The prudent see danger and take cover; but the simple keep going and pay the penalty. Sermons
I. PRUDENT CONDUCT REFLECTS CREDIT UPON ONE'S PARENTS. (Ver. 11.) The graceless children of gracious parents are a special reproach, bringing dishonour even upon the Name of God (Genesis 34:30; 1 Samuel 2:17). The world will generally lay the blame at the parents' door. The Mosaic Law severely punished the sins of the priest's daughter for the disgrace brought upon the holy office (Leviticus 21:9). II. THE NEED AND ADVANTAGE OF FORETHOUGHT. (Ver. 12.) Prudence has been described as "the virtue of the senses." It is the science of appearances. It is the outward action of the inward life. It is content to seek health of body by complying with physical conditions, and health of mind by complying with the laws of intellect. It is possible to give a base and cowardly interpretation of the duty of prudence; that "which makes the senses final is the divinity of sots and cowards, and is the subject of all comedy. The true prudence admits the knowledge of an outward and real world." Thus true prudence is only that which foresees, detects, and guards against the ills which menace the life of the soul; for there is no profit in the prudence which seeks the world and risks the soul. Those are "simple" who, often with the utmost regard for their material interests, go on heedless of the moral perils which their habits incur. III. THE FOLLY OF THOUGHTLESS SURETYSHIP. (Ver. 13.) This, as we have seen, is often dwelt on in this book. It refers to a different condition of society from our own. We may generalize the warning. Prudence includes a proper self-regard, a virtuous egotism, so to speak. When good-natured people complain that they have been deceived, taken in, and turn sourly against human nature, do they not reproach themselves for having hacked this primary virtue of prudence? The highest virtues can grow only out of the root of independence (see Proverbs 20:16). - J. A prudent man foreseeth the evil, and hideth himself; but the simple pass on, and are punished. The distinction is not between "goodness" and "wickedness," but between strength and weakness, wisdom and folly. The "seeing" and the "acting" man victoriously compels circumstances to further his own ends. The "blind" and the "drifting" man is conquered by the force of circumstances, and suffers penalty and loss. The proverb is applicable to every sphere of human life and effort, and becomes more and more rigidly and absolutely true the higher we ascend. In the lower spheres of action there may appear evils which the most prudent man cannot avoid; and the "simple" may sometimes escape disaster by a fortunate combination of circumstances. But these are exceptions. When we ascend to the sphere of moral and spiritual efforts, even the exceptions vanish, and the principle becomes absolute. 1. Man's life and destiny are determined, not by an inexorable and eternal fate, but by his free manhood. Circumstances are the material out of which he has to weave the garment of his life, and it depends upon himself whether it shall be a garment for honour or dishonour. 2. The radical distinction between men lies in the possession of true vision. The true man sees the realities of things, gazes into the truer and eternal. The unspiritual man sees only the show and appearance of things. This true vision, being an essential characteristic of the spiritual man, is more than intellectual apprehension. It is a perception in which the whole being is exercised. 3. True vision determines true action. There is a sense in which a man may "see," and yet follow his evil passions rather than his nobler knowledge. But in such cases there is something perilously defective in the vision. It has lacked depth and splendour, and divineness. 4. "Vision" and "action" determine destiny. "Drifting" is fatal; to "pass on" in the unresisted current of circumstances is "to suffer." For lack of the "true vision" that creates true action empires have perished, and individuals are subject to the same law. Spiritual blindness is death. () A good husband will repair his house while the weather is fair, not put it off till winter; a careful pilot will take advantage of wind and tide, and so put out to sea, not stay till a storm arise. The traveller will take his time in his journey, and mind his pace when the night comes on, lest darkness overtake him; the smith will strike while the iron is hot, lest it grow cool, and so he lose his labour; so we ought to make every day the day of our repentance; to make use of the present time, that when we come to die we may have nothing to do but to die, for there will be a time when there will be no place for repentance, when time will be no more; when the door will be shut, when there will be no entrance at all. () People Abaddon, SolomonPlaces JerusalemTopics Cover, Danger, Evil, Foreseeth, Hidden, Hides, Hideth, Naive, Pass, Passed, Pay, Penalty, Proceed, Prudent, Punished, Refuge, Sees, Sharp, Simple, Straight, Suffer, Takes, Thoughtless, TroubleOutline 1. observations of self love
