Proverbs 14:4,5

MAIN HOMILETICS OF Proverbs 14:4

THE CLEAN CRIB

I. An empty and clean crib does not fulfil the end for which it was made. It was made for use; it was made to hold food for the ox, who earns, by his labour, the means of keeping it full. When God first created this world, and saw it lie before him in all its unsullied beauty, He said that it was very good. But, beautiful as it was, it was not to remain simply beautiful—it was to fulfil a higher purpose: it was to be a dwelling-place for man. And God gave it into the hands of men to build cities in it, to dig quarries in it, to mar in many respects its first beauty and order, but to make it of more real worth as man’s dwelling, as his market, as his workshop. If man had never been compelled by hunger to put forth his hand and blacken its surface, and spoil some of its lovely landscapes, it would not have become what it now is, his training-school for a higher life. It would have been in more perfect order and beauty, but it would not have fulfilled the purpose for which it was created. So with a large manufactory. No doubt it looks cleaner and fresher on the day that it comes from the hands of the builder than it does when its chimneys are pouring forth smoke and its floors are covered with grimy machinery, but if its owner were to build it simply to keep it clean by keeping it empty, he would be looked upon as a madman. So with the crib. So long as there are no oxen to use it, it can be kept empty and clean, but there is no use in having a crib unless it is put to its use.

II. If men want wealth they must not mind the labour and trouble of getting it. This seems to be the idea of the proverb. A clean crib can be kept, if there are no oxen to use it; but without oxen, in Solomon’s days (when wealth was chiefly gained by agriculture) there would be no increase. Many men would like to be rich, but they do not like the means by which alone they can obtain it. They would like to handle the golden coins, but they do not like to soil their fingers with honest toil to get it. They would like to gather in a harvest in the sunny autumn, but they do not like to plough and sow in the days of winter. They would like the increase which the ox would bring, but they do not like the trouble of cleaning his crib and caring for his wants. But this is not possible. The toil and the increase go together; the labour must come before the wealth, whether in relation to the body, the soul, or the spirit.

OUTLINES AND SUGGESTIVE COMMENTS

In its literal meaning a household proverb, “Labour has its rough, unpleasant side, yet it ends in profit.” But here, as elsewhere, there may be a meaning below the surface. The life of contemplation may seem purer, “cleaner,” than the life of action. The outer business of the world brings its cares and disturbances, but also “much increase.” There will be a sure reward of that activity in good works for him who goes, as with “the strength of the ox,” to the task to which God calls him.—Plumptre.

The literal sense of this verse seems to commend the care and pains of tillage. Or else we may take the words as shewing how the want of any needful instrument denieth the success of that which is desired, though other things be ready. But the words are more useful when taken by way of application. Wherefore, in God’s tillage, for “we are God’s husbandry” (1 Corinthians 3:9), the oxen are His ministers—they are, as Jerome speaketh, oxen that bear the yoke of the Lord, after whose steps he that soweth seed is blessed; yea, God Himself is pleased to be joined in yoke with them, for they are labourers with God in His husbandry. They plough up the fallow ground by preaching and pressing repentance, they bring the corn into the barn by bringing home wandering sinners into the bosom of the Church; they tread out the grains from the chaff and straw by subduing the corruptions of nature, and separating it from the graces of God’s Spirit. Now, where these oxen are wanting, there the room will be empty, swept and clean for him to enter in, who quickly will fill it with the filth of the corruption of death. But, by the pains of the minister, much increase there is of corn in the field of the Lord—much increase is there of the seed of grace in the hearts of the people, and of the fruits of godliness in their lives.—Jermin.

The ox is the most profitable of all the beasts used in husbandry. Except merely for speed, he is almost in every respect superior to the horse. He is longer-lived, scarcely liable to disease, steady, lives, fattens, and maintains his strength on what a horse will not eat, and when he is worn out in labour his flesh is good for food, his horns useful, and his hide almost invaluable.—A. Clarke.

For Homiletics on Proverbs 14:5 see on chapter Proverbs 12:17; Proverbs 12:19, page 274; also on Proverbs 14:25 of this chapter.

OUTLINES AND SUGGESTIVE COMMENTS

The man not walking in His levelness (see Proverbs 14:2) shows by his staggering that he does not “witness things correctly.” (See Critical Notes for Miller’s translation of this verse.) The grand truth is here broached that the man who lies does not see correctly. This is a universal doctrine. Moreover, lies stand for all sin. All sin, therefore, flows from being deceived. A deep moral blindness is the source and measure of all possible transgression. Several proverbs depend for their significance upon this meaning, a “deceived” rather than a deceiving “witness.”—Miller.

He that for conscience sake doth speak the truth in common and small matters, he will also speak the truth in things of greater importance; and he that is not ashamed of a lie in his private dealing, he will also without shame bear false witness before a judge. Here, then, we be taught in the least things to ensure our tongues to speak the truth, so shall we be preserved from false-witness bearing, for the Lord would not have us dally with sin.… If we would not have Him punish our lesser frailties with greater sins—if we would not have Him punish our secret sins with open and notorious offences, then let us be afraid to tell a lie in the very lightest and most secret causes.—Greenham.