The proud speech of a fool brings a rod to his back, but the lips of the wise protect them. Sermons
I. FEMININE WISDOM. (Ver. 1.) 1. Its peculiar scope is the home. Women are physically and morally constructed with a view to the stationary life and settled pursuits of home. Its comfort, the strength of the race, the well being of society, are rooted, more than in any other human means, in the character, the principle, the love and truth of the wife and mother. 2. The absence of it is one of the commonest causes of domestic misery. The fact is but too well known to all who are acquainted with the homes of the poor, and indeed of all classes. The cause is not far to seek. The word "home" has hardly a meaning without the presence of a virtuous woman; and a home has seldom been wrecked while a virtuous woman remained in it. II. THE STRICT CONNECTION OF RELIGION AND MORALITY. (Ver. 2.) 1. Fear of Jehovah includes reverence for what is eternal, faith in what is constant, obedience to what is unchanging law. 2. Contempt for Jehovah means the neglect of all this; and the preference of passion to principle, immediate interest to abiding good; what is selfish and corruptible to what is pure and durable and Divine. III. SPEECH A SCOURGE OR A SHIELD. (Ver. 3.) The word of haste, which is at the same time the word of passion and of inconsiderateness, recoils upon the speaker. As an old proverb says, "Curses come home to roost." And what can put a stronger armour about a man, or cover him more securely as a shield, than the good words he has thrown forth, or in general the expression of his spirit in all that is wise and loving? The successive accretions of substance from year to year in the trunk of the oak tree may typify the strength coincident with growth in the good man's life. IV. THE CONNECTION OF MENAS AND ENDS. (Ver. 4.) Such seems to be the point of the saying. "Nothing costs nothing." If you keep no oxen, you have no manger to supply. But at the same time, nothing brings nothing in. The larger income is secured by the keeping of oxen. This is, in fact. the sense of the old saw, "Penny wise and pound foolish." In short, it is part of the science of life to know the limits of thrift and of expense. "A man often pays dear for a small frugality." "Cheapest," says the prudent, "is the dearest labour." In the more immediate interests of the soul, how true is it that only first expense of thought, time, love, upon others is the truest condition of our own blessedness! V. TRUTH AND LIES. (Ver. 5.) Again and again we strike upon this primary stratum of character. We cannot define the truthful or untruthful man. We can feel them. The reason is as "simple as gravity. Truth is the summit of being; justice is the application of it to affairs. The natural force is no more to be withstood than any other force. We can drive a stone upwards for a moment into the air, but it is yet true that all stones will fall; and whatever instances may be quoted of unpunished theft, or of a lie which somebody credited, justice must prevail, and it is the privilege of truth to make itself believed." VI. THE UNWISDOM OF THE SCOFFER. (Ver. 6.) He places himself in a false relation to truth; would measure it by his small mind, and weigh it in his imperfect scales. He has one principle only to apply to everything, and that the limited perception of his faculty or the narrow light of his experience. The description well applies to the free thinkers, the illuminati so called of the last century in England, France, and Germany, and their successors in the present day. There is the air of superior intelligence and zeal for truth, frequently concealing some passion of a very different; order. Or, again, there is the shallow assumption that absolute truth is to be found by the human intellect, which has led philosophers two many aberrations. The end is some fallacy and glaring self-contradiction. How different the spirit of him whom the teacher describes as "intelligent in this place! It is "easy" for him to be wise. It is like opening his lungs to the bountiful and all-embracing air, or expatiating on the boundless shore, like great Newton. Wisdom springs from the sense that truth in its 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 indifferently 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. He that is slow to wrath is of great understanding. The scope of these words is to beat down sinful anger, a common evil, producing much mischief. In them there is — 1. The excellency of meekness, and — 2. The mischief of passionateness, and the evil thereof. I. THE MAN THAT IS SLOW OF WRATH OR ANGER SNOWS GREAT WISDOM AND UNDERSTANDING IN HIS MEEK AND PEACEABLE DISPOSITION AND DEPORTMENT. 