Ecclesiastes 7:8-14

CRITICAL NOTES.—

Ecclesiastes 7:11. Wisdom is good with an inheritance] Wisdom, though good in itself, yet when joined with ample means imparts a power of doing good to others.

Ecclesiastes 7:12. Wisdom is a defence, and money is a defence] Lit., in the shadow of wisdom, etc. In countries where the heat was oppressive, a shadow would be the natural symbol of protection. The excellency of knowledge is, that wisdom giveth life to them that have it] Both wisdom and money give a man superior advantage in the battle of life. But wisdom is life itself—the principle of the soul’s animation and vigour.

Ecclesiastes 7:14. In the day of adversity consider] The last word belongs to the next statement, as if the Preacher said—Consider the adaptation of one part to another in the system of Divine Providence. God also hath set the one over against the other] Even things evil in themselves are employed to bring about the purposes of God. The consideration of this is a source of comfort in adversity. To the end that a man should find nothing after him] God so acts in His government of the world that man cannot fathom the future.

MAIN HOMILETICS OF THE PARAGRAPH.— Ecclesiastes 7:8

THE COUNSELS OF A RELIGIOUS PHILOSOPHER

Human life, duty, and destiny are here contemplated from their philosophic side. We have moral and prudential maxims from one whose philosophy does not lose itself in vain speculations, but mixes with men, and exerts itself in the humbler but more useful task of contributing towards right practice. Counsels such as these tend to mitigate the evils of our condition, and to inspire us with a better hope.

I. Be Patient under Trial. (Ecclesiastes 7:8.) The patient man is he who meekly endures, who bears present evils and troubles with resignation, and who is free from that unreasoning and passionate haste which is the bane of impetuous natures. He is here contrasted with the “proud in spirit,” because that blindness to reality, that wilfulness, that fierce vindication of self-love, all of which are pressed into the service of pride, are alien to that patience which sees clearly our true position, accepts the will of the Highest, and refuses the aid of passion to support a fictitious glory. Pride and patience are mutually exclusive. The patient man is superior to the proud, because,

1. He recognises the uses of discipline, and a purpose wider than himself. However dark and perplexing his present trial, he knows that God has some worthy end in view, that His will is being accomplished in the improvement and perfection of all who piously and meekly endure. He is satisfied that the righteous are safe, though they pass through much tribulation into the kingdom of God. He whose character is stamped with such convictions, bears the imprint of such lofty thoughts and purposes, has a wider horizon and a sublimer idea of life than the wretch who is concentred all in self. Breadth of view, that nobility of mind which despises the mean, and small, and selfish, is the mark and quality of true greatness.

2. He is more easily moulded for goodness. Wilfulness lies at the root of pride. He whose aim is to glorify himself scorns the yoke of obedience. There is a kind of rigidity in such which refuses to be shaped into the form and excellence of goodness. They refuse the dictation and control of the will of the Highest, setting themselves against it in stubbornness and rebellion. But the will of the patient man is tamed and subdued; he learns easily the lessons of duty—of faith and hope. He resigns himself into the hands of that Divine Artificer who can mould him into His own image. Our steps cannot be directed in the paths of peace and goodness unless we “acknowledge Him in all our ways.” But this involves the forsaking of our own will, and of that pride which refuses to submit.

3. He is content to wait for the end. Patience signifies something more than meek endurance. It is often opposed to that disposition which cannot wait. The proud man is in haste to secure the short-lived triumphs of the hour. He rushes on to his purpose, not heeding, not caring, what human and Divine rights he may trample upon. He is completely under the tyranny of the present. This contracts his view, and seals up his affections within himself, so that he wildly reaches out to the glittering things that lie near, unmindful of the holy and the high. But the patient man feels that, though the present trial may be grievous, and the way dark, the “end” will be “better than the beginning,” and so he waits in hope. To be able thus to take in a large view imparts nobility to the character.

II. Subdue the Violence of Passion. (Ecclesiastes 7:9.) A wise man learns to control passion, to keep it from bursting out into the intemperate heats of anger. It is the triumph of religion thus to subdue the wildness of nature, and so to tame the passions that they easily submit to the yoke, and thus become the servants of virtue. Anger rests only “in the bosom of fools,” i.e., with the irreligious. Of such passions it may be affirmed—

1. That they indicate a nature uninfluenced by great moral convictions. The practice of goodness in the quiet paths of duty, and constant meditation on those great truths which concern our relations to God and eternity, tend to keep down the violence and fury of the passions. Righteousness (which is the result of great moral convictions) brings peace, and peace finds a congenial home with contemplative souls. Anger is the vice of the thoughtless, but it is far from minds accustomed to regard the solemn aspects of life, duty, and destiny.

