If you are wise, you are wise to your own advantage; but if you scoff, you alone will bear the consequences. Sermons
I. THE DISINTERESTEDNESS OF WISDOM. If any one should urge against the claims of Wisdom that they are very high, urgent, oppressive, that God's commandment is "exceeding broad;" if it be asked by the young, "Why fling these shadows on our path? why weigh us down with these responsibilities?" it may well be replied by Wisdom, "Your services are not necessary to me. 'If I were hungry, I would not tell thee,' etc.; if I plead with you, it is for your sake. You have need of my voice and my control; apart from me you cannot be blessed, you cannot realize the end of your being. I can do well without your devotion, but you cannot do without my favour. If you are wise, you will be wise for yourself." II. THE INALIENABLE CHARACTER OF WISDOM AS A POSSESSION. The wise man in the Book of Ecclesiastes laments that riches are things which a wise man may take much trouble to gather, but he does not know who may scatter them. A man may be laborious and frugal, but not for himself; all the good may go to others who come after him. Thus is it with various acquisitions. Men no sooner gain them than they leave them behind for others; e.g. the hero, his glory; the student, his learning; the conqueror or discoverer, the territory he has gained or found. But if a man is wise, he is wise for himself as well as for others; he has a prize of which no accident will rob him, and which death itself will not take from his hands. Once his, it is his forever - it is an inalienable possession. III. THE PROFOUND NATURE OF TRUE WISDOM. There is a very shallow philosophy which assumes the name of wisdom, which invites us to stake everything on securing a comfortable and prosperous career in this world, leaving out of account the supreme realities of our obligations to God, our duty to our own spiritual and immortal nature, our responsibilities to other souls. This superficial and false teaching overlooks the fundamental fact that a man is more than his means, that ourself is greater than our circumstances, that it is a poor profit to gain a world and lose a soul, that if we are wise we shall be wise for ourselves. IV. THE STARTING POINT OF TRUE WISDOM. Some are speaking with indignation, not insincere, against so much insistence on a man's seeking his own salvation. They say it is only a refined selfishness. It may be true that there are Christian teachers who enlarge on this aspect disproportionately; but it must ever remain a truth of great prominence that a man's first duty to God is the duty he owes to himself. First, because his own soul is his primary and chief charge; and, secondly, because he can do little or nothing for the world till his own heart is right. If a man, therefore, will be wise, he must first be wise for himself. V. THE FATE OF FOLLY. "If thou scornest, thou alone shalt bear it." This does not mean that only the sinner bears the consequences of his guilt - that is deplorably untrue; sin is widespreading and far-reaching in its evil consequences - it circulates and it descends. The passage means that the foolish man will have to bear alone the condemnation of his folly; every man that lives and dies impenitent must "bear his own burden" of penalty. The remorse and self-reproach of the future none will be able to divide; it must be borne by the sinner himself. There is One that once bore our transgressions for us, and will bear them away unto the land of forgetfulness now. - C.
For by Me thy days shall be multiplied. No desire is so deeply implanted in our nature as that of preserving and prolonging our life. Life and health are the foundation of all other enjoyments. The principal point of wisdom in the conduct of human life is so to .use the enjoyments of this present world as that they may not themselves shorten that period wherein it is allowed us to enjoy them. Temperance and sobriety, the regular government of our appetites and passions, are the greatest instances of human wisdom. Religion adds strength to these things by annexing the promise of God's immediate blessing to the natural tendency and consequences of things. "The fear of the Lord" and "the knowledge of the Holy" are two synonymous expressions, signifying "the practice of virtue and true religion."I. THE PRACTISE OF RELIGION IS, IN GENERAL, MAN'S TRUEST WISDOM. The whole tenor of Scripture concurs in setting forth the wisdom of being virtuous and religious. Compare with the wisdom in understanding the arts and sciences. Wisdom of men in being able to overreach and defraud each other; wisdom of political skill; wisdom in words and artful representations of things; wisdom in searching out the secrets of nature. The only wisdom that all men are capable of, and that all men are indispensably obliged to attain, is the practical wisdom of being truly religious. II. THE PRACTISE OF RELIGION TENDS TO PROLONG OUR LIFE AND LENGTHEN