1. The nature of wrath or anger in general. Anger or wrath is a passion which is not of itself sinful, but is either good or ill, as it is regulated; and so it differs from fretting, murmuring, and envy, which can never be good or allowable in any case. Anger is a servant to the meek, but a master to the passionate. The passion of anger is like wind to a ship. If there be a dead calm, and the winds blow not at all, or very weakly, the ship does not make way. And if men be so stupid, indolent, and unconcerned, that their spirits will not stir in them, whatever dishonour they see done to God, these are standing still in the way to heaven. If the wind is brisk enough, but yet is contrary, the ship will at best have much ado with it, and may be driven into a shore which the crew desired not to see. So if men's anger be in itself sinful, it cannot fail of an unhappy event, driving the soul into much sin. Though the wind be not contrary, yet if it be too impetuous and violent, it may dash the ship on rocks and split it. Though a man's anger may have a just ground, yet if it prove excessive and boisterous it may run men headlong into great mischiefs. The ingredients of anger are, a commotion or trouble of the spirit, which ariseth from an apprehension of an injury. Hatred, which is bent against the injury apprehended. Grief, on account of the party or parties injured. A desire for the vindication of the right and honour of the injured. Anger is a passion uneasy, to one's self, compounded of bitter ingredients and uneasy passions; in which one walks on slippery ground, where he is apt to fall headlong. 2. What is it to be slow of wrath? Being slow to take up anger in one's own cause. Managing it warily, when it is taken up, being guided by the light of reason, and not by the fire of passion, and being easy to lay it down. The more slow that anger burns the easier it is to quench. 3. He who is slow of wrath is of great understanding. Such an one thereby shows his duty to God, his sovereign lord, and to himself. He shows that he understands Satan's diligence and malice against him, his real interest, and human nature. Be slow to wrath. It is a heaven-like disposition. The comfort of society depends on it. It is necessary for a man's own comfort. It helps to keep ourselves and others from the snare of sin. But there is such a thing as sinful slackness to anger, which may make us omit duties of justice and charity. II. THE PASSIONATE MAN PROCLAIMS HIS FOLLY AND NAUGHTINESS IN HIS UNBRIDLED PASSION AND SINFUL ANGER. 1. The nature of sinful anger. Anger is sinful when it riseth without a just ground, having no cause for it assigned by grace or right reason as just. It may rise without any cause at all; or vainly, upon some slight or trifling occasion unworthy of such notice. When it keeps no due proportion with the offence. When it is not directed to the honour of God, and the destruction of sin. When it makes no due difference between the offender and the offence. When the effects of it are sinful. When it is kept up and continued beyond due time. 2. The kinds of sinful anger. Sinful in itself; where there is no just ground. Accidentally sinful; when ill-managed. There is an open and impetuous anger called wrath. A pursuing, implacable wrath, called anger, which is set upon revenge. 3. The effects of sinful anger. Mischievous to the body. Fires the tongue in a particular manner. Disturbs society. Overclouds reason. Unfits a man for duty. The passionate man proclaims his folly. He shows himself to be a proud man, a weak man, incapable of ruling himself; an unmortified man; a rash and precipitant man; an unwatchful man. Practical improvement of this subject — Use of humiliation and conviction; of exhortation. Desire of provoking and stirring up others to passion; for God's sake, and for your neighbour's sake, as well as for your own sake. "Watch and pray, that ye enter not into temptation." And if at any time you are caught, hasten out of the snare. Dallying with temptation is the fair way to entangle you further; therefore fly from it as from a serpent, lest ye be stung to death thereby. () Essex Remembrancer. Death is at all times appalling to nature; but never so frightful as when it comes by the hands of the public executioner. To this the text provides an antidote. The man who lives in the "fear of the Lord" is not likely to die an untimely, much less an ignominious death. The case of martyrs is excepted. I. EXPLAIN THE NATURE OF TRUE RELIGION. What is the principle, its rule, and its object. 1. Its principle is the love of God. This love to God must be supreme. And wherever love is present, it will be evidenced by a desire to comply with the wishes, and obey the commands of the person loved. 2. That the rule of true religion is the revealed will of God, as found in the Scriptures. 3. The object of true religion is the glory of God. Religion in the heart can never be satisfied with anything short of the Divine glory as the great object of life. II. WHILE DESTITUTE OF THE INFLUENCE OF RELIGION, MEN ARE PERPETUALLY IN DANGER OF BEING OVERCOME BY THE IMPETUOSITY OF THEIR PASSIONS. 1. Principles directly opposite to those of true religion exist in the human heart. 2. Circumstances are continually arising which may call these unholy principles into active operation. 3. There is grave danger, in the absence of true religion, that excited passion will prevail. Impetuosity can be effectually restrained and subdued only by the power of religious principle. () ()
