The Book of Proverbs provides a picture of the ideal wife from 3,000 years ago.

Proverbs 31:28-31

Her children arise and call her blessed;
    her husband also, and he praises her:
“Many women do noble things,    
    but you surpass them all.”
Charm is deceptive, and beauty is fleeting;    
    but a woman who fears the Lord is to be praised.
Honor her for all that her hands have done,    
    and let her works bring her praise at the city gate.

Her children arise up, and call her blessed: her husband also, and he praiseth, her.  'Many daughters have done virtuously, but thou excellest them all.' Favour is deceitful, and beauty is vain: but a woman that feareth the Lord, she shall be praised. Give her of the fruit of her hands; and let her own works praise her in the gates.

Charles Bridges, MA (1794-1869) was a preacher and theologian in the Church of England before women had the right to vote (or many men for that matter). Bridges explains:

The virtuous woman is subservient to her own interest puts her family's interests ahead of her own


De Koekvrijer (1633-1635), Jan Steen

The virtuous woman is obviously subserving her own interest. For what greater earthly happiness could she know, than her children's reverence, and her husband's blessing? We may picture to ourselves her condition--crowned with years; her children grown up; perhaps themselves surrounded with families, and endeavouring to train them, as themselves had been trained. Their mother is constantly before their eyes. Her tender guidance, her wise counsels, her loving discipline, her holy example, are vividly kept in remembrance. They cease not to call her blessed, and to bless the Lord for her, as his invaluable gift. No less warmly does her husband praise her. His attachment to her was grounded, not on the deceitful and vain charms of beauty, but on the fear of the Lord. She is therefore in his eyes to the end, the stay of his declining years, the soother of his cares, the counsellor of his perplexities, the comforter of his sorrows, the sunshine of his earthly joys. (Ecclus. xxxvi. 23, 24. (i.e. Sirach 36:23-24 from the Apocrypha)) Both children and husband combine in the grateful acknowledgment,-- Many daughters have done virtuously; but thou excellest them all.

External beauty is not part of this portrait because it is a fading vanity and is not connected with happiness

Mona Lisa (1503-1506), Leonardo da Vinci

But why--it may be asked--do external recommendations form no part of this portrait? All that is described is solid excellence; and favour is deceitful. A graceful form and mien often end in disappointment, more bitter than words can tell. Often do they furnish a cover for the vilest corruptions. And then beauty--what a fading vanity it is!* One fit of sickness sweeps it away. (Ps. xxxix. 11.) Sorrow and care wither its charms. (Ib. vi. 7. P. T.) And even while it remains, it is little connected with happiness. It proves itself the fruitful occasion of trouble, the source of many hurtful temptations and snares; and, without substantial principle, to a well-judging mind it becomes an object of disgust rather than of attraction. (Chap. xi. 22.)

The virtuous woman fears the Lord and has lovely features



The Promulgation of the Law in Mount Sinai (1728)
Figures de la Bible, Gerard Hoet (1648–1733).

The portrait, here pencilled by divine inspiration, begins with the touch of a virtuous woman, and fills up the sketch with the lineaments of a woman, that feareth the Lord. (Verses 10, 30.) For the lovely features described--her fidelity to her husband, her active personal habits, her good management and diligence in her family, her consideration for the necessities and comforts of others, her watchfulness of conduct, her tenderness for the poor and afflicted, her kind and courteous behaviour to all--this completeness of character and grace could only flow from that virtue, which is identified with vital godliness. They are the good fruit, that "prove the tree to be good." (Matt. vii. 17.) They are such fruit, flowing from a right principle, as the natural corrupt stock of man could never produce.

The virtuous woman does not seek the praise of men and does not seek commendation for her pious labours but is praised for her good deeds



Visitation (1434-1435), from the St Vaast Altarpiece by Jacques Daret.

The virtuous woman seeks not the praise of men. Content to be known and loved within her own circle, she never presses herself into notice. But as a public blessing, she cannot be hid. (Acts, ix. 39.) And if she has no herald to sound her praise, all will say--Give her of the fruit of her hands, and let her own works praise her in the gates. 'Let every one'--says Bishop Patrick (Bishop Symon Patrick (1626-1707))--'extol her virtue. Let her not want the just commendation of her pious labours. But while some are magnified for the nobleness of the stock, from whence they sprung; others for their fortune; others for their beauty; others for other things; let the good deeds, which she herself hath done, be publicly praised in the greatest assemblies; where, if all men should be silent, her own works will declare her excellent worth.' Add to this--as her works praise her in the gates, so will they "follow her. The memory of the just is blessed." (Rev. xiv. 13. Chap. x. 7.) All will see in her the light and lustre of a sound and practical profession; that the promises of godliness are the richest gain, the grace of God the best portion, and his favour the highest honour.

Religion does not slacken attention to temporal duties but renders you scrupulously exact in household obligations

Good Housekeeping is one of several periodicals related to homemaking.

If this picture be viewed as an exhibition of godliness, we observe that religion does not slacken attention to temporal duties. It rather renders a woman scrupulously exact in all her household obligations, in everything within her province; careful not by her negligence to bring reproach upon her holy profession. Why should she be careless or slovenly, putting her important duties out of time and out of place? Of her it is specially expected, as the summing up of all her practical exercises, that "she should have diligently followed every good work." (1 Tim. v. 10.)

Virtue, not vain beauty, should be the primary object as it leads to true happiness

Georgiana Seymour, Duchess of Somerset was crowned the 'Queen of Beauty' at the Eglinton Tournament of 1859, the first known beauty pageant.

