Provérbios 4
Adam Clarke · Citado em PreceptAustin
Provérbios 4
Clarke - “The path of the wicked is gloomy, dark, and dangerous; that of the righteous is open, luminous, and instructive. This verse contains a fine metaphor; it refers to the sun rising above the horizon, and the increasing twilight, till his beams shine full upon the earth.” Kitchen has a good word - This verse sets forth what awaits those who walk the path of wisdom. The life of the righteous is one of progressive illumination, understanding and insight. The dawn begins with a faint glow on the horizon, progressively moves to that first brilliant moment when the sun peeks over the skyline, and, eventually, becomes the blazing midday sun. So also those who follow hard after God increasingly see and understand His wisdom as He leads them through life. Waltke on dawn - “Nogah refers to the light’s bright gleam or radiance, as from the moon (Isaiah 4:5; 50:10) or stars (Joel 2:10; 3:15), and connotes that there are no clouds, not even a shadow, on this path.” NET Note- The word “light” (אוֹר, ’or) refers to the early morning light or the dawn (BDB 21 s.v.). The point of the simile is that the course of life that the righteous follow is like the clear, bright morning light. It is illumined, clear, easy to follow, and healthy and safe—the opposite of what darkness represents. Bridges - This is a fine picture of the Christian’s path of light, in contrast with the dark and dangerous path of the wicked. It is not the feeble wasting light of a taper, nor the momentary blaze of the meteor; but the grand luminary of heaven, “coming out of his chamber, and rejoicing as a strong man to run his race,”(Psalm 19:5) from earliest dawn to his noon-day glory. And a beautiful sight it is to see the soul thus rising out of darkness, beginning his course; rising higher and higher; taking in a wide circle; advancing onward with increasing brightness unto the perfect day. Knowledge—faith—love—holiness—irradiate every step. It is at first but a glimmering ray—the first dawn of day. But “following on”—the eye becomes more unveiled (Hos. 6:3. Comp. Mark 8:22–25); the heart more enlightened; the truth more vividly impressed upon the conscience; the “understanding” more quick in “the fear of the Lord;” the taste more discerning between good and evil. Faith now becomes more strong in the Saviour’s love, more simple in the promises of God. Subjection to the Redeemer’s sceptre is more unreserved; love rises to a higher estimation, to a closer union with him—to a more intimate complacency in him. Experience may be confused. But light will clear away the mists. Practice in some points may be inconsistent. But, “beholding as in a glass the glory of the Lord, we are changed into his image from glory to glory, even as by the Spirit of the Lord.” (2 Cor. 3:18. Comp. Job 17:9, Psalm 84:7) Such is the godly man. Such is his path. The devout Nathanael was cheered with the promise of a brighter day. (John 1:46–51) The clouds upon the minds of the Apostles gradually melted away before a brighter sun. (Mark 6:52; 10:35; 16:14, with John 16:13, Acts. 2.) The Eunuch and Cornelius sincerely seeking, rejoiced in the full sunshine of Gospel light. (Acts 8:27–39, 10) The Thessalonian Church shone more and more with Christian graces. (1 Thess. 1:3, 2 Thess. 1:3) But is this shining light the picture of my path? There is no command given—“Sun—stand thou still.” (Jos. 10:12.) Therefore it rebukes a stationary profession. It is a rising and advancing, not a declining, sun. Therefore it rebukes a backsliding state. It is not necessary that every thing should be perfect at once. There may be an occasional cloud, or even (as in the cases of David and Peter) a temporary eclipse. But when did the sun fail of carrying its early dawn unto perfect day? Be thankful then for “the day of small things. Despise it not.” (Zech. 4:10.) But be not satisfied with it. Aim high, and you will reach nearer the mark. Religion must be a shining and progressive light. We must not mistake the beginning for the end of the course. We must not sit down at the entrance, and say to our soul—“Soul—take thine ease.” Let us hasten on to the perfect day, when the path of the just shall be eternally consummated—when ‘they shall come to full perfection—which is—when they shall be joined to their Head in the heavens.’ “Then shall they shine forth as the sun in the kingdom of their Father.” (Matt. 13:43. Comp. Jdg. 5:31) Their “sun shall no more go down; for the Lord shall be their everlasting light, and the days of their mourning shall be ended.” (Isa. 60:20. The LXX. version is very beautiful—‘The ways of the righteous shine like the light; they grow and shine until the day be perfected.’ Dr. Watts’s Hymn on the Summer evening—written for the infant mind—but glowing to the finest taste—furnishes a most exquisite exposition of this verse,— ‘How fine has the day been; how bright was the sun,’ &c.) Adrian Rogers - Many people want to be "earthquakers" when it comes to discerning God's will. They want a cyclone, a forest fire, an inferno. But if you want to find out generally the will of God for your life, there's a still, small voice. There's a path "like the light of dawn, shining brighter and brighter until midday" (Prov. 4:18). First it's dark, then it's gray dawn, then you see colors and shadows, then high noon. Adrian Rogers on Proverbs 4:18 - Now, what does that mean? It means that finding your dream, knowing the will of God for you, is very much like a sunrise. "The path of the just is as the shining light"—a shining light, he's talking about the sun—"that shineth more and more unto a perfect day" (Proverbs 4:18). Now, perhaps you're trying to walk through the woods and there's a path in the woods, but you can't see it because it's dark. There's no light there and you're just stumbling along not knowing which way to go. And, then the sun begins to come up and it's just gray dawn. Now, you can see the trees, but you can't see the leaves on the trees. You just begin to see things very faintly there are just some shadows and outlines. And, then the sun comes up more and there are long shadows, which you can see not quite as well because there are shadows in dark places. And, then finally the sun is up, and it is high noon and you can see, and it's very clear. You see, "... the path of the just is as the shining light, that shineth more and more unto the perfect day" (Proverbs 4:18). And, it turns from darkness, to gray dawn, to high noon in your life. Adrian Rogers (p 615) - My dear friend, God didn’t open your blinded eyes just to have you sit around. Do you want to learn truth? You can learn truth. Well, you say, “Oh, the Holy Spirit will give me truth.” No, the Holy Spirit’s not going to give you truth. Jesus said, “He will guide you into all truth.” But you, my dear friend, must want to learn the truth. Luke 8:18+: “Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have.” Now what does that mean? It means, dear friend, the way to have more light is to obey the light that you have. Put this verse down, Proverbs 4:18: “The path of the just is as a shining light. It shineth more and more unto the perfect day.” I love that verse. What God says is, “Here’s the way a man grows in grace and knowledge. The path of the just is as a shining light that shineth more and more unto a perfect day.” When you first have your eyes opened spiritually, it’s just great on. The light is just coming over the horizon. You see some things. You see some shapes of trees or houses. You just can see. But then the sun, sunrise begins to happen in the soul, and the sun comes up. And the first thing you know, or after a while it’s high noon, a perfect day, and you see without any shadow at all. “The path of the just is as a shining light that shineth more and more unto a perfect day.” That’s the way, dear friend, it is to be for you. It takes more than light. It takes sight. But once God gives you sight, then you must use the sight that you have to learn to see. The Antithesis of the Path of the Righteous - Ordinarily, rivers run small at the beginning, now broader as they proceed, and become widest and deepest at the point where they enter the sea. It is such rivers that the Christian's life is like. But the life of the mere worldly man is like those rivers in Southern Africa, which, proceeding from mountain freshets, are broad and deep at the beginning, and grow narrower and more shallow as they advance They waste themselves by soaking into the sands; and at last they die out entirely. The farther they run, the less there is of them.