People SolomonPlaces JerusalemTopics Brings, Fool, Foolish, Fool's, Lips, Mouth, Preserve, Pride, Protect, Rod, Safe, Talk, WiseOutline 1. A wise woman builds her house
Dictionary of Bible Themes Proverbs 14:3 5127 back
5164 lips
5480 protection
5547 speech, power of
5575 talk, idle
8367 wisdom, importance of Library A Startling Statement
TEXT: "The wicked shall not be unpunished."--Prov. 11:21. There are very many passages of Scripture which ought to be read in connection with this text; as for example, "Fools make a mock at sin" (Proverbs 14:9), for only a fool would. Better trifle with the pestilence and expose one's self to the plague than to discount the blighting effects of sin. And, again, "The soul that sinneth it shall die" (Ezekiel 18:4). From this clear statement of the word of God there is no escape. Or, again, "Our …
J. Wilbur Chapman—And Judas IscariotHollow Laughter, Solid Joy
'Even in laughter the heart is sorrowful; and the end of that mirth is heaviness.'--PROVERBS xiv. 13. 'These things have I spoken unto you, that My joy may be in you, and that your joy may be fulfilled.'--JOHN xv. 11 (R.V.). A poet, who used to be more fashionable than he is now, pronounces 'happiness' to be our being's end and aim. That is not true, except under great limitations and with many explanations. It may be regarded as God's end, but it is ruinous to make it man's aim. It is by no means …
Alexander Maclaren—Expositions of Holy Scripture Satisfied from Self
'... A good man shall be satisfied from himself.'--PROVERBS xiv. 14. At first sight this saying strikes one as somewhat unlike the ordinary Scripture tone, and savouring rather of a Stoical self-complacency; but we recall parallel sayings, such as Christ's words, 'The water that I shall give him shall be in him a well of water'; and the Apostle's, 'Then shall he have rejoicing in himself alone.' We further note that the text has an antithetic parallel in the preceding clause, where the picture is …
Alexander Maclaren—Expositions of Holy Scripture Sin the Mocker
'Fools make a mock at sin; but among the righteous there is favour.'--Proverbs xiv, 9. The wisdom of this Book of Proverbs is not simply intellectual, but it has its roots in reverence and obedience to God, and for its accompaniment, righteousness. The wise man is the good man, and the good man is the godly man. And as is wisdom, so its opposite, folly, is not only intellectual feebleness--the bad man is a fool, and the godless is a bad man. The greatest amount of brain-power cultivated to the highest …
Alexander Maclaren—Expositions of Holy Scripture How a Man's Conduct Comes Home to Him
A sermon (No. 1235) delivered on Lord's Day Morning, May 16th, 1875, at the Metropolitan Tabernacle, Newington, by C. H. Spurgeon. "The backslider in heart shall be filled with his own ways: and a good man shall be satisfied from himself."--Proverbs 14:14. A common principle is here laid down and declared to be equally true in reference to two characters, who in other respects are a contrast. Men are affected by the course which they pursue; for good or bad, their own conduct comes home to them. …
C.H. Spurgeon—Sermons on Proverbs Godly Fear and Its Goodly Consequence
A sermon (No. 1290) delivered at the Metropolitan Tabernacle, Newington, by C. H. Spurgeon. "In the fear of the Lord is strong confidence: and his children shall have a place of refuge."--Proverbs 14:26. In the Book of Proverbs you meet with sentences of pithy wisdom, which to all appearance belong entirely to this world, and pertain to the economy of the life that now is. I do not know whether it is true, but it was said that years ago our friends in Scotland had a little book widely circulated …
C.H. Spurgeon—Sermons on Proverbs "Boast not Thyself of to Morrow, for Thou Knowest not what a Day May Bring Forth. "
Prov. xxvii. 1.--"Boast not thyself of to morrow, for thou knowest not what a day may bring forth." As man is naturally given to boasting and gloriation in something (for the heart cannot want some object to rest upon and take complacency in, it is framed with such a capacity of employing other things), so there is a strong inclination in man towards the time to come, he hath an immortal appetite, and an appetite of immortality; and therefore his desires usually stretch farther than the present …
Hugh Binning—The Works of the Rev. Hugh Binning Work
(Twenty-fourth Sunday after Trinity.) Proverbs xiv. 23. In all labour there is profit. I fear there are more lessons in the Book of Proverbs than most of us care to learn. There is a lesson in every verse of it, and a shrewd one. Certain I am, that for a practical, business man, who has to do his duty and to make his way in this world, there is no guide so safe as these same Proverbs of Solomon. In this world, I say; for they say little about the world to come. Their doctrine is, that what …
Charles Kingsley—Town and Country Sermons The Backslider in Heart.
