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Expositor's Bible Commentary Proverbs 28:1 The wicked flee when no man pursueth: but the righteous are bold as a lion. CHAPTER 29 AN ASPECT OF ATONEMENT "He that hideth his transgressions shall not prosper; but whoso confesseth and forsaketh them shall obtain mercy."- Proverbs 28:13 "Happy is the man that feareth alway but he that hardeneth his heart shall fall into mischief."- Proverbs 28:14 "The fear of the Lord tendeth to life, and he that hath it shall abide satisfied. He shall not be visited with evil."- Proverbs 19:23 "By mercy and truth iniquity is atoned for, and by the fear of the Lord men depart from evil."- Proverbs 16:6 THE Hebrew word which is used for the idea of atonement is one which originally signifies to cover. Sin is a hideous sore, a shocking deformity, which must be hidden from the eyes of men, and much more from the holy eyes of God. Thus the Old Testament speaks about a Robe of Righteousness which is to be thrown over the ulcerated and leprous body of sin. Apart from this covering, the disease is seen working out its sure and terrible results. "A man that is laden with the blood of any person shall flee unto the pit: let no man stay him," { Proverbs 28:17 } and though blood-guiltiness appears to us the worst of sins, all sin is alike in its issue; every sinner may be seen by seeing eyes "fleeing unto the pit," and no man can stay him or deliver him. Or, to vary the image, the sinful man is exposed to the violence of justice, which beats like a storm upon all unprotected heads; he needs to be covered; he needs some shelter, some hiding place, or he must be swept away. But the objection which immediately occurs to us is this: what is the use of covering sin if the sin itself remains? The disease is not cured because a decent garment is drawn over the suffering part; indeed, it is not hard to conceive a case in which the covering might aggravate the mischief. If the idea of covering is to be of any service, it must be cleared from all misconception; there is a kind of hiding which may be ruinous, a garment which may drive the disease inward and hasten its deadly operation, a covert from the storm which may crush and stifle the person whom it professes to protect. "He that covereth his transgressions," in that way, "shall not prosper." Every attempt to conceal from God or from man or from oneself that one is diseased with sin is ineffectual: every lame excuse which seeks to palliate the guilt; every hypocritical pretense that the thing done has not been done, or that it is not what men usually suppose it to be; every ingenious argumentation which seeks to represent sin as something other than sin, as a mere defect or taint in the blood, as a hereditary and unavoidable weakness, as an aberration of the mind for which one is not responsible, or as a merely conventional and artificial offence, -all such attempts at hiding must be failures, "covering" of that kind can be no atonement. Quite the reverse; this trifling with conscience, this deluded self-righteousness, is the worst possible aggravation of the sin. Hidden in that way, though it be, as it were, in the bowels of the earth, sin becomes a poisonous gas, more noxious for confinement, and liable to break out in awful and devastating explosions. The covering of sin which is spoken of in Proverbs 16:6 is of a very different and of a quite particular kind. Combining this verse with the others at the head of the chapter, we may observe that every effectual "covering" of sin in God’s sight involves three elements, -confession, forsaking, and a changed practice. First, there is confession. This appears on the face of it to be a paradox: the only way of covering sin is to uncover it. But it is strictly true. We must make a clean breast of it; we must acknowledge its full extent and enormity; we must spare the patient ear of God no detail of our guilt. The foul, explosive gases must be let out into the open, since every attempt to confine them increases their destructive power. The running sore must be exposed to the Physician’s eye, since every rag put over it to hide it becomes steeped in its defiling tides. It is true, confession is a painful and a weary task: it is like removing a heap of dust and refuse by spadefuls, -each bit as it is disturbed fills the atmosphere with choking particles and noisome smells; worse and worse is revealed the farther we go. We came to confess a single fault, and we found that it was but a broken shard lying on the foul and pestilential heap. Confession leads to confession, discovery to discovery. It is terribly humiliating. "Am I then so bad as this?" is the horrified cry as each candid admission shows only more and worse that must be admitted. True confession can never be made into a priest’s ear, - to men we can only confess the wrongs which we have done to men; but true confession is the awful tale of what we have done to God, against whom only we have sinned and done evil in His sight. It is sometimes urged that confession to a priest gives the penitent relief: possibly, but it is a false relief; since the eye of the priest is not omniscient, the sinner confesses only what he chooses, brings the broken shard, and receives absolution for that in lieu of removing the whole heap of abominations that underlie. When we have gone as far as we can in laying ourselves bare to man, there remain vast untraversed tracts of our life and our mind which are reserved; "Private road" is written on all the approaches, and trespassers are invariably prosecuted. It is only to God that a real confession can be made, because we know that to Him all is necessarily evident; with Him no subterfuges avail; he traverses those untraversed tracts; there are no private roads from which He is excluded; He knoweth our thoughts afar off. The first step in the "covering" of sin is to realize this. If our sins are to be really covered they must first be laid bare; we must frankly own that all things are open to Him with whom we have to do; we must get away from the priests and into the hands of the High Priest; we must abjure the confessional and