How valuable also is this picture, as a directory for the marriage choice! Let virtue, not beauty, be the primary object. Set against the vanity of beauty the true happiness, connected with a woman that feareth the Lord. Here is the solid basis of happiness. 'If'--says Bp. Beveridge (Bishop William Beveridge (1637-1708))--'I choose her for her beauty, I shall love her no longer than while that continues; and then farewell at once both duty and delight. But if I love her for her virtues; then, though all other sandy foundations fail, yet will my happiness remain entire! (Beveridge, Resolution II) The external choice was the cause of the destruction of the world. (Gen. vi. 2-7.) A flood of iniquity came into a godly man's family from the self-pleasing delusion. (2 Chron. xviii. 1 ; xxi. 5, 6.) The godly choice is uniformly stamped with the seal of divine acceptance.

We should go to Scripure and determine what God wants us to do

Jephthah's daughter laments - Maciejowski Bible (France, ca. 1250)

In fine--'if women'--says pious Bishop Pilkington (James Pilkington (1520-1576))--'would learn what God will plague them for, and how; let them read the third chapter of the prophet Esay. And if they will learn what God willeth them to do, and be occupied withal, though they be of the best sort, let them read the last chapter of the Proverbs. It is enough to note it, and point it out to them that will learn.' That which is last to be done'--concludes an old Expositor—‘ is to mark it well and let every woman strive to make it agree to herself as much as she can. Let every man be ashamed, that any woman shall excel him in virtue and godliness.' (Michael Jermin or Jermyn (1591-1659))

'Thus--and once more'--says pious Matthew Henry (1662-1714), in his quaint style--'is shut up this looking-glass for ladies, which they are desired to open and dress themselves by; and if they do so, their adorning will I be found to praise, and honour, and glory, at the appearing of Jesus Christ.

Source: Bridges, Charles. A Commentary on Proverbs. New York/Pittsburgh: R. Carter, 1847, pages 626 to 629.

Fear of man will prove to be a snare, but whoever trusts in the Lord is kept safe.

Proverbs 29:25

Fear of man will prove to be a snare,    
    but whoever trusts in the Lord is kept safe.

The fear of man bringeth a snare: but whoso putteth his trust in the Lord shall be safe. (Marg. set on high.)

Charles Bridges, MA (1794-1869) was a preacher and theologian in the Church of England. Bridges explains:

Do not soften down, modify, or explain away unpopular doctrines.  Do not fear man.

The Yellow Christ (1889), Paul Gauguin
"The Minister faints under the cross; and to avoid it,
compromises the simplicity of the Gospel."

A snare brings a man into straits. He is not master of himself. Here Satan spreads the snare, and the fear of man drives into it. And a fearful snare it is, and ever hath been to thousands. Many, once entangled, have never escaped. It besets every step of the pathway to heaven, every sphere of obligation. The king turns aside from strict integrity. The judge wilfully pronounces an unrighteous sentence. The Minister faints under the cross; and to avoid it, compromises the simplicity of the Gospel. There is a timidity in acting out an unpopular doctrine. The people cannot bear the full light. The Sun of righteousness is therefore exhibited under a mist; but dimly visible; shorn of his glowing beams. The strictness of the precepts is unpalatable. It must therefore be softened down modified, or explained away. Or inconstancy of profession must be quietly dealt with, lest the good opinion of some influential man be forfeited. Such is the power of evil shame! Such low thoughts, not only of God, but of immortal souls, and usefulness to our fellow-sinners! This time-serving shews a manpleaser, not a true "servant of God" (Gal. i. 10), and brings a blast alike to his work and to his soul.

However evil it seems to others, serve the Lord.

Joshua commanding the sun to stand still (1816), John Martin
"As for me and, my house"-- however evil it may seem to others-- "we will serve the Lord." (Josh. xxiv. 15.)

The same deadly influence operates in families. Sometimes even parents shrink from the open protection of their child. (John, ix. 22.) They dare not avow a supreme regard to his primary interests, or profess in opposition to many around them, the Patriarch's godly determination--" As for me and, my house"--however evil it may seem to others--"we will serve the Lord." (Josh. xxiv. 15.)

People exhibit external idolatrous obedience to tyrants

The Adoration of the Golden Calf (1633), Nicolas Poussin

Every class of society exhibits this corrupt principle. Perhaps the highest are bound in the most abject and hopeless chains; and to their tyrant they seem to acknowledge a sort of conscience, or religious obedience. They will set at nought all religion without fear; but such submissive slaves are they to the omnipotency of fashion, that they would "tremble very exceedingly" at the suspicion of godliness attaching to them; thus "honouring" a vain idol above the Lord of heaven and earth. Many would be bold to front danger, who would shrink from shame. They would fearlessly face the cannon's mouth, and yet be panic-struck at the ridicule of a puny worm. Or even if some public excitement roused an impulse of boldness for religion, in the more quiet atmosphere there is a cold timidity of silence. They shrink from the bold consistency of a living witness. They are afraid of the stamp of singularity. They are satisfied with a meagre external decorum, with no spiritual character or privilege. All is heartless delusion.