OUR DAYS. Promises of health and life are frequent in the Old Testament. See the fifth commandment with promise. There are threatenings of the wicked in the Old Testament, which declare their days shall be shortened. In the nature of things men destroy themselves and shorten their days by many kinds of wickedness. According to the same natural order and tendency of things, by peace and charity men are preserved from destruction; by temperance their bodies are maintained in health; by quiet of conscience and satisfaction of mind is a new life added to their spirits. In the positive appointment and constitution of Providence there was yet more assurance of the doctrine. The temporal promises of the Old Testament cannot now be applied with any certainty under the New, where eternal life is so much more clearly revealed. III. HOW IS THIS BLESSING TO BE DESIRED BY CHRISTIANS UNDER THE GOSPEL STATE. The gospel gives a mean notion of the present life and glorious representation of the happiness of that to come, so that a devout man may wish to be delivered from the miseries of this sinful world. But the best men need prolonged lives on earth for their own amendment and improvement; and if not for their own, for the sake of others. It may also be reminded that duties are entrusted to us, and we must not shirk them. And the longest life here is but a moment in comparison of eternity. We ought to make it the main care of our lives to secure our eternal happiness hereafter; only then do length of days become a blessing. (S. Clarke, D. D.) I. THE CRITERION OF WISDOM. If a man be wise at all, he is wise for himself. The prime object of every class of society is the advancing its own interests. Men are set down as wise chiefly in proportion as practical results shall prove them to have been wise for themselves. Nevertheless, unless the wisdom have a heavenly character it cannot in any degree render the possessor truly wise for himself. If I be wise for myself I must be wise by making provision for the vast expansion of my being, and not by limiting attention to that period which is nothing but its outset. He cannot be wise for himself who dishonours himself, who degrades himself, who destroys himself. Can a man be pronounced to have been wise for himself before whose tomb a nation may be burning its incense of gratitude for his discoveries, whilst his spirit is brooding in darkness, and silence, and anguish over the vast infatuation which caused God to be forgotten whilst science is pursued? A man may be wise in all that the world calls wisdom, and yet in no sense wise for himself. Unless a man has been wise for eternity he has not been wise for himself. Only that wisdom which is from above, the wisdom which consists in knowing God and Jesus Christ whom He has sent, can make a man truly wise. II. THE ADVANTAGE OF POSSESSING THIS WISDOM IS ALTOGETHER PERSONAL. So far as the present life is concerned the consequences of the possession or non-possession of wisdom are not confined to the individual himself. The words of Solomon had respect to the future rather than to the present. The future consequences are altogether personal. From this flows the final woe of the impenitent. A terrible punishment is solitary confinement. There may be solitariness in hell. "Knowing, therefore, the terror of the Lord, we persuade men." (H. Melvill, B.D.) I. THE DECIDED SUBJECTION OF THE HEART TO GOD IS THE ONLY TRUE WISDOM. It is wisdom in the abstract. It is wisdom contrasted with every other acquisition. By religion is meant faith in Jesus Christ. Religion is a vague tern which may be applied to that which is true, that which is false, and that which is formal. I mean by it, that faith in Jesus Christ which is the entire submission of the heart to Him, and a practical devotedness of the life to His service. This is not only wisdom in the abstract, but wisdom of a peculiar, personal, individual importance. II. HE WHO ACCOMPLISHES THIS IS AN INFINITE GAINER. 1. He gains the possession of the elements of present happiness. H the possession of a truly religious character does not in its own nature exempt an individual from the calamities of life, it does what is, on the whole, far more effectual and more elevating to his character — it enables him to bear them. 2. He gains the prospect of a saved eternity. The truly converted man is the only being on the face of the earth who has a rational hold upon the blessedness of heaven. III. HE WHO SCORNS RELIGION IS AN INFINITE LOSER. To scorn is to despise religion; to scoff at, to ridicule, to reject, to neglect it. He who will not repent is a scorner. He who puts off the concerns of religion is a scorner. He who is self-righteous is a scorner. Whatever the scorner is to bear, he is to bear alone. 