The Expositor's Bible: The Book Of Proverbs Part 9

IX.

_TWO VOICES IN THE HIGH PLACES OF THE CITY._

CH. IX., VV. 14 WITH 3, AND 16 WITH 4.

After the lengthened contrast between the vicious woman and Wisdom in chaps. vii. and viii., the introduction of the book closes with a little picture which is intended to repeat and sum up all that has gone before. It is a peroration, simple, graphic, and beautiful.

There is a kind of compet.i.tion between Wisdom and Folly, between Righteousness and Sin, between Virtue and Vice; and the allurements of the two are disposed in an intentional parallelism; the colouring and arrangement are of such a kind that it becomes incredible how any sensible person, or for that matter even the simple himself, could for a moment hesitate between the n.o.ble form of Wisdom and the meretricious attractions of Folly. The two voices are heard in the high places of the city; each of them invites the pa.s.sers-by, especially the simple and unsophisticated--the one into her fair palace, the other into her foul and deadly house. The words of their invitation are very similar: "Whoso is simple, let him turn in hither: as for him that is void of understanding, she saith to him;" but how different is the burden of the two messages! Wisdom offers life, but is silent about enjoyment; Folly offers enjoyment, but says nothing of the death which must surely ensue.[134]

First of all we will give our attention to the Palace of Wisdom and the voices which issue from it, and then we will note for the last time the features and the arts of Mistress Folly.

The Palace of Wisdom is very attractive; well built and well furnished, it rings with the sounds of hospitality; and, with its open colonnades, it seems of itself to invite all pa.s.sers-by to enter in as guests. It is reared upon seven well-hewn marble pillars, in a quadrangular form, with the entrance side left wide open.[135] This is no shifting tent or tottering hut, but an eternal mansion, that lacks nothing of stability, or completeness, or beauty. Through the s.p.a.cious doorways may be seen the great courtyard, in which appear the preparations for a perpetual feast. The beasts are killed and dressed; the wine stands in tall flagons ready mixed for drinking; the tables are spread and decked. All is open, generous, large, a contrast to that unhallowed private supper to which the unwary youth was invited by his seducer.[136] There are no secret chambers, no twilight suggestions and insinuations: the broad light shines over all; there is a promise of social joy; it seems that they will be blessed who sit down together at this board. And now the beautiful owner of the palace has sent forth her maidens into the public ways of the city: theirs is a gracious errand; they are not to chide with sour and censorious rebukes, but they are to invite with winning friendliness; they are to offer this rare repast, which is now ready, to all those who are willing to acknowledge their need of it. "Come, eat ye of my bread, and drink of the wine which I have mingled."[137]

We were led to inquire in the last chapter how far our Lord identified Himself with the hypostatic Wisdom who was speaking there, and we were left in some doubt whether He ever consciously admitted the ident.i.ty; but it is hardly a matter of doubt that this pa.s.sage was before His mind when He spoke His parable of the Wedding Feast.[138] And the connection is still more apparent when we look at the Greek version of the LXX., and notice that the clause "sent forth her bond-servants" is precisely the same in Prov. ix. 3 and in Matt. xxii. 3. Here, at any rate, Jesus, who describes Himself as "a certain king," quite definitely occupies the place of the ancient Wisdom in the book of Proverbs, and the language which in this pa.s.sage she employs He, as we shall see, in many slight particulars made His own.

Yes, our Lord, the Wisdom Incarnate, has glorious ideas of hospitality; He keeps open house; His purpose is to call mankind to a great feast; the "bread and the wine" are prepared; the sacrifice which furnishes the meat is slain. His messengers are not commissioned with a mournful or a condemnatory proclamation, but with good tidings which they are to publish in the high places. His word is always, Come. His desire is that men should live, and therefore He calls them into the way of understanding.[139] If a man lacks wisdom, if he recognizes his ignorance, his frailty, his folly, if he is at any rate wise enough to know that he is foolish, well enough to know that he is sick, righteous enough to know that he is sinful, let him approach this n.o.ble mansion with its lordly feast. Here is bread which is meat indeed; here is wine which is life-giving, the fruit of the Vine which G.o.d has planted.