Provérbios 4
Clarke - “Vice and intemperance impair the health and shorten the days of the wicked; while true religion, sobriety, and temperance, prolong them. The principal part of our diseases springs from ‘indolence, intemperance, and disorderly passions.’ Religion excites to industry, promotes sober habits, and destroys evil passions, and harmonizes the soul; and thus, by preventing many diseases, necessarily prolongs life.” Charles Bridges on Pr 4:10-12 - It is instructive to see a king not forgetting in the midst of his royal cares his domestic responsibilities. ‘Youth’—we are told—‘will have its swing.’ So—adds an old Commentator solemnly—‘it may—to hell.’ For where else can a wayward will lead? Ponder the need of guidance of every step, both to take and to avoid. The ways of wisdom assure a happy life in the favor of God. And what rest to the parent’s conscience on the death-bed will be the recollection of children—not brought up for the world,—but taught in these ways! Yet this cannot be, if the rod, when needed, has been spared; if the will has been indulged; the love of the world cherished. This will be—if godly discipline has been exercised; if the Bible has been laid down as the rule of life; if habits of prayer,—love to the service of God,—fellowship with his people, have been encouraged. The path, though rough—sometimes lonely, is a right path;—and, though strait and narrow, a path of liberty (Psalm 119:32, 45.). The single eye and the humble heart, will preserve a steady, cheerful, and safe walk (Isa. 48:17, 18, Matt. 6:22)—Thou shall run, and shalt not stumble. (Pr 3:21–26. Comp. Hos. 14:9) Proverbs 4:10-19 The Dalton Gang By Dennis Fisher The Dalton brothers were infamous outlaws during the late 1800s in the US. They started out on the right side of the law as officers. But then they followed a gradual descent into crime and became known for bank and train robberies. Their day of reckoning came when they tried to hold up two banks at once. Hearing of the robberies, the townspeople armed themselves and began to fire on the Dalton Gang. When the smoke cleared, Emmett Dalton was the sole survivor. After serving 15 years in the penitentiary, Emmett was pardoned and set free. While in prison, he had come to see the error of his ways. So when he was released, he wanted to deter young people from a life of crime. Drawing from his own experience, Emmett wrote and starred in a film about the Dalton Gang in which he showed the folly of being an outlaw. In many ways, Emmett’s film was telling others: “Do not enter the path of the wicked” (Prov. 4:14). If others learn from our mistakes, And it saves them from the pain That we ourselves experienced— Then it wasn’t all in vain. —Sper When we learn from our mistakes, we are less likely to repeat them. Proverbs 4:10-27 — The Path Of Wisdom I had always heard that if a farmer keeps his eyes on a distant object while he’s plowing, he’ll make a straight furrow. So I tested the principle when I mowed my lawn. Sure enough, my first cut was a straight swath of new-mown turf. If you can plow a straight furrow or mow in a straight line by keeping your eyes fixed on a distant object, surely the principle should also be true of life—especially if the object on which you fix your gaze is the same yesterday, today, and forever. That’s what the writer of the Proverbs says in chapter 4. In fact, the whole book of Proverbs is about following a straight path. It tells how to avoid the sexual trap (ch. 5-7), how to retain your integrity (Pr 12:1-16; 29:23), how to control your tongue (Pr 12:17-22; 21:23), how to get along with difficult people (Pr 14:7; 15:1), and how to stay healthy and live long (Pr 3:7-8,13-18). According to Proverbs, the wise person can walk the straight path and not be diverted. I need His eye to guide me in the pathway, For I am weak and helpless as a child; And if without it I would take my journey, My feet would stumble on the mountains wild. —Anon. Our wisdom is folly unless we're following Christ. William Arnot - Precept and Example - “Hear, O my son, and receive my sayings.… I have taught thee in the way of wisdom: I have led thee in right paths.”—4:10, 11. IT is a great matter for a parent, if he is able to say to his grown son, “I have taught thee in the way of wisdom; I have led thee in right paths.” Teaching and leading are closely allied, but not identical. It is possible, and common, to have the first in large measure, where the second is wanting. They are two elements which together make up a whole. With both, education in a family will go prosperously on: where one is wanting, it will be halting and ineffectual. Many a parent who acquits himself well in the department of teaching his children, fails miserably in the department of leading them in the right path. It is easier to tell another the right way, than to walk in it yourself. To lead your child in right paths implies that you go in them before him. Here lies the reason why so many parents practically fail to give their children a good education. Only a godly man can bring up his child for God. It is not uncommon to find men who are themselves vicious, desiring to have their children educated in virtue. Infidels sometimes take measures to have Christianity taught to their children. Many will do evil; few dare to teach it to their own offspring. This is the unwilling homage which the evil are constrained to pay to goodness. Great is the effect when parents consistently and steadfastly go before their children, giving them a daily example of their daily precepts; but to teach the family spiritual things, while the life of the teacher is carnal, is both painful and fruitless. A man cannot walk with one leg, although the limb be in robust health; more especially if the other limb, instead of being altogether wanting, is hanging on him, and trailing after him dead. In this case it is impossible to get quit of the impediment; it will not off. The only way of getting relief fro its weight is to get it made alive An example of some kind, parents must exhibit in their families: if it be not such as to help, it will certainly hinder the education of the young. God, in the providential laws, permits no neutrality in the family: there, you must either be for or against him. One of the broadest and best defined experiences that passed under my observation, and was imprinted on my memory in early youth, was that of a family whose father stood high above all his neighbours in religious profession and gifts, and yet returned from market drunk as often as he had the means. The sons of that family all turned out ill. Nothing is impossible with God; but it would have been indeed a miracle of mercy if these young men, who were accustomed from childhood to see in their own father a lofty spiritual profession wedded to the vilest vice, had themselves, as they grew up, lived soberly, and righteously, and godly in the world. Proverbs 4:11 I have directed you in the way of wisdom; I have led you in upright paths. BGT Proverbs 4:11 ὁδοὺς γὰρ σοφίας διδάσκω σε ἐμβιβάζω δέ σε τροχιαῖς ὀρθαῖς NET Proverbs 4:11 I will guide you in the way of wisdom and I will lead you in upright paths. NLT Proverbs 4:11 I will teach you wisdom's ways and lead you in straight paths. ESV Proverbs 4:11 I have taught you the way of wisdom; I have led you in the paths of uprightness. NIV Proverbs 4:11 I guide you in the way of wisdom and lead you along straight paths. KJV Proverbs 4:11 I have taught thee in the way of wisdom; I have led thee in right paths. LXE Proverbs 4:11 For I teach thee the ways of wisdom; and I cause thee to go in right paths. ASV Proverbs 4:11 I have taught thee in the way of wisdom; I have led thee in paths of uprightness. CSB Proverbs 4:11 I am teaching you the way of wisdom; I am guiding you on straight paths. NKJ Proverbs 4:11 I have taught you in the way of wisdom; I have led you in right paths. NRS Proverbs 4:11 I have taught you the way of wisdom; I have led you in the paths of uprightness. YLT Proverbs 4:11 In a way of wisdom I have directed thee, I have caused thee to tread in paths of uprightness. I have directed: Pr 4:4 De 4:5 1Sa 12:24 Ec 12:9 led: Pr 8:6,9,20 Ps 23:3 25:4,5 Ac 13:10 I have directed you in the way of wisdom - Directed (yarah) in the Septuagint is didasko (present tense - continually instructed you. Solomon is now instructing or pointing the way. Ross - “Living according to wisdom is like walking or running on a safe road, a course that will be free of obstacles, so that progress will be certain.” Lawson - In our journey through life we have great need of one to guide us, for it is not in man that walketh to direct his steps. God only can lead us in a safe way, and he does it by his Spirit through his word. This inspired writer does not only teach, but guide us. He is like a companion in our journey, who points out every step that we should take, and every step that we ought to avoid. Kitchen writes "The sense seems to be that Solomon reminds his son that he has cast before him a clear path for wise living, guiding him and directing him in that path as he got his legs under him." Teach (archer, cast, instruct, shoot)(03384) yarah) means to “teach, instruct” but is related to another root sharing the same spelling “to shoot an arrow”. The word “teaching, instruction” (torah [08451) is derived from this same verb cluster. The instruction of Yahweh may be compared to archery in the sense that the “arrow” of God’s teaching (laws, commandments, statutes) was aimed at our heart with the goal of pursuing God’s holiness. Way (derek) is a key word in Proverbs - Prov. 1:15; Prov. 1:31; Prov. 2:8; Prov. 2:12; Prov. 2:13; Prov. 2:20; Prov. 3:6; Prov. 3:17; Prov. 3:23; Prov. 3:31; Prov. 4:11; Prov. 4:14; Prov. 4:19; Prov. 4:26; Prov. 5:8; Prov. 5:21; Prov. 6:6; Prov. 6:23; Prov. 7:8; Prov. 7:19; Prov. 7:25; Prov. 7:27; Prov. 8:2; Prov. 8:13; Prov. 8:22; Prov. 8:32; Prov. 9:6; Prov. 10:9; Prov. 10:29; Prov. 11:5; Prov. 11:20; Prov. 12:15; Prov. 12:26; Prov. 12:28; Prov. 13:6; Prov. 13:15; Prov. 14:2; Prov. 14:8; Prov. 14:12; Prov. 14:14; Prov. 