A man of great anger must pay the penalty; if you rescue him, you will have to do so again. Sermons
I. IN THE PARENTAL RELATION. (Ver. 18.) 1. The necessity of discipline. The exuberance of youth needs the hand of the pruner; the wildness of the colt must be early tamed, or never. Weak indulgence is the worst unkindness to children. 2. The unwisdom of excessive severity. Cruelty is not discipline; too great sharpness is as bed as the other extreme. Children are thus made base, induced to take up with bad company, and to surfeit and run to excess when they become their own masters. II. IS THE RELATION OF SELF-GOVERNMENT. 1. The folly and injuriousness of passion. (Ver. 19.) Not only in the harmful deeds and words it may produce towards others, but in the havoc it produces in one's own bosom. How fine the saying of Plato to his slave, "I would beat thee, but that I am angry"! "Learn of him who is meek and lowly of heart." 2. The wisdom of a teachable spirit. (Ver. 20.) Never to be above listening to proffered advice from others, and to find in every humiliation and every failure an admonition from the Father of spirits, - this is life wisdom. And thus a store is being laid up against the time to come, that we may lay hold on eternal life. III. PRUDENCE BUT A FINITE WISDOM. (Ver. 21.) God is our best Counsellor; without him our prudence avails not, and along with all prudence there must be the recognition of his overruling, all-controlling wisdom. To begin with God is the true secret of success in every enterprise. May he prevent, or go before, us in all our doings! - J. He that hath pity upon the poor lendeth unto the Lord. I. THE GREAT STRESS WHICH THE SCRIPTURES LAY UPON PITY FOR THE POOR. That man must be a cursory reader of the Bible who does not see that it pervades the Bible. The old dispensation is full of it. In the new dispensation it is brought out still more prominently. II. WHY IS SO GREAT A MASS OF THE LORD'S PEOPLE FOUND AMONG THE POOR? If wealth would have been their blessing, wealth they would have had. God would have this manifested by them — that He considers these things in themselves as nothing. Some part of the mystery is to answer Satan's accusations. And it is for the trial of the grace that is in His people. III. THE MOTIVES URGING A GOOD MAN TO SHOW PITY TO THE POOR. He "lendeth to the Lord." Here is a payment spoken of. The Lord is a bounteous giver. () We are told that the poor shall never cease out of the land. Paley defines a poor man as he, of whatever rank, whose expenses exceed his resources. It is very clear from this that there may be poverty which has no claim to our commiseration and charity. I. MAN'S DUTY TOWARDS THE DESERVING POOR. "He that hath pity on the poor." Two things are implied concerning this pity. 1. It must be practical. The text speaks of it as lending to the Lord. It is pity, therefore, that gives, that does something to relieve distress. The pity that goes off in sentimental sighs, or goes no farther than words, saying, "Depart in peace, be warmed, be filled," is not true pity — the pity that God demands for the poor. 2. It must be genuine. The words imply that the pity is "accepted of the Lord." He takes it as a loan; therefore it must be genuine. The service rendered is from right principles. There is a large amount of charity shown to the poor which is inspired by motives abhorrent to Omniscient Purity. II. GOD'S INTEREST IN THE DESERVING POOR. God's interest in the poor is shown in three ways. 1. In the obligation that is imposed on the rich to help them. He denounces all neglect and cruelty of the poor. "Woe unto him that buildeth his house by unrighteousness and his chamber by wrong, that useth his neighbour's service without wages." Again, "Whoso mocketh the poor reproacheth his Maker." He inculcates practical sympathy for the poor (Exodus 22:21, 22; Exodus 23:9; Leviticus 19:33; Leviticus 25:35; Deuteronomy 10:19; Deuteronomy 24:19; Proverbs 22:22; Isaiah 1:17-23). 2. In the earthly condition into which He sent His Son. 3. In the class from which He selected His servants. III. THE DIVINE ACKNOWLEDGMENT OF SERVICE TO THE POOR. "And that which he hath given will He pay him again." Every gift of genuine piety to the poor is a loan to the Lord, and a loan that shall be paid. 1. It is often amply repaid in this world (Deuteronomy 16:17-20; 2 Corinthians 9:6-8). 