Proverbs Chapter 16
Proverbs
Chapter 16
1. To man belong the plans of the heart, but from the Lord comes the reply of the tongue. [The preparations of the heart in man, and the answer of the tongue, is from the Lord, kjv]. The great question is decided here: Who is the first mover in the work of conversion? Can man prepare his own heart for the grace of God? This proverb teaches that the Lord takes the stone out of the heart so that it may feel; the Lord draws the heart, that it may follow; the Lord gives life to the heart, that it may live. The Lord opens the heart, that he may stamp it with his own law and mold it in his own image. This work begins with God. It is not that we come first and then are taught. We first of all learn, and then we come. God's grace both goes ahead of us and cooperates in our salvation.
Should we then idly wait until God works? Far from it! We must work, but in dependence on God. God does not work without us but with us, through us, in us, and by us. And we work in him. Ours is to obey; his is the strength. He gives life to our actions. His commands do not imply our power to obey, but our dependence on him for the grace of obedience. "The work, as it is a duty, is ours; but as a performance, it is God's. He gives what he requires, and his promises are the foundation of our performances" (Bishop Reynolds). Our works are not the cause but the effect of his grace. They could never come from us until God had first put them in us.
This habit of dependence must continue to the end of our lives. We can no more prepare ourselves after we have received grace than we could before we received it. "I beg," said Jerome, "that I may receive; and when I have received, I beg again." Dependence is not the excuse for indolence but the spring of active energy.
2. All a man's ways seem innocent to him, but motives are weighed by the Lord. If man were his own judge, who would be condemned? Man judges by acts; God judges by principles. God's eye, therefore, sees a mass of corruption in us, while a man's ways seem innocent to him. In fact, man will never believe his real character until some subtle temptation exposes his own evil. O God, place the blood of your beloved Son in the scale of your justice, and we will give to you the glory of your wonderful work of grace.
3. Commit to the Lord whatever you do, and your plans will succeed. An unsettled mind is a serious evil. It is a canker to Christian peace. Every faculty is upset. The memory is confused, and the will unsteady. Faith is the only principle that can establish us. This was our original happiness and security. Independence was the destruction of our well-being. To return to this humble simplicity is the privilege of the Gospel.
In all you do, seek the Lord's strength and guidance. Look to him for success in everything. Put your deeds, as you would put your children, with confidence into God's hands. Let your heart, as a matter of habit, turn to the throne of grace. Then in a time of crisis instant prayer will bring composure and resolution. This active faith will enable us to collect our thoughts, establish them in God's peace, and keep our souls safe. Indeed, a great part of our worship is to commit our deeds to him, not in a general dependence on his goodness or wisdom, but in a particular dependence for our special need. In this way, as we believe, we enter into his rest (Hebrews 4:3). We are solemnly warned that if we do not believe, we will not be established in this way. "Nothing can be more erroneous than for those who fear God to suppose that they are still liable to 'the changes and chances of this mortal life.' Change, if God sees fit, they may experience, but the sincerely religious have done with chance. Having once cordially committed themselves to God's paternal care, they can meet nothing in their course that is not the result of divine adjustment, of wisdom that cannot err, of love to which the tenderness of the tenderest parent bears no comparison. Under such a management what can we rationally fear? Let us, through divine grace, only keep within the circle where these movements are carried on, and we need not doubt that though we see nothing remarkable in our course, an unseen hand is directing every circumstance, so as, in the most effectual manner, to avert what might hurt us, to ensure what will benefit us, and to direct all our concerns to the best possible issue" (Alexander Knox).
4. The Lord works out everything for his own ends—even the wicked for a day of disaster. Every workman has some purpose in his work. God has the highest purpose in his work. Everything was made by God and for God (Colossians 1:16). This includes all the work of creation, all the events that take place in the nations, and all the dispensations of his providence. They all reveal his glory to his intelligent creatures.
Even the wicked, whose existence might seem hardly reconcilable with divine perfection, the Lord includes in the great purpose of setting out his name. "It is the greatest praise of his wisdom that he can turn the evil of men to his own glory" (Bishop Hall). And when men sin by their own free will, he ordains them to be punished, as monuments to his power, his justice, and his patience.