The young are ashamed to be praying on their knees, to be known as readers of their Bibles

A Prayer for Those at Sea (1879), Frederick Daniel Hardy

 What--again, makes so many, specially among the young, ashamed to be found upon their knees; to be known as readers of their Bibles; to cast in their lot decidedly among the saints of God? They know the Christian to be on the right side; and oft is there a whisper of conscience--'Would that my soul were in his place!' But they have only half a mind to religion. The fear of man bringeth a snare. And therefore they ask--not' What ought I to do?' but, 'What will my friends think of me?' They cannot brave the finger of scorn. And if they seem for a while to be in earnest, 'their slavish fears' (as Bunyan well describes the case), overmaster them. They betake themselves to second thoughts--namely--that it is good to be wise, and not to run, for they knew not what, the hazard of losing all, or at least bringing themselves into unavoidable and unnecessary troubles.' They would rather writhe under their convictions, till they have worn themselves away, than welcome what Moses "esteemed greater riches than the treasures of Egypt--the reproach of Christ." (Heb. xi. 26.)

But how painful to see the children of God entangled in the snare! The father of the faithful twice denied his wife.' His son follows his weak example. "Aaron fashions the golden calf," "The man after God's own heart" sinks himself into the lowest degradation. Hezekiah, distinguished for his trust, gives way to his fear. The ardent disciple, even after the most solemn pledges to his Saviour, and after all act of great boldness in his defence, yields up his courage to a servant girl, and solemnly abjures his Lord. Oh! do we not hear the warning voice against "entrance into temptation--against the weakness of the flesh?"8 Let us run into our hiding-place, and cry--"Hold thou me up, and I shall be safe." (Ps. cxix. 117.) Humbling indeed is the contrast between the boldness of the servants of Satan and the timidity of the soldiers of Christ! Who of us has not cause of painful self-condemnation?

Exhibit godly fear of sin -- the pathway to heaven

Tableau de Johann Heinrich Füssli illustrant les Poèmes de William Cowper (1806-1807)
La Vertu appelant le jeune homme à s'arracher au péché
(Virtue is calling the young man to release himself from sin)

How different is this servile principle from the godly fear of sin which the wise man had lately marked as the substance of happiness! (Chap.. xxviii. 14.) That is a holy principle; this an inlet to sin. That is our keeping grace; this wounds our conscience, and seduces us also from our allegiance. 'By the fear of the Lord men depart from evil; by the fear of man they run themselves into evil.' The one is the pathway to heaven. (Chap. xix. 23.) The other, involving the denial of the Saviour, plunges its wretched slave into the lake of fire. (Mark, viii. 38. Rev. xxi. 8.)

Master your own lusts, passions and temptations


Venus and Adonis, Peter Paul Rubens (1577-1640)

But even apart from this tremendous end, observe its weighty hindrance to Christian integrity. Indeed--as Mr. Scott most truly observes--'it is'--often at least--'the last victory the Christian gains. He will master, by that grace which is given of God, his own lusts and passions, and all manner of inward and outward temptations. He will be dead to the pleasures of the world, long before he has mastered this fear of man. "This kind of spirit goeth not out" but by a very spiritual and devout course of life.' The hindrance meets us at every turn, like a chain upon our wheels; so that, like the Egyptian chariots, they "drive heavily." (Exod. xiv. 25.) Oh! for a free deliverance from this principle of bondage; scarcely however to be expected, till we have been made to feel its power!

If you believe in God, you will not be daunted or hurt by the fury of the King or of the people.  Faith brings victory, liberty, safety, and exaltation.  Obey God rather than man

The Crucifixion of St. Peter, Caravaggio (1571-1610)

Thank God--there is a way of deliverance. Faith unbinds the soul from fear. If fear makes the giant tremble before the worm, trust in the Lord makes the worm stronger than the giant. Neither the fury of the King, or of the people; neither the fire, or the den of lions, daunts and hurts him that "believeth in his God." 'He that fears to flinch, shall never flinch from fear. Faith gives power to prayer. The strength from prayer makes us cheerful in obedience, and resolute in trial. Here is safety, strength, courage, peace. Nothing but faith gives the victory; but the victory of faith is complete. He only, who putteth his trust in the Lord, is prepared, when God and man are at contraries, to "obey God rather than man." (Acts, iv. 19.) A secret union with God is implanted in the soul by this faith; an union as righty, as it is secret; a sacred spring of life--the energy of God himself (Gal. ii. 20); triumphant therefore in the mightiest conflict with the flesh. The man, dependent on the world for happiness, is in bondage. The servant of God is in liberty. It matters not to him, whether the world smile or frown. He is safe, beyond its reach--set on high. Faith brings him to his strong tower. (Chap. xviii. 10.) There he is "kept by the power of God unto salvation." (1 Pet. i. 5.) Fear brings us into the snare. Faith brings liberty, safety, exaltation. Oh! thou God of power and grace, may my soul praise thee for this mighty deliverance, this joyous freedom! May I never be ashamed of my Master! May I be bound to his people, and glory in his cross! (Gal. vi. 14.)

Source: Bridges, Charles. A Commentary on Proverbs. New York/Pittsburgh: R. Carter, 1847, pages 584 to 587.

If every Word of God is pure, what is the Word of God? What is Scripture? Is tradition part of Scripture?

Proverbs 30:5-6

Every word of God is flawless;
    he is a shield to those who take refuge in him.
Do not add to his words,    
    or he will rebuke you and prove you a liar.

Charles Bridges, MA (1794-1869) was a preacher and theologian in the Church of England. Bridges explains:

Every word of God is pure (purified, marg.): he is a shield unto them that put their trust in him. Add thou not unto his words, lest he reprove thee, and thou be found a liar.