2. It will be acknowledged in the day of judgment. "Inasmuch as ye have done it unto the least of these My brethren, ye have done it unto Me." () () A wealthy but stingy gentleman was waited on by the advocates of a charitable institution, for which they solicited his aid, reminding him of the Divine declaration, "He that hath pity on the poor lendeth unto the Lord; and that which he hath given will He pay him again." To this he replied, "The security, no doubt, is good, and the interest liberal; but I cannot give such long credit." Poor rich man! the day of payment was much nearer than he anticipated. Not a fortnight had elapsed from his refusing to honour this claim of God upon his substance before he received a summons with which he could not refuse to comply. He was dead.(to the young): — Pity is the feeling of sorrow we find in our hearts when we see a person in trouble or distress. There are two kinds of pity, a wrong and a right. The wrong kind of pity makes people feel without making them do or give. The right kind makes people do or give, as well as feel. What we do for, or give to the poor, God regards as done or given to Himself. What we lend to another we call a loan. There are many different kinds of loans, but that which is lent to the Lord is the best loan.I.BECAUSE HE RECEIVES THE SMALLEST SUMS.II.BECAUSE IT IS SO SAFE.III.BECAUSE HE PAYS GOOD INTEREST.() This is an argument for charity of wonderful force. No pagan moralist could ever produce a motive for any social duty equal to this. It is sufficient to open the closest fist, and to enlarge the most selfish heart. Can we lose anything by lending it to the Lord? God will be sure to repay what is given to the poor at His command with great increase. The greatest usurer on earth cannot make so much of his money as the man that gives to the poor.()
People Isaiah, SolomonPlaces JerusalemTopics Add, Anger, Bear, Bearing, Deliver, Hot-tempered, Interpose, Pay, Penalty, Punishment, Rescue, Suffer, Thereto, Trouble, Wilt, Wrath, YetOutline 1. Life and Conduct
Dictionary of Bible Themes Proverbs 19:18 5218 authority, in home
5276 crime
5666 children, needs
5685 fathers, responsibilities
5738 sons
5777 admonition
8232 discipline, family
8242 ethics, personal
9611 hope, nature of Library How the Slothful and the Hasty are to be Admonished.
(Admonition 16.) Differently to be admonished are the slothful and the hasty. For the former are to be persuaded not to lose, by putting it off, the good they have to do; but the latter are to be admonished lest, while they forestall the time of good deeds by inconsiderate haste, they change their meritorious character. To the slothful therefore it is to be intimated, that often, when we will not do at the right time what we can, before long, when we will, we cannot. For the very indolence of …
Leo the Great—Writings of Leo the GreatHow the Impatient and the Patient are to be Admonished.
(Admonition 10.) Differently to be admonished are the impatient and the patient. For the impatient are to be told that, while they neglect to bridle their spirit, they are hurried through many steep places of iniquity which they seek not after, inasmuch as fury drives the mind whither desire draws it not, and, when perturbed, it does, not knowing, what it afterwards grieves for when it knows. The impatient are also to be told that, when carried headlong by the impulse of emotion, they act in some …
Leo the Great—Writings of Leo the Great Second Journey through Galilee - the Healing of the Leper.
A DAY and an evening such as of that Sabbath of healing in Capernaum must, with reverence be it written, have been followed by what opens the next section. [2299] To the thoughtful observer there is such unbroken harmony in the Life of Jesus, such accord of the inward and outward, as to carry instinctive conviction of the truth of its record. It was, so to speak, an inward necessity that the God-Man, when brought into contact with disease and misery, whether from physical or supernatural causes, …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Kingdom of God Conceived as the Inheritance of the Poor.