1. He is to bear his own sins. The Christian's sins have been borne by the Saviour in whom he trusts. The scorner has relinquished all claims upon the precious Saviour and His promises; he consents to bear the weight of his own sin. 2. He has to bear the weight of his own sorrows. The scorner throws by the precious balm of Gilead. He may take the miserable comfort of bending to the stroke of necessity, but it is a satisfaction filled with secret repinings and sorrows of the heart. 3. Look at this matter in relation to eternity. The scorner will bear the scorn of heaven and of hell. 4. The scorner will bear his own eternal self-reproaches. If there is any one thing on earth more difficult to endure than another, it is the accusation of a man's own conscience. The mental anguish of consciously-deserved distress is intolerable. (G. T. Bedell, D.D.) But if thou scornest, thou alone shalt bear it I. THE BENEFIT WHICH ENSUES FROM HEARKENING TO GOOD COUNSEL.1. The title or denomination of a tractable person. He is a "wise man." It is a part of wisdom for a man to suspect his own wisdom, and to think that it is possible for him to deceive himself. It is a part of wisdom to discern between good and evil — to know what is to be left and what is to be embraced. It is a part of wisdom to know one's best friends, and to give them all encouragement of being further friendly to us by hearkening to their counsel. 2. The benefit that accrues unto this wise man. He is wise unto himself. This wisdom redounds to a man's own furtherance and account. He is much better for it every way. Wise for thyself — in thy inward man; in thine outward man, thy body and estate; in thy relations: there is no better way of providing for those who belong to thee than by labouring to walk in good ways. No man serves God in vain. This is true for this life and for the life to come. God bestows graces and rewards them. God has involved our own good in His glory, so that while we endeavour to promote the one we advance the other. We are no further wise ourselves than we are wise for our own souls. II. THE INCONVENIENCE OF THE NEGLECT OF GOOD COUNSEL. The simple inconvenience: "Bear his scorning." Scorners are such as have but mean thoughts of religion. Such as decline it for themselves. Such as deride and scoff at it. The grounds of scorning are unbelief, pride and self-conceitedness, thraldom and addiction to any particular lust. Scorning is surely followed by punishment, and in the expression "thou shalt bear it" is indicated the indefiniteness, the universality, and the unavoidableness of the punishment. Scorners persist in sin, and thus aggravate it so much the more to themselves. Scorners undervalue the kindness of reproof, and slight the motions of God's Spirit in them. Beware, then, of the sin of scorning! (T. Horton D. D.) She shows that she aims not at any emolument or profit of her own, but at the good of others, to whom she directs her precepts, and by keeping of them from miseries which otherwise they shall inevitably suffer.I. OUR WISDOM PROFITS NOT JESUS CHRIST, NOR DOTH OUR SCORNING HURT HIM. Because no man can make God wiser, holier, or happier. He is above all scorns. He needs not our approbation. He can raise up others that shall honour Him more than we can dishonour Him. II. OUR WISDOM MAY PROFIT OURSELVES. It may make men happy. 1. It brings profit to us in regard of our credit. All states reverence and prefer wise men. 2. In regard of means. Wise men ordinarily thrive in all trades. 3. It is profitable to the body and preserveth life. 4. It is profitable to the soul. It preserveth it from destruction. III. OUR SCORNING HURTS OURSELVES. 1. Because it frustrates the means of our salvation. Who will regard that word which he scorns? 2. It gives God just cause of our condemnation. No man will endure his word should be scorned, much less will God. (F. Taylor, B.D.) In the language of Solomon, to be wise is to be religious, and this language is at once correct and comprehensive. That alone deserves the name of wisdom which embraces all the important interests of man, and which reaches, in its effects, through the whole extent of his rational existence. True philosophy consists in a practical acquaintance with our duties and destination as rational and immortal beings, and in rendering this acquaintance subservient to the regulation of our affections and habits, so as to promote every virtuous disposition, and thus to prepare the soul for a state of purer and more dignified enjoyment. This is not only to be truly wise, but to be wise for ourselves. That is not properly a man's own for the possession of which he has no permanent security. It is the peculiar excellence of religion that whilst it detracts nothing from the virtuous satisfactions which arise from honourable labour in any sphere of life, it superadds the consciousness of Divine favour. Much has been said and written of the tendency of mere moral virtue, independently of religious hopes, to make men happy. Whatever promotes self-government and temperance, and thus restrains those excesses which are inimical to health and peace, is