15:9; Prov. 15:19; Prov. 16:2; Prov. 16:7; Prov. 16:9; Prov. 16:17; Prov. 16:25; Prov. 16:29; Prov. 16:31; Prov. 19:3; Prov. 19:16; Prov. 20:24; Prov. 21:2; Prov. 21:8; Prov. 21:16; Prov. 21:29; Prov. 22:5; Prov. 22:6; Prov. 23:19; Prov. 23:26; Prov. 26:13; Prov. 28:6; Prov. 28:10; Prov. 28:18; Prov. 29:27; Prov. 30:19; Prov. 30:20; Prov. 31:3; I have led you in upright paths - Literally "“in the tracks of uprightness” NAB = “on straightforward paths.” This passage reminds me of the children's game "follow the leader." Sadly Solomon stumbled in his walk (1 Ki 11:1-13). Upright paths are straight paths especially morally and everyday practical behavior. God's "highway of holiness," is the best path to trod in this life. " It offers the fewest potholes, detours, and dangers. God’s commands are similar to the lines on modern highways. They help travellers stay on the proper part of the road so they do not have accidents and hurt themselves and other people." (Constable) Waltke - “A track is not a road that has come into existence without people moving on it, but is that on which and in which people move. The son will be walking on an ancient and proved way.” Lawson - The way in which he leads us, is the way of wisdom, for we are taught to keep our great end constantly in view, and to adopt the proper methods for reaching it. It is a right way, for our interest and duty are jointly pursued; and every point is gained, when these two most important objects are combined. Our duty to God and to man, and to ourselves, are all clearly explained by this divinely instructed teacher. Upright (yosher) in Proverbs Proverbs 2:13 From those who leave the paths of uprightness To walk in the ways of darkness; Proverbs 4:11 I have directed you in the way of wisdom; I have led you in upright paths. Proverbs 11:24 There is one who scatters, and yet increases all the more, And there is one who withholds what is justly due, and yet it results only in want. Proverbs 14:2 He who walks in his uprightness fears the LORD, But he who is devious in his ways despises Him. Proverbs 17:26 It is also not good to fine the righteous, Nor to strike the noble for their uprightness. Proverbs 4:12 When you walk, your steps will not be impeded; And if you run, you will not stumble. BGT Proverbs 4:12 ἐὰν γὰρ πορεύῃ οὐ συγκλεισθήσεταί σου τὰ διαβήματα ἐὰν δὲ τρέχῃς οὐ κοπιάσεις NET Proverbs 4:12 When you walk, your steps will not be hampered, and when you run, you will not stumble. NLT Proverbs 4:12 When you walk, you won't be held back; when you run, you won't stumble. ESV Proverbs 4:12 When you walk, your step will not be hampered, and if you run, you will not stumble. NIV Proverbs 4:12 When you walk, your steps will not be hampered; when you run, you will not stumble. KJV Proverbs 4:12 When thou goest, thy steps shall not be straitened; and when thou runnest, thou shalt not stumble. LXE Proverbs 4:12 For when thou goest, thy steps shall not be straitened; and when thou runnest, thou shalt not be distressed. ASV Proverbs 4:12 When thou goest, thy steps shall not be straitened; And if thou runnest, thou shalt not stumble. CSB Proverbs 4:12 When you walk, your steps will not be hindered; when you run, you will not stumble. NKJ Proverbs 4:12 When you walk, your steps will not be hindered, And when you run, you will not stumble. NRS Proverbs 4:12 When you walk, your step will not be hampered; and if you run, you will not stumble. YLT Proverbs 4:12 In thy walking thy step is not straitened, And if thou runnest, thou stumblest not. thou goest: Pr 6:22 2Sa 22:37 Job 18:7,8 Ps 18:36 thou shalt: Pr 4:19 3:23 Ps 91:11,12 119:165 Jer 31:9 Joh 11:9,10 Ro 9:32,33 1Pe 2:8 1Jn 2:10,11 Kitchen - the path of wisdom provides firm footing, so that one may not only ‘walk’ through life securely, but may ‘run’ in God’s way without concern for danger (Prov. 3:23; 10:9; Ps. 18:36; 37:31; 91:12; 119:32, 165) When you walk, your steps will not be impeded - NLT "When you walk, you won't be held back" Why not? Because you are walking with the "wind" so to speak (Spirit of God) at your back and in a manner worthy of His Name and for His glory. Your steps is a metaphor for the course of one's life. Impeded (06887)(tsarar) means to be narrow, to be cramped, to be straitened, to be constricted, to hem or be hemmed in. Tsarar may refer to anything which is confining. It refers to refers to that which is narrow or constricted, signifying distress, trouble, adversity; that which was wide-open or broad represents freedom and deliverance. Kitchen points out that "The obstacles are described by two verbs. The first, ‘impeded,’ describes a pressing, cramping, constricting action. The idea is that you will not walk into situations which hem you in, narrow the path, or catch you between a rock and a hard place. And if you run, you will not stumble - "The second verb is ‘stumble.’ The idea here is that of tangling the feet and falling headlong, whether from inner exhaustion and inability to continue on or from external obstacle that causes one to loose balance. These two verbs combine to assure those who walk in God’s paths that nothing will leap up before them, close in around them, or arise from within them so as to bring them low." (Kitchen) NET Note - The progression from walking to running is an idiom called "anabasis," suggesting that as greater and swifter progress is made, there will be nothing to impede the progress (e.g., Isa 40:31). Streams in the Desert - “When thou goest, thy way shall be opened up before thee step by step.” (Proverbs 4:12, free translation.) THE Lord never builds a bridge of faith except under the feet of the faith-filled traveler. If He builds the bridge a rod ahead, it would not be a bridge of faith. That which is of sight is not of faith. There is a self-opening gate which is sometimes used in country roads. It stands fast and firm across the road as a traveler approaches it. If he stops before he gets to it, it will not open. But if he will drive right at it, his wagon wheels press the springs below the roadway, and the gate swings back to let him through. He must push right on at the closed gate, or it will continue to be closed. This illustrates the way to pass every barrier on the road of duty. Whether it is a river, a gate, or a mountain, all the child of Jesus has to do is to go for it. If it is a river, it will dry up when you put your feet in its waters. If it is a gate, it will fly open when you are near enough to it, and are still pushing on. If it is a mountain, it will be lifted up and cast into a sea when you come squarely up, without flinching, to where you thought it was. Is there a great barrier across your path of duty just now? Just go for it, in the name of the Lord, and it won’t be there.—Henry Clay Trumbull. We sit and weep in vain. The voice of the Almighty said, “Up and onward forevermore.” Let us move on and step out boldly, though it be into the night, and we can scarcely see the way. The path will open, as we progress, like the trail through the forest, or the Alpine pass, which discloses but a few rods of its length from any single point of view. Press on! If necessary, we will find even the pillar of cloud and fire to mark our journey through the wilderness. There are guides and wayside inns along the road. We will find food, clothes and friends at every stage of the journey, and as Rutherford so quaintly says: “However matters go, the worst will be a tired traveler and a joyful and sweet welcome home.” I’m going by the upper road, for that still holds the sun, I’m climbing through night’s pastures where the starry rivers run: If you should think to seek me in my old dark abode, You’ll find this writing on the door, “He’s on the Upper Road.” Proverbs 4:13 Take hold of instruction; do not let go. Guard her, for she is your life. BGT Proverbs 4:13 ἐπιλαβοῦ ἐμῆς παιδείας μὴ ἀφῇς ἀλλὰ φύλαξον αὐτὴν σεαυτῷ εἰς ζωήν σου NET Proverbs 4:13 Hold on to instruction, do not let it go; protect it, because it is your life. NLT Proverbs 4:13 Take hold of my instructions; don't let them go. Guard them, for they are the key to life. ESV Proverbs 4:13 Keep hold of instruction; do not let go; guard her, for she is your life. NIV Proverbs 4:13 Hold on to instruction, do not let it go; guard it well, for it is your life. KJV Proverbs 4:13 Take fast hold of instruction; let her not go: keep her; for she is thy life. LXE Proverbs 4:13 Take hold of my instruction; let it not go,-- but keep it for thyself for thy life. ASV Proverbs 4:13 Take fast hold of instruction; Let her not go: Keep her; For she is thy life. CSB Proverbs 4:13 Hold on to instruction; don't let go. Guard it, for it is your life. NKJ Proverbs 4:13 Take firm hold of instruction, do not let go; Keep her, for she is your life. NRS Proverbs 4:13 Keep hold of instruction; do not let go; guard her, for she is your life. YLT Proverbs 4:13 Lay hold on instruction, do not desist, Keep her, for she is thy life. Take: Pr 3:18 23:23 Ac 2:42 11:23 1Th 5:21 Heb 2:1 Rev 2:13 12:11 let: Ge 32:26 Song 3:4 Lu 24:27-29 Joh 4:39-42 she: Pr 3:22 De 32:47 Ec 7:12 Joh 6:68 THREE EXHORTATIONS REGARDING INSTRUCTION Related Passage: Proverbs 23:23 Buy truth, and do not sell it, Get wisdom and instruction and understanding. Take hold of instruction (musar - discipline; Lxx - paideia- discipline - see grace as the "disciplinarian" - Titus 2:11-12+) - Emphasizes need for volition (making the choice to grasp) and then effort on our part to follow through. THOUGHT - Take hold and guard are not suggestions, but are commands in Hebrew and in Greek (In the Septuagint it is aorist imperative - I call it the "Nike Commercial Command" = "Just Do It!")