Text.--The backslider in heart shall be filled with his own ways.--Prov. xiv. 14. I CANNOT conclude this course of lectures, without warning converts against backsliding. In discussing this subject, I will state, I. What backsliding in heart is not. II. What backsliding in heart is. III. What are evidences of backsliding in heart. IV. Show what are consequences of backsliding in heart. V. How to recover from this state. I. What backsliding in heart is not. 1. It does not consist in the subsidence …
Charles Grandison Finney—Lectures on Revivals of Religion Have Read the Letter which You in Your Wisdom have Written Me. You Inveigh against Me
I have read the letter which you in your wisdom have written me. You inveigh against me, and, though you once praised me and called me true partner and brother, you now write books to summon me to reply to the charges with which you terrify me. I see that in you are fulfilled the words of Solomon: "In the mouth of the foolish is the rod of contumely," and "A fool receives not the words of prudence, unless you say what is passing in his heart;" and the words of Isaiah: "The fool will speak folly, …
Various—Life and Works of Rufinus with Jerome's Apology Against Rufinus. Epistle Lxix. To Brunichild, Queen of the Franks.
To Brunichild, Queen of the Franks. Gregory to Brunichild, &c. Since it is written, Righteousness exalteth a nation; but sin maketh peoples miserable (Prov. xiv. 34), a kingdom is then believed to be stable when a fault that is known of is quickly amended. Now it has come to our ears by the report of many, what we cannot mention without exceeding affliction of heart, that certain priests in those parts live so immodestly and wickedly that it is a shame for us to hear of it and lamentable to tell …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Epistle xxx. To Eulogius, Bishop of Alexandria.
To Eulogius, Bishop of Alexandria. Gregory to Eulogius, &c. Our common son, the bearer of these presents, when he brought the letters of your Holiness found me sick, and has left me sick; whence it has ensued that the scanty water of my brief epistle has been hardly able to exude to the large fountain of your Blessedness. But it was a heavenly boon that, while in a state of bodily pain, I received the letter of your Holiness to lift me up with joy for the instruction of the heretics of the city …
Saint Gregory the Great—the Epistles of Saint Gregory the Great The Intercession of Christ
Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us! T he Redemption of the soul is precious. Fools make mock of sin (Proverbs 14:9) . But they will not think lightly of it, who duly consider the majesty, authority, and goodness of Him, against whom it is committed; and who are taught, by what God actually has done, what sin rendered necessary to be done, before a sinner could have a well-grounded …
John Newton—Messiah Vol. 2 Some Helps to Mourning
Having removed the obstructions, let me in the last place propound some helps to holy mourning. 1 Set David's prospect continually before you. My sin is ever before me' (Psalm 51:3). David, that he might be a mourner, kept his eye full upon sin. See what sin is, and then tell me if there be not enough in it to draw forth tears. I know not what name to give it bad enough. One calls it the devil's excrement. Sin is a complication of all evils. It is the spirits of mischief distilled. Sin dishonours …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 Epistle Xlii. To Eulogius, Patriarch of Alexandria.