5. of true love
11. of care to avoid offenses
23. and of the household care
Dictionary of Bible Themes Proverbs 27:12 5828 danger
8367 wisdom, importance of Library To-Morrow
A sermon (No. 94) delivered on Sabbath morning, August 25, 1856, by C. H. Spurgeon at Maberley Chapel, Kingsland, on behalf of the Metropolitan Benefit Societies' Asylum, Ball's Pond Road, Islington. "Boast not thyself of to-morrow; for thou knowest not what a day may bring forth."--Proverbs 27:1. God's most holy Word was principally written to inform us of the way to heaven, and to guide us in our path through this world to the realms of eternal life and light. But as if to teach us that God is …
C.H. Spurgeon—Sermons on ProverbsCheer for Despondency
A sermon (No. 3183) published on Thursday, February 3, 1910, delivered by C. H. Spurgeon at the Metropolitan Tabernacle, Newington. "Thou knowest not what a day may bring forth."--Proverbs 27:1. What a great mercy it is that we do not know "what a day may bring forth"! We are often thankful for knowledge, but in this case we may be particularly grateful for ignorance. It is the glory of God, we are told, to conceal a thing, and it most certainly is for the happiness of mankind that he should conceal …
C.H. Spurgeon—Sermons on Proverbs The Best Friend
A Sermon (No. 2627) intended for reading on Lord's Day, June 18th, 1899, delivered by C. H. Spurgeon at the Metropolitan Tabernacle, Newington. on Thursday evening, February 23rd, 1882. "Thine own friend, and thy father's friend, forsake not."--Proverbs 27:10. True friends are very scarce. We have a great many acquaintances and sometimes we call them friends, and so misuse the noble word "friendship." Peradventure in some after-day of adversity when these so-called friends have looked out for their …
C.H. Spurgeon—Sermons on Proverbs The Honored Servant
A Sermon (No. 2643) Intended for Reading on Lord's Day, October 8th 1899, delivered by C. H. Spurgeon at the Metropolitan Tabernacle, Newington on Thursday Evening, June 22nd, 1882. "Whoso keepeth the fig tree shall eat the fruit thereof: so he that waiteth on his master shall be honored."--Proverbs 27:18. In Solomon's day every man sat under his own vine and fig tree, and there was peace throughout the whole country. Then, God's law about dividing out the land among the people so that every man …
C.H. Spurgeon—Sermons on Proverbs The Way to Honor
A Sermon (No. 1118) delivered by C. H. Spurgeon at the Metropolitan Tabernacle, Newington. "Whoso keepeth the fig tree shall eat the fruit thereof: so he that waiteth on his master shall be honored."--Proverbs 27:18. If a man in Palestine carefully watched his fig tree and kept it in proper condition, he was sure to be abundantly rewarded in due season, for it would yield him a large quantity of fruit of which he would enjoy the luscious taste. So according to Solomon, good servants obtained honor …
C.H. Spurgeon—Sermons on Proverbs Spiritual Appetite
A Sermon (No. 1227) delivered on Lord's Day Morning by C. H. Spurgeon, April 4th, 1875, at the Metropolitan Tabernacle, Newington. "The full soul loatheth an honeycomb; but to the hungry soul every bitter thing is sweet."--Proverbs 27:7. It is a great blessing when food and appetite meet together. Some have appetite and no meat, they need our pity; others have meat but no appetite, they may not perhaps win our pity but they certainly require it. We have heard of a gentleman who was accustomed to …
C.H. Spurgeon—Sermons on Proverbs The Wandering Bird
A Sermon (No. 3453) published on Thursday, April 8th, 1915, delivered by C.H. Spurgeon at the Metropolitan Tabernacle, Newington. "As a bird that wandereth from her nest, so is a man that wandereth from his place."--Proverbs 27:8. Solomon spoke from observation. He had seen certain persons of a vagrant kind, and he perceived that they seldom or never prospered. Moreover, he spoke from inspiration as well as from observation, hence the sagacity of the philosopher is in this case supported by the austerity …
C.H. Spurgeon—Sermons on Proverbs To-Morrow
GOD'S MOST holy Word was principally written to inform us of the way to heaven, and to guide us in our path through this world, to the realms of eternal life and light. But as if to teach us that God is not careless concerning our doings in the present scene, and that our benevolent Father is not inattentive to our happiness even in this state, he has furnished us with some excellent and wise maxims, which we may put in practice, not only in spiritual matters, but in temporal affairs also. I have …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856 Epistle xxvii. To Anastasius, Bishop.