! This is not a call to legalism, but an invitation to liberation by the pure milk of the Word that by it you might grow in respect to salvation (aka progressive sanctification) (1Pe 2:2+). Jesus was very clear when He said "you shall know the truth and the truth shall set you free (eleutheroo) and if the Son sets you free (He uses His Word of truth and Spirit of truth), you will be free indeed!" (Jn 8:32,36+) Real freedom is not the natural right to do as you wish, but the supernatural power to do as you should! My (your) fallen flesh fights against keeping the Biblical commands saying things like "God, you don't have the right to tell me what to do!" Yes He does! He is God and we are not ("Take five" and listen to the words of this song "You Are God and I Am Not")! But the great news is that He enables us to desire to keep the command, giving us the "want to," so to speak (my flesh does not "want to"!), and He also gives us the supernatural power to follow through on the commands and to take hold of and to guard His life giving instruction. Taking hold of and guarding instruction is in effect working out our salvation in fear and trembling as Paul describes in Php 2:12+ (where "work out" is a command in present imperative). Then Paul gives us the "secret of spiritual success" using that great "hinge word" (see video) "FOR," a term of explanation ("FOR" is found 9635 times in the NASB 1977 - not all are terms of explanation but if you can substitute "because" the "for"is probably explaining something which in turn should prompt a pause to ponder [aka "mini-meditation"] asking "What is the writer explaining?"). In Phil 2:13+ Paul explains how to work out our salvation and in the present context how to take hold of and guard instruction writing (in the original version of the New Living Translation) "FOR God is (present tense - continually) working in you (I interpret this as God's indwelling Spirit), (present tense - continually) giving you the desire (thelo) to obey him and the power (energeo in present tense) to do what pleases Him." Paul is not saying "Let go, let God," but more like "Let God (Php 2:13), let's go (Php 2:12)!" And how do we take hold and guard in practical terms? Obviously we must read it. But even better we should "eat it" by memorizing it so that the life giving Word (Dt 32:47+) literally becomes part of our innermost being, "assimilated in our soul" so to speak! Bridges - The animated exhortation to hold on to instruction shows that it is a struggle to retain our principles. Feeble, indeed, is our hold when we are only interested in wisdom because it is a novelty.” Do not let go - This implies we could become lax and let instruction slip from our grasp! Instruction is something that takes effort but it takes effort to hold on to it in a world that is filled with anti-god instructions. Solomon is the prime example of the effort necessary, for when he begin to compromise, it ended in a crash (1 Ki 11:1-13). Guard her - The implication is that instruction can be "stolen", corrupted, diluted, etc, as for example by admixture of humanistic thinking, earthly wisdom, etc. We need pure instruction. This reminds me of Peter's words in 1 Peter 2:2+ where he says "like newborn babies, long for the pure milk of the word, so that by it you may grow in respect to salvation." This point Peter is making is that (1) intake is necessary for spiritual growth (no one ever achieves growth in Christ-likeness by reading a "One Minute" Bible a few times a week!) and (2) the nourishment needs to be pure, without dilution, without additives. for (term of explanation) She is your life - How much should we value God's wisdom? How much to you value your life? There is your answer! Now instruction is personified as a woman as one who bestows life to the possessor. Long life, blessed life, full life. Proverbs 3:18+ She (WISDOM) is a tree of life to those who take hold of her, And happy are all who hold her fast. Pr 3:22 So they will be life to your soul And adornment to your neck. Pr 8:35 “For he who finds me finds life And obtains favor from the LORD. Deuteronomy 32:47 “For it is not an idle word for you; indeed it is your life. And by this word you will prolong your days in the land, which you are about to cross the Jordan to possess.” Ecclesiastes 7:12 For wisdom is protection just as money is protection, But the advanta ge of knowledge is that wisdom preserves the lives of its possessors. Kitchen points out "Compare this with the statements concerning Jesus, who is not only the way to life, but is life itself (John 14:6; Col. 3:4; 1 John 5:11–12). Reformation Study Bible - Life cannot exist without wisdom. In the New Testament, Christ is called our wisdom (1 Cor. 1:30) and our life (Col. 3:4). Alden - Not only is wisdom the means of making progress in life, it is life itself. Anything so essential must be enthusiastically maintained. Bridges - And yet the animated exhortation to take fast hold, shews the struggle necessary to retain our principles. Feeble indeed is our hold—when connected merely with the excitement of novelty (Matt. 13:20, 21), temporary convictions, (Psalm 78:34–36; 106:12, 13) the restraint of education, (2 Chron. 12:1, 24:2, 15–18) unestablished knowledge,(Gal. 3:1–4) or the indulgence of sin (Mark 6:18–26). The fast hold of instruction implies intensity of interest, determination of pursuit—“continuing in the things which we have heard and been assured of”—cleaving with purpose of heart unto the Lord. (2 Tim. 3:14, Acts 11:23; 2:42) “As Jacob detained the angel (Gen. 32:26–29)—as the spouse held fast hold of her Beloved,” (Song 3:4)—as the disciples “constrained the Saviour to abide with them” (Luke 24:28, 29)—so—young Christian—let not her go. Keep her as the “man for joy” guarded his precious treasure. (Matt. 13:44) So let thy heavenly treasure stand above every earthly blessing. Thus will it be thy life.(Pr 3:18, Eccl. 7:12.) And while others “turn back, and walk no more” in the way, thine heart will turn to its only spring of happiness—“Lord! to whom shall I go? Thou hast the words of eternal life.” (John 6:65–69) William Arnot - Hold Fast “Take fast hold of instruction; let her not go; keep her, for she is thy life.”—4:13. OFTEN a ship’s crew at sea are obliged suddenly to betake themselves to their boats and abandon the sinking ship. The case of an American whale ship in the South Seas, lately reported, will serve as the basis of our parable. The huge leviathan of the deep, wounded by the art of man, ran out the distance of a mile by way of getting a run-race, and thence came on with incredible velocity against the devoted ship. Such was the shock that she instantly began to fill, and was gradually settling down. The sea was calm: there was opportunity for effort, but not time for delay. They were not only far from land, but far from the usual track of ships on the sea. In the dreary region of the antarctic circle, they might wander a whole year, and see no sail on the desolate horizon. There was little probability of rescue until they should regain those latitudes through which the thoroughfare of nations runs. The word was given; all hands went to work, and soon all the sea-worthy boats were loaded to the gunwale with the prime necessaries of life. The deck was now nearly level with the water, and the boats shoved off for safety. After they had pulled a hundred yards away, two resolute men leaped from the boats into the sea, and made towards the ship. They reach it while still afloat, and disappear down a hatchway. In a minute they emerge again, bearing something in their hands. As they leap into the water the ship goes down; the men are separated from each other and their burden, in the whirlpool that gathers over the sinking hull. They do not seem to consult their own safety. They remain in that dangerous eddy, until they grasp again the object which they had carried over the ship’s side. Holding it fast, they are seen at length bearing away to their comrades in the boat. What do these strong swimmers carry, for they seem to value it more than life? It is the compass! It had been left behind, and was remembered almost too late. Now they have taken fast hold of it, and will not let it go. Whatever they lose, they will at all hazards keep it, for “it is their life.” When shall we see souls, shipwrecked on the sea of time, take and keep such hold of the truth as it is in Jesus, because it is their life? When will men learn to count that the soul’s danger in the flood of wrath is as real, as the body’s danger on a material ocean? When will men begin to make real effort for the eternal life, such as they make to preserve the present life when it is in danger? There is not an atom of hypocrisy about a man when he is in instant danger of drowning or starvation. He lays about him with an energy and a reality that brook no delay, and regard no appearances. If we could truly believe that the life of our souls is forfeited by sin, that they must be saved now or lost for ever, and that there is none other name given under heaven among men to save them, than the name of Jesus; then there would be a corresponding reality in our cleaving to the Saviour. Although, in a sense, we seek the right things, all may be lost by reversing the order in which, by divine prescription, they should be sought. The rule is, Seek first the kingdom of God, and then it is intimated that other things may be innocently “added.” Those who seek first these other things as their heart’s portion, may also strive earnestly to attain the kingdom; but their labour is lost, because they do not “strive lawfully.” “Lord, what wouldst thou have me to do,” and how wouldst thou have me to do it? “Send out thy light and thy truth: let them lead me.” Proverbs 4:14 Do not enter the path of the wicked And do not proceed in the way of evil men. BGT Proverbs 4:14 ὁδοὺς ἀσεβῶν μὴ ἐπέλθῃς μηδὲ ζηλώσῃς ὁδοὺς παρανόμων NET Proverbs 4:14 Do not enter the path of the wicked or walk in the way of those who are evil. NLT Proverbs 4:14 Don't do as the wicked do, and don't follow the path of evildoers. ESV Proverbs 4:14 Do not enter the path of the wicked, and do not walk in the way of the evil. NIV Proverbs 4:14 Do not set foot on the path of the wicked or walk in the way of evil men. KJV Proverbs 4:14 Enter not into the path of the wicked, and go not in the way of evil men. LXE Proverbs 4:14 Go not in the ways of the ungodly, neither covet the ways of transgressors. ASV Proverbs 4:14 Enter not into