Provérbios 8:35,36

DISCOURSE: 771
THE VALUE OF TRUE WISDOM

Provérbios 8:35. Whoso findeth me, findeth life, and shall obtain favour of the Lord. But he that sinneth against me, wrongeth his own soul: all they that, hate me, love death.

IT is common in the prophetic writings to find expressions which really relate to the Messiah, while they apparently speak only of some other person or thing; and while other expressions in the same passage have no proper reference to him at all. It is impossible not to notice this in the 22d and 69th Psalms, and in many other places which are quoted in the New Testament as referring to him. The same mode of speaking, we apprehend, may be observed in the chapter before us. In some parts of it, true religion seems to be characterized under the term “Wisdom;” but in others, Christ himself. From the 22d to the 31st verse, the language cannot well be interpreted as designating religion, nor even an attribute of the Deity: it can only be understood of God’s eternal Son, who lay in the bosom of the Father, and before the foundation of the earth rejoiced in the prospect of becoming an inhabitant of this globe, for the salvation of sinful man. Yet, on the whole, we apprehend, that the exhortation to Wisdom at the beginning of the chapter speaks rather of piety as the proper object of our pursuit. We are sure that this is the general import of the term throughout the book of Proverbs; and that piety, as personified under this name, frequently addresses us. We rather lean therefore to the safe side in our interpretation of the text, than ground upon it any observations which may appear forced, or unwarranted by the text itself.
Two things then we shall be led to notice;

I. The benefit of seeking true wisdom—

Wisdom, whether relating to temporal or eternal things, is never found by chance: it must be sought by persevering inquiries, and be obtained as the fruit of diligent research To those who do find it, it will be productive,

1. Of present happiness—

[By “life” we may understand happiness; and then the first clause of our text will exactly correspond with what is more diffusely stated in the third chapter [Note: Provérbios 3:13. In this sense the term occurs elsewhere. See Provérbios 22:4; 1 Tessalonicenses 3:8.]. Till we have attained true wisdom, we know not what real happiness means: “There is no peace,” saith God, “to the wicked.” As for the mirth which the men of this world enjoy, it is only “like the crackling of thorns under a pot;” it blazes for a moment, and then goes out in spleen and melancholy. He who knows perfectly what is in man, says, “Even in mirth their heart is sorrowful, and the end of that mirth is heaviness [Note: Provérbios 14:33.].” But when once they have just views of Christ, and are truly devoted to him, they are filled with “a peace that passeth all understanding,” and, at times, with “joy unspeakable and glorified.” Now they begin to know what life is: “they truly pass from death unto life.” Their former was little better than a state of mere animal existence; but now they see the true end, and taste the true enjoyment, of life: they participate in a measure the blessedness of heaven itself. We appeal to those who have ever known what it is to “live by faith on the Son of God,” and to feel the constraining influence of his love, whether one hour of “fellowship with the Father and the Son” does not outweigh whole years of fellowship with sin and sinners.]

2. Of future happiness—

[“No favour can we find with God,” till we are brought to the possession of true wisdom [Note: Isaías 27:11.]. But, instantly on our embracing his dear Son as he is revealed in the Gospel, we are numbered amongst “his peculiar people,” whom “he has set apart for himself,” and esteems as “his jewels.” Then there is no favour that he will not shew them: he will come down and “make his abode with them, and sup with them.” He will “keep them with all the care and tenderness with which we keep the apple of our eye:” and he will administer to them, in every hour of trial, whatever shall be most suited to their necessities [Note: Salmos 5:12.]. In the hour of death especially, “when they are going, as it were, through fire and water, he will be with them:” and, on the instant of their release from this mortal body, he will transport them on the wings of angels to his blest abode, there to behold and participate his glory to all eternity. But who can form any idea of the blessings he will then bestow. It is sufficient for us to know that his word is pledged, and that what he hath promised, he is able also to perform.]

If such be the value of true wisdom, what must be,

II.

