Ver. 8.-Scornful men. The evil of a contemptuous treatment of life and duty is to be seen in many relations. Let us consider some of them. I. ScoRN FOR THE PEOPLE. This was the temper of the old monarchical nnd aristocratic systerr.s. The mischief of it was seen in the explosion of the French Revolution. The "dim multitude" cannot be treated ns so much chaff of the threshing- floor. 'l'he nation is the people. The first interest of the nation is the welfare of tLo great bulk of the population, not the luxury of what is regarded as "the crea.m of society." . II. SCORN FOR THE POOR. This wns tbe attitude of the wealthy Jews in ancient Israel, which called forth stem rebukes from the prophets of God (e.g. Amos vi. 3-6); and the same fault was detected in the Christian Church by St. James (JaR. ii. 1-3). The indifference which too many of the prosperous feel for their hard-pressed, suffering brethren is one of the most dangerous symptoms of society. It lies at the root of socialism. III. ScoBN FOR INJUSTICE. In some cases there is worse than poverty; there iR positive .wrong-doing._ 'l'~e po~e:ful oppress the weak. Strong masters hold ~o~n miserable slaves. This evil coou1t1on was a. perpetual cause of danger to Rome ill its most prosperous age. It is seen in the "sweating system" in Encrland to-day. IV. ScoBN FOR DANGER. Misory and injustice are sources of danger. But other and direct dancrers may menace a country. 'l'he scorn of pride will be no security against those d:ngers. We shall not be protected by smgiag, "Rule, Ilritannia," or by shot:ting, "Britons never shall be slaves." V, SconN FOR w1c1tEDis:Ess. 'rhe greatest danger of the stat.e is not in poverty at 560 THE PROVERl3S. [OH, XXIX. 1-27.
hom,3; nor is it in war trom abroa.d. It lies in the moral corruption of the people. Wholesale debauchery, widespread drunkenness, a perfect epidemic of gam\Jlin<>' profligacy, dishonesty,-these are the cankers that eat out the vital ·stren"th 0 of a natio;: Indifference to such evils is contempt for moral law. VI. ScoRN FOR RELIGION, In the race for wealth, in the dance of pleasure, in the mad orgy of worldly engagement, multitudes treat the claims of religion with scorn, Others, in their misery and despair, refuse to believe that any help or hope can come to them from heaven. This scornful attitude towards the first duties and the hi"hest· interests of life must be fraught with fatal consequences. Meanwhile the sco~nful attitude entirely excludes the beginnings of better things, Humility and repentance are impossible so long as this defiant mood is cherished.
Ver. 18.-No vision! The revelation of ancient prophecy was not continuous and uninterrupted, but it came in flashes, between which there were intervals of darkness. Sometimes those intervals were long and most distressing to a people that had learnt to draw its chief lessons from Divine oracles. Such a time was experienced in the days of Eli, for "the word of the Lord was rare in those days ; there was no open vision" (1 Sam. iii. 1); and another and longer period was that of the "four centuries of silence" between the closing of tho Old 'l.'estament and the opening of the New Testament. L MEN NEED A HEAVENLY vrsroN. This requirement was recognized in Israel on especial grounds, because the people felt themselves to be a divinely directed nation, with God for their King and Leader. The fading away of the prophet's vision would be like the vanishing of the pillar of cloud and fire in the wilderness; a necessary guidance would be lost. But heavenly visions are not less needed by all ruen. 1. Men need to know heavenly truth. (1) In order to do the will of God. The servant must know his master's will if he is to do his duty. Earthly knowledge is not enough. Heavenly messages are wanted, or the duty to God will be neglected. (2) For the saving of a man's own soul. We are not merely earthly animals. We arc naturally related to heaven. To be starved of heavenly truth is to be left to perish in earthly- mindedness. 2. Men cannot discover heavenly truth. It must be revealed. Without a vision from God the world is in spiritual darkness. II. MEN CAN HAVE A HEAVENLY VISION. God has not left his peoplo to grope in a gross Cimmerian darknrss. Light bas fallen from heaven on earth. 1. This is given in the Bible. That recor,l of old revelation enshrines a perpetual vision of God for all who have eyes to behold it. Therefore it is the duty of Christian people (1) to study the Scriptures, (2) to circulate them throughout the world, and (3) to teach and expound thern to children and the ignorant. 2. This is enjoyed in personal experience. Every man can have his own vision, nay, must have it if he would really see truth. It is not to be supposed that everybody can be a Daniel or an Ezekiel, can behold Irniah's wonderful vision of God (Isa. vi.) or St. John's glorious apocalypse of the heavenly Jerusalem (Rev, xxi.). Much less is each man to look for his own separate gospel, and to feel called upon to write his own newer Testament. But in the under- Mtanding and appreciation of truth we must each_ see it for ~urselve~ by the ai_d of a Divine inspiration. This was predicted by Joel of the new d1spensat10n (Joel 11. 28), aod claimed by St. Peter (Acts ii. 16-21). III. MEN MAY LOSE THEIR HEAVENLY VISION, God is not cn.pricious. If the Divine voice is silent, this must be because there are no obedient ears to receive it. 'l'he vision is only withdrawn when the eyes of men are so blinded by sin and worldliness that they cannot behold it. Then God may send a famine of the Word of truth (Amos viii. 11). It is a fearful thing to be incapable of Reeing the truth of God or hearing his voice. But this condition is dependent on our own conduct. We blind our eyes against the light of heaven when we plunge into tho mire of sin. We n~ed to pray, "Open thou mine eyes, that I may behold wonclrous things out of thy Law" (Ps. cxix. 18). Christ came to open blind eyes (Luke iv. 18), and to give new visionij ol God's truth (John xviii. 37). Yer. 25.-The fear of man. I. THE FEAR. 1. In what it consists. Thi~ feRr is a dread of the disfavour of man, and its hurtful results. It may take various forms. (1) Clll. XXIX. 1-27.] THE PROVERBS. 661