the path of the wicked, And walk not in the way of evil men. CSB Proverbs 4:14 Don't set foot on the path of the wicked; don't proceed in the way of evil ones. NKJ Proverbs 4:14 Do not enter the path of the wicked, And do not walk in the way of evil. NRS Proverbs 4:14 Do not enter the path of the wicked, and do not walk in the way of evildoers. YLT Proverbs 4:14 Into the path of the wicked enter not, And be not happy in a way of evil doers. Pr 1:10,15 Pr 2:11,12 Pr 9:6 Pr 13:20 Ps 1:1 26:4,5 1Co 15:33 THE FORK IN THE ROAD OF EVERY PERSON'S LIFE - ON WHICH WILL YOU TRAVEL? BE CAREFUL WHICH PATH YOU TAKE Related Passages: Proverbs 1:10 My son, if sinners entice you, Do not consent. Proverbs 1:15 My son, do not walk in the way with them. Keep your feet from their path, Proverbs 13:20 He who walks with wise men will be wise, But the companion of fools will suffer harm. Solomon moves from the positive to the negative (Pr 4:14-17) Plaut wrote "Don’t take the first step, for you may not be master of your destiny thereafter." Aitken - These then are the two ways. There is no third, middle way; far less “labyrinthine ways”, any one of which the traveller might venture along as the fancy takes him. The fool only thinks there are (see Pr 12:15; 14:12). But the ways are forked; and so a choice of direction has to be made (see Jer. 6:16). The theme of the two ways serves as a warning against the modern tendency to fudge the edges between right and wrong. (DSB) Do not enter the path of the wicked - Avoid fellowship with the wicked. In other words, don't even take the first step (and deceptively thinking "I can handle this one!" No you can't. And you will be sucked into an evil vortex before you even realize what is happening!) The way of the wicked is crooked and full of stumbling blocks (Pr 4:19; cf. Pr. 2:12–15; Job 18:7–8). If a way is never entered, it never has to be remedied. -- David Guzik Ross - “The warning is to avoid evil ways and evil men by not even starting on the wicked path of life. Plaut rightly paraphrases: ‘Don’t take the first step, for you may not be master of your destiny thereafter.’ ” Adam Clarke - Never associate with those whose life is irregular and sinful; never accompany them in any of their acts of transgression.” Kitchen - The first decision we must make with regard to sin is not even to enter its path or play at its gate. If we do not ‘enter,’ we cannot ‘proceed.’ Better to cut off temptation at its beginning, before its enticements gain momentum, than to attempt to stop the desires it has already aroused. ‘But each one is tempted when he is carried away and enticed by his own lust. Then when lust has conceived, it gives birth to sin; and when sin is accomplished, it brings forth death’ (James 1:14–15+). And do not proceed in the way of evil men - "How often does fellowship with the wicked loosen the fast hold of instruction! Their path is so contrary to the way of instruction, that the very entrance into it is forsaking the way of God. The character of the wicked is here drawn in their Father’s image—first sinners—then tempters." (Bridges)
Provérbios 4:23
Clarke writes ""Above all keeping," guard thy heart. He who knows any thing of himself, knows how apt his affections are to go astray.
Provérbios 4:23
Clarke commenting on from it flow the springs of life (For out of it are the issues of life) writes that it literally speaks of… "the goings out of lives." Is not this a plain allusion to the arteries which carry the blood from the heart through the whole body, and to the utmost extremities? As long as the heart is capable of receiving and propelling the blood, so long life is continued. Now as the heart is the fountain whence all the streams of life proceed, care must be taken that the fountain be not stopped up nor injured. A double watch for its safety must be kept up. So in spiritual things: the heart is the seat of the Lord of life and glory; and the streams of spiritual life proceed from Him to all the powers and faculties of the soul. Watch with all diligence, that this fountain be not sealed up, nor these streams of life be cut off. Therefore "put away from thee a froward mouth and perverse lips-and let thy eyes look straight on." (Pr 4:24) Or, in other words, look inward—look onward—look upward. I know that the twenty-third verse is understood as principally referring to the evils which proceed from the heart, and which must be guarded against; and the good purposes that must be formed in it, from which life takes its coloring. The former should be opposed; the latter should be encouraged and strengthened. If the heart be pure and holy, all its purposes will be just and good. If it be impure and defiled, nothing will proceed from it but abomination. But though all this be true, I have preferred following what I believe to be the metaphor in the text. Roehrs writes that… As water gushes from an underground spring, wise action originates in inner convictions and drives. Unless one loves the Lord with all one’s heart, the potential for evil is not eliminated at its source. (Dt 6:5, 6.; Ps 119:2, 10; Mt 12:34; Mk 7:21; Lk 6:45) John Flavel very wisely observed that, The greatest difficulty in conversion is to win the heart to God; and the greatest difficulty after conversion is to keep the heart with God. Torrey's Topic The Heart Issues of life are out of -Proverbs 4:23 GOD Tries -1 Chronicles 29:17; Jeremiah 12:3 Knows -Psalms 44:21; Jeremiah 20:12 Searched -1 Chronicles 28:9; Jeremiah 17:10 Understands the thoughts of -1 Chronicles 28:9; Psalms 139:2 Ponders -Proverbs 21:2; 24:12 Influences -1 Samuel 10:26; Ezra 6:22; 7:27; Proverbs 21:1; Jeremiah 20:9 Creates a new -Psalms 51:10; Ezekiel 36:26 Prepares -1 Chronicles 29:18; Proverbs 16:1 Opens -Acts 16:14 Enlightens -2 Corinthians 4:6; Ephesians 1:18 Strengthens -Psalms 27:14 Establishes -Psalms 112:8; 1 Thessalonians 3:13 SHOULD BE Prepared to God -1 Samuel 7:3 Given to God -Proverbs 23:26 Perfect with God -1 Kings 8:61 Applied to wisdom -Psalms 90:12; Proverbs 2:2 Guided in the right -Proverbs 23:19 Purified -James 4:8 Single -Ephesians 6:5; Colossians 3:22 Tender -Ephesians 4:32 Kept with diligence -Proverbs 4:23 WE SHOULD Believe with -Acts 8:37; Romans 10:10 Serve God with all -Deuteronomy 11:13 Keep God’s statutes with all -Deuteronomy 26:16 Walk before God with all -1 Kings 2:4 Trust in God with all -Proverbs 3:5 Love God with all -Matthew 22:37 Return to God with all -Deuteronomy 30:2 Do the will of God from -Ephesians 6:6 Sanctify God in -1 Peter 3:15 Love one another with a pure -1 Peter 1:22 No man can cleanse -Proverbs 20:9 Faith, the means of purifying -Acts 15:9 Renewal of, promised under the gospel -Ezekiel 11:19; 36:26; Hebrews 3:10 When broken and contrite, not despised by God -Psalms 51:17 The pure in, shall see God -Matthew 5:8 PRAY THAT IT MAY BE Cleansed -Psalms 51:10 Inclined to God’s testimonies -Psalms 119:36 United to fear God -Psalms 86:11 Directed into the love of God -2 Thessalonians 3:5 Harden not, against God -Psalms 95:8; Hebrews 4:7 Harden not against the poor -Deuteronomy 15:7 Regard not iniquity in -Psalms 66:18 Take heed lest it to be deceived -Deuteronomy 11:16 Know the plague of -1 Kings 8:38 He that trusts in, is a fool -Proverbs 28:26 Keeping the Heart John Flavel (1630-1691) Alternate Online Source "one of the greatest Christian books of all time" Proverbs 4:23, The Text Explained Duties Included in Keeping the Heart Reasons Why this Should be the Great Business of Life The Time of Prosperity Keeping the Heart in the Time of Adversity Keeping the Heart in the Time of Zion's Troubles Keeping the Heart in Time of danger and Public Distraction Keeping the Heart in the Time of Outward Wants Keeping the Heart in the Time of Duty Keeping the Heart When We Meet With Great Trials Keeping the Heart When the Hour of Temptation Comes Keeping the Heart in the Time of Doubting and Spiritual Darkness Keeping the Heart When Sufferings for Religion are Laid on Us Keeping the Heart When Sickness Warns of Death Approaching A Special Warning to Hypocrites and Formal Professors A Special Encouragement to the People of God Ten Motives Exhorting to a Hearty Engagement in Keeping the Heart Ron Maness comments on John Flavel's book… This book has been called by some one of the greatest Christian books of all time. It is another of the excellent reprints of Puritan books from Soli Deo Gloria. The book, which was originally entitled “A Saint Indeed”, is based on Proverbs 4:23, which exhorts us to “keep our heart, for out of it are the issues of life”. And Flavel carefully and exhaustively unfolds all that is involved in “keeping” the heart, and how that should be the “great business” of every Christian. Keeping the heart, Flavel would have us to understand, involves the “diligent and constant use and improvement of all holy means and duties to preserve the soul from sin and maintain its sweet and free communion with God” (page 2 - Ed note: Pages listed do not correspond to the online version but the printed version from Soli Deo Gloria publishing.). At the beginning, Flavel sets forth the doctrine: “The keeping and right managing of the heart in every condition is the great business of a Christian’s life” (page 3). He lists six acts to help keep the heart carefully: 1) “frequent observation” of the state of the heart (self-examination, self-conferences, etc.), 2) “ deep humiliation for heart-evils and disorders” (page 7), 3) “earnest supplications and instant prayer for heart-purifying and rectifying grace” (page 7), 4) “imposing strong engagements and bonds upon ourselves to walk more earnestly with God and avoid the occasions whereby the heart may be induced to sin” (page 8) (including for example vows, or Job’s “covenant with mine eyes”), 5) “a constant holy jealousy over our own hearts” (page 8), and 6) the “realizing of God’s presence with us and setting the Lord always before us” (page 8). He cautions that heart-work is not easy work: “Heart-work is hard work, indeed. To shuffle over religious duties with a loose and heedless spirit will cost no great pains. But