bring God Himself into the secret places of our hearts to search us and try us and see if there be any evil way in us. The reserve, and the veilings, which every individual cannot but maintain between himself and all other individuals, must be torn away, in full and absolute confession to God Himself. Secondly. There is a confession, especially that fostered by the habit of confessing to priests, which is unaccompanied by any forsaking of the evil, or any departing from iniquity in general. Many times have men gone to their priests to receive absolution beforehand for the sin which they intended to commit; or they have postponed their confession to their, deathbeds, when there will be, as they suppose, no further sins to turn from. Confession of that kind is devoid of all significance; it covers no sins, it really only aggravates them. No confession is of the least avail-and indeed no real confession can be made to God at all-unless the heart turns away from the evil which is confessed, and actually departs at once, so far as it knows and is able, from all iniquity. The glib language of confession has been and is a deadly snare to multitudes. How easy it is to say, or even to musically chant, "We have done that we ought not to have done; we have left undone that which we ought to have done." There is no pain in such a confession if we once distinctly admit that it is a normal and natural state of mind for us to be in, and that as we say it today, so we shall say it tomorrow, and again the next day to the end. But real confession is so painful, and even heartrending, because it is only of value when we begin from that moment onwards "to do what we ought to do, and to leave undone what we ought not to do." It is well for us, perhaps, to confess mot so much sin in the abstract as our own particular transgressions. Sin is too shadowy a monster for us to definitely avoid and forsake; like death, its kinsman, -Death of whom Milton says:- "What seemed his head The likeness of a kingly crown had on." Sin is formless, vague, impalpable. But our own individual transgressions can be fixed and defined: bringing ourselves to the test of the Law, we can say particularly, "This practice of mine is condemned, this habit of mine is sinful, this point of my character is evil, this reticence, this indolence, this reluctance, in confessing Christ and in serving His cause, is all wrong; "and then we can definitely turn our back on the practice or the habit, we can distinctly get rid of the blot in our character, we can fly this guilty silence, rouse ourselves from our selfish indolence. "We live to greatness like what we have been"; and it is this act of the will, this resolute purpose, this loathing what once you loved, and turning towards that which once you ignored, it is, in a word, the twin process of repentance and conversion, that constitutes the second act in this "covering" of sin. Not, of course, that in a moment the tyranny of old habits can be broken, or the virtue of new activities acquired; but "the forsaking" and "the departing from" are instantaneous exertions of the will. Zaccheus, directly the Lord speaks to him, stands forth, and breaks with his sins, renounces his extortions, resolving to make amends for the past and enters on a new line of conduct, promising to give the half of his goods to the poor. That is the essential seal of every true confession: "Whoso confesseth and forsaketh" his transgressions. Thirdly. This has led us to see that the confession of sins and the conversion from them must issue in a positive practice of mercy and truth, in order to make the process of which we are speaking complete: "By mercy and truth iniquity is atoned for." It is this part of the "covering" which is so easily, so frequently, and so fatally overlooked. It is supposed that sins can be hidden without being removed, and that the covering of what is called imputed righteousness will serve instead of the covering of actual righteousness. To argue against this view theoretically is at the present day happily quite superfluous: but it is still necessary to contend against its subtle practical effects. There is no verity more wholesome and more needed than the one contained in this proverb. Sin may be summed up in two clauses: it is the Want of Mercy and it is the Want of Truth. All our ill-conduct to our fellow-men comes from the cruelty and hardness of our selfish nature. Lust and greed and ambition are the outcome of pitilessness: we injure the weak and ruin the helpless, and trample on our competitors, and stamp out the poor; our eye does not pity. Again, all our offence against God is insincerity or wilful lying. We are false to ourselves, we are false to one another, and so we become false to the unseen verities, and false to God. When a human spirit denies the spiritual world and the spiritual Cause which can alone account for it, is it not what Plato used to call "a lie in the soul"? It is the deep inward and vital contradiction of consciousness; it is equivalent to saying, "I am not I," or, "That which is, is not." Now, when we have lived in sin, without mercy or without truth, or without both; when our life up to a certain point has been a flagrant selfishness of absolute indifference to our fellows, or a flagrant lie denying Him in whom we live and move and have our being; or when as is so often the fact, the selfishness and the falseness have gone together, an inextricable and mutually dependent pair of evils, there can be no real covering of the sin, unless selfishness gives place to mercy and falsehood to truth. No verbal confession can possibly avail, no turning from the past iniquities, however genuine for the time, can have any permanent significance, unless the change is a reality, an obvious, living, and working fact. If a man supposes that he has become religious, but remains cruel and selfish, pitiless, unmerciful to his fellow-men, depend upon it that man’s religion is vain; the atonement in which he trusts is a fiction, and avails no more than the hecatombs which Carthage offered to Melcarth availed to gain a victory over Rome. If a man counts himself saved, but