Do not learn by reading other so-called "religious" books.  Learn by reading the Holy Bible.

John Locke (1632 - 1704) was a an English philosopher and physician regarded as one of the most influential of Enlightenment thinkers and known as the "Father of Classical Liberalism".  He confessed that the Bible has, "God for its Author, it has truth without any mixture of error for its matter."

Nothing is learned solidly by abstract speculation. Go to the book. Here all is light and purity. Though "secret things belong to the Lord our God; yet the things that are revealed" are our holy directory. Everything is intended to influence the heart and conduct. (Deut. xxix. 29.) How unlike the sacred books of the heathen, or the sensual religion of Mahomet! Here is no license, or encouragement to sin, no connivance at it. All lurking sins, cherished in the dark cavern of pollution, are brought to light, and reproved. Every word of God is pure. Of what other book in the world can this be said? Where else is the gold found without alloy? The word is tried. (Heb.) It has stood the trial, and no dross has been found in it. 'Having God for its Author, it has truth without any mixture of error for its matter.' (John Locke (1632 - 1704)) "The words of the Lord are pure words, as silver tried in a furnace of earth, purified seven times."

The whole Scripture is Scripture, and "all Scripture is profitable."

But if every word of God is pure, take care that no word is slighted. How few range over the whole Revelation of God! To take a whole view of the universe, we should embrace not only the fruitful gardens, but its barren deserts, coming equally from the hand of God, and none of them made for nought. To take a similarly comprehensive view of the sacred field, we must study the apparently barren, as well as the more manifestly fruitful, portions. Meat will be gathered from the detailed code of laws, from the historical annals of the kings, and from the "wars and fightings"--the prolific results of "the lusts of men." (Jam. iv. 1.) The whole Scripture is Scripture, and "all Scripture is profitable." (2 Tim. iii. 16.)

Instead of becoming Christian, some become prophetic disciples, experimental religionists, practical, doctrinal, professors, or righteous

Snake handling at Pentecostal Church of God, Lejunior, Harlan County, Kentucky September 15, 1946.
(National Archives and Records Administration). Photo by Russell Lee.

Favouritism however is a besetting snare in the sacred study. A part is too often taken instead of the whole, or as if it were the whole. One is absorbed in the doctrinal, a second in the practical, a third in the prophetical, a fourth in the experimental, Scriptures; each seeming to forget, that every word of God is pure. Some clear defect in the integrity of profession proves unsoundness. The doctrinist becomes loose in practice; the practical professor self; righteous in principle. The prophetic disciple, absorbed in his imaginative atmosphere, neglects present obligations. The experimental religionist mistakes a religion of feeling, excitement, or fancy, for the sobriety and substantial fruitfulness of the gospel. All remind us of our Lord's rebuke--"Ye do err not knowing the Scriptures." (Matt. xxii. 29.)

To avoid heresy, bring out the whole mass of solid truth in all its bearings and glory --
the combined view and testimony of Scripture

The great exercise therefore is--to bring out the whole mass of solid truth in all its bearings and glory. So wisely has God linked together the several parts of his system, that we can receive no portion soundly, except in connexion with the whole. The accuracy of any view is more than suspicious, that serves to put a forced construction upon Scripture, to dislocate its connexion, or to throw important truths into the shade. Apparently contradictory statements are in fact only balancing truths; each correcting its opposite, and, like the antagonal muscles, contributing to the strength and completeness of the frame. Every heresy probably stands upon some insulated text or some exaggerated truth, pressed beyond "the proportion of faith." But none can stand upon the combined view and testimony of Scripture. Nor let it be sufficient, that our system includes no positive error, if some great truths be lacking. Let it be carefully grounded upon the acknowledgment-- Every word of God is pure. Some of us may err in presumptuous familiarity with Scripture; others in unworthy reserve. But If the heart be right, self-knowledge will develope the error, and self-discipline will correct it.

God is the Author of every particle of Scripture

John Owen (1616 – 1683) was an English Nonconformist church leader, theologian, and academic administrator at the University of Oxford.
"Upon whatsoever this title and inscription is--'The Word of Jehovah'-- there must we stoop, and bow down our souls before it, and captivate our understandings unto the obedience of faith.

Christian simplicity will teach us to receive every Divine Truth upon this formal ground--that it is the word of God. Though it is not all of equal importance; it will be regarded with equal reverence. We acknowledge implicitly God as the Author of every particle of Scripture, and that every word of God is pure. To reject therefore one 'jot or title is a sufficient demonstration,'--as Dr. Owen (John Owen (1616 - 1683)) admirably observes--'that no one jot or title of it is received as it ought. Upon whatsoever this title and inscription is--'The Word of Jehovah,-- there must we stoop, and bow down our souls before it, and captivate our understandings unto the obedience of faith.' (John Owen's Doctrine of the Saints' Perseverance published in 1654).

Do not look for a source other than the Bible


A painting of Abraham's departure by József Molnár.
"We may take its dictum with undoubting confidence, that he is a shield, as to Abraham of old (Gen. xv. 1),
so to Abraham's children, that put their trust in him."
 