Clearly God is not the author of sin. He cannot impart what he has not and what is contrary to his nature. Infinite perfection cannot impart imperfection. Absolute holiness cannot be the cause of sin, although, like the law, it may be the innocent occasion of it. If he foreknows with "infinite knowledge," as Edwards profoundly observes, that "proves the necessity of the event foreknown; yet it may not be the thing that causes the necessity." The Lord can decree nothing but good. If he permits evil, so far as not to hinder it, he nevertheless hates it as evil and permits it only for the greater good, and for the greatest good of all—the fuller manifestation of his own glory in it and out of it. He will be glorified in, or on, all his creatures. His retributive justice, no less than the riches of his grace, sets out his glory (Romans 9:22-23). It would seem that the redeemed are allowed to see this and to participate with divine satisfaction. The flames of hell excite the reverential praises of heaven. "And again they shouted: 'Hallelujah! The smoke from her goes up for ever and ever'" (Revelation 19:3). "God made man neither to save nor damn him, but for his own glory. And it is secured, whether in his salvation or damnation. Nor did, nor does, God make man wicked. He made man upright. Man makes himself wicked; and being so, God may justly appoint him to damnation for his wickedness; in doing which he glorifies his justice" (Gill). Bishop Sanderson mentions "those two great acts of his most secret and unsearchable counsel, than the one whereof there is not any one act more gracious, the destination of those that persevere in faith and godliness to eternal happiness; nor any one act more full of terror and astonishment than the other, the designation of such as live and die in sin to eternal destruction; the Scriptures in the last resolution refer them wholly to his glory, as the last end. The glory of his rich mercy being most resplendent in the one, and the glory of his just severity in the other."
5. The Lord detests all the proud of heart. Be sure of this: They will not go unpunished. The hatred contained in a proud look has been mentioned (6:17). But the Searcher of hearts marks the proud of heart that may be disguised under a humble look (Matthew 6:16). Men do not detest this spirit. In their eyes, it brings no disgrace. Indeed, it is often thought to be noble. But in reality it keeps the heart from God. It lifts up the heart against God. It contends for supremacy with him. When it strikes out at God like this, it is no wonder that God detests it.
6. Through love and faithfulness sin is atoned for; through the fear of the Lord a man avoids evil. The correct exposition of this verse requires much care and consideration. We object to that false principle of theology that substitutes practical statements in place of the great doctrines of the Gospel. The sin atoned for here seems to point us in the direction of expiation. Therefore, to link this with man's love and faithfulness overturns the foundation of the Gospel. There are duties to be performed, but they do not atone for sin.
Man would atone for sin by repentance or external rituals. But God does this by sacrifice. He does not nullify the sanctions of the law by a simple deed of love but combines the manifestation of his faithfulness by fulfilling these sanctions on the surety that love provided (Isaiah 53:6). No display of love can be conceived of to compare with that awful moment when God did not spare his own Son (Romans 8:32) but allowed blameless love and purity to agonize on the cross. Yet, was this wonderful display of love no less a wonderful display of faithfulness? For it was the means by which inflexible justice could justify the guilty (Romans 3:23-26). How gloriously these two attributes harmonize! We do not ask to which we are most deeply indebted. Love engages; faithfulness fulfills. The ransom is provided by love and accepted by faithfulness. Both sat together in the eternal council. Both entered into the world together.
7. When a man's ways are pleasing to the Lord, he makes even his enemies live at peace with him. God's favor and man's favor are often linked for the man of God. Yet he will always have his enemies, even if they are only in his own home. "The best way for our enemies to be reconciled to us is for us to be reconciled to God" (Bishop Patrick). All our danger lies in his wrath, not in their anger. No creature can touch us without his permission.
Even if the enemies are let loose, if their harm is overruled for the more general good, is not the promise substantially fulfilled? "No wise man will tax him with breach of promise who, having promised a pound of silver, gives a talent of gold. Or who can truly say a man is not as good as his word who is apparently much better than his word?" (Bishop Sanderson). God will take care of his people. Either peace or war will turn to their everlasting good.
8. Better a little with righteousness than much gain with injustice.
The substance of this proverb has been given to us previously (15:16). But here the treasures are more clearly seen to be much gain with injustice. It seems to be so obvious that it does not need to be explained. Yet the love of gain is so blind that it looks only at its own selfish end and to the present moment. It looks to things that can never bring true enjoyment or lasting security. Retributive justice is at hand.
Better is a little with righteousness. Was not the widow of Zarephath richer with her scanty fare than Jezebel in her royal attire? We learn this valuable lesson. The fewer desires we have, the more peaceful we will be. If godliness is great riches in this life, what will it be in eternity?