remains radically untrue, false in his speech, insincere in his professions, careless in his thought about God, unjust in his opinions about men and the world, he is certainly under a lamentable delusion. Though he has, as he thinks, believed, he has not believed to the saving of his soul; though he has undergone a change, he has changed from one lie to another, and is in no way better off. It is by mercy and truth that iniquity can be covered. Now it will be generally admitted that we do not take the course which has just been described unless we have the fear of God before our eyes. Nothing but the thought of His holiness and the awe which it inspires, and in some cases even, nothing but the absolute terror of Him who can by no means clear the guilty, moves the heart of man to confession, turns him away from his sins, or inclines him to mercy and truth. When the fear of God is removed from men’s eyes they not only continue in sin, but they quickly come to believe that they have no sins to confess; for indeed when God is put out of the question that is in a certain sense true. It is a mere fact of observation, confirmed not by many changing experiences of humanity, that it is "by the fear of the Lord men depart from iniquity"; and it is very significant to notice how many of those who have entirely put away the fear of the Lord from their own eyes have strongly advocated keeping it before the eyes of others as the most convenient and economical police resource. Many fervent free-thinkers are thankful that their opinions are only held by a minority, and have no wish to see the whole of society committed to the cult which they would have us believe in all that their own religious nature requires. But supposing that any one of us is led into the position of confession and conversion and amendment which is described in these Proverbs: what follows? That person, says the text, "shall obtain mercy." The gracious Father immediately, unconditionally, and absolutely pardons. This is the burden of the Old Testament, and it is certainly not repealed by the New. "If we confess our sins, He is faithful and just to forgive us our sins." "Repent, and be converted," said St. Peter to the crowd at Pentecost, "that your sins may be blotted out." The New Testament is indeed on this point the louder and the clearer echo of the Old. The New Testament explains that saying which sounds so strange in the mouth of a perfectly just and Holy God, "I, even I, am He that blotteth out thy transgressions for Mine own sake." { Isaiah 43:25 } Human theologies have imagined obstacles in the way, but God never admitted them for a moment. Clear as the truth that the soul which sins should die was the promise that the soul which turned from its sin, and did that which is righteous in the eyes of the Lord, should live. No earthly father, frankly and unconditionally forgiving his penitent, sobbing child, could be so prompt, so eager as God. While the prodigal is yet a great way off the Father runs to meet him, and hides all his broken confessions in the rush of His embrace. But we hesitate to admit and rejoice in this grand truth because of an uneasy fear that it is ignoring what is called the Atonement of Christ. It is a very proper hesitation, so long as we settle it within ourselves that these sweet and beautiful utterances of the Old Testament cannot possibly be limited or reversed by that Gospel which came to give effect and fulfillment to them. Is not the solution of any difficulty that has occurred to us to be found here? The sacrifice and the work of Christ create in the human soul those conditions which we have been considering. He came to give repentance unto Israel. It is His patient love in bearing all our infirmities and sins, His mysterious self-offering on the Cross, that can effectually bring us to confession, conversion, and amendment. Our hearts may have been as hard as the nether millstone, but at the Cross they are broken and melted. No stern denunciation of sin has ever moved our stubbornness; but as we realize what sin did to Him, when He became sin for us, the fear of the Lord falls upon us, we tremble, and cry, What shall we do to be saved? Then again, it is His perfect holiness, the beauty of those "stainless years He passed beneath the Syrian blue," which wakes in us the hankering desire for purity and goodness, and makes us turn with a genuine disgust from the sins which must seem so loathsome in His sight. His "neither do I condemn thee; go, and sin no more," gives us a more burning hatred of sin than all the self-righteous censures and condemnation of the Pharisees. It is in the pages of the Gospels that we have first understood what concrete goodness is; it has risen upon our night like a clear, liquid star, and the passion of it has entered into our souls. And then, finally, it is the Risen Lord, unto whom all power is given in heaven and in earth, that can really transform our nature, flood our heart with love, and fill our mind with truth, so that, in the language of the proverb, mercy and truth may atone for iniquity. Is it not because Christ by His coming, by His living, by His dying, by His risen power, produces in the believer repentance and confession of sins, conversion and departing from sin, regeneration and actual holiness, that we say He has covered our sins? What meaning can be attached to Atonement apart from its effects? And in what other way, we may ask, could He really give us such a covering or atonement, than by creating in us a clean heart and renewing a right spirit within us? Sometimes, by a not unnatural confusion of language, we speak of the sacrificial death of our Lord as if it, apart from the effects produced in the believing heart, were in itself the Atonement. But that is not the language of the New Testament, which employs the idea of reconciliation where the Old Testament would employ the idea of atoning; and clearly there can be no reconciliation accomplished between man and God until, not only God is reconciled to man, but man also is reconciled to God. And it is when we come to observe more accurately the language of the New Testament that