to set yourself before the Lord, and tie up your loose and vain thoughts to a constant and serious attendance upon Him, will cost you something” (page 9). Not only is it hard work, but it is also a constant work, as it is “never done till life is done” (page 10). Nevertheless, it is an essential work, for without it, Flavel says “we are but formalists in religion; all our professions, gifts, and duties signify nothing” (page 10). Then he sets out six reasons why Christians should make this the great business of their lives: 1) the glory of God, 2) the sincerity of our profession, 3) the beauty of our conversation (conduct of life), 4) the improvement of our graces, 5) the comfort of our souls, and 6) the stability of our souls in the hour of temptation (pages 11-22). Among other applications of the doctrine, he discusses 12 special “seasons” in the Christian’s life, which call for special diligence in keeping our hearts. The book is full of wonderful applications, expositions, and exhortations. And yet, it is not a long book, as his actual writing only covers 130 pages. The remainder of the book consists of a 19-page outline, and a 33-page study guide, both by Maureen Bradley, which greatly add to the book’s usefulness. I’ll close this review with the quote of an exhortation from Flavel: Oh study your hearts, watch your hearts, keep your hearts! Away with fruitless controversies and all idle questions; away with empty names and vain shows; away with unprofitable discourse and bold censures of others. Turn in upon yourselves, get into your closets, and now resolve to dwell there. You have been strangers to this work too long; you have kept others’ vineyards too long; you have trifled about the borders of religion too long; this world has detained you from your great work too long. Will you now resolve to look better at your hearts? Will you hate and come out of the crowds of business and clamors of the world and retire yourselves more than you have done? Oh, that this day you would resolve upon it…All that I beg for is that you would step aside a little more often to talk with God and your own heart…(and) demand this of your own heart, at least every evening, ‘Oh, my heart, where have you been today? Where have you made a road today?’” (pages 118-119). This is a book to be read or consulted frequently. (Keeping the Heart Bible.org) KEEPING AND KEPT Alexander Maclaren ‘Keep thy heart with all diligence; for out of it are the issues of life.’— Proverbs 4:23 ‘Kept by the power of God through faith unto salvation.’— 1Peter 1:5 The former of these texts imposes a stringent duty, the latter promises divine help to perform it. The relation between them is that between the Law and the Gospel. The Law commands, the Gospel gives power to obey. The Law pays no attention to man’s weakness, and points no finger to the source of strength. Its office is to set clearly forth what we ought to be, not to aid us in becoming so. ‘Here is your duty, do it’ is, doubtless, a needful message, but it is a chilly one, and it may well be doubted if it ever rouses a soul to right action. Moralists have hammered away at preaching self-restraint and a close watch over the fountain of actions within from the beginning, but their exhortations have little effect unless they can add to their icy injunctions the warmth of the promise of our second text, and point to a divine Keeper who will make duty possible. We must be kept by God, if we are ever to succeed in keeping our wayward hearts. I. Without our guarding our hearts, no noble life is possible. The Old Testament psychology differs from our popular allocation of certain faculties to bodily organs. We use head and heart, roughly speaking, as being respectively the seats of thought and of emotion. But the Old Testament locates in the heart the centre of personal being. It is not merely the home of the affections, but the seat of will, moral purpose. As this text says, ‘the issues of life’ flow from it in all the multitudinous variety of their forms. The stream parts into many heads, but it has one fountain. To the Hebrew thinkers the heart was the indivisible, central unity which manifested itself in the whole of the outward life. ‘As a man thinketh in his heart, so is he.’ The heart is the man. And that personal centre has a moral character which comes to light in, and gives unity and character to, all his deeds. That solemn thought that every one of us has a definite moral character, and that our deeds are not an accidental set of outward actions but flow from an inner fountain, needs to be driven home to our consciences, for most of the actions of most men are done so mechanically, and reflected on so little by the doers, that the conviction of their having any moral character at all, or of our incurring any responsibility for them, is almost extinct in us, unless when something startles conscience into protest. It is this shrouded inner self to which supreme care is to be directed. All noble ethical teaching concurs in this—that a man who seeks to be right must keep, in the sense both of watching and of guarding, his inner self. Conduct is more easily regulated than character—and less worth regulating. It avails little to plant watchers on the stream half way to the sea. Control must be exercised at the source, if it is to be effectual. The counsel of our first text is a commonplace of all wholesome moral teaching since the beginning of the world. The phrase ‘with all diligence’ is literally ‘above all guarding,’ and energetically expresses the supremacy of this keeping. It should be the foremost, all-pervading aim of every wise man who would not let his life run to waste. It may be turned into more modern language, meaning just what this ancient sage meant, if we put it as, ‘Guard thy character with more carefulness than thou dost thy most precious possessions, for it needs continual watchfulness, and, untended, will go to rack and ruin.’ The exhortation finds a response in every heart, and may seem too familiar and trite to bear dwelling on, but we may be allowed to touch lightly on one or two of the plain reasons which enforce it on every man who is not what Proverbs very unpolitely calls ‘a fool.’ That guarding is plainly imposed as necessary, by the very constitution of our manhood. Our nature is evidently not a republic, but a monarchy. It is full of blind impulses, and hungry desires, which take no heed of any law but their own satisfaction. If the reins are thrown on the necks of these untamed horses, they will drag the man to destruction. They are only safe when they are curbed and bitted, and held well in. Then there are tastes and inclinations which need guidance and are plainly meant to be subordinate. The will is to govern all the lower self, and conscience is to govern the will. Unmistakably there are parts of every man’s nature which are meant to serve, and parts which are appointed to rule, and to let the servants usurp the place of the rulers is to bring about as wild a confusion within as the Ecclesiast lamented that he had seen in the anarchic times when he wrote—princes walking and beggars on horseback. As George Herbert has it— ‘Give not thy humours way; God gave them to thee under lock and key.’ Then, further, that guarding is plainly imperative, because there is an outer world which appeals to our needs and desires, irrespective altogether of right and wrong and of the moral consequences of gratifying these. Put a loaf before a starving man and his impulse will be to clutch and devour it, without regard to whether it is his or no. Show any of our animal propensities its appropriate food, and it asks no questions as to right or wrong, but is stirred to grasp its natural food. And even the higher and nobler parts of our nature are but too apt to seek their gratification without having the license of conscience for doing so, and sometimes in defiance of its plain prohibitions. It is never safe to trust the guidance of life to tastes, inclinations, or to anything but clear reason, set in motion by calm will, and acting under the approbation of ‘the Lord Chief Justice, Conscience.’ But again, seeing that the world has more evil than good in it, the keeping of the heart will always consist rather in repelling solicitations to yielding to evil. In short, the power and the habit of sternly saying ‘No’ to the whole crowd of tempters is always the main secret of a noble life. ‘He that hath no rule over his own spirit is like a city broken down and without walls.’ II. There is no effectual guarding unless God guards. The counsel in Proverbs is not mere toothless moral commonplace, but is associated, in the preceding chapter, with fatherly advice to ‘let thine heart keep my commandments’ and to ‘trust in the Lord with all thine heart.’ The heart that so trusts will be safely guarded, and only such a heart will be. The inherent weakness of all attempts at self-keeping is that keeper and kept being one and the same personality, the more we need to be kept the less able we are to effect it. If in the very garrison are traitors, how shall the fortress be defended? If, then, we are to exercise an effectual guard over our characters and control over our natures, we must have an outward standard of right and wrong which shall not be deflected by variations in our temperature. We need a fixed light to steer towards, which is stable on the stable shore, and is not tossing up and down on our decks. We shall cleanse our way only when we ‘take heed thereto, according to Thy word.’ For even God’s viceroy within, the sovereign conscience, can be warped, perverted, silenced, and is not immune from the spreading infection of evil. When it turns to God, as a mirror to the sun, it is irradiated and flashes bright illumination into dark corners, but its power depends on its being thus lit by radiations from the very Light of Life. And if we are ever to have a coercive power over the rebellious powers within, we must have God’s power breathed into us, giving grip and energy to all the good within, quickening every lofty desire, satisfying every aspiration that feels after Him, cowing all our evil and being the very self of ourselves. We need an outward motive which will stimulate and stir to effort. Our wills are lamed for good, and the world has strong charms that appeal to us. And if we are not to yield to these, there must be somewhere a stronger motive than any that the sorceress world has in its stores, that shall constrainingly draw us to ways that, because they tend upward, and yield no pabulum for the lower self, are difficult for sluggish feet. To the writer of this Book of Proverbs the name of God bore in it such a motive. To us the name of Jesus, which is Love, bears a yet mightier appeal, and the motive which lies in His death for us is strong enough, and it alone is strong enough, to fire our whole selves with enthusiastic, grateful love, which will burn up our sloth, and sweep our evil out of our hearts, and make us swift and glad to do all that may please Him. If there must be fresh reinforcements thrown into the town of Mansoul, as there must be if it is not to be captured, there is one sure way of securing these. Our second text tells us whence the relieving force must come. If we are to keep our hearts with all diligence, we must be ‘kept by the power of God,’ and that power is not merely to make diversion outside the beleaguered fortress which may force the besiegers to retreat and give up their effort, but is to enter in and possess the soul which it wills to defend. It is when the enemy sees that new succours have, in some mysterious way, been introduced, that he gives up his siege. It is God in us that is our security. III. There is no keeping by God without faith. Peter was an expert in such matters, for he had had a bitter experience to teach him how soon and surely self-confidence became self-despair. ‘Though all should forsake Thee, yet will not I,’ was said but a few hours before he denied Jesus. His faith failed, and then the divine guard that was keeping his soul passed thence, and, left alone, he fell. That divine Power is exerted for our keeping on condition of our trusting ourselves to Him and trusting Him for ourselves. And that condition is no arbitrary one, but is prescribed by the very nature of divine help and of human faith. If God could keep our souls without our trust in Him He would. He does so keep them as far as is possible, but for all the choicer blessings of His giving, and especially for that of keeping us free from the domination of our lower selves, there must be in us faith if there is to be in God help. The hand that lays hold on God in Christ must be stretched out and must grasp His warm, gentle, and strong hand, if the tingling touch of it is to infuse strength. If the relieving force is victoriously to enter our hearts, we must throw open the gates and welcome it. Faith is but the open door for God’s entrance. It has no efficacy in itself any more than a door has, but all its blessedness depends on what it admits into the hidden chambers of the heart. I reiterate what I have tried to show in these poor words. There is no noble life without our guarding our hearts; there is no effectual guarding unless God guards; there is no divine guarding unless through our faith. It is vain to preach self-governing and self-keeping. Unless we can tell the beleaguered heart, ‘The Lord is thy Keeper; He will keep thee from all evil; He will keep thy soul,’ we only add one more impossible command to a man’s burden. And we do not apprehend nor experience the divine keeping in its most blessed and fullest reality, unless we find it in Jesus, who is ‘able to keep us from falling, and to present us faultless before the presence of His glory with exceeding joy.’ KEEPING THE HEART Charles Simeon If you don't know who this great brother in Christ is, you need to take a moment and read John Piper's survey of Simeon's life entitled "Brothers, We Must Not Mind a Little Suffering" - or listen to the Mp3 - you will be as riveted to your seat as I was when I first heard the powerful and convicting testimony of this saint of old. Pr 4:23. Keep thy heart with all diligence,for out of it are the issues of life. IT is certainly of infinite importance that we be deeply convinced of our utter inability to do any thing that is good, and of our entire dependence upon God for the effectual aids of his Holy Spirit. But we must not imagine, that, because we have no sufficiency of ourselves to do the will of God, we are not bound in duty to do it, or not to be exhorted and stimulated to the performance of it. Our duty is the same, whatever be the circumstances to which we have reduced ourselves; and it is in, and by, our personal exertions, that God has promised to “work all our works in us.” Hence, in the Scriptures of Truth, we are continually exhorted to serve our God in the way of his commandments. It is obvious that we cannot preserve the life of our bodies for one single moment; yet God expects, that we keep ourselves from those things which would destroy life, and use all proper means of preserving it: so neither can we, of ourselves, preserve the life of our souls; yet are we bound to “keep our heart with all diligence; since out of it are the issues of life.” It is indeed supposed here, that a new heart has been given to us; because from the unregenerated heart no good thing can issue: but inasmuch as even the renewed heart has still innumerable corruptions within it, we must keep it with all diligence. To impress this duty on our minds, let us consider, I. The duty enjoined— “To keep the heart” is indeed an arduous task. To assist you in the performance of it, we will offer such suggestions as appear suitable to the occasion: 1. Fortify it with good principles— A city unfortified is open to assault on every side: and so is the heart, if not duly fortified by the principles of true religion. As a sinner redeemed by the precious blood of Christ, and sanctified by his Spirit, I am the Lord’s peculiar property: I live by him; and I must live for him: “having been bought with a price, I am not my own, but his” who bought me: and I have nothing to do but to “glorify him with my body and my spirit, which are his.” When therefore any thing attempts to gain possession of my heart, I must keep it for Him; for Him wholly; for Him alone. Nothing is to break in upon this principle. Let earth and hell assault me, I must oppose them in this impregnable bulwark; “Depart from me, ye evil-doers; I will keep the commandments of my God.” The Christian is furnished by God with armour for this contest; and, clothed in this panoply, he must maintain the conflict even unto death. 2. Watch all its most secret motions— A citadel, however strong, if filled with traitors waiting for an occasion to open it to the enemy, needs to be guarded with peculiar care: the professed defenders of it must themselves be watched. So it is with the heart, notwithstanding it be at present garrisoned for the Lord. It is inconceivably difficult in many instances to distinguish between the loyal and the treacherous. They are both habited in the same uniform; and both make the very same professions: both too appear actuated by the same holy zeal. The Apostles, when disputing with each other who should be the greatest, and forbidding others to cast out devils, because they followed not with them, and desiring to call fire from heaven to avenge their Master’s cause, appeared as faithful as men could be: yet were they in reality actuated by pride and envy, in the garb of zeal and love: and, had not these corrupt passions been checked at first, who can tell, “how great a matter this little fire might have kindled?” There is not a motion of the heart but must be strictly marked: its associates must be carefully noticed; its tendencies examined; its professions scrutinized; lest Satan himself be found there, under the semblance of an angel of light. 3. Combine all its energies in the service of your God— The Psalmist has a remarkable expression on this subject; “Unite my heart, O Lord, to fear thy name.” If the powers of the soul be scattered, they will be as inefficient as soldiers that are dispersed. It is by a combination of efforts for a preconcerted end, and by simultaneous movements for its accomplishment, that success is attained. The various powers of the soul must act in unison: the understanding, the will, the affections, the memory, the conscience, must all have the same object in view, each defending its proper post to the uttermost, and ready to succour the other with all its might. If, whilst the understanding is occupied about spiritual and heavenly things, the will and the affections are running after earthly and carnal things, what can be expected, but that the enemy shall soon gain undisguised and permanent possession of the soul? Every one knows, that “a house divided against itself, falleth;” and a divided heart must become a prey to the great adversary of God and man. All its powers must center in God, if God is to inhabit it as his temple, and to possess it as his inheritance. 