9. In his heart a man plans his course, but the Lord determines his steps. This is a good description of God's sovereign rule. It is an inscrutable mystery how God accomplishes his fixed purpose by free-willed agents. Man without his free will is a machine. God without his unchangeable purpose ceases to be God. As rational agents we think, consult, act freely. We are dependent agents, and the Lord exercises his own power in permitting, overruling, or furthering our actions. Thus man proposes, and God disposes. A man plans his course, but the Lord determines his steps. God orders our will without infringing our liberty or stopping us from being responsible creatures. For while we act as we please, we must be answerable.
The doctrine of providence is not like the doctrine of the Trinity, which has to be accepted by faith. Experience gives us evidence about God's providence, even in all the minute circumstances that form the parts of the divine plan. A matter of ordinary business, the indulgence of curiosity, the supply of a necessary need, a journey from home—all are connected with infinitely important results. And often when our purpose seems to be perfectly clear, we discover that our own plans are blocked by unexpected difficulties, and unexpected facilities open in a totally opposite way. Ultimately we acknowledge that the Lord has led us in a direct route. So we find our happiness and security in giving up our will to our heavenly Guide. He knows the complete route; he knows the end from the beginning.
10-13. Here is a manual for kings. It does not show them what they are but what God requires them to be. They should be a blessing to their people and benefactors to the world. Such a king, and this is the glory of royalty, will have no interest of his own apart from the public good. He remembers that honest scales and balances are the Lord's, and so he hands down even-handed justice. He will not only refrain from wrongdoing but detests wickedness. He is not only careful to remove all evil from himself, but he will surround himself with faithful counselors. Constantius, the father of Constantine, tested the character of his Christian servants by the imperative command to offer sacrifices to his gods. Some sank under the trial. But those who had really bought the truth would not sell it for any price (see 23:23). They were inflexible. Constantius banished from his service those Christians who did offer sacrifices to his gods. Of the remaining he said, "These men I can trust. I value them more than all my treasures." This was sound judgment. For who are so likely to be faithful to their king as those who have proved themselves faithful to their God? The righteous are the pillars of the earth, the lions around the king's throne, his glory and defense.
14. The vast power of a king is depicted in this graphic picture of eastern despotism. Life and death are in his hands. His will is law. The despot issues his order, and the executioner performs his warrant without delay or resistance. No ordinary wisdom could appease his wrath.
15. A king's ... favor indicates the same absolute power. The restoration of Pharaoh's butler to his former place was like a dead man rising to life.
But think about the King of kings, before whom the mightiest monarch is as dust. One smile scatters the thickest cloud. And his favor is like a rain cloud in spring. "Christ lives," said the noble Luther, "or else I would not desire to live one moment." Yes, Christian, bitter and deep as your sorrow may be, fear above everything else displeasing your Lord. Look to that time when you will walk up and down in unclouded light. Oh, my Lord, "let the splendor of that day irradiate my soul, even at this distance from it, and leave no space void of its light and comfort. Yes, let it eclipse all other joys, and by its glistening beauty make the small contentment of this world to be so many glow-worms, which shine only at night. Impress on my heart such a sense of yourself and your glory that I may prefer to forget myself rather than you and your appearing" (Bishop Patrick).
16. How much better to get wisdom than gold, to choose understanding rather than silver! Even leaving inspiration on one side, this must be considered to be a sound judgment. It was made by someone who had the largest part of both blessings that ever fell to a man. If you put in the balances of the sanctuary the overwhelming interests of heaven and earth, of the soul and the body, of eternity and time, who will dispute the verdict? The spiritual understanding of this is like the sudden discovery of a rich treasure that can be used immediately.
17. The highway of the upright avoids evil; he who guards his way guards his life. Here the highway of the upright is the plain beaten path, the way of holiness, and it avoids evil.
We each have our own world of evil. Consider an inner circle where the conflict is sharpest. There the need for divine discipline is far more keenly felt than in public sins. Show great forbearance to others, but none to yourself. Admit no foibles or infirmities. Think of nothing that hinders your Christian life as small. The real injury is not from our living in the world, but from the world living in us.
18. What more vivid exposition of these proverbs (verses 18-19) is needed than our own ruined condition? Our father's pride, desiring to be as God, plunged his whole race into destruction. "O Adam," was the exclamation of a man of God, "what have you done!" "I think," said another holy man, "so far as any man is proud, he is kin to the devil, and a stranger to God and to himself" (Baxter). This most awful strength of divine eloquence seems to be concentrated to delineate the character and ruin of pride. Fearful indeed is our danger if we do not heed this warning, if we do not deeply feel our need.