this statement of the Proverbs is seen to be no contradiction, but an anticipation, of it. Only the regenerate soul, that in which the graces of the Christ-life, mercy and truth, have been implanted by Christ, is really reconciled with God, i.e. , effectually atoned. And though the framer of the proverb had but a dim conception of the way m which the Son of God would come to regenerate human hearts and make them in harmony with the Father, yet he saw clearly what Christians have too often overlooked, and expressed tersely what theology has too often obscured, that every effectual Atonement must include in itself the actual, moral regeneration of the sinner. And further, whoever wrote the verse which stands at the head of our chapter understood what many preachers of the Gospel have left in perplexing obscurity, that God would necessarily, from His very nature, provide the offering and the sacrifice on the ground of which every repentant soul that turns to Him could be immediately and freely forgiven. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

The wicked flee when no man pursueth: but the righteous are bold as a lion . Proverbs 28:1 Christian boldness J. G. Dowling, M.A. In all ages courage has been regarded as a mark of honour and magnanimity, and cowardice has been considered a proof of pusillanimity and baseness. There is something base in cowardice. There is something noble in courage. A name descriptive of a virtue ought never to be applied to what is equivocal or culpable. Yet such is the native dignity of courage, such the value it ever commands, that in its most suspicious forms it possesses a charm which is almost irresistible. On the other hand, it is not for Christian men to judge of timidity as the world judges. There is much that the world accounts cowardly which we regard as noble and magnanimous. The real coward is the slave of his fear, and mankind are right in branding cowardice as vile and contemptible. The brave man is tranquil, firm, concentrated. He is the real master of what belongs to him, because he is master of himself. The text charges cowardice upon sin, and claims for holiness the honours of courage. There is nothing more wonderful in man than the moral faculty which we call conscience. But it may be injured and weakened. There is even the possibility that it may be destroyed. Among the instruments of torture with which conscience afflicts the soul of the sinner is fear. Sin is immediately followed by fear — by the fear of detection, of exposure, of punishment. Under a sense of sin the bravest man becomes a coward. Sin is more especially followed by a fear at the Divine displeasure. Sin is a thing of darkness. It shuns the light. When a man has sinned, his chief care is, that his sin should not be known to others. This becomes a supreme fear. Even when the sinner has no reason to fear man at all, he is not free from feelings of terror. Conscience allows them no peace. They are restless, unsettled, miserable. Changing the picture, the text presents the righteous as "bold as a lion." The courage of the lion, though by no means a certain thing, has passed into a proverb, and the highest degree of intrepidity is implied by this comparison. We must not forget to make the distinction between physical and moral timidity. There is a timidity which is strictly a bodily infirmity. Where there is uprightness of conduct there is no place for fear. He who has done nothing to be ashamed of cannot dread detection and exposure. He who acts from principle, who does what he does in the fear of God, will not be afraid of the consequences of his actions, because he is well assured that all those consequences are in the hands of the great Disposer. In the discharge of duty "the righteous are bold as a lion." Theirs is not presumption, for they are trusting on Him who is infinite. It is not desperation, for they can rely on innumerable promises. They present a bold front to the enemy; they feel their superiority. But before Him with whom they have to do, their Father in heaven, there is nought of self-confidence. Trusting in God, they cannot fail. They may bid farewell to doubt and insecurity. Their foundation is a rock; their hope is sure and steadfast. ( J. G. Dowling, M.A. ) Sources of courage John Scott. The two ingredients that go into the composition of a good soldier are courage and good conduct. Here cowardice and courage are resolved into their first principles. All mankind are distinguished, by their proper characters, into two sorts — wicked and righteous. The wicked are of such base and timorous spirits that they are ready to run away from the least shadow of danger; being haunted with an ill-boding mind, they flee before the spectres of their own fancies. Every wicked man is not actually a coward, for that contradicts experience. There is a sort of valour which naturally springs out of the very temper of men's bodies, which is nothing else but a certain impetus, or brisk fermentation of the blood and spirits, and this is common to bad men as with good. By the term "righteous" the Scripture is wont to express all good men, because all instances of goodness are acts of righteousness, either to God, or to ourselves, or to our neighbours. Of this sort of men the proper character is "bold as a lion." At least their righteousness tends to make them so. Illustrate this proposition: that wickedness naturally tends to dishearten and cowardize men, but righteousness and goodness to encourage and embolden them. The things which naturally contribute to make men courageous. 1. That they be free, and within their own command. 2. That they be well hardened to endure difficulties and inconveniences. 3. That they be well satisfied in the nature of their actions and undertakings. 4. That they have a hopeful prospect of being well seconded. 5. That they have a probable security of good success. 6. That they be borne up with the expectation of a glorious reward.All these causes of courage are to be found in righteousness, and their direct contraries in a sinful and wicked course of life. ( John Scott. ) Moral cowardice J. Parker, D.D. This is a fact that may be accounted for on moral grounds. Conscience is the tormentor of the bad man. 1. Then the finest faculties of men may become terrible scourges. 