4. Call in for it the most effectual aid— Human efforts, unassisted by God, will be of little avail. Indeed we can do nothing but as we are assisted by “the Captain of our Salvation.” To him then must we look to “strengthen us with might by his Spirit in our inward man:” we must go forth against our enemies, as David did against Goliath, not in dependence on an arm of flesh, but in the name of the Lord God of Israel: we must “be strong in the Lord, and in the power of his might.” Then we may defy all our adversaries: we may boldly ask the greatest amongst them; “Who art thou, O thou great Mountain? Before Zerubbabel thou shalt become a plain.” See how Paul taught the first Christians to triumph, whilst yet in the midst of all their conflicts: “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or nakedness, or peril, or sword? No: in all these things we are more than conquerors:” so then may the weakest of us triumph, if we call in our blessed Lord to our aid: for “through Christ strengthening us, we can do all things.” But to form a right judgment of our duty, we must yet more distinctly notice, II. The particular instruction relating to it— We must keep our heart “with all diligence.” Our attention to it must be, 1. Earnest— It is not a slight or superficial attention to it that will suffice. The work is too great to be effected in such a way. To keep the heart from sin amidst so many temptations on every side, and to keep it in the exercise of all holy and heavenly graces, from every one of which it is by nature alienated; this is a great work indeed, and requires the utmost possible exertion on our part. The metaphors by which the Christian’s life is set forth, sufficiently shew what efforts are called for on our part. A race is not to be won without straining every nerve: an adversary, whether in fight or in wrestling, is not to be overcome without putting forth all our strength. Can we then suppose, that, when our contest is not with flesh and blood only, but with all the principalities and powers of hell, the victory can be gained without the most strenuous exertions? No; it cannot: and our Lord plainly tells us that it cannot: “Strive,” says he, “to enter in at the strait gate: for many shall seek to enter in, and not be able.” Know then, that whatever you have to do in the keeping of your heart, you must “do it with all your might.” 2. Constant— The work which we have to do, is not like that of a painter or a statuary, who may leave his work for a time, and find it afterwards in the state in which he left it: it is rather like that of one who is rolling up hill a stone, which will return upon him, as soon as ever he intermits his labour. Our hearts of themselves are “bent to backslide from God,” ever ready to “start aside as a deceitful bow:” and Satan is ever on the watch to draw us aside. If he intermit his labours, it is in appearance only, and not in reality: for he is ever “going about, as a roaring lion, seeking whom he may devour.” His wiles and devices are innumerable: and, if once he can find us off our guard, he will assuredly avail himself of the occasion to deceive and, if possible, to destroy us. We therefore must be always “on our watch-tower,” according to that direction of our blessed Lord, “Watch and pray; lest ye enter into temptation: and, what I say unto you, I say unto all, Watch.” 3. Persevering— There is no state at which we can arrive in this world that supersedes the necessity of continued vigilance and care. Were we as eminent as Paul himself, we must still, like him, “keep our body under and bring it into subjection, lest by any means, after having preached to others, we ourselves become castaways.” Let our circumstances be ever so favourable, we know not but that we shall fall the very next moment. Hezekiah was but just recovered from a dangerous illness, and that by miracle; yet when the Babylonish ambassadors came to offer him their master’s congratulations, he fell, and offended God by “the pride of his heart.” Peter also was but just descended from Mount Tabor, where he had beheld his Lord transfigured, and shining forth in all his glory, when he acted Satan’s part in dissuading his Lord from completing the work assigned him: so that he drew forth from his Divine Master that just reprimand, “Get thee behind me, Satan.” We may add too, that there is no wickedness so great, but we may be drawn to the commission of it. Who can reflect on David’s adultery and murder, or on Peter’s denial of his Lord with oaths and curses, and not see reason to cry continually to God, “Hold thou me up, and I shall be safe!” Thus then we see, it is not enough to keep our hearts, but we must “keep them with all diligence,” engaging in the work with earnestness, and maintaining it with constancy and perseverance to the latest hour of our lives. Let us now attend to, III. The reason with which both the one and the other are enforced— The heart may in some respects be considered as the seat of vitality in the human body, because from thence issues the blood that circulates through the whole frame. But still more may it be said of the heart in a spiritual view, that out of it are the issues of life. For, 1. It is the proper source of all evil— There are many evils to which our corrupt nature is apt to yield: some are spiritual, and some are fleshly: but the womb where all are generated, and from whence they proceed, is the heart. Adultery, and murder, and theft, with many other evils, might be supposed to arise rather out of external circumstances connected with our outward man: but they are all traced by our blessed Lord to the heart: “From within, out of the heart of man, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: all these things come from within.” Now, if the heart be the fruitful spring of such evils, ought it not to be watched? ought it not to be kept with all diligence? It is evident that, without continual care, the whole man would soon be inundated with evil: should we not then watch the sluices? should we not guard the banks, and keep them in good repair? In other words, should we not do all in our power to prevent such fatal effects? Let it never be forgotten, that the smallest breach in a bank will soon yield to the torrent, and, by its extension, bid defiance to any remedy that can be applied: consequently, if we would not be overrun with all manner of evil, we must guard against the irruption of any. “A little leaven will soon leaven the whole lump.” 2. It is the proper seat of all good— Grace is planted in the heart: it has no other residence: it may operate by the members: but its seat is in the heart. Repentance flows from thence, even from “the broken and contrite heart.” Faith has there its first formation. “With the heart man believeth unto righteousness.” Love combines and concentrates all its powers: “We are to love God with all the heart;” yea, “Christ himself dwells in our hearts by faith.” Whatever then proceeds not from the heart, is of no value: all our best services for God are no other than hypocrisy, if the heart be far from him. Must we not then keep the heart with all diligence, to see that it be duly influenced by divine grace, and that all which we do is the result of gracious principles implanted there? Truly, if “a man may give all his goods to feed the poor, and his body to be burned, and, after all, be no better than sounding brass or a tinkling cymbal,” because his actions proceed not from a principle of love in the heart, we are called upon to watch over our hearts with all imaginable care, that they be duly stored with all that is good. This is the plain and obvious inference from what our Lord himself hath distinctly affirmed in those memorable words. “The evil man out of the evil treasure of his heart bringeth forth that which is evil; and the good man out of the good treasure of his heart bringeth forth that which is good:” in both cases the produce is “from the abundance of the heart:” and “the tree is known by its fruits.” 3. By it shall our state be determined in the last day— Even in courts of judicature amongst ourselves, it is not so much the act, as the heart, that is the object of investigation. Murder itself is not accounted murder, if it was not attended with a purpose of heart to injure and destroy. Much more therefore may it be expected that God will inquire into the designs and purposes of our hearts: “He looketh not on the outward appearance, but at the heart:” and “he searcheth the heart, and trieth the reins, on purpose to give to every man according to the fruit of his doings.” For this end “he will bring to light the hidden things of darkness, and will make manifest the counsels of the heart.” To our hearts then must we look, if ever we would give up our account with joy: for, as our hearts are, so shall we appear in his sight. Let us then not only search and try ourselves, but beg of God also to “search and try us, and to see if there be any wicked way in us, and to lead us in the way everlasting.” Application 1. Grudge not your labour in the way to heaven— You cannot make any attainments in this life without labour: how then can you hope to attain without it the glory and felicity of heaven? True it is, that heaven is a gift of God; a gift altogether of his free and sovereign grace: but it is also true, that we must labour for it, according to that direction of our Lord; “Labour not for the meat that perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you.” Labour then with all earnestness, and constancy, and perseverance. If you be frequently foiled, still return to your post, and increase your vigilance in proportion as you discover the deceitfulness and wickedness of your hearts: and be assured, that, however great your toil may be, heaven will be an abundant recompence for all. 2. Doubt not but that your labour shall at last be crowned with success— Were your success dependent on an arm of flesh, you might well despond: but your God and Saviour is pledged to “carry on in you the work he has begun,” and to “perfect that which concerneth you.” Your enemies may renew their assaults as often as they will; but they shall not prevail: for God has said, that “No weapon that is formed against you shall prosper:” and again. “The law of God is in his heart: his footsteps shall not slide.” Go on then: “watch ye: stand fast in the faith; quit you like men: be strong:” and know for your comfort what the all-gracious and unchanging God hath spoken: “Be not weary in well-doing: for in due season ye shall reap, if ye faint not.” (Simeon, C. 1832-63. Horae Homileticae Vol. 7: Proverbs to Isaiah 26) A Reflective Lifestyle CONSCIENTIOUS HEART - Pr 4:23 CONTROLLED MOUTH - Pr 4:24 CONSECRATED EYES - Pr 4:25 CONSIDERED PATHS - Pr 4:26-27 Kept Heart Keep thy heart with all diligence; for out of it are the issues of life. A KEPT HEART IS A BELIEVING HEART – Romans 10:9, 10 A KEPT HEART IS A SPEAKING HEART – Romans 10:9, 10 A KEPT HEART IS A SPIRIT-FILLED HEART – Ephesians 5:18 A KEPT HEART IS A SINGING HEART – Eph 5:19, 20, Colossians 3:16 A KEPT HEART IS A SANCTIFIED HEART – 1Pe 1:15, 16, 3:15