A haughty spirit carries the head high. The man looks upward instead of to his steps. Little wonder, therefore, if he does not see what is in front of him and so falls. He loves to climb. The enemy is always at hand to assist him, and the greater the height, the greater the fall. For what is our pride is our danger.
19. But have we been preserved from open disgrace? Examine secret faults. Trace them to their source. Maybe we have a subtle confidence in gifts, attainments, and privileges. Then praise your God for his painful discipline, the preserving mercy from ruinous self-exaltation. Truly the way down the valley of humiliation is deep and rugged. Humility, therefore, is the great preserving grace. The contrite tax collector was safe, though the boasting Pharisee was confounded (Luke 18:14). Better— more happy, more honorable, more acceptable to God and man—are the lowly in spirit than the haughty who only end up by being destroyed. It is better to have a humble spirit than a lofty position in this world. But who believes this? Most men strive to rise; few desire to lie low. May your example, blessed Savior, keep me low! "When Majesty," said pious Bernard, "humbled himself, shall the worm swell with pride?"
20. Whoever gives heed to instruction prospers, and blessed is he who trusts in the Lord. If you are to prosper, you need two things: instruction and faith. One teaches us what to do for ourselves, the other what to expect from God. Let the young Christian earnestly study this wisdom. This instruction will be profitable for Christian humility and consistency.
God never intended us to create our happiness out of our own resources. To feel that we know nothing, that we can do nothing, contrive nothing, then to look up to him as our supreme Good, and to trust him as our only Friend—when was such reliance and expectation ever disappointed? To feel that we and all that we have are in his hands—this is our peaceful security. "I have had many things," said Luther, "in my hands, and I have lost them all. But whatever I have been able to place in God's, I still possess." In this quiet confidence we have nothing more to do with ourselves. A thousand perplexing thoughts are scattered to the winds. God now takes the place once filled by the most disturbing agitations. The soul is fixed on God. He reigns over all with an all-seeing eye and an all-loving hand. The eye of faith pierces through the darkest cloud and reads God's thoughts of peace and love. All the world cannot rob us of one word of God. Providence may seem to oppose his promises. But there is more reality in the smallest promise of God than in the greatest performance of man. "I will therefore ever trust him on his bare word— with hope, beside hope, above hope, against hope, for small matters of this life. For how shall I hope to trust him in impossibilities if I may not in likelihoods?" (Bishop Hall). This simple habit of faith enables us fearlessly to look an extremity in the face. Thus holding on, it is his honor to put his own seal to his word. Whoever trusts in the Lord will be blessed (Psalm 2:12; Jeremiah 17:7-8).
21. The wise in heart are called discerning, and pleasant words promote instruction. The heart is the center of wisdom. But intellectual wisdom without being applied in a prudent way achieves nothing. Lack of prudence makes the Gospel needlessly offensive.
Pleasant words promote instruction. Ambrose's engaging eloquence arrested and gradually convicted Augustine's mind.
22. Understanding is a fountain of life to those who have it, but folly brings punishment to fools. What is a religion of notions? It is a dream. All is death. There is nothing to stir the heart or move the emotions. But when understanding is enlightened so it can appreciate spiritual things in their spiritual glory, notions become principles. Feelings then flow from light and are filled with life. The book of God shines out with new glory. Every verse is a sunbeam. Every promise is irradiated with divine love. What had previously been meaningless noise now becomes spirit and life. This spiritual understanding is indeed a fountain of life. Even if it is not always bubbling, there is a supply of water flowing all the time from the spring.
Remember that if your understanding is not filled with heavenly light, it will be a polluted spring rather than a wellspring of life. What if your understanding is clear and your heart is dark? What if you are knowledgeable about the truth of Christ, yet you are not taught by him as the truth is in him? "Let us not think much of ourselves," says the excellent Bishop Reynolds, "though God should have adorned us with the most splendid natural gifts, with quickness of understanding, almost like that of angels; unless at the same time he adds to all the gift of his spiritual grace, by which we may attain to a knowledge and delight in the heavenly mystery."