2. Then no dependence is to be placed on the wicked in the time of danger. 3. Then the wicked are always making fools of themselves. 4. Then the wicked cannot bear the judgment of man; how can they endure the vengeance of God? 5. Then man may come to be regarded as the enemy of man. ( J. Parker, D.D. ) The difference between the righteous and the wicked in respect of courage and confidence James Roe, M.A. Scarcely is there anything more consistent and regular in the course of natural productions than that fear and remorse are the offspring of guilt, and religious courage and undauntedness the attendants of integrity. The most striking instance may be found in the behaviour of our primitive parents. I. CONSIDER THIS CASE WITH RESPECT TO THE WICKED. 1. One reason why they are so liable to be alarmed and put into disorder is shame. Those who do evil wish to conceal their doings. Darkness is not only the principle from which evil deeds flow, but the proper region and retirement where they strive for ever to conceal them. 2. Another cause is fear. That fear gives wings to the transgressor is observed even to a proverb. They who sin can have no real peace or satisfaction of mind. Fear naturally arises from the apprehension of present or future ill. Some indeed there are who have so effectually dosed and qualified their consciences as to pass over a crime with as much indifference as they before committed it. But there is little tranquillity within, though outwardly they seem so airy and serene. II. HOW THE RIGHTEOUS MAN ACQUITS HIMSELF. The upright man wants no refuge: as he is free from guile and deceit, so he is frank and open in his whole conversation. His integrity is dearer to him than the most pompous acquisitions, and the security of his soul than the gain of the universe. Through the perverse opposition of a censorious and malignant world, the most circumspect cannot always escape despiteful usage. But, confident in God, the good man maintains his ground, stands upon his defence, and is no more to be stormed by assault than perverted by interest. Innocence is the best armour he can put on. Since the difference appears so considerable and important, it cannot be a matter of doubt to any one that calls himself rational to which side his choice ought to be determined. ( James Roe, M.A. ) Frights and securities 1. What continual frights those are subject to that go on in wicked ways! Guilt in the conscience makes men a terror to themselves, so that they are ready to flee when no man pursueth; like one that absconds for debt, who thinks every one he meets a bailiff. Though they pretend to be easy, there are secret fears which haunt them wherever they go, so that they fear where no present or imminent danger is. Those that have made God their enemy, and know it, cannot but see the whole creation at war with them, and therefore can have no true enjoyment of themselves, no confidence, no courage, but a fearful looking for of judgment. Sin makes men cowards. 2. What a holy security and serenity of mind those enjoy who keep conscience void of offence, and so keep themselves in the love of God. In the greatest dangers the righteous have a God of almighty power to trust to. Whatever difficulties they meet with in the way of their duty, they are not daunted by them. ( Matthew Henry . ) Lion-like boldness of the righteous John N. Norton. The righteous are those who do right. Saxon of righteous is "right wise." Before man had fallen the righteous were those who were conformed, in all respects, to the known will of God. Now, as fallen creatures, none can claim to be righteous, according to the strict requirements of the law. Some, however, may be spoken of, in a comparative sense, as righteous. The eleventh article says, "We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ, by faith." A certain quality is ascribed to such persons: they are "bold as a lion." This is a proverbial expression from ancient times. I. BOLDNESS IS INDISPENSABLE AT THE VERY BEGINNING OF THE CHRISTIAN COURSE. Does it require no boldness to obey the gospel call? Let those answer who have gone through with the painful struggle which it costs before the mind can be brought to a decided stand. II. BOLDNESS IS REQUIRED IN THE DISCHARGE OF THE DUTIES WHICH MUST BE MET DAY BY DAY. What bright examples of courage have been placed before us in the lives of the saints of God — Moses, Caleb and Joshua, David, Elijah, etc.; and in the history of the martyrs and confessors of the Church — e . g ., , Ridley , and Latimer . Those brave souls are now acting the same noble part who, in these days of blasphemy and rebuke, are not afraid to show favour to God's children who may be under a cloud of reproach and trodden underfoot by the mighty. In more ordinary matters, the same boldness is indispensable. III. THE BOLDNESS OF THE RIGHTEOUS IS MANIFESTED AT THE APPROACH OF DEATH. There is something in human nature which instinctively shrinks back at the thought of dissolution. But when the righteous man actually draws near the border-line, the fear of death is gone. Then let us all cultivate the decision, the boldness, and the endurance, which our profession demands. ( John N. Norton. ) Conscience W. Arnot, D.D. Pursuit and flight are in nature correlatives, and constitute an inseparable pair. A swift foot does not avail the man who is fleeing from himself. When they escape from man, God is the pursuer of the guilty. A reflector fixed in the human constitution points ever to its author, as the magnet points to its pole, whatever the windings of life may be. In effect, God is present in every human breast. Conscience within a man is one extremity of an electric wire whose other extremity is fastened to the judgment-seat. This apparatus brings the Judge and the criminal terribly near to each other. Conscience is in many respects the most wonderful element in the constitution of man. It is the point of closest contact and most intimate communion between us and the Father of our spirits. Thereby