This holy reverence is combined with trust in God. Blessed trust, which brings a shield of special favour over his trembling child! Sometimes indeed is Satan permitted to envelope him in darkness, and to picture, as it were, frightful transparencies upon his prison wall. What would he do in this time of terror, did he not find a shield and a covert in the bosom of his God? Yes--if the word of God be pure, it must be a sure ground of trust. We may take its dictum with undoubting confidence, that he is a shield, as to Abraham of old (Gen. xv. 1), so to Abraham's children, that put their trust in him. In all circumstances from within and from without--when I quake under the terrors of the law, in the hour of death, in the day of judgment--"Thou art my shield." (Ps. cxix. 114.) Nothing honours God, like this turning to him in every time of need. If there be rest, peaceful confidence, safe keeping, here it is. And where is it found beside? Despondency meets the poor deluded sinner, who looks for some other stay. And even the child of God traces his frequent want of protection to his feeble and uncertain, use of his Divine shield.

The Word of God is complete, perfect sufficient, and cannot deceive.  Do not add tradition


Portrait of John Henry Newman by John Everett Millais, 1881.
In 1845 Newman left the Church of England and was received into the Roman Catholic Church.
'Scripture is not the only ground of the faith' (NEWMAN'S Lectures on Roman, p. 369)
'Catholic tradition is a divine informant in religious matters.' (Ib. 329) 'the unwritten word' (Ib. 255)
'We agree with the Romanist in appealing to antiquity as our great teacher (Ib. 47.)
'These two (the Bible and Catholic tradition) together make up a joint rule (of faith). Ib. 327.
Obviously therefore, while the inspiration of Scripture may be admitted,
Tradition claims our equal reverence to its authority.

But the word of God is not only pure, and cannot deceive. It is also sufficient; and therefore, like tried gold, it needs no addition for its perfection. Hence to add to his words, stamped as they are with his Divine authority, will expose us to his tremendous reproof, and cover us with shame. The Jewish Church virtually added their oral law and written traditions. (Mark, vii. 7-13.) The Church of Rome is not less guilty, and as a church has been found a liar; adding to the inspired canon a mass of unwritten tradition, and apocryphal writings, with all their gross errors, and in despite of the clearest proof of their human origin. (Bridges refers the reader to Thomas Hartwell Horne (1780 - 1862)'s Digest of the Apocryphal Question in his three-volume Introduction to the Critical Study and Knowledge of the Holy Scriptures)  The attempt in our own day to bring tradition to a near, if not to an equal, level with the sacred testimony, is a fearful approach to this sinful presumption. A new rule of faith is thus introduced--an addition to the Divine rule, of co-ordinate authority (Bridges cites Cardinal John Henry Newman (1801 - 1890) who left the Church of England).

These additions of tradition are needless because Scripture is complete

Saint George and the Dragon (1505-1506) by Raphael.

The needlessness of this addition is obvious. For if "the holy Scriptures are able to make us wise unto salvation" (2 Tim. iii. 15), what want we more? And if this were spoken of the Old Testament Scriptures, the sufficiency of a part confirms the larger sufficiency of the whole, while it excludes all reference to any other sufficiency; just as the sufficiency of the early light for all practical purposes, while it precludes the necessity of the light of a candle, establishes the fuller advantage of the light of perfect day. If "Scripture be profitable for doctrine, for reproof, for correction, and for instruction in righteousness;" if the man of God be perfected, and throughly furnished by it" (Ib. verses 16,17), what clearer demonstration can be given of its absolute completeness? To reflect therefore upon the integrity of this Divine rule of faith, and to shake confidence in its sole authority, is to bring in a false principle, the source of every evil and corruption of the faith.

The key question: What is, and what is not, the Word of God?



La Purisima Inmaculada Concepcion de Maria con Artista Ribera.
Por la gloria de la Iglesia Santa Romana Catolica.
The Blessed Virgin Mary is highly regarded in the Catholic Church, proclaiming her as Mother of God,
free from original sin and an intercessor.

Never indeed was it so important to clear from all question the momentous controversy--what is, what is not, the Word of God. The Lord has most carefully guarded his pure word from all human admixture. May he preserve his ministers from "teaching for doctrine the commandments of men;" saying, "The Lord hath said it, when he hath not spoken! "What a reverential awe, what godly jealousy, should they exercise, to add not to the pure word by the glosses of false interpretation; not to expound their own minds, instead of the mind of God!

Source: Bridges, Charles. A Commentary on Proverbs. New York/Pittsburgh: R. Carter, 1847, pages 592 to 595.

Should we pray to be rich or should we pray to be poor? Pray to be exempted from riches and poverty -- two extremes to be avoided

St. Francis of Assisi renounces his worldly goods in a painting attributed to Giotto di Bondone.

Proverbs 30:8-9

Keep falsehood and lies far from me;
    give me neither poverty nor riches,
    but give me only my daily bread.
Otherwise, I may have too much and disown you    
    and say, ‘Who is the Lord?’
Or I may become poor and steal,    
    and so dishonor the name of my God.

Charles Bridges, MA (1794-1869) was a preacher and theologian in the Church of England. Bridges explains:

9. Lest I be full, and deny thee, and say, Who is the Lord? or lest I be poor, and steal, and take the name of my God in vain.

What should you pray for?

Praying Hands by Albrecht Dürer showing the hand position of a medieval commendation ceremony.

Though Agur (the author) had confessed his brutishness before his God yet his prayers (the most accurate test of a man of God) prove him to have been possessed of deep spiritual understanding. "We ask, and receive not, because we ask amiss, that we may consume it upon our lusts." (Jam. iv. 3.) How wisely gracious therefore is the teaching of the divine Comforter, "helping our infirmities" in prayer, and by moulding our petitions, "according to the will of God," ensuring their acceptance. (Rom. viii. 26, 27.) Agur's heart must have been under this heavenly teaching; dictating his prayers by a primary regard to his best interests, and by a spiritual discernment of what would probably be beneficial, and what injurious to them.