The folly of neglecting it—

Sin of every kind is an act of hostility against sound wisdom: and, if the sin be wilful, it is an evidence that our hostility proceeds from a rooted hatred of vital godliness. There is the same mutual opposition, and irreconcileable enmity, between sin and holiness, as between darkness and light: they cannot consist together, nor can the love of both find room to dwell in one bosom. If then we allowedly neglect true wisdom,

1. We “wrong our own souls”—

[The soul has strong and just claims, which every sinner resists. As being of a higher nature, and endued with larger capacities, than the body, it claims that the body should submit to its authority. As being the only seat of intelligence, it claims that the body follow its guidance. As being immortal, and doomed to spend an eternity in inconceivable happiness or misery, it claims that the body consult its interests. But when the voice of wisdom is silenced, and sin is permitted to rule in our mortal body, then is the soul wronged in every respect; its authority is slighted; its counsel rejected; its interest sacrificed: it is even made the drudge and slave of the body, to execute its devices and to gratify its lusts. Who does not see, that if any man, for the gratification of avarice, should resist the natural claims of the body for food and raiment, he would be justly and universally condemned? And does he act less foolishly, who, in the manner before mentioned, wrongs his soul? Yea rather, is not his folly greater in proportion as his soul is of greater value? Truly this is a just picture of one who sins against true wisdom.]

2. We “love death”—

[Can any one, it may be asked, love death? We answer. No: not for its own sake; but, as connected with sin, he may. There is an inseparable connexion between life and holiness on the one hand, and sin and death on the other. Could sin and heaven be allied, and enjoyed together, doubtless every sinner would prefer it. But that is impossible. A specific and unalterable option is given us: and every man is perfectly free to choose the one and refuse the other, to adhere to the one and renounce the other. The sinner determines for himself: and by his determination declares his preference: he practically says. “If I cannot have the gratifications of sin without death, welcome death, welcome damnation; for sin I will have, whatever be the consequence [Note: Mark strongly here God’s own appeal. “Why will ye die? Ezequiel 33:11. compared with Atos 13:46 and Provérbios 15:32.].” Now can one reflect a moment on such a choice as this, and not stand amazed at the folly that determines it? Will it bear an argument? Are not the excuses with which it is veiled, mere vain and empty delusions? And does not every one see the folly of them, the very moment he sets himself to serious consideration? Yet this is the conduct which men call wisdom: but which, if it obtained in relation to worldly affairs, they would call downright madness.]

“Suffer now, Brethren, a word of exhortation,” while I address myself,
1.

To the despisers of true wisdom—

[Consider a little more attentively, what it is that you despise. The thing to which you are exhorted is, to seek acceptance with an offended God; to embrace the salvation which he offers us in the Son of his love: and to devote yourselves to him in a way of holy obedience — — — Is there any thing in this that merits hatred and contempt? any thing that should make a man choose damnation rather than submit to it? What if an ungodly world has agreed to call it folly: is it therefore folly? Has not God said, “The fear of the Lord, that is wisdom?” Is there a saint in heaven, or on earth, that does not account it wisdom? Yea, is there a soul even in hell itself that is not now of the same mind? We go farther still, and ask, Whether they who most deride religion now, will not be convinced of its excellence the very moment that their soul is required of them? “How long then, ye simple ones, will ye love simplicity?” “Turn you at my reproof,” says God: “Oye simple, understand wisdom; and, ye fools, be of an understanding heart [Note: Provérbios 1:22; Provérbios 8:5.]” — — — Say not, “It is too soon for me to seek the Lord.” It is never too soon to be wise: and they who seek the Lord in their youth, have peculiar encouragement from him to do so: “I love them that love me; and they that seek me early, shall find me [Note: ver. 17.].”]

2. To those who profess to have found it—

[Men will judge of religion, not by what the Bible says of it, but by what they see in those who profess it: and one instance of folly in the Lord’s people will do more to prejudice them against religion, than a thousand good actions to recommend it. I would therefore strongly urge those who profess godliness, to bear in mind how much the interests of religion depend on them. Real piety consists not in talkativeness or eccentricities of any kind, but in a devout regard to God’s honour and authority, and a wise, prudent, circumspect deportment before men. It does not countenance us in an officious assumption of the duties of others, but in a punctual performance of those which belong to our own place and station: “I, Wisdom, dwell with Prudence [Note: ver. 12.].” The not attending to this declaration has caused much offence in the world: and it becomes us to be very careful of casting stumbling-blocks before men, or “causing the way of truth to be evil spoken of.” Let us then “walk in wisdom towards them that are without;” “giving no occasion to the adversary to speak reproachfully.” And while we adopt the resolution of David, “I will behave myself wisely in a perfect way [Note: Salmos 101:2.],” let us remember by whose strength alone we can effect this; and pray with him, “O give me understanding in the way of godliness!”]