chiefly God apprehends us, thereby chiefly we apprehend God. Who shall settle the controversy between an unclean conscience and a just God? The question points, as John did, to the Lamb of God who taketh sin away. There is one Mediator between God and man. Terrors are sent as messages of mercy to arouse loiterers, and compel them to flee. It is better to be roughly awakened to safety than to perish asleep. ( W. Arnot, D.D. ) Better is the poor that walketh in his uprightness, than he that is perverse in his ways, though he be rich. Proverbs 28:6 Christianity, the health of a people H. Melvill, B.D. The poor man who walks in his integrity, must be supposed to possess that practical wisdom so much spoken of in this book. The rich man who is perverse in his ways is destitute of this wisdom. The presumed difference between the poor man and the rich is in the possession of true religious principle. I. THE INFLUENCE WHICH TRUE RELIGION EXERTS IN REFERENCE TO THE DUTIES OF LIFE. There has been a tendency to speak of useful knowledge as if it did not include religious knowledge. Useful knowledge must be that which equips man for immortality. If a man is imbued with the fear of God, he has a principle which must accompany him into all the intercourse of life, and exert an influence over each portion of his conduct. II. THE INFLUENCE WHICH TRUE RELIGION EXERTS IN REFERENCE TO THE TRIALS OF LIFE. The poor cottager finds in the promises of Scripture a mighty counterpoise to all the troubles by which he is oppressed. Christianity does not diminish labour or prevent sorrow or death, but it does give strength, and cheer, and hope. Religion has such a power of softening what is rugged, enlightening what is dark, sustaining under the heaviest pressure, and encouraging in the most perplexed circumstances, that as nothing can supply its place, so its possession more than compensates every other want. ( H. Melvill, B.D. ) He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor. Proverbs 28:8 Dishonesty John N. Norton. A matter-of-fact Englishman, writing about the uselessness of abstract preaching, says that, during ten years' residence in a country parish, he became well acquainted with the characteristic temptations, failings, tricks and vices, and crimes of the people, and he longed to hear something from the pulpit calculated to meet the emergencies of the case. Ten long years the drowsy pulpit poured forth its dull platitudes; the clergyman never coming down from the clouds long enough to let the dishonest, the cruel, and the dissipated understand that they know nothing practically concerning the imitation of Christ until they have asked themselves how He would have acted if He had vegetables to sell or horses to drive. Wealth, in days of undefiled English, meant well-being, and is now used to describe money — money more than all beside; and worth, or worthiness, has degenerated into a term to express how much of "filthy lucre" that one has contrived to get hold of. The cool contempt of money which some old cynics and philosophers expressed was little more than affectation. Had they been lucky enough to have any, their estimate of it might have been different. A man of wealth, who behaves himself properly, and puts on no airs, is as much to be respected as his poorest neighbours. Let this be remembered, however, it must be wealth honestly come by. When greed of gain has secured a lodgment in the heart, it imperiously demands satisfaction. In countries where civilisation is unknown it turns freebooter, and leagues with bands of kindred spirits; while in Christian lands it puts on more respectable shapes, not so shocking to the casual observer. The rude robber stops his victim on the highway, and holds midnight revels on the spoil; and the cunning accountant defrauds his creditors, and rides in his carriage. Does a just God see much difference between them? Christian integrity will, in the end, always receive its merited reward. Instead of worldly maxims, based on low and unworthy principles, let the solemn question of our Lord keep us from evil ways — "What shall it profit a man, if he shall gain the whole world and lose his own soul?" ( John N. Norton. ) Usury R. Wardlaw, D.D. Usury is here to be understood of every description of oppressive, unrighteous, and rigorous exaction. The providence of a just and merciful God is evidently here referred to. That providence transfers wealth from the hand of grasping and griping selfishness to that of humanity and generous kindness, to that of the man who "pities the poor." Men may not mark the Divine hand in occurrences of this kind; and it is always a delicate matter for us — one to which we are hardly equal — to interpret providence judicially. But there are cases at times in which the transference is so striking that it would be impiety not to see and own God in it. ( R. Wardlaw, D.D. ) He that turneth away his ear from hearing the law, even his prayer shall be an abomination. Proverbs 28:9 The prayer of the disobedient Hugh B. Moffat, M.A. The duty of rendering his best obedience to the Divine precepts is one which man has perpetually been called to recognise, under both dispensations. Man, as a fallen being, with alienated affections, debased tendencies, and distorted views, required precise directions as to his future course. The Divine claims to obedience were in no way relaxed; but the power of exhibiting that obedience, and even an adequate knowledge of its requirements, were wanting. If we are dependent creatures — unable to support ourselves, it is manifestly the part of wisdom to secure the continual support of Him who has promised that the rays of His favour shall evermore be reflected on His followers. Be careful to take a sufficiently comprehensive view of the demands thus made upon you. You are not to imagine that by scrupulous attention to one department of Christian duty you may obtain a virtual absolution for the neglect of another. It is not through the regular use of words of supplication or thanksgiving that everything can be accomplished. In what spirit have they prostrated themselves before the Divine footstool? Has