Pray with all the intense earnestness of a dying sinner -- "Deny me them not before I die!"

Relief print of Daniel's prayer by Edward Poynter, 1865. Daniel 6 describes how Daniel prayed even though threatened with death, while Daniel 9 records a prayer that he prayed.

Two things he especially required--not as though he had nothing else to ask, but as being the pressing burden of the present moment. And these he asks--as if he would take no denial (Gen. xxxii. 26)--with all the intense earnestness of a dying sinner--Deny me them not before I die!

Pray short, comprehensive prayers

His prayers are short, but comprehensive. Though little is said, yet that little is fraught with matter; framed in its proper order. Spiritual blessings occupy the first place; temporal blessings are secondary, and in subserviency to them.

Pray as a soul that knows its dangers and its besetting temptations

Remove from me vanity and lies. Is not this the atmosphere of the world? vanity its character--lies its delusion; promising happiness, only to disappoint its weary and restless victims? How can the heaven-born soul breathe in such a world? Everything deadens the heart, and eclipses the glory of the Saviour. "The soul cleaveth to the dust." "All that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life--is not of the Father, but is of the world." (1 John, ii. 16.) And therefore "they that observe lying vanities forsake their own mercy." (Jonah, ii. 8.) A soul that knows its dangers and its besetting temptations, will live in the spirit of this prayer of the godly Agur--remove from me--far from me--as far as possible, vanity and lies. "Turn away mine eyes"--prayed a saint of God in the same watchful jealousy--"from beholding vanity. Remove from me the way of lying." (Ps. cxix. 37, 29)

Pray against nature's desire for riches.  Only let Christian self-denial, not depraved appetite, be the standard of competency

Peter Paul Rubens, The Reconciliation of Jacob and Esau, 1624.
Jacob when "he had become two bands," evidently required more than when in his earlier life "with his staff he had passed over Jordan." (Gen. xxxii. 10.) What was sufficient for himself alone, would not have been sufficient for the many that were then dependent upon him.

But how singular, yet how fraught with instruction, is Agur's second prayer! All are ready to pray against poverty. But to deprecate riches--this is not nature's desire, but an impulse of godly fear and trembling, that cometh from above. 'Give me not riches'--is scarce the prayer of one in ten thousand. Agur, as a wise man, desired the safest and happiest lot; not, as Israel of old, "meat for his lust;" but food convenient for him, measured out in daily allowance, suitable to his need. This is obviously not a fixed measure. It implies, not a bare sufficiency for natural life, but a provision varying according to the calling, in which God has placed us. 'If Agur be the master of a family, then that is his competency, which is sufficient to maintain his wife, children, and household. If Agur be a public person, a prince or a ruler of the people; then that is Agur's sufficiency, which will conveniently maintain him in that condition.' (Joseph Mede's (1586-1639) sermon on Agur's choice) Jacob when "he had become two bands," evidently required more than when in his earlier life "with his staff he had passed over Jordan." (Gen. xxxii. 10.) What was sufficient for himself alone, would not have been sufficient for the many that were then dependent upon him. The immense provisions for Solomon's table, considering the vast multitude of his dependants, might be only a competency for the demand. (1 Kings, iv. 22.) The distribution of the manna was food convenient--nothing too much, but no deficiency--"He that gathered much had nothing over; and he that gathered little had no lack." (Exod. xvi. 18.) And thus, in the daily dispensation of Providence, a little may be a sufficiency to one, while an overflowing plenty is no superfluity to another. Only let Christian self-denial, not depraved appetite, be the standard of competency. Proud nature never stoops so low. The Apostle distinctly traces to the influence of Divine teaching his Christian moderation in his diversified conditions of abundance and of want. Philosophy may have inculcated the lesson; but Almighty grace alone can command the practice of it.

Pray with piety and prudence to be exempted from riches and poverty

Illustration of Lazarus at the rich man's gate by Fyodor Bronnikov, 1886.

It is a question'--says Dr. South (Robert South (1634 - 1716))--'whether the piety or the prudence of this prayer be greater. Agur was well persuaded of the temptations incident to these two opposite conditions--the vanity and lies belonging to riches (Ps. lxii. 9), the discontent and occasion of sin, which are the snares of poverty. Yet he does not pray absolutely against these states, only submissively. It is the prayer of his choice, the desire of his heart, that God would graciously exempt him from both, and bless him with a middle condition. Nor does he ask this for the indulgence of the flesh. He deprecates not the trouble, anxieties, and responsibilities of riches, which might betoken an indolent, self-pleasing Spirit; nor the miseries and sufferings of poverty; but he cries for deliverance from the snares of each condition--Let me not be rich, lest I be full, and deny thee. Let me not be poor, lest I steal, and take the name of my God in vain.

Riches and poverty are extremes to be avoided.  As we prosper in the flesh, we are impoverished in the spirit

And alas! the danger of these results is but too evident. Both extremes are the borders of fearful temptation. Strange and irrational as it may appear, such is the depravity of our nature, that mercies induce neglect, and often, casting off, of God. l Lust is too strong for conscience. Rarely does "the daughter of Tyre come with her gift, or the rich among the people entreat the favour" of their God. (Ps. xlv. 12.) Too often, the more we receive from God, the less he receives from us. The twining thorns choke the heavenly plant. (Matt. xiii. 22.) And as we prosper in the flesh, we are impoverished in the spirit. But not less imminent are the dangers of pinching poverty; nor is it every Christian, that can honourably grapple with them. Dishonesty is a besetting temptation, followed up by perjury to escape punishment. Thus two commandments are broken, and the sinner is in "the snare of the devil, taken captive by him at his will." (2 Tim. ii. 26.)

