Proverbs 16:18-19

CRITICAL NOTES.—

Proverbs 16:18. “The Hebrews observe that this verse stands exactly in the centre of the whole book” (Fausset).

Proverbs 16:19. Lowly, or the “afflicted”

MAIN HOMILETICS OF Proverbs 16:18

THE END OF PRIDE

I. Pride has a present place and power in the world. All human history bears witness to the existence of pride in the human heart, and to the mighty influence it has always exerted upon the destinies of men. And it is in the full exercise of its power to-day; in various forms, and under various modifications, it still holds its place in the nation, in the social circle, and in the individual heart. Would that we could speak of it as an existence of the past, and had only to mourn over the mischief that it has wrought in bygone ages. But we cannot speak of it as a mighty tyrant who once held sway over men to their destruction, but whose dominion has long ceased to exist. To-day, as in the days of old, we must use the present tense and say, “Pride goeth.” Pride is not like some monster who lived in pre-historic times, of whose life and deeds we know nothing but what we can infer from the skeleton dug up by the geologist, and which we now gaze upon as a curiosity, but which is a thing only, and not a living power in the world. Pride is living and active. Like the mighty being to whom it owes its origin, it is ever “going to and fro in the world, and walking up and down in it.” Without doubt, while it rules some men, it only exists under protest in others, but the most godly man upon earth is not altogether free from its blighting influence. It lived in ages past in the souls of prophets and apostles, and to-day it has a place and power in the Church, as well as in the world.

II. Pride is always a forerunner of evil to its possessor. Wherever and whenever found, the mischief that it brings in its train is always proportionate to the rule which it has been allowed to exercise. It is like the officer who comes to the condemned criminal to announce the hour of execution—after him comes destruction; or like the advanced guard of a destroying army, the pledge and promise of the ruin that is on its way. Where pride enters there destruction of some kind—humiliation and sorrow in some form or other—is sure to follow sooner or later. Pride was the forerunner of the deepest humiliation—of the most entire destruction—of Belshazzar when he drank wine out of the vessels which his father Nebuchadnezzar had taken out of the temple at Jerusalem (Daniel 5), and a “haughty spirit” was the forerunner of a terrible fall to Peter when it led him to utter the boast “Though all shall be offended, yet will not I” (Mark 14:29). It therefore follows—

III. That fellowship with poverty and humility is better than fellowship with wealth and pride.

1. When a man is in the society of the proud he is in danger of becoming proud himself. We are all moulded unconsciously by those by whom we are surrounded; our own moral health depends very much upon the moral atmosphere we breathe, and therefore fellowship with the proud is injurious to a man’s spiritual well-being. But fellowship with those who are “poor in spirit” (Matthew 5:3) may make us like-minded. Intercourse with the lowly in heart is likely to have a blessed influence upon our own hearts, and to help us also not to estimate ourselves too highly. This holds good whether the proud man be rich or poor, and whether the lowly man be high or low in station, for pride and wealth have no necessary connection with each other any more than poverty and humility have. But when pride and riches are found united in one person, fellowship with them is more to be avoided, inasmuch as we may not only be influenced to become as proud as they are, but may be tempted to over-value their external possessions, and, perhaps, to envy the possessor. But in the society of the poor we are free from both dangers, and intercourse with those who are poor in this world’s goods as well as poor in spirit, will be a good lesson in the science of true happiness.

2. But such fellowship is not only better for a man’s spirit, it may also be better for his material warfare. Seeing that every proud man must experience the destruction of that upon which his pride has fed, and that every haughty spirit will have a fall, association with such may involve a participation in their misfortune. To divide spoil with the proud may make us partakers of the penalty which follows the proud. (See also on chap. Proverbs 11:2).

OUTLINES AND SUGGESTIVE COMMENTS

Proverbs 16:18. Shame and contempt the end of pride.

1. By natural tendency.
2. Because of God’s detestation and resolution to punish it.—Waterland.

The danger of pride is plain from every history of the great transactions that have come to pass in heaven and earth. The prophets describe the destructive consequences of this sin with all the strength of their Divine eloquence, and all the sublimity of the prophetic style (Isaiah 14; Ezekiel 29:21). The history of the evangelists shows us what amazing humiliation was necessary to expiate the guilt contracted by the pride of man. And the tendency of the preaching and writings of the apostles was to cast down every high imagination of men, that no flesh might glory but in the Lord (1 Corinthians 1:29). Might not this loathsome disease become a cure for itself? Can anything afford us greater cause of humiliation, than to find ourselves guilty of a sin so exceedingly unreasonable and presumptuous as pride? Shall a worm swell itself into an equality with the huge leviathan? What is man that he should be great in his own eyes? or, what is the son of man, that he should magnify himself as if he were some being greater than an angel? Was the Son of God humbled for us that we might not perish for ever, and shall pride be suffered to reign in our souls?—Lawson.