23. A wise man's heart guides his mouth, and his lips promote instruction. The wellspring of life, however silently it may flow, cannot be concealed. Who does not know the difference between one who speaks about what he has read or heard and one who speaks about what he has felt and tasted? The one has the knowledge of the Gospel, dry and spiritless. The other has the "fragrance" of this knowledge (2 Corinthians 2:14), which invigorates. "Unbelievers," as Dr. Owen admirably observes, "may know more of God than many believers; but they know nothing as they ought; nothing in a right manner; nothing with a holy and heavenly light. The excellency of a believer is not that he has a large apprehension of things, but that what he does apprehend (which perhaps may be very little) he sees in the light of the Spirit of God, in a saving, soul-transforming light. And this is that which gives us communion with God." It is not, therefore, the intellectual knowledge of divine truth that makes the man of God. The only true divine is he who knows holy things in a holy manner, because he only is gifted with a spiritual taste and appetite for them. Divinity is not by rote. A wise man's heart guides his mouth.
In summary, man's religion begins with the head, but God's religion begins with the heart. Let me be careful in what atmosphere and under what teaching I live. Vivid theory merely brings me into the icy zone— cold and clear. "Going over the theory of virtue in one's thoughts, talking well, and drawing fine pictures about it—this is so far from necessarily or certainly conducting to form the habit of it in him who thus employs himself that it may harden the mind in a contrary course and form a habit of insensibility to all moral considerations" (Bishop Butler). Experiential application realizes the glow of evangelical light and warmth. Let me look mainly not to intellectual or theological attainments, but to heavenly teaching. Let me seek that my heart is taught first and foremost. Then let it teach my mouth, so that my lips promote instruction for the praise of my God and the edifying of his church.
24. Pleasant words are a honeycomb, sweet to the soul and healing to the bones. Pleasure and health flow from the words of man in the things of God. The eunuch was encouraged by Philip's exposition of precious Scripture (Acts 8:35-39). The two disciples were refreshed from their conversation with their divine Master on the road to Emmaus (Luke 24:32). When God is the subject and his Spirit the teacher, pleasant indeed will be the words spoken by Christians. This will exceed any earthly enjoyment.
25. There is a way that seems right to a man, but in the end it leads to death. Again we have this solemn, searching warning. For the danger of self-delusion is so dreadful that we are only kept safe if we are constantly given warnings. This is not because we do not understand, but because we love to sin. Our judgment is perverted because our heart is blind. It is no proof that a way is right because it seems right. All the ways of a man are right in his own eyes; yet, in the end they lead to death.
It seems as if we must travel along the road of disobedience. It appears to be only a slight deviation, but it is punished because in reality it is witchcraft and idolatry. The way of deceit often appears to be right, as if it is an easy way to escape from a difficulty.
It is madness to dream about heaven when every step is the way to hell. For the end ... leads to death. It is the enemy's great purpose to stop us from seeing the end, so that our road seems to be right. The paths that lead to death are many. But there is only one way to life, and nobody can come to the Father except by Jesus Christ (John 14:6). Oh, the transcendent mercy of the eyes opened to see the awful danger of our own way, and our ears opened to hear the voice behind us saying, "This is the way; walk in it" (see Isaiah 30:21; Jeremiah 6:16).
26. The laborer's appetite works for him; his hunger drives him on. We must take care how we work. We must not strive for vanity, as this will bring ruin upon us. But even if we were spared physical toil, the spread of knowledge occupies us with mental activity until we are tired.
But if this is under Christian discipline, it brings its own reward, as he who works in this way is not working for himself. Barrow handles the popular notion, "What is a gentleman, but his pleasure?" "If this is true," he remarks, "if a gentleman is nothing more than this, then surely he is a sad piece, the most despicable, the most pitiable and wretched creature in the world. But," he adds, "in truth it is quite different from this. To suppose that a gentleman is free from business is a great mistake. For indeed no man has more to do, no man lies under greater obligations to industry than he."
Yet all toil, whether physical or mental, is evil if it prevents concentration on the only satisfying object of labor. This is not for food that perishes but for food that lasts to everlasting life (John 6:27). Ponder this certain harvest—it is given by the Son of man. Look over the field of work—it is the Gospel of his grace. We do not annihilate our interests in this world, which have their due claims. But while our hands and our time are given to the world, our hearts are given to God. Everything is centered on God. The Christian's heart agrees with Augustine when he said, "All other plenty besides my God is mere beggary to me."
27. This proverb presents a vivid picture of the energy of sin. The scoundrel has broken away from restraint. Every part of his body, every part of his mind, has become a servant of sin. May we not learn from him in humility the true standard of concentration of mind and singleness of heart and the need for perseverance?