it been with the sincere resolution of striving, in all time to come, to do the will of their Father which is in heaven? Has it been with the determination of henceforward applying themselves with all diligence to ascertain and observe His sacred statutes? The reason for not receiving gracious answers to prayer may be that the heart has never been surrendered to God; there has been a lamentable and utter absence of true faith and love. The object of the inspired writer, in our text, is to set forth, in the most striking point of view, the heinousness and dire consequences of neglecting practically to honour the Divine statutes. There are those who, while with their lips they show forth God's praise, are yet statedly and deliberately neglecting some duty, indulging in some sin, pursuing some course of which the "end is death." If you would profit by His clemency, you must strive to obey His laws. If you would obtain His blessings, you must zealously and perseveringly devote yourselves to His service. ( Hugh B. Moffat, M.A. ) Conditions of communion with God 1. It is by the Word of God and prayer that our communion with God is kept up. God speaks to us by His law, and expects we should hear Him and heed Him; we speak to Him by prayer, to which we wait for an answer of peace. 2. If God's Word be not regarded by us, our prayers shall not only not be acceptable to God, but they shall be an abomination to Him; not only our sacrifices, which were ceremonial appointments, but even our prayers, which are moral duties, and which, when they are put up by the upright, are so much His delight. The sinner whose prayers God is thus angry at is one who wilfully and obstinately refuses to obey God's commandments, who will not so much as give them the hearing, but causes his ear to decline the law, and refuses when God calls. God will therefore justly refuse him when he calls. ( Matthew Henry . ) Whoso causeth the righteous to go astray in an evil way, he shall fall himself into his own pit. Proverbs 28:10 Opposite characters and opposite destinies Homilist. I. Here are the OPPOSITE CHARACTERS — the perverse and the upright. 1. Notice the perverse. Who are the perverse? "Whoso causeth the righteous to go astray in an evil way." Two things are observable here.(1) A sad possibility that the righteous should "go astray." This possibility is implied in moral responsibility. Were it impossible for the righteous to go astray, they would be mere machines, not moral agents; there would be no virtue in their obedience, no guilt in their transgression. Moral beings are like planets, bound ever to roll in the orbits in which they were first placed, and move with the same speed and regularity; they can bound into another, and move at what rate they please. This possibility is demonstrated in facts. Righteous angels have fallen. Righteous men have fallen (Adam, Lot, David, Peter). This possibility is assumed in the appeals of Scripture.(2) An infernal attempt. The attempt is to "cause the righteous to go astray." Wicked men are constantly making the attempt in a thousand different ways. By suggesting doubts as to the existence of God, the immortality of the soul, the truth of the Bible, etc., etc.; and by insidious but potent appeals to those elements of depravity which linger to a greater or less degree in the souls of even the best men to the end of life. Society abounds with tempters. 2. The upright. The upright here stand in contrast to those who tempt the righteous to go astray. Who are the upright? The men of incorruptible truth, inflexible rectitude; the men, in one word, who "do justice, love mercy, and walk humbly with their God." Job was an upright man, one that feared God and eschewed evil. II. OPPOSITE DESTINIES. 1. The destiny of the one is self-ruin. "Shall fall himself into his own pit." 2. The destiny of the other is a blessed inheritance. "The upright shall have good things in possession." ( Homilist. ) He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy . Proverbs 28:13 The danger of covering our sins A. Farindon, B.D. I. THE DANGER. 1. In respect of God. Sin cannot be covered, cannot admit of excuse. So far as sin may be covered or excused, so far it is not sin, at least not liable to punishment. Notice the difference betwixt moral and commercial laws. Ceremonies are arbitrary; laws, as a rule of life, are real and eternal. Those sins which break moral laws receive no cover or palliation. To imagine that God will admit of excuse for the breach of such law as is eternal were to turn His justice into iniquity, and His wisdom into folly. The two attributes of God, His wisdom and His power, are the highest attributes which He hath. God is more jealous of His wisdom than of His power. He that committeth sin dallieth with His power; but he that covereth and palliateth sin playeth with His wisdom. God forgiveth the greatest sins when they are laid open and confessed, but casteth an angry look and layeth a heavy hand upon those sins which would hide and cover themselves with excuses. What a dangerous thing it is to study to cover a sin! "That must needs be the greatest sin which maketh every sin greater." In denial and concealment, though we deny the fact, yet we acknowledge it to be evil. 2. In respect of ourselves. There is no sin to which our nature more strongly inclineth us than this of covering and excusing our sin. It is the very nature of sin, not only to infect the soul, but to bewitch it, that it shall either not feel it or not be willing to evaporate and expel it. Though God hath set up a tribunal in our hearts, and made every man a judge of his own actions, yet there is no tribunal on earth so much corrupted and swayed from its power and jurisdiction as this. No man is so well pleased with any cheat as that which he putteth upon himself. Our conscience checketh us, and we silence it; sin appeareth, and we cover it. This covering of sin is more natural than any sin beside. We cannot name any that agreeth with all natures and complexions as this doth. Excuse, as a servant, waiteth upon all, and is officious to offer attendance on the foulest. God hath imprinted upon man a