2. They indicate a mischievous employment of useful powers. It is not the purpose of religion to destroy the passions of human nature, but rather to give them a right direction. No original endowment of our nature is either mischievous or useless. Nothing is made in vain, either in the material or moral world. The organs of the body, though they may become the seat of disease, yet in their healthy state serve beneficial ends. There is a pious use of anger. When it is directed against sin, oppression, and wrong, it strengthens the just in their righteous cause. Those noble champions who have sought to redeem their fellow-men from the tyranny of ages, have found their weakness turned into strength and impenetrable defence by the stimulus of a holy indignation. When anger is kindled upon the altar of God, it is just and good; but as an unreasoning passion, raised suddenly upon the slightest provocation, in our daily intercourse with men, it is but the offering of a “strange fire.” That anger which is quite disproportioned to the offence, and fails to weigh the circumstances of it with accuracy, is a weakness and baseness of nature—an abuse of powers capable of nobler employment.

3. They are hurtful to others. Anger has been a fruitful source of oppression and wrong. The history of religious persecution bears ample testimony to the sad fact that the innocent and the meek have suffered from the fury and rage of this base passion. Even in the narrower circle of domestic life, how much evil arises from hence—what deep and lasting wounds! Anger may proceed no further than words; yet even these become sharp instruments of torture, and memory renews the pain. When passion slips from the control of reason and righteousness, it can only spread disaster and misery. Anger is native to the bosom of fools, who are naturally careless, and serve their own selfish ends at any cost to the feelings and rights of others.

III. Do not Magnify the Past at the Expense of the Present. (Ecclesiastes 7:10.) It is a common fault with men of peevish and fretful dispositions to praise past ages, and to mourn over the degeneracy of the times in which they have the misfortune to live. This is often the vice of age; for the old man is proverbially a praiser of the times when he was a boy, and a severe censor of youth—of all that is new and fresh. This disposition to magnify the past can also be observed in some of those arguments brought from antiquity, wherein the authority that is hoary with time is made to overrule the most convincing evidence. In the history of human thought, there have been times of intellectual tyranny when it was treason to teach contrary to the doctrines of Aristotle. This tendency to the undue glorification of past times can only be corrected by study and reflection, by the cultivation of a contented mind, and by that sobriety of judgment which frees a man from the slavery of the unreal. This disposition arises—

1. From dissatisfaction with the present. Men despise all what is near and about them as things common and familiar. That which is hidden from their observation is invested with peculiar sanctity. The past possesses a vague sublimity which often serves to charm away the fancied evils of the hour.

2. From the illusion of distance. As distance in space tempts the imagination to indulge in gay fancies which lend enchantment to the view, so distance in time entertains the mind with a pleasing illusion. Antiquity, instead of being rated by the sober judgment of historical facts, becomes a mere sentiment. Poetry is made to take the place of logic. To act thus is not to “enquire wisely” concerning these things. It is not the part of the religious philosopher to forsake the sure ground of facts in order to follow fancies. There must be something faulty in our moral nature as well, when we fail gratefully to acknowledge the good that marks our own times, and seek an ineffectual relief in the fictitious glory of the past. This fault is the indication of a nature dissatisfied with itself, and spreading the gloom of its own discontent upon all around. It is a revelation of moral character.

IV. Consider wherein Man’s Real Strength lies. (Ecclesiastes 7:12.) Wisdom—that intellectual and moral sagacity which imparts sobriety to the judgment, and steadiness to the walk in the paths of duty, has also this excellence, that it is the defence—yea, the highest defence of man. A feeble image of its power to protect, and to give assurance, may be seen in the social estimate of the potency of riches. They, too, in their way, are a defence; they give a sense of security, ward off many evils, and endow men with power and influence. These properties raise the consciousness of strength. They are regarded as a material defence against calamity, and in unspiritual minds the protection they afford is sufficiently magnified. So far, the analogy between wisdom and money, as a source of defence, holds good. But beyond this point they part company, diverging into widely different issues. Wisdom has this superiority, that it “giveth life to them that have it.” Consider how wisdom contributes to this result, and affords the only reliable protection against real evils.