wise; but this is not being wise for ourselves upon the best plan. It leaves out the animating considerations which religion alone can furnish. Here lies the superiority of religious wisdom. Besides all the sources of pleasure which are common to the Christian with the man of the world, it opens others of its own by furnishing objects of research to the understanding and interest to the heart infinitely more excellent and durable than any to which mere worldly wisdom can pretend. Can he, then, be wise for himself who prefers the plan of worldly wisdom to that wisdom which is from above? What is there of life or of joy in this wretched philosophy that should gain it so many proselytes? What should we gain by following their example? We might be flattered by empty praise as being unusually wise. If you care for such honour, it is of easy acquisition. You have only to deny your God and renounce your expectations from futurity, and it is done. But if you inquire what you will get in return, there are none to answer you. Let the advocates of unbelief estimate the advantages of their system as high as they please above ours, yet will that advantage dwindle into insignificance in the eye of true wisdom when the remotest probability of future account becomes a part of the computation. And where are such advantages to be found? And what must you lose in order to gain them? But they say, "Truth is wisdom; and truth must be supported, be the consequences what they may." But is their so-called truth more than opinion? And every probability is on the side of the being of God and dependence of humanity on Him. Can there be wisdom, for ourselves or for others, in renouncing the cheering views of Christianity for the dreary systems of infidelity?(Jas. Lindsay,D.D.) This verse is the epilogue or conclusion of the gospel-treaty with sinners. The entertainment the gospel meets with is twofold, and there are two sorts of gospel-hearers: compilers with the gospel-call; these are called the wise: refusers; these are styled scorners.I. IF THOU BE NO COMPLIER WITH THE GOSPEL CALL THOU ART A SCORNER OF IT: there is no middle course. Thou art not a complier with the gospel-call as long as — 1. Thou entertainest any prejudice against religion and wilt not come to Christ. 2. Thou art in a doubt whether to come or not, or delayest and putteth off. 3. If thou dost come, but dost not turn from thy sins unto God in Christ sincerely, thoroughly, and universally, thou dost not comply. By not complying with the gospel-call thou abusest the mercy, goodness, and patience of God. Thou lookest on the gospel-call as a trifling, inconsiderable thing. Thou exposest it to shame and dishonour. Thou failest of thy fair promises. Thou makest thyself merry with thy disobedience to this call. Is not that scorning? II. IF THOU COMPLY WITH THE GOSPEL-CALL THOU SHALT THEREIN ACT WISELY FOR THYSELF. The profit descends to themselves; it does not ascend to God. To confirm this, consider — 1. God is infinite in perfections, self-sufficient, and therefore the creatures can add nothing to Him. 2. All the goodness and profitableness of men or angels, or any creatures, can add nothing to Him. But by complying thou shalt advance thine own interest. (T. Boston.) People SolomonPlaces JerusalemTopics Alone, Bear, Bearest, Full, Hast, Heart, Mock, Mocker, Pain, Pride, Reward, Scoff, Scoffest, Scorned, Scornest, Suffer, Thyself, Wisdom, WiseOutline 1. The discipline4. and the doctrine of wisdom 13. The custom 16. and error of folly Dictionary of Bible Themes Proverbs 9:12 8782 mockery Library The Temple of Wisdom(Preached at Wellington College, All Saints' Day, 1866.) PROVERBS ix. 1-5. Wisdom hath builded her house, she hath hewn out her seven pillars: she hath killed her beasts; she hath mingled her wine; she hath also furnished her table. She hath sent forth her maidens; she crieth upon the highest places of the city, Whoso is simple, let him turn in hither: and to him that wanteth understanding, she saith to him, Come, eat of my bread, and drink of the wine which I have mingled. This allegory has been … Charles Kingsley—Discipline and Other Sermons The Dryness of Preachers, and the Various Evils which Arise from their Failing to Teach Heart-Prayer --Exhortation to Pastors to Lead People Towards this Form Of Letter xxi (Circa A. D. 1128) to the Abbot of S. John at Chartres To Pastors and Teachers From his Entrance on the Ministry in 1815, to his Commission to Reside in Germany in 1820 The Authority and Utility of the Scriptures An Analysis of Augustin's Writings against the Donatists. The Gospel Feast Proverbs Links Proverbs 9:12 NIVProverbs 9:12 NLT Proverbs 9:12 ESV Proverbs 9:12 NASB Proverbs 9:12 KJV Proverbs 9:12 Bible Apps Proverbs 9:12 Parallel Proverbs 9:12 Biblia Paralela Proverbs 9:12 Chinese Bible Proverbs 9:12 French Bible Proverbs 9:12 German Bible Proverbs 9:12 Commentaries Bible Hub |
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