The golden mean between rich and poor is recommended outside of the Bible as well

Horace (65 BC to 8 BC), portrayed by Giacomo Di Chirico.
Horace was the leading Roman lyric poet during the time of Augustus (also known as Octavian).
"The 'golden mean' (for so even a heathen could describe it) is recommended by patriarchs, prophets, and apostles."

The 'golden mean' (for so even a heathen could describe it (Horace (65 BC - 8 BC)) is recommended by patriarchs, prophets, and apostles. Nay, our Lord teaches us to pray for it in terms identical with this petition. For what else is our "daily bread" but food convenient for us?

God appoints us to riches and poverty: "Thy will be done."


Joseph Hall, detail of an engraving by John Payne, 1628.
Joseph Hall (1 July 1574 – 8 September 1656) was an English bishop, satirist and moralist.
'Whithersoever God gives, I am both thankful and indifferent; so as, while I am rich in estate, I may be poor in spirit; and while I am poor in estate, I may be rich in grace."

We must however be careful, that we use Agur's prayer in his spirit. Perhaps the Gospel rather teaches us to leave the matter entirely with God. Both riches and poverty are his appointment. It may please him to place us in a high condition; to entrust us with much riches, or to exercise us with the trials of poverty. Many of his children are in both these conditions. And shall they wish it otherwise? Let them rather seek for grace to glorify him in either state. Or if it seem lawful to pray for a change of condition, let us not forget to pray for a single eye to his glory, that his will, not ours, may be done in us. 'Whithersoever God gives'--said the pious Bishop Hall--'I am both thankful and indifferent; so as, while I am rich in estate, I may be poor in spirit; and while I am poor in estate, I may be rich in grace." (Joseph Hall (1574 - 1656))

Source: Bridges, Charles. A Commentary on Proverbs. New York/Pittsburgh: R. Carter, 1847, pages 596 to 598.

A person’s own folly leads to their ruin, yet their heart rages against the Lord. May our own will may be annihilated, and the will of God placed in its room.

Stańczyk during a Ball at the Court of Queen Bona after the Loss of Smolensk (Stańczyk).(1862)
The jester is the only person at a 1514 royal ball troubled by the news that the Russians have captured Smolensk.

Proverbs 19:3

A person’s own folly leads to their ruin,
   yet their heart rages against the Lord.

Charles Bridges, MA (1794-1869) was a preacher and theologian in the Church of England. Bridges explains:

3. The foolishness of man perverteth his way: and his heart fretteth against the Lord.

The fool rushes into the sin, and most unreasonably frets for the sorrow


The Body of Abel Found by Adam and Eve, c. 1825, William Blake
Thus his first-born, when his own sin had brought “punishment” on him, fretted,
as if “it were greater than he could bear.”

Such was the foolishness of Adam! First he perverted his way; then he charged upon God its bitter fruit. “God, making him upright,” made him happy. Had he been ruled by his will, he would have continued so. But, “seeking out his own inventions” (Eccles. vii. 29), he made himself miserable. As the author of his own misery, it was reasonable, that he should fret against himself. But such was his pride and baseness, that his heart fretted against the Lord, as if he, not himself, was responsible. (Gen. iii. 6-12.) Thus his first-born, when his own sin had brought “punishment” on him, fretted, as if “it were greater than he could bear.” (Ib. iv. 8-13.) This has been the foolishness of Adam’s children ever since. God has linked together moral and penal evil, sin and sorrow. The fool rushes into the sin, and most unreasonably frets for the sorrow; as if he could “gather grapes from thorns, or figs from thistles." (Matt. vii. 16.) He charges his crosses, not on his own perverseness, but on the injustice of God. (Ezek. xviii. 25.) But God is clear from all the blame (Jam. i. 13, 14): He had shewn the better; man chooses the worse. He had warned by his word and by conscience. Man, deaf to the warning, plunges into the misery; and, while "eating the fruit of his own ways," his heart frets against the Lord. ‘It is hard to have passions, and to be punished for indulging them. I could not help it. Why did he not give me grace to avoid it?' (See Jer. vii. 10.) Such is the pride and blasphemy of an unhumbled spirit. The malefactor blames the judge for his righteous sentence. (Isa. viii. 21, 22. Rev. xvi. 9-11, 21.)

The fool cannot turn to God because he is stubborn in his impotency


"Keying Up" - The Court Jester by William Merritt Chase (1849 – 1916)



But let us look a little into this bold impeachment of God's righteousness. ‘Why did he not give me grace?' Is then God bound to give his grace? Have we any claim upon God? Is not God's grace his own? (Matt. xx. 15. Rom. ix. 19-21.) Is not the fool following his own will, and therefore responsible for his doing? Why cannot he turn to God? He will not listen or obey. The means are free before him. No force of natural impossibility hinders. His stubbornness alone is his impotency. He cannot, because he will not; and therefore, if he perish, it is not in his weakness, but in his wilfulness. (Matt. xxiii. 37. John, v. 40.) The worst part of his wickedness is his wicked will. It is not only that his nature is wicked, but that he is willing that it should be so. Did he but feel his moral inability, would he but look to him who is "eyes to the blind," "ears to the deaf," "feet to the lame," his healing would be sure.