But now we are to note that the invitation of Wisdom is addressed only to the simple, not to the scorner.[140] She lets the scorner pa.s.s by, because a word to him would recoil only in shame on herself, bringing a blush to her queenly face, and would add to the scorner's wickedness by increasing his hatred of her. Her reproof would not benefit him, but it would bring a blot upon herself, it would exhibit her as ineffectual and helpless. The bitter words of a scorner can make wisdom appear foolish, and cover virtue with a confusion which should belong only to vice. "Speak not in the hearing of a fool; for he will despise the wisdom of thy words."[141] Indeed, there is no character so hopeless as that of the scorner; there proceeds from him, as it were, a fierce blast, which blows away all the approaches which goodness makes to him. Reproof cannot come near him;[142] he cannot find wisdom, though he seek it;[143] and as a matter of fact, he never seeks it.[144] If one attempts to punish him it can only be with the hope that others may benefit by the example; it will have no effect upon him.[145] To be rid of him must be the desire of every wise man, for he is an abomination to all,[146] and with his departure contention disappears.[147] They that scoff at things holy, and scorn the Divine Power, must be left to themselves until the beginnings of wisdom appear in them--the first sense of fear that there is a G.o.d who may not be mocked, the first recognition that there is a sanct.i.ty which they would do well at all events to reverence. There must be a little wisdom in the heart before a man can enter the Palace of Wisdom; there must be a humbling, a self-mistrust, a diffident misgiving before the scorner will give heed to her invitation.

There is an echo of this solemn truth in more than one saying of the Lord's. He too cautioned His disciples against casting their pearls before swine, lest they should trample the pearls under their feet, and turn to rend those who were foolish enough to offer them such treasure.[148] Men must often be taught in the stern school of Experience, before they can matriculate in the reasonable college of Wisdom. It is not good to give that which is holy to dogs, nor to display the sanct.i.ties of religion to those who will only put them to an open shame. Where we follow our own way instead of the Lord's, and insist on offering the treasures of the kingdom to the scorners, we are not acting according to the dictates of Wisdom, we get a blot for that goodness which we so rashly offer, and often are needlessly rent by those whom we meant to save. It is evident that this is only one side of a truth, and our Lord presented with equal fulness the other side; it was from Him we learnt how the scorner himself, who cannot be won by reproof, can sometimes be won by love; but our Lord thought it worth while to state this side of the truth, and so far to make this utterance of the ancient Wisdom His own.

Again, how constantly He insisted on the mysterious fact that to him that hath shall be given, and from him that hath not shall be taken what he hath, precisely in the spirit of this saying: "Give instruction to a wise man, and he will be yet wiser: teach a righteous man, and he will increase in learning."[149] The entrance into the kingdom, as into the house of Wisdom, is by humility. Except a man turn, and become as a little child, he cannot enter. Wisdom is only justified of her children: until the heart is humble it cannot even begin to be wise; although it may seem to possess a great deal, all must be taken away, and a new beginning must be made--that beginning which is found in the fear of the Lord, and in the knowledge of the Holy One.[150]

The closing words in the invitation of Wisdom are entirely appropriate in the lips of Jesus, and, indeed, only in His lips could they be accepted in their fullest signification. There is a limited sense in which all wisdom is favourable to long life, as we saw in chap. iii., but it is an obvious remark, too, that the wise perish even as the fool; one event happens to them both, and there appears to be no difference.

But the Incarnate Wisdom, Jesus Christ, was able to say with a broad literalness, "By Me thy days shall be multiplied, and the years of thy life shall be increased." With Him the outlook widened; He could speak of a new life, of raising men up at the last day; He could for the first time give a solution to that constant enigma which has puzzled men from the beginning, How is it that Wisdom promises life, and yet often requires that her children should die? how is it that the best and wisest have often chosen death, and so to all appearance have robbed the world of their goodness and their wisdom? He could give the answer in the glorious truth of the Resurrection; and so, in calling men to die for Him, as He often does, He can in the very moment of their death say to them with a fulness of meaning, "By Me thy days shall be multiplied, and the years of thy life shall be increased."

