Wrath is cruel and anger is like a flood, but who can withstand jealousy? Sermons
How far we should go in praising others, and in what spirit we should accept their praise, is a matter of no small importance in the conduct of life. I. THE DUTY OF PRAISING OTHERS. "Let another man praise thee" can hardly be said to be imperative so far as he is concerned. But it suggests the propriety of another man speaking in words of commendation. And the duty of praising those who have done well is a much-forgotten and neglected virtue. I. It is the correlative of blame, and if we blame freely (as we do), why should we not freely praise the scholar, the servant, the son or daughter, the workman, etc.? 2. With many hearts, perhaps with moat, a little praise would prove a far more powerful incentive than a large quantity of blame. 3. To praise for doing well is to follow in the footsteps of Jesus Christ and of his apostles; it is to act as the most gracious and the most useful men and women have always acted. 4. It is to do to others as we would they should do to us. We thirst for a measure of approval when we have done our best, and what we crave from others we should give to others. II. THE WISDOM OF ABSTAINING FROM SELF-PRAISE. The injunction of Solomon appeals to our common sense. Yet is it by no means unrequired. Many men are guilty of the unseemliness and the folly of praising themselves - their ingenuity, their shrewdness, their persuasiveness, their generosity, etc. Probably if they knew how very little they commend themselves by so doing, how very soon they weary their audience, how often their language becomes positively nauseous, they would abstain. Self-vindication under a false charge is a duty and even a virtue; a very minute modicum of self-commendation may be occasionally allowable; anything beyond this is, at least, a mistake. III. THE NECESSITY OF TESTING PRAISE. "The ordinary interpretation makes the praise try the man, but the words... in the original make the man try the praise (Wardlaw). What the fining pot is to silver, that a man should be to his praise - he should carefully and thoroughly test it. For praise is often offered some part of which should be rejected as dross. The simple minded and the unscrupulous will praise us beyond the bounds of our desert, and to drink too much of this intoxicating cup is dangerous and demoralizing to us. IV. THE PRACTICAL PROOF OF PRAISE. The duties and the difficulties that are before us will be the best possible proof of the sincerity and of the truthfulness of the praise we receive. We shall either be approved as the wise men we are said to be, or we shall be convicted of being less worthy than we are represented to be. Therefore let us be (1) judicious as well as generous in our praise of others, remembering that they will be thus tested; and let us (2) be contented with a modest measure of honour, realizing that we have to live up to the esteem in which we are held. But we may learn a valuable lesson from the common (if not the correct) interpretation, and consider - V. THE TEST WHICH PRAISE AFFORDS. We stand blame better than praise; though it is right to recollect that we cannot stand more than a certain measure of blame, and few people are more objectionable or more mischievous than the scold. But much praise is a great peril. It elates and exalts; it puffs up." It too often undermines that humility of spirit and dependence on God which are the very root of a strong and beautiful Christian character. 1. Discourage all excess in this direction; it is dangerous. 2. Care more for the approval of an instructed and well-trained conscience. 3. Care most for the commendation of Christ. - C. Wrath is cruel, and anger is outrageous; but who is able to stand before envy? I. THE EVIL PRINCIPLES INDICATED IN THE TEXT ARE EXTENSIVELY AND DANGEROUSLY PREVALENT. To be irritated and out of temper is one of the common tendencies of our nature, manifested even in childhood. The root is wrath, anger. This pernicious root grows differently in different natures, and with more or less vigour. This vicious principle is generally regarded too complacently, as though it were a necessary part of our nature. Wrath is dangerous. Its tendency is to increase. The spark will rise into a flame. The intensity of anger depends upon external circumstances, and also upon the condition of our health. The external exciting causes are continually changing. The foolish vice of irritating the temper of others is too common. Some like to torment the susceptible. Others are perpetually fault-finding and sneering. Envy is the condition of one who looks upon the happiness of another and longs to possess it. Envy generally seeks to conceal itself, and to work in secret and in darkness. Passion would strike down its