1. There are some evils from which neither wisdom nor money can save us. Our sagacity and prudence sometimes fail to ensure what is called success in life. The highest qualities of goodness do not suffice to ward off disaster. They grant no title of exemption from taking our sorrowful portion in the community of suffering and woe. In this regard, wisdom stands on a level with riches, as a defence. Riches cannot prevent the invasion of sickness, calamity, and death. And wisdom is equally powerless to deliver us from these evils.

2. Wisdom has superior consolations. In the great troubles of life, the comfort gained by wealth is but limited and insufficient. When man is fairly within the grasp of the last enemy, his wealth can give him no assurance or joy. But to the good man, journeying through the dreariest desert of life, wisdom is a spring to refresh him, a tree to give him shade. And when time is setting with him, and the last struggle approaches, conscience gives him strength and assurance. In the kindly light of faith and hope, he humbly awaits what God has laid up for him.

3. Wisdom is the only essential and permanent defence. All other defences are temporary, quite unavailing in the severest trials, and the greatness of man can afford to dispense with them. Wisdom gives life, and from hence springs the consciousness of strength, that robust courage, which is confident of victory. Life is the sphere wherein man’s highest hope rests and expatiates. To him who is assured of life, what is death itself but the dark and painful struggle into his second birth? Life, in its deep spiritual significance, is perpetual existence under the smile of God. This is the greatest power—the strongest defence of man. All else are shadows; this the only enduring substance.

V. Be Resigned to the Established Order of Providence. (Ecclesiastes 7:13.) Resignation—that habit of humble submission to the Divine will—is man’s true wisdom, the garment and proper adornments of piety. Hereby is patience kept alive, and grows strong for her perfect work. There are two considerations which should prevent men from murmuring at the established order of Providence.

1. Such conduct is useless in itself. We cannot withstand God, or alter His determination. We are able to collect the facts and discern the laws of Providence, as we do those of the solar system, but we are powerless to effect any change in either of these spheres of the Divine operation. God has not taken us into His counsel. His wisdom is not so weak and fallible that it should call to us for aid. In the laws of Nature and Providence, there is no help nor happiness for us but by submission. It is vain to contend with infinite wisdom and power. For man, in his ignorance and bold defiance, to lay his puny hand upon the revolving wheel of nature is destruction.

2. Such conduct is impious towards God. Most men in the time of adversity fail rightly to “consider the work of God.” If we see no presiding will behind the present system of things, we become fretful, disobedient, full of despair; and in the vain attempt to help ourselves, find only bitter disappointment. But if we see God in all these things, we learn self-control, and submit with pious resignation. “I was dumb, I opened not my mouth; because Thou didst it,” says the Psalmist (Psalms 39:9). Ours should not be the submission of despair, or of sad reconcilement to the inevitable, but rather that joyful submission which has all to hope for from a Father’s hand. As God is wise, and good, and loving, He can do nothing arbitrary. If we are good and true, we can afford to wait, even through present obscurity and discomfort, till God shall manifest Himself, and bring with Him full reward and consolation.

VI. Do not Force the Spirit into Unnatural Moods. (Ecclesiastes 7:14.) A wise man is marked by that simplicity of character which avoids all affectation and insincerity. In the various moods of feeling through which he is called to pass, he is (in the best sense of the word) natural. We should use no devices to disguise or falsify our feelings, but let them have full expression and fitting exercise, according to their nature.

1. Give proper expression to joyful feelings. Prosperity comes from God, and should be a cause for devout thankfulness and joy. Love to Him who sends the blessing should dispose us to this; for what is joy, but the recreation of love? It is love taking exercise, casting off for a while the weight of care and sorrow, and sporting itself in the sunshine of prosperity. “Is any merry? let him sing psalms,” (James 5:13). We should allow our feelings to flow in their proper channels and not repress them by an unnatural asceticism. We have this element in the Book of Psalms, wherein the most lofty expressions of joy are used, and nature herself is made responsive to the gladness of the soul.

1. Give proper expression to the feelings of sadness and gloom. While adversity should not drive us to despair, to doubt the goodness of God, or to insane endeavours to extricate ourselves; yet, at the same time, it should not tempt us to assume a stoical indifference. Not to feel the rod of the cross, the chastisement of God, is a great evil. The Prophet complains, “Thou hast stricken them, but they have not grieved.” (Jeremiah 5:3.) Job refused this wretched consolation of hardness of feeling, and scorn of affliction’s rod. “Is my strength the strength of stones? or is my flesh of brass?” (Job 6:12.)