And then how entirely is it in harmony with all His teaching to emphasize to the utmost the individual choice and the individual responsibility. "If thou art wise, thou art wise for thyself: and if thou scornest, thou alone shalt bear it." There can be no progress, indeed no beginning, in the spiritual life, until this att.i.tude of personal isolation is understood. It is the last result of true religion that we live in others; but it is the first that we live in ourselves; and until we have learnt to live in ourselves we can be of no use by living in others. Until the individual soul is dealt with, until it has understood the demands which are made upon it, and met them, it is in no position to take its rightful place as a lively stone in the temple of G.o.d, or as a living member in the body of Christ. Yes, realize this searching a.s.surance of Wisdom, let us say, rather, of Christ: if you are like the wise virgins in the parable, it is for your own everlasting good, you shall enter into the hall with the Bridegroom; but if you are like the foolish virgins, no wisdom of the wise can avail you, no vicarious light will serve for your lamps; for you there must be the personal humiliation and sorrow of the Lord's "I know you not."

If with scornful indifference to your high trust as a servant of the Master you hide your talent, and justify your conduct to yourself by pleading that the Master is a hard man, that scorn must recoil upon your own head; so far from the enlarged wealth of the others coming to meet your deficiencies, the misused trifle which you still retain will be taken from you and given to them. Men have sometimes favoured the notion that it is possible to spend a life of scornful indifference to G.o.d and all His holy commandments, a life of arrogant self-seeking and bitter contempt for all His other creatures, and yet to find oneself at the end entirely purged of one's contempt, and on precisely equal terms with all pious and humble hearts; but against this notion Wisdom loudly exclaims; it is the notion of Folly, and so far from redeeming the folly, it is Folly's worst condemnation; for surely Conscience and Reason, the heart and the head, might tell us that it is false; and all that is sanest and wisest in us concurs in the direct and simple a.s.surance, "If thou scornest, thou alone shalt bear it."

Such is the invitation, and such the warning, of Wisdom; such is the invitation, and such the warning, of Christ. Leave off, ye simple ones, and live. After all, most of us are not scorners, but only very foolish, easily dazzled with false lights, easily misled with smooth utterances which happen to chime in with our own ignorant prejudices, easily seduced into by-paths which in quiet moments we readily acknowledge to be sinful and hurtful. The scorners are but a few; the simple ones are many. Here is this gracious voice appealing to the simple ones, and with a winsome liberality inviting them to the feast of Wisdom.

At the close of ver. 12 the LXX. give a very interesting addition, which was probably translated from a Hebrew original. It seems to have been before our Lord's mind when He drew the description of the unclean spirit walking through waterless places, seeking rest and finding none.[151] The pa.s.sage is a figurative delineation of the evils which result from making shams and insincerities the support of life, in place of the unfailing sureness and available strength of wisdom; it may be rendered thus: "He who makes falsehood his support shepherds the winds, and will find himself pursuing birds on the wing; for it means leaving the paths of his own vineyard, and wandering over the borders of his own husbandry; it means walking through a waterless wilderness, over land which is the portion of the thirsty; he gathers in his hands fruitlessness." What a contrast to the s.p.a.cious halls and the bountiful fare of Wisdom! A life based upon everlasting verities may seem for the time cold and desolate, but it is founded upon a rock, and not a barren rock either, for it sends forth in due course corn, and wine, and oil. The children in that house have bread enough and to spare. But when a man prefers make-believe to reality, and follows the apparently pleasant, instead of the actually good, what a clutching of winds it is! what a chase after swift-vanishing birds of joy! The wholesome ways, fruitful, responsive to toil, are left far behind; and here soon is the actual desert, without a drop of water to cool the lips, or a single fruit of the earth which a man can eat. The deluded soul consumed his substance with harlots, and he gathers the wind. The ways of vice are terrible; they produce a thirst which they cannot quench; and they fill the imagination with torturing images of well-being which are farther removed from reality by every step we take. Wisdom bids us to make truth our stay, for after all the Truth is the Way and the Life, and there is no other way, no other life.

And now comes the brief closing picture of Folly, to which again the LXX. give a short addition. Folly is loud, empty-headed as her victims, whom she invites to herself, not as Wisdom invites them, to leave off their simplicity, but rather as like to like, that their ignorance may be confirmed into vice, and their simplicity into brutishness. She has had the effrontery to build her house in the most prominent and lofty place of the city, where by good rights only Wisdom should dwell. Her allurements are specially directed to those who seem to be going right on in their wholesome ways, as if she found her chief delight, not in gratifying the vicious, but in making vicious the innocent. Her charms are poor and tawdry enough; seen in the broad sunlight, and with the wholesome air all round her, she would be revolting to every uncorrupted nature; her clamorous voice would sound strident, and her shameless brow would create a blush of shame in others; she naturally therefore seeks to throw a veil over herself and a glamour over her proposals; she suggests that secrecy and illicitness will lend a charm to what in itself is a sorry delight. It is clandestine, therefore it is to be sweet; it is forbidden, therefore it is to be pleasant. Could anything be more sophistical? That which owes its attraction to the shadows of the night must obviously be intrinsically unattractive. It is an argument fit only for the shades of the lost, and not for those who breathe the sweet air and behold the sun. Her house is indeed haunted with ghosts, and when a man enters her portal he already has his foot in h.e.l.l. Well may the LXX. add the vehement warning, "Spring away from her clutches; do not linger in the place; let her not have thy name, for thou wilt traverse another's waters; from another's waters hold aloof, from another's fountains do not drink, in order that thou mayest live long, and add to thy years of life."