These maxims, good for a country where life is nourished by the air and the light, and this delicate communism of a band of children of God reposing in confidence on the bosom of their Father, might suit a simple sect constantly persuaded that its Utopia was about to be realized. But it is clear that they could not satisfy the whole of society. Jesus understood very soon, in fact, that the official world of his time would by no means adopt his kingdom. He took his resolution with extreme boldness. …
Ernest Renan—The Life of Jesus "Boast not Thyself of to Morrow, for Thou Knowest not what a Day May Bring Forth. "
Prov. xxvii. 1.--"Boast not thyself of to morrow, for thou knowest not what a day may bring forth." As man is naturally given to boasting and gloriation in something (for the heart cannot want some object to rest upon and take complacency in, it is framed with such a capacity of employing other things), so there is a strong inclination in man towards the time to come, he hath an immortal appetite, and an appetite of immortality; and therefore his desires usually stretch farther than the present …
Hugh Binning—The Works of the Rev. Hugh Binning The Wrath of God
What does every sin deserve? God's wrath and curse, both in this life, and in that which is to come. Depart from me, ye cursed, into everlasting fire.' Matt 25: 41. Man having sinned, is like a favourite turned out of the king's favour, and deserves the wrath and curse of God. He deserves God's curse. Gal 3: 10. As when Christ cursed the fig-tree, it withered; so, when God curses any, he withers in his soul. Matt 21: 19. God's curse blasts wherever it comes. He deserves also God's wrath, which is …
Thomas Watson—The Ten Commandments The Unity of God
Q-5: ARE THERE MORE GODS THAN ONE? A: There is but one only, the living and true God. That there is a God has been proved; and those that will not believe the verity of his essence, shall feel the severity of his wrath. Hear, O Israel, the Lord our God is one Lord.' Deut 6:6. He is the only God.' Deut 4:49. Know therefore this day, and consider it in thy heart, that the Lord he is God in heaven above, and upon the earth beneath, there is none else.' A just God and a Saviour; there is none beside …
Thomas Watson—A Body of Divinity Man's Misery by the Fall
Q-19: WHAT IS THE MISERY OF THAT ESTATE WHEREINTO MAN FELL? A: All mankind by their fall lost communion with God, are under his wrath and curse, and so made liable to all the miseries in this life, to death itself, and to the pains of hell for ever. 'And were by nature children of wrath.' Eph 2:2. Adam left an unhappy portion to his posterity, Sin and Misery. Having considered the first of these, original sin, we shall now advert to the misery of that state. In the first, we have seen mankind offending; …
Thomas Watson—A Body of Divinity Covenanting According to the Purposes of God.
Since every revealed purpose of God, implying that obedience to his law will be given, is a demand of that obedience, the announcement of his Covenant, as in his sovereignty decreed, claims, not less effectively than an explicit law, the fulfilment of its duties. A representation of a system of things pre-determined in order that the obligations of the Covenant might be discharged; various exhibitions of the Covenant as ordained; and a description of the children of the Covenant as predestinated …
John Cunningham—The Ordinance of Covenanting The Ninth Commandment
Thou shalt not bear false witness against thy neighbour.' Exod 20: 16. THE tongue which at first was made to be an organ of God's praise, is now become an instrument of unrighteousness. This commandment binds the tongue to its good behaviour. God has set two natural fences to keep in the tongue, the teeth and lips; and this commandment is a third fence set about it, that it should not break forth into evil. It has a prohibitory and a mandatory part: the first is set down in plain words, the other …
Thomas Watson—The Ten Commandments The Knowledge of God
'The Lord is a God of knowledge, and by him actions are weighed.' I Sam 2:2. Glorious things are spoken of God; he transcends our thoughts, and the praises of angels. God's glory lies chiefly in his attributes, which are the several beams by which the divine nature shines forth. Among other of his orient excellencies, this is not the least, The Lord is a God of knowledge; or as the Hebrew word is, A God of knowledges.' Through the bright mirror of his own essence, he has a full idea and cognisance …
Thomas Watson—A Body of Divinity Christian Meekness
Blessed are the meek, for they shall inherit the earth Matthew 5:5 We are now got to the third step leading in the way to blessedness, Christian meekness. Blessed are the meek'. See how the Spirit of God adorns the hidden man of the heart, with multiplicity of graces! The workmanship of the Holy Ghost is not only curious, but various. It makes the heart meek, pure, peaceable etc. The graces therefore are compared to needlework, which is different and various in its flowers and colours (Psalm 45:14). …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 The Third Commandment
Thou shalt not take the name of the Lord thy God in vain: For the Lord will not hold him guiltless that taketh his name in vain.' Exod 20: 7. This commandment has two parts: 1. A negative expressed, that we must not take God's name in vain; that is, cast any reflections and dishonour on his name. 2. An affirmative implied. That we should take care to reverence and honour his name. Of this latter I shall speak more fully, under the first petition in the Lord's Prayer, Hallowed be thy name.' I shall …
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 19:19 NIV
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