3. Learn the lessons both of prosperity and adversity. In prosperity we should learn gratitude, a sense of our unworthiness, and discern herein a prophecy of a better and more enduring world. In adversity, we are told to “consider” the moral aspects of the affliction. These duties are not rigidly exclusive. We are not taught that prosperity should be thoughtless, and adversity joyless. But the consideration of the solemn facts of our moral probation is specially appropriate to the season of adversity.

(1) Consider that the same God appoints both conditions. In our human view, they are very diverse; but in the Divine idea and purpose of them, they are but alternations of treatment necessary to our soul’s health. They both come from His hand whose will is that the end should be blessed, though we proceed through part of our journey in pain.

(2) Consider that human helplessness and ignorance are a necessary discipline. The purpose of these diverse ways of Providence is, that “man should find nothing after him.” He is thus rendered incapable of piercing into the future, and, therefore, of managing it to serve his own purposes. Convinced thus of his own helplessness and ignorance, he is cast upon God that he may learn the lessons of humble dependence and of faith.

SUGGESTIVE COMMENTS ON THE VERSES

Ecclesiastes 7:8. This is a strange statement, and thoroughly false when applied to some things.

1. It is false when applied to sin. Sin to man, in its first stage, is a comparatively pleasant thing. The fruit to Eve was delicious; the thirty pieces of silver in the hands of Judas, at first, were prized; but the end—how sad! Sin begins in pleasure, but ends in pain; begins in music, but ends in groans.

2. It is false when applied to unwise enterprises. The first stages of a mercantile or a national enterprise, to the projector, are pleasant. But if the methods of action are unwise, the enterprise will soon prove to be a house built upon the sand.

3. It will not apply to partial reformations. When reformation has not been effected on right principles, there comes an apostacy. Certain devils, in the form of habits, have been expelled, but the mind is left empty. The evil spirit at length returns, bringing with him seven more devils; “and the last state of that man is worse than the first.” But there are some things to which these words will apply.

1. They will apply to an honest and persevering search after truth. At the outset of all investigations, the mind is often harassed with doubt, and perplexed with difficulties; but as it proceeds, things appear more reasonable, obstacles are removed, and the mist gradually rolls off the scene.

2. They will apply to the history of Christianity. It came from despised Nazareth, its founder was the son of a carpenter, who died a malefactor. Systems, institutions, kings, and peoples were against it. But its end will be better. It is fast moving on to universal dominion.

3. They will apply to true friendships. Most true friendships at their outset have trials. But as it proceeds, mutual knowledge, mutual excellence, mutual love increase, and the twain become one.

4. They will apply to the life of a good man. This may be illustrated by three remarks:—

I. At the End of his Life he is Introduced into a Better State.

1. He begins his life amidst impurity. Tainted with sin, at the beginning; but at the end, he is introduced to purity—saints—angels—Christ—God!

2. He begins his life on trial. It is a moral battle; shall he conquer? It is a voyage; shall he reach the haven? The end determines all.

3. He begins his life amidst suffering. “In this tabernacle we groan, earnestly,” &c.

II. At the End of his Life he is Introduced into Better Occupations. Our occupations here are threefold—physical, intellectual, moral. All these are of a painful kind. Toiling for bread—grappling in the dark with the mere rudiments of knowledge—mortifying the flesh. But death introduces us to those which will be congenial to the tastes, and honouring to God.

III. At the End of his Life he is Introduced into Better Society. Society here is frequently insincere, non-intelligent, unaffectionate. But how delightful the society into which death will introduce us! We shall mingle with enlightened, genuine, warm-hearted souls, rising grade above grade up to the Eternal God Himself [Homilist].

However severe the afflictions of the righteous may be, the end is always in their favour. The end is their proper inheritance, of which no calamity can deprive them.
The end, for the righteous, will be the verification of those great truths which are here but dimly seen by faith.
If we are faithful, the darkest events of Providence will approve themselves to us in the end, which will be a revelation of the righteous ways of God.
It is only at the end that we can sum up fairly, and weigh the value of all things.
A patient spirit comes in aid of the decisions which wisdom is disposed to pronounce. It takes time to reflect, instead of giving way to the first headlong impulse. Pride lends fuel to feed the flame of passion and violence. Patience keeps down the fire and quells the tumult, and thus secures for wisdom the leisure and the calmness which, in such circumstances, it so especially needs, in order to judge righteous judgment [Buchanan].

Pride has a short-lived triumph, patience an eternal reward.
The gate is low through which we pass into the distinctions and honours of the kingdom of God.