To Anastasius, Bishop. Gregory to Anastasius, Bishop of Antioch. I have received through the hands of our common son the deacon Sabinianus the longed for letter of your most sweet Holiness, in which the words have flowed not from your tongue but from your soul. And it is not surprising that one speaks well who lives perfectly. And, since you have learnt, through the Spirit teaching you in the school of the heart, the precepts of life--to despise all earthly things and to speed to the heavenly country,--in …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Second Sunday Before Lent
Text: Second Corinthians 11, 19-33; 12, 1-9. 19 For ye bear with the foolish gladly, being wise yourselves. 20 For ye bear with a man, if he bringeth you into bondage, if he devoureth you, if he taketh you captive, if he exalteth himself, if he smiteth you on the face. 21 I speak by way of disparagement, as though we had been weak. Yet whereinsoever any is bold (I speak in foolishness), I am bold also. 22 Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am …
Martin Luther—Epistle Sermons, Vol. II Of Suffering which must be Accepted as from God --Its Fruits.
Be content with all the suffering that God may lay upon you. If you will love Him purely, you will be as willing to follow Him to Calvary as to Tabor. He must be loved as much on Calvary as on Tabor, since it is there that He makes the greatest manifestation of His love. Do not act, then, like those people who give themselves at one time, and take themselves back at another. They give themselves to be caressed, and take themselves back when they are crucified; or else they seek for consolation in …
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents How those who Fear Scourges and those who Contemn them are to be Admonished.
(Admonition 14.) Differently to be admonished are those who fear scourges, and on that account live innocently, and those who have grown so hard in wickedness as not to be corrected even by scourges. For those who fear scourges are to be told by no means to desire temporal goods as being of great account, seeing that bad men also have them, and by no means to shun present evils as intolerable, seeing they are not ignorant how for the most part good men also are touched by them. They are to be admonished …
Leo the Great—Writings of Leo the Great The Call of Matthew.
(at or Near Capernaum.) ^A Matt. IX. 9; ^B Mark II. 13, 14; ^C Luke V. 27, 28. ^c 27 And after these thingsa [after the healing of the paralytic] he went forth, ^a again by the seaside [i. e., he left Capernaum, and sought the shore of the sea, which formed a convenient auditorium for him, and which was hence a favorite scene for his teaching]; and all the multitude resorted unto him, and he taught them. 14 And as he ^a Jesus passed by from thence, he saw ^c and beheld ^a a man, ^c a publican, named …
J. W. McGarvey—The Four-Fold Gospel The Poor in Spirit are Enriched with a Kingdom
Theirs is the kingdom of heaven. Matthew 5:3 Here is high preferment for the saints. They shall be advanced to a kingdom. There are some who, aspiring after earthly greatness, talk of a temporal reign here, but then God's church on earth would not be militant but triumphant. But sure it is the saints shall reign in a glorious manner: Theirs is the Kingdom of Heaven.' A kingdom is held the acme and top of all worldly felicity, and this honour have all the saints'; so says our Saviour, Theirs is the …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 An Essay on the Mosaic Account of the Creation and Fall of Man
THERE are not a few difficulties in the account, which Moses has given of the creation of the world, and of the formation, and temptation, and fall of our first parents. Some by the six days of the creation have understood as many years. Whilst others have thought the creation of the world instantaneous: and that the number of days mentioned by Moses is only intended to assist our conception, who are best able to think of things in order of succession. No one part of this account is fuller of difficulties, …
Nathaniel Lardner—An Essay on the Mosaic Account of the Creation and Fall of Man Second Sunday after Easter
Text: First Peter 2, 20-25. 20 For what glory is it, if, when ye sin, and are buffeted for it, ye shall take it patiently? but if, when ye do well, and suffer for it, ye shall take it patiently, this is acceptable with God. 21 For hereunto were ye called: because Christ also suffered for you, leaving you an example, that ye should follow his steps: 22 who did no sin, neither was guile found in his mouth: 23 who, when he was reviled, reviled not again; when he suffered, threatened not; but committed …
Martin Luther—Epistle Sermons, Vol. II The Sixth Commandment
Thou shalt not kill.' Exod 20: 13. In this commandment is a sin forbidden, which is murder, Thou shalt not kill,' and a duty implied, which is, to preserve our own life, and the life of others. The sin forbidden is murder: Thou shalt not kill.' Here two things are to be understood, the not injuring another, nor ourselves. I. The not injuring another. [1] We must not injure another in his name. A good name is a precious balsam.' It is a great cruelty to murder a man in his name. We injure others in …
Thomas Watson—The Ten Commandments Proverbs
Many specimens of the so-called Wisdom Literature are preserved for us in the book of Proverbs, for its contents are by no means confined to what we call proverbs. The first nine chapters constitute a continuous discourse, almost in the manner of a sermon; and of the last two chapters, ch. xxx. is largely made up of enigmas, and xxxi. is in part a description of the good housewife. All, however, are rightly subsumed under the idea of wisdom, which to the Hebrew had always moral relations. The Hebrew …
John Edgar McFadyen—Introduction to the Old Testament Links Proverbs 27:12 NIV
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