victim in the public market-place, whilst envy would carefully weigh out and mix the poison for its victim to consume unconsciously in his food. This dangerous and deadly principle has extensive existence. Envy is the development of germs which are universally diffused. Then search into the very depths of your nature after the most minute germs of this evil. II. WHEREIN LIES OUR SAFETY AGAINST THE GROWTH AND DEVELOPMENT OF THESE PRINCIPLES? There may be lurking in our nature forces which need to be held in check by a stronger power than mere intellectual culture. Our higher civilisation too often only gilds crime, and throws its mantle over it. A formal profession of religion may cover the vilest lusts of humanity. There is a higher power. Christianity offers a Divine power by which the evil nature may be purified and every evil passion brought into subjection. Our safety, our only safety, lies in the renewal and sanctification of our nature by the Holy Ghost. Separated from the conscious presence of Christ, and destitute of His renewing grace and protecting providence, who can tell into what mischief we may fall! () The envious man is far blacker than the passionate man; for the outrageous behaviour of an angry person sounds an alarm to his neighbour to be on his guard, but the envious man conceals his malignity till he has a fit opportunity to strike a mortal blow without danger of missing his aim. The one is a dog, that barks before he bites, the other is an adder in the grass, that stings the traveller when he is dreading no hurt; for the malice of the envious man is generally unsuspected, because no occasion was given for it. It is the good and happiness of the envied object that excited his malignity, and he does not so much as pretend that he has received any provocation. () 1. There is no man's innocency, no man's virtue, that can secure him from the direful strokes of envy. Sometimes a man's goodness actually inflames the hearts of the envious. See case of Cain and Abel; of Esau; of the brethren of Joseph; of Saul, etc. The greatest instance of all is the envy of Scribes and Pharisees against our Saviour. 2. There is no man so great and powerful, or of so secure an estate or fortune, but the violence of envy hath been capable of overthrowing him. Illustrate case of Abner. I. A JUST DESCRIPTION OF ENVY. It is a displeasure or trouble arising in a man's mind from the sight or knowledge of another man's prosperity, and causing a man to hate such person, and try to ruin him. It commonly arises on the sight of the prosperity of inferiors or equals. Men envy that to others which they think themselves as well or better to deserve. They seldom envy things or persons that are much above them. Distinguish envy from emulation. Illustrate by these two qualities in Saul and Jonathan, on the occasion of David's killing Goliath. Emulation is a great and noble virtue, envy a poor and sneaking vice. It is always hiding itself. No man will own himself to be envious. He disguises it under a mighty pretended zeal for the truth; or a great love for the public welfare; or a charitable concern for the credit of his neighbour. How few men are wholly free from this vice. II. THE MISCHIEVOUS EFFECTS PRODUCED BY ENVY. See these, that we may be more set against it; that we may avoid it ourselves; that we may beware of it in others; that we may use our utmost endeavours to quench this flame. Disturbances in the state, schism in the Church, and trouble in a neighbourhood, or in a private family, are generally traceable to envy. To what end is all this evil done by envious men? What do they get by it? Envy is its own punishment. No man can find a greater torment for an envious man than he inflicts upon himself. Even if it succeeds in pulling down a man, it very rarely gets into his place. How is it that God endures, and seems to leave alone, these mischief-making, envious men? They are agents in doing His disciplinary work in His people. It makes men self-watchful. The envious quickly light upon and show up faults that we might have passed over. The envious calumniate failings, not virtues. Remedies are — 1. A right apprehension of the things of this world. 2. A due submission to the will of God. 3. A true humility. 4. A Christian charity.This last plucks it up by the very roots; and plants in our hearts what is most contrary thereto. ()
People Abaddon, SolomonPlaces JerusalemTopics Able, Anger, Angry, Cruel, Envy, Feeling, Fierce, Flood, Fury, Jealousy, Outrageous, Overflowing, Overwhelming, Stand, Standeth, Stream, WrathOutline 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 27:4 5765 attitudes, to people
8773 jealousy 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 27:4 NIV
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