Ecclesiastes 7:9. Righteous anger, which alone is lawful for us, is slowly raised; is conformable to the measures of reason and truth, and endures no longer than justice requires. It expires with the reformation of the offender. It is rounded by pity and love, which, like a circle of fire, increases towards the central space until the anger itself is consumed.

Frail man, who has so many faults of his own, and stands in need, on every side, of favourable interpretation, should be very cautious how he indulges himself in the dangerous passion of anger. A wise man herein will observe a legal calmness and sobriety.
Cases are not only supposable, but of no unfrequent occurrence, in which the emotions of anger may be fairly justified. Yet it is one of those passions for which a person feels afraid to plead, because it requires, instead of encouragement and fostering, constant and careful restraint; and the propensity in every bosom to its indulgence is ever ready to avail itself of an argument for its abstract lawfulness, to justify what all but the subject of it will condemn, as its careless exercise, or its criminal excess.… To retain and foster it is a mark of a weak mind, as well as of an unsanctified heart [Wardlaw].

It is one of the gracious and encouraging testimonies which Scripture has given us concerning God, that “He is slow to anger” (Nehemiah 9:17), and that “Neither will He keep His anger for ever (Psalms 103:9). And yet what infinitely greater cause God has for being angry, and for retaining His anger against us, than we can ever have in the case even of our most offending fellow-men! Did His wrath burn and break forth against the sinner as suddenly and vehemently as does the sinner’s wrath against his offending brother, there is not a day nor an hour in which the sinner might not be consumed [Buchanan].

With the wise man, anger is a strange and suspicious guest, ready to be cast out upon the first confirmation of his evil intent. But with the fool anger has a congenial home.
Where anger is indulged it will lead all the other passions to mutiny, and render any wise self-government impossible.

Ecclesiastes 7:10. The dreamy admiration of antiquity is the refuge of weak minds, the futile justification of their discontent. They despise actual life around them and the ways of duty as too prosaic, thus injuring their moral force by the excesses of the imagination.

If we follow the fancied superiority of past ages with a sober and impartial eye, we shall find that it retires into the region of mist and fable.
Some Christians mourn over the lack of spirituality and earnest purpose in the Church of the present. They sigh for the ideal perfection which marked primitive times. But a closer examination would soon dispel this illusion. Even in the times of the Apostles, the passions of human nature, and the infirmities of the human mind, both disfigured the life of the Church, and corrupted the truth.
The golden age for our race lies in front of us, and not behind. Humanity is ever toiling up the heights of progress—from evil to greater good.
Those who unduly praise past ages, fix their attention upon a few illustrious names, and challenge the present times for the production of their like. They forget that those famous men do not represent the average of their contemporaries, but stood at their head and top. Those moral heroes are but brilliant points of light scattered sparingly through the long dark vista of the past.
“Thou dost not inquire wisely concerning this.”

1. Thou art inquiring for the cause of what thou shouldst first ascertain with certainty to be a fact; of what possibly has no existence but in thine own distempered imagination, or partially unformed judgment. There has been no golden age in this world but the short period of paradisaical innocence and bliss enjoyed by the first progenitors of our since accursed race.

2. Consider that thou knowest the evils of former times only by report; whereas of present ills thou thyself feelest the pressure. By this feeling thy judgment is liable to be perverted. The sight of the eye is more impressive than the hearing of the ear.

3. In uttering thy complaints, thou art unwise: for thou arraignest in so doing the All-wise Providence of the Most High, who assigns to every successive age its portion of evil and of good. The complaints of a petted spirit are ungodly; and the inquiries of such a spirit are equally unwise in their principle, and delusive in their results [Wardlaw].

Ecclesiastes 7:11. Wisdom can stand upon its own merits, and derives no additional glory from wealth. Yet by means of wealth, wisdom is commended to the minds of many.

Wisdom can do without wealth better than wealth can do without wisdom.
Ample possessions do but minister to the lusts of their foolish owner, and feed his self-importance.
Wisdom, as far as it can make use of wealth, is a “profit to them that see the sun,” i.e., to those who are free, and have the power to enjoy. But when the darkness of adversity comes, wisdom has reserves of strength, and riches of consolation hidden till then.

In the vocabulary of a very large class of men, wealth and wisdom mean pretty nearly the same thing. The wise man who knows everything but the art of making money they regard as a fool; while the millionaire who, with a lamentable deficiency of higher gifts, has continued to amass a fortune, receives all the deference due to the man who is pre-eminently wise. It can need no argument to prove that Solomon could never mean to lend any countenance to so gross a method of estimating the worth of things [Buchanan].