Before, in the presence of, in a confronting local sense. “Before ruin is pride;” that is, when its terrror-fit as come, “pride” is to appear as the wretched cause of it.—Miller.

“God resisteth the proud;” and good reason, for the proud resisteth God. Other sins divert a man from God, only pride brings him against God, and brings God against him. There is nothing in this world worth our pride, but that moss will grow to a stone.—T. Adams.

The haughty spirit carries the head high. The man looks upward, instead of to his steps. What wonder, therefore, if, not seeing what is before him, he falls? He loves to climb. The enemy is always at hand to assist him (Matthew 4:5); and the greater the height, the more dreadful the fall.—Bridges.

It is the nature of pride that it seeketh to go before, and to take place, and so God hath placed it. He hath appointed it to go before, but it is before destruction, and before a fall. It is the quality of a haughty spirit to love to be waited on, and God hath appointed attendants for it, but they are the attendants of ruin and confusion. No doubt as the pride of a haughty spirit disdaineth them that follow him, so it disdaineth to hear of either falling or destruction, notwithstanding they shall pursue and overtake him also. He that sees pride go before may quickly tell what will follow after: he that heareth the major proposition of an angry spirit may easily infer the conclusion of a certain destruction. Indeed it is but one falling that goeth before another; and, as St. Augustine speaketh, the falling which is within, and whereby the heart falleth from Him than whom there is nothing higher, this hidden falling, whilst it is not thought to be a falling, goeth before the outward and manifest falling of destruction.—Jermin.

Proverbs 16:19. It is a pleasant thing to be enriched with other men’s goods; it is a gainful thing to have part of the prey; it is a glorious thing to divide the spoil. But what are all outward possessions to the inward virtues of the mind? What will goods ill-gotten profit the possessors thereof? Finally, what is the end of a proud person but to have a fall? Surely it is better to be injured than to do injury; it is better to be patient than to be insolent; it is better with the afflicted people of God to be bruised in heart and low of port than to enjoy the pleasures or treasures of sin or of this world for a season.—Muffet.

Such an one is happier in having the favour of God and man, immunity from perils, and tranquillity of conscience. Whereas the proud, who seek their own aggrandisement by oppressing their fellow-men, lose the favour of these as well as of God, are in danger of destruction at any moment, and have a guilty conscience whenever they dare to reflect.—Fausset.

Although pride were not followed by destruction, and humility were attended with the most afflicting circumstances, yet humility is to be infinitely preferred to pride. The word here rendered humble might, by an inconsiderable variation, be rendered afflicted. Humility and affliction are often in Scripture expressed by the same word, and described as parts of the same character. Low and afflicted circumstances are often useful, by promoting humiliation of spirit. The reverse sometimes takes place, but it is an evidence of a very intractable spirit if we cry not when God bindeth us, and continue unhumbled under humbling providences. The cottager that has his little Babylon of straw is less excusable than the mighty Nebuchadnezzar walking in his pride through the splendid chambers of his stupendous palace.—Lawson.

There are main gates to the city of peace; there is a little postern besides, that is, humility: for of all vices, pride is a stranger to peace. The proud man is too guilty to come in by innocence, too surly to come in by patience; he hath no mind to come in by benefaction, and he scorns to come in by satisfaction. All these portcullises be shut against him; there is no way left but the postern for him; he must stoop or never be admitted to peace. Heaven is a high city, yet hath but a low gate … Men may behold glory in humility, they shall never find peace in ambition. The safest way to keep fire is to rake it up in embers; the best means to preserve peace is in humbleness. The tall cedars feel the fury of tempests which blow over the humble shrubs in the low valleys.—T. Adams.

Better is it to be conquered by God than to be conqueror of the whole world. For if God conquer thee, the devil is conquered by thee; if pride be driven from thee, meekness is triumphant in thee, and where thou art so spoiled thou hast gotten the spoil of thy spiritual enemies, the love of God, the comfort of His spirit, the expectation of glory which they hadst gotten from thee, and which the earth cannot value, much less be an equal value unto them. But then thou must be not only of a humble look, or of a humble speech, but of a humble spirit.—Jermin.

I. The one is rich in his soul by the endowments and force of the spirit, and the other hath a beggarly mind and impotent heart. II. The one is acceptable to God and amiable to good men, whereas the Lord doth abhor the other, and good men shun his society. III. The one is rising and growing to a better state, and the other is coming down and falling into misery.—Dod.