And now, before leaving this subject, we must briefly remark the great change and advance which Christ has brought into our thought of the relation between the two s.e.xes. This Book of Wisdom is a fair ill.u.s.tration of the contempt in which woman was held by the wise men of Israel. One would suppose that she is the temptress, and man is the victim. The teacher never dreams of going a step backward, and asking whose fault it was that the temptress fell into her vicious ways. He takes no note of the fact that women are first led astray before they lead others. Nor does he care to inquire how the men of his day ruined their women by refusing to them all mental training, all wholesome interest and occupation, shutting them up in the corrupting atmosphere of the seraglio, and teaching them to regard the domestic sphere, and that only in its narrowest sense, as the proper limit of their thought and affection. It was reserved for the Great Teacher, the Incarnate Wisdom Himself, to redress this age-long injustice to woman, by sternly holding up to men the mirror of truth in which they might see their own guilty hearts.[152] It was reserved for him to touch the conscience of a city woman who was a sinner, and to bring her from her clamorous and seductive ways to the sweetness of penitential tears, and the rapturous love which forgiveness kindles.

It is He, and not the ancient Wisdom, which has turned the current of men's thoughts into juster and kindlier ways on this great question.

And thus it is that the great Christian poet represents the archangel correcting the faulty judgment of man.[153] Adam, speaking with the usual virtuous indignation of the stronger s.e.x in contemplation of the soft vision of frail women presented to his eyes, says:--

"O pity and shame, that they, who to live well Entered so fair, should turn aside to tread Paths indirect, or in the midway faint!

But still I see the tenour of man's woe Holds on the same, from woman to begin."

The correction is the correction of Christ, though Michael is the speaker:--

"From man's effeminate slackness it begins,"

Said the angel, "who should better hold his place, By wisdom and superior gifts received."

Our Lord draws no such pictures as these in the book of Proverbs; they have their value; it is necessary to warn young men against the seductions which the vices of other men have created in woman's form; but He prefers always to go to the root of the matter; He speaks to men themselves; He bids them restrain the wandering eye, and keep pure the fountains of the heart. To that censorious Wisdom which judges without any perception that woman is more sinned against than sinning He would oppose His severe command to be rid of the beam in one's own eye, before making an attempt to remove the mote from another's. It is in this way that He in so many varied fields of thought and action has turned a half truth into a whole truth by going a little deeper, and unveiling the secrets of the heart; and in this way He has enabled us to use the half truth, setting it in its right relation to the whole.[154]

FOOTNOTES:

[134] _Cf._ for this contrast between the two xxiii. 26-28, where Wisdom speaks, and expressly warns against her rival.

[135] The arrangement of the house is that of an open courtyard, surrounded with apartments, the general roof supported on the pillars thus.

[Ill.u.s.tration]

[136] Prov. vii. 14.

[137] Prov. ix. 5.

[138] Matt. xxii. 1, _et seq._

[139] Prov. ix. 6.

[140] Prov. ix. 7.

[141] Prov. xxiii. 9.

[142] Prov. xiii. 1.

[143] Prov. xiv. 6.

[144] Prov. xv. 12.

[145] Prov. xix. 25.

[146] Prov. xxiv. 9.

[147] Prov. xxii. 10.

[148] Matt. vii. 6.

[149] Prov. ix. 9. _Cf._ xviii. 15, "The heart of the prudent getteth knowledge; and the ear of the wise seeketh knowledge."

[150] Prov. ix. 10.

[151] Matt. xii. 43.

[152] See John viii. 1 _et seq._

[153] Milton, _Paradise Lost_, xi. 650 etc.