Ecclesiastes 7:12. Wisdom is so conscious of her superior dignity and worth that she can afford to estimate, at their full value, all beneath her.

Wealth affords but a mechanical defence against adversity, giving way under the pressure of the greatest calamities. But wisdom changes the nature of the afflictions themselves, and altogether neutralises them.

Wisdom is a wall of defence, and money is a hedge. The thorns in the Gospel, which sprang up and choked the good seed, are by our Saviour expounded of the deceitfulness of riches; but that is when the thorns do grow among the corn, when the love of riches hath placed them in the heart, where the seed of spiritual grace ought to grow. Let them be kept out of the heart, be esteemed of as they are, outward things; then they are, as it were, a fence, a hedge unto a man whereby he is preserved from hurt. So they were to Job, by God’s Providence over them (Job 1:10) [Jermin].

True spiritual wisdom not only ministers to the comfort and dignity of life; it is life itself. That which is true in a lower sense of human knowledge has its highest illustration in that knowledge which is eternal life (1 John 5:11).

Of what avail are the splendours of wealth when the soul passes, bereft of all, into eternity? The riches a man leaves behind him raise the admiration of others; but the deep, solemn, essential question is, did they give him life? If not, they cannot be placed in comparison with the unfailing virtues of heavenly wisdom.
Money may defend its owner from a certain class of physical evils, but it can do nothing to shield him from those far more formidable moral evils, which bring ruin upon the immortal soul. It cannot protect him from the lust of the flesh, the lust of the eye, and the pride of life.… But heavenly wisdom arms him against all these foes, and teaches him, as its first great lesson, what he must do to be saved; and it disposes him to choose that good part which shall not be taken away; and in so doing it enables him, humbly and calmly, to bid defiance to the devil, the flesh, and the world. In acquainting him with God, it gives him a peace which the world’s greatest prosperity cannot confer, and of which its direst adversity cannot deprive him [Buchanan].

Ecclesiastes 7:13. The conviction that the work is God’s is enough for the pious soul.

The spiritual instincts of the righteous discern behind the dread forces of nature not only a personal will, but also a heart. He feels this, and is satisfied.
Our wisdom is baffled by the system of Providence, as well as our power. As we cannot resist the decrees of it, so we can find no principle to harmonise its apparent discrepancies. Our safety lies not in rebellion, but in patience, faith, and hope.

So terrible are the restrictions of human destiny, that man can have no perfect liberty here. The seeming disorders of life sorely chafe him. We must be born into another life before we can have complete emancipation and “glorious liberty” (Romans 8:21).

Solomon does not mean, in so saying, to teach or countenance the revolting doctrine of fatalism; he does not mean that we are to regard ourselves as being in the iron grasp of a remorseless power, in regard to which we have no resources but passively to leave ourselves in its hands.… It is His will—the will of the only Wise, Just, and Holy Jehovah, and not that of His ignorant, erring, and fallen creature, that is to decide what shall be. Let man, therefore, humbly and reverently acquiesce in what the Lord is pleased to ordain as to his earthly estate. “Shall not the Judge of all the earth do right?” [Buchanan].

When we are at home with God, in the “secret place of the Most High,” our painful perplexity subsides in the presence of His love and comfort. The darkness of our sojourn here is but the shadow of His wings.

Ecclesiastes 7:14. Our joy in prosperity should not be the selfish glorying in success, or the transports of gratified ambition. It should be an act of worship, a glad recompense paid to heaven.

It is wisest, as well as most natural, to allow our feelings full play while they last. We cannot take in the idea of life as a whole; else the burden of duty and suffering would appal us.
“Consider”

1. The Author of your trials. Whatever be their nature, and whatever the instrument of their infliction, they are the appointment of Providence; they come from the hand of a wise and merciful God—who, in all His ways, is entitled to your thoughtful regard. “Consider”

2. The cause of all suffering. Sin is the bitter fountain of every bitter stream that flows in this wilderness. “Consider”

3. The great general design of adversity; excite to self-examination, repentance of sin, and renewed vigilance, to promote the increase of faith, love, and hope, and spirituality of mind, and general holiness of heart and life [Wardlaw].

The alternation of joys and sorrows in human life is necessary to our soul’s health. Our nature is too weak to bear an unvarying experience without being hardened or corrupted. We need to be startled into sudden surprises in order to keep our attention awake.
God so tempers His dealings with us as to make our probation a stern and serious thing. He thus keeps men in His own hands, so that they can find nothing where He has not willed it, or where His light does not show the way.