If you are not ready to serve God, you need a change of heart -- the disease is within



Woe unto You, Scribes and Pharisees (between 1886 and 1894), James Tissot.
"The Pharisee mocks God by his hypocritical service, and then frets, because no good comes out of it."

This perverseness spews itself in every rising of corruption. The Pharisee mocks God by his hypocritical service, and then frets, because no good comes out of it. (Isa. lviii. 3. Mal. iii. 14.) The proud worm cherishes a discontented humour with Providence. Either the desired comfort is withheld, or the will has been crossed. If his tongue is quiet, his heart frets. Had he been placed differently, he would have succeeded better. God therefore has the blame of his failure. Whereas it is obvious, that if he is not ready now to serve God, he needs a change of heart, not a change of place. The disease is within, and therefore would follow him through altered circumstances with the same result; leaving him as far as ever from happiness. The constant struggle of the will is to be anywhere, but where God has placed us for our best welfare.

Even if we shun what is sinful, we allow occasions of sin

Laughing jester (circa 1500).
Netherlandish (possibly Jacob Cornelisz. van Oostsanen)
If "a fool's contention" with his brother "calleth for strokes" (Chap. xviii. 6),
much more does the "murmurer and complainer" of God (Jude, 16)

Humbling it is to see this foolishness in the Lord's people. Our carelessness or waywardness provokes the rod; yet the heart fretteth under the rebuke. (2 Sam. vi. 8.) While we shun what is positively sinful, too often we allow occasions of sin. We are found in circumstances or society, which, as experience has taught us, hinder prayer, damp the spiritual taste, and wound the conscience. If therefore we allow this wilful indulgence, at least let us charge on ourselves, not on God, the bitter consequence. Often also we quarrel with what we cannot alter; thus doubling the burden, by adding guilt to our trouble. If "a fool's contention" with his brother "calleth for strokes" (Chap. xviii. 6), much more does the "murmurer and complainer" of God (Jude, 16); "the man striving with his Maker" (Isa. xlv. 9); or rather the child kicking against his Father's rod, instead of "humbling himself under his mighty hand." (1 Pet. v. 6.) Did he but know himself, could he but trust his God, he would look, not at the rod, but at the hand that holds it. Could the heart fret to see it in his father's hands? Should he not kiss it, even while it smites him; peacefully, yea thankfully, "accepting the punishment of his iniquity?" (Lev. xxvi. 41.)

This turbulent insurrection against Divine Sovereignty brings its own torment. It sets all the powers of the soul out of course. There is no peace or tranquillity, but in complacency with the will of God, being fully reconciled to his disposals and dispensations. While "Ephraim was as a bullock unaccustomed to the yoke," it was only the more fretting. After that he "was turned, and instructed," and "quieted himself as a weaned child," he found ease. (Jer. xxxi. 18, 19.)

Do no complain of the consequences of sin, but turn to the Lord

The Lord's Prayer (Le Pater Noster) (between 1886 and 1894), James Tissot
""Thy will be done"--is easily repeated, but hardly learned."

Always, therefore, let us be ready with the cry—"Shew me wherefore thou contendest with me. That which I see not, teach thou me. If I have done iniquity, I will do so no more." (Job, x. 2; xxxiv. 32.) Instead of "complaining for the punishment of our sins; let us search and try our ways, and turn again unto the Lord." "I will bear the indignation of the Lord, because I have sinned against him." (Mic. vii. 9.) The extent of the evil is little known, till we are brought under the hands of God. It requires no less than his Almightiness to break the stubborn will into ready obedience. "Thy will be done"--is easily repeated, but hardly learned. If things are not "according to our mind," too often is there a struggle to break loose from the affliction; professing indeed to live by faith, yet repining at our hard condition.

May our own will may be annihilated, and the will of God placed in its room



Luca Giordano, The death of Seneca (1684)
"It will then be seen that the cross of disappointed wishes was the gracious means of saving us from ruining ourselves, and of exercising us for endurance," (Seneca, De Providentia, c.4).

So far as we regard our own happiness, our great desire should be, ‘that our own will may be annihilated, and the will of God placed in its room.’ (Robert Leighton)  The discipline, therefore, that schools the will into subjection, brings with it nothing to excite one murmuring thought. So much does it lay open to us of the secrets of God's heart towards us, and of our hidden corruptions; that, both as coming from his hand, and operating upon us, it is an invaluable blessing. Well satisfied are we, that all that God does, will appear to be right and best when the mystery is finished; that every leaf of his Providence will be expounded with the full manifestation of his glory. It will then be seen that the cross of disappointed wishes was the gracious means of saving us from ruining ourselves, and of exercising us for endurance (Seneca, De Providentia, c.4), and ultimately for enjoyment. Joy and delight indeed will it be to look back upon every step of "the right way, by which our Father has led us to the city of habitation" (Ps. cvii. 7), and to mark, how needful was the discipline at every point, how suited to every exigency; and what abundant matter of praise does it furnish for that unwearied patience, with which our loving Father "suffered our manners in the wilderness." (Acts, xiii. 18.) Meanwhile let us study God more closely in all his gracious dispensations. ‘O Lord, remove our ignorance, that we may know thee; our idleness, that we may seek thee; our unbelief, that we may find and enjoy thee.

Source: Bridges, Charles. A Commentary on Proverbs. New York/Pittsburgh: R. Carter, 1847, pages 307 to 310.