatal precipice. To be safe we must still consider the end; and the beginning, which p1·edicts and virtually contains tbe end. Various nre the illusions to which we are subject. One example of this is that the smiling face may hide the achin11: heart, and the opposite (Eccles. vii. 4) may also obtain. Boisterous and immoderate mirth is no good symptom; it foretells n sad reaction, or conceals a deep-seated gloom. Human faces and appearances are masks, which hide the real countenance of things from us. 4. Consideration of the sources of enjoyment. (Ver. 14.) First the vicious source. The man who has fallen away from God seeks satisfaction out of God, in something practically atheistic, in the fruit of godless, sinful deeds (eh. xii. 14; xiii. 2; x:xviii. 19). But in the matters of the spirit that which is oat of God is nothing, emptiness and vanity. He is feasting upon wind. 'fbe genuine source of enjoyment is in the spirit itself, in the consciousness, where God is known and .realized and loved; in the sense of union and reconciliation of thought and affection with the Divine Object thought of and believed. The kingdom of God is within us, and is " righteousness, peace, and joy in the Holy Ghost." 5. Credulity and caution. (Ver. 15.) Credulity is a weakness, and certainly, like every weakness, may become a sin. It is the opposite of genuine faith: it is confidence placed where we have no right to place it. God, who has set up and kindled a light in each breast, requires us to use it, each for himself. 'l'o forsake it for any other is a desertion of our trust. Would tha,t we might ever take heed to the light that is within us, and so steer our way I 'l'here is no true faith possible which docs not begin with this. Again (ver. 16), wisdom is seen in a certain self-distrust in presence of evil. 'l'o use an expressive phrase, we should know when to" fight shy" of certain persons or associa- tions. So powerful a passion as fear was not given us for nothing, nor should we be ashamed of a timidity which leads us to give n wirlc berth to danf!er, to keep out of tho lion's path. Over-con.fidence springs from the want of a true estimate of our proper  284 THE PROVERBS. [oll. XIV. 1-35.