To Eulogius, Patriarch of Alexandria. Gregory to Eulogius, &c. We return great thanks to Almighty God, that in the mouth of the heart a sweet savour of charity is experienced, when that which is written is fulfilled, As cold water to a thirsty soul, so is good news from a far country (Prov. xxv. 25). For I had previously been greatly disturbed by a letter from Boniface the Chartularius, my responsalis, who dwells in the royal city, saying that your to me most sweet and pleasant Holiness had suffered …
Saint Gregory the Great—the Epistles of Saint Gregory the Great How the Kindly-Disposed and the Envious are to be Admonished.
(Admonition 11.) Differently to be admonished are the kindly-disposed and the envious. For the kindly-disposed are to be admonished so to rejoice in what is good in others as to desire to have the like as their own; so to praise with affection the deeds of their neighbours as also to multiply them by imitation, lest in this stadium of the present life they assist at the contest of others as eager backers, but inert spectators, and remain without a prize after the contest, in that they toiled not …
Leo the Great—Writings of Leo the Great A Believer's Privilege at Death
'For to me to live is Christ, and to die is gain.' Phil 1:1I. Hope is a Christian's anchor, which he casts within the veil. Rejoicing in hope.' Rom 12:12. A Christian's hope is not in this life, but he hash hope in his death.' Prov 14:42. The best of a saint's comfort begins when his life ends; but the wicked have all their heaven here. Woe unto you that are rich! for ye have received your consolation.' Luke 6:64. You may make your acquittance, and write Received in full payment.' Son, remember that …
Thomas Watson—A Body of Divinity "And These Things Write we unto You, that Your Joy May be Full. "
1 John i. 4.--"And these things write we unto you, that your joy may be full." All motions tend to rest and quietness. We see it daily in the motions below, and we believe it also of the circular revolutions of the heavens above, that there is a day coming in which they shall cease, as having performed all they were appointed for. And as it is in things natural, so it is in things rational in a more eminent way. Their desires, affections, and actions, which are the motions and stretches of the soul …
Hugh Binning—The Works of the Rev. Hugh Binning Spiritual Hunger Shall be Satisfied
They shall be filled. Matthew 5:6 I proceed now to the second part of the text. A promise annexed. They shall be filled'. A Christian fighting with sin is not like one that beats the air' (1 Corinthians 9:26), and his hungering after righteousness is not like one that sucks in only air, Blessed are they that hunger, for they shall be filled.' Those that hunger after righteousness shall be filled. God never bids us seek him in vain' (Isaiah 45:19). Here is an honeycomb dropping into the mouths of …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 The Royal Marriage Feast.
PART I.--THE WEDDING GUESTS. "And Jesus answered, and spake unto them again by parables, and said, The kingdom of heaven is like unto a certain king, which made a marriage for his son, and sent forth his servants to call them that were bidden to the wedding: and they would not come. Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage. But they made light of …
William Arnot—The Parables of Our Lord "Now the God of Hope Fill You with all Joy and Peace in Believing," &C.
Rom. xv. 13.--"Now the God of hope fill you with all joy and peace in believing," &c. It is usual for the Lord in his word to turn his precepts unto promises, which shows us, that the commandments of God do not so much import an ability in us, or suppose strength to fulfil them, as declare that obligation which lies upon us, and his purpose and intention to accomplish in some, what he requires of all: and therefore we should accordingly convert all his precepts unto prayers, seeing he hath made …
Hugh Binning—The Works of the Rev. Hugh Binning How Christ is the Way in General, "I am the Way. "
We come now to speak more particularly to the words; and, first, Of his being a way. Our design being to point at the way of use-making of Christ in all our necessities, straits, and difficulties which are in our way to heaven; and particularly to point out the way how believers should make use of Christ in all their particular exigencies; and so live by faith in him, walk in him, grow up in him, advance and march forward toward glory in him. It will not be amiss to speak of this fulness of Christ …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life Links Proverbs 14:3 NIV
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