His speech is like a scorching fire. "His tongue is a burning firebrand, to set all the world in combustion" (Bishop Hall).
28. He sows dissension in every furrow. Where open disputes do not work, gossip, "a furnace of mischief" (Bishop Patrick), is used, and this separates close friends.
29. We note that this violent man is being used by his father, the tempter, to undertake the work that comes naturally to that master. He entices his neighbor and leads him down a path that is not good. His whole soul is filled with this satanic intent.
30. Sometimes we may see him, as he winks with his eye ... plotting perversity. He ... purses his lips as if he is engaged in deep thought, but he is all the time bent on evil. "This all expresses the profound study with which he contrives his neighbor's ruin" (Bishop Patrick).
31. Gray hair is a crown of splendor; it is attained by a righteous life. Here we see that gray hair is an old man's glory and his claim for respect. The elders are among those who should be honored (Isaiah 9:15). To despise them is sinful and will be severely punished. Wisdom and experience are rightly attributed to them.
But the diamond in the crown is when it is attained by a righteous life. "Truly is an old man's diadem that which not the art of man but the kingdom of God has fashioned and set on his head" (Muffet).
But if you separate heavenly virtue from gray hair, the crown falls and lies dishonored in the dust. "There is not on earth a more venerable and delightful spectacle than that of an aged pilgrim walking with God; and a more affecting and deeply melancholy sight can hardly, on the contrary, be imagined than that of a hoary-headed sinner who has lived his fourscore years 'without God in the world,' while all that time God was calling and he refused to listen to those calls. Now his body is bowed down beneath the weight of years; all his powers of action and of enjoyment decay; every hour is likely to be his last; time is behind him, and eternity all before him; and his soul is still dead in trespasses and sins. The hour of his departure has come, and he is not ready for the world for which he is bound. Oh, with what different emotions do we contemplate old age in this character and in the saint of God, who in approaching the close of his earthly pilgrimage is drawing near to what has been the goal of his hopes and desires; who, while outwardly decaying, is inwardly maturing for heaven; in whom every symptom of coming death is but a symptom of approaching life; and who, in the final exhaustion of nature, bids adieu to the world in the words of aged Simeon: 'Lord, now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation'" (Wardlaw).
32. Better a patient man than a warrior, a man who controls his temper than one who takes a city. A great conflict and a glorious victory are set out here. The heart is the field of battle. All its evil and powerful passions are deadly foes. They must be met and triumphed over in God's strength. Those who are ignorant of God and of themselves make light of them. Instead of being patient, under provocation they think they are right to be angry. They justify themselves by thinking that it is wrong to put up with wrong. But a hasty temper is an infirmity. So not being able to control his temper, he is a captive, not a conqueror.
"To be our own master is far more glorious for us than if we were the masters of the world" (Lawson). "So old and not older," wrote Philip Henry in his Diary when he was thirty years old, "Alexander was when he conquered the great world: but I have not yet subdued the little world—myself." "Thou art a slave of slaves," said the proud philosopher Diogenes to a mighty conqueror, "for you are a slave to those appetites over which I rule." The complaint of Czar Peter—"I can govern my people, but how can I govern myself?"—was a practical acknowledgment of the difficulty. "Among all my conquests," said the dying Valentinian, "there is but one that now comforts me. I have overcome my worst enemy, my own haughty heart." This, then, is to subdue the enemy that has vanquished conquerors. This surely is what it means to be "more than conquerors." Christian, never forget that the source of victory comes through him who loved us (Romans 8:37).
This bloodless victory, so contrary to the turmoil of war, is the crown of Christian grace. No other grace of the Gospel can be exercised without its influence. Yet the daily conquest anticipates the final victory, the spoils of which will be reaped throughout eternity. "In all ages fewer men are found who conquer their own lusts than who conquer an army of enemies" (Cicero).
33. The lot is cast into the lap, but its every decision is from the Lord. The instructive lesson to learn from this proverb is that there is no waste in the most minute circumstances. Who can fail to see the hand of God, most wonderful in the most apparently casual contingencies, overruling all second causes to fulfill his will while they work their own? "When kingdoms are tossed up and down like a tennis ball, not one event can fly out of the bounds of God's providence. The smallest are not below it. Not a sparrow falls to the ground without it. Not a hair, but it is numbered by it" (Polhill).