natural shame of sin. God left this impression of shame upon us to keep us within compass, that we should not commit sin. But, too often, what was made as a means to prevent sin is made a cloak to cover it. Shame is a good buckler to oppose against sin. II. THE REMEDY. Penitential confession reaching even to the mercy-seat. Sin is never less deformed in the eye of God than when it is in its own shape. Sin is never more sin, hath never more in it, than when it is covered. He that confesseth his sin hath found a plaster for it. ( A. Farindon, B.D. ) Covering sins B. Beddome, M.A. Men's sins are often well known, when they flatter themselves that they are unknown, and the attempt to conceal deceives none but themselves. Sin is in itself too odious to appear without some disguise, and most men wish to be thought better than they are; but the policy is both weak and dangerous. To attempt to hide our sins from the eye of God is atheistical and vain. The mantle of Divine love is sufficient to cover all iniquity, and the interposing blood of atonement to secure from the inflictions of eternal wrath. There is also a love among brethren which covers a multitude of sins, and forms an amiable part of the Christian character. A truly good man will be tender towards every one's failings but his own. The charity we exercise towards others is, however, very different from those excuses which we are too apt to form for ourselves. I. WHO ARE THEY WHO MAY BE SAID TO COVER THEIR SINS? 1. Those who endeavour to conceal themselves under falsehood, as did the servant of Elisha. 2. Those who palliate and excuse themselves in sin, by endeavouring to shift the blame on others, belong to the same class. 3. The attempt to dissemble and disguise sin, by specious pretences, is another way of covering it. 4. There are some who even justify and plead for sin, and these certainly can need but little disguise. 5. Sin is sometimes covered by vain and ineffectual endeavour to satisfy and atone for it. II. CONSIDER THE FOLLY AND DANGER OF EVERY FALSE DISGUISE. "Shall not prosper." 1. His hopes shall be disappointed, and the end he had in view defeated. It is of no use to deny, to palliate, or in any other way to hide our sins, for God hath set them all in the light of His countenance. 2. Artifice and disguise shall not prosper, even as to our temporal interests. 3. Those who indulge in any manner of deceit shall be utter strangers to spiritual prosperity. Sin is the distemper of the soul; and covering it with false disguises only tends to increase the evil, and make it more dangerous. 4. A course of dissimulation will end in utter ruin and despair. God will neither be deceived nor mocked. Learn —(1) How carefully we should avoid what will be attended with such tremendous consequences.(2) As we are not to cover our own sins, so neither should we cover the sins of others, any farther than prudence directs or Christian charity allows.(3) That we may not be tempted to use any other coverings, let us seek after those which are recommended to us in the gospel. ( B. Beddome, M.A. ) Covering sin W. Arnot, D.D. Certain great iron castings have been ordered for a railway-bridge. The thickness has been calculated according to the extent of the span and the weight of the load. The contractor constructs his moulds according to the specification, and when all is ready, pours in the molten metal. In the process of casting, through some defect in the mould, portions of air lurk in the heart of the iron, and cavities like those of a honeycomb are formed in the interior of the beam; but all defects are hid, and flaws are effectually concealed. The artisan has covered his fault, but he will not prosper. As soon as it is subjected to a strain the beam gives way. Sin covered becomes a rotten hollow in a human soul, and when the strain comes the false gives way. ( W. Arnot, D.D. ) A false covering and a safe refuge A.Clark. I. THE FALSE AND DECEPTIVE REFUGE. "He that covereth his sins shall not prosper." 1. This is the course which men usually adopt when they enter on a course of sin. They are conscious that they are doing wrong, and they try to cover and conceal what they are doing. They resort to a variety of expedients. Some flatly deny them. Others cover their sins by evasion, or they shift the blame off upon others. Some plead their weakness, and the circumstances in which they were placed. Many plead the practice of others. It is the custom of the trade. The vilest class attempt to cover their sins by glorying in them. 2. Note the folly of such conduct. Such a man shall not succeed in the attempt to cover his sins. And he shall not escape from the consequences of his sins, however he attempts to conceal them. Sin brings its own punishments to the man who commits it. II. THE MORE EXCELLENT WAY WHICH IS HERE COMMENDED. 1. The condition of forgiveness. We must confess our sins. We must forsake them. 2. These conditions are not the only ground of forgiveness. In God there is not only provision made for forgiveness, but also for our help to resist sin, and escape from it. ( A.Clark. ) The consequences of covering sin Sketches of Four Hundred Sermons. I. IN REFERENCE TO OTHERS. He who covers sin is a hypocrite, who always wears a mask. He conceals bad principles under an avowed zeal for good ones; bad purposes under a noisy reprobation of such purposes; and a bad system of iniquity under the mask of extraordinary purity and piety. II. IN REFERENCE TO OURSELVES. Man possesses the astonishing, but awful power of practising deceit upon himself, and concealing his sins from his own view. This he does — 1. By decreasing their number. This is done by rejecting the Divine law as the standard, and by adopting as the standard the lax notions of worldly and irreligious men. 2. By diminishing their enormity. This is done by pleading the impetuosity of the passions; the strength of temptation; as a set-off against bad works the multitude of good ones. But he who hides his sins from others shall not eventually prosper. And he who hides his sins from himself cannot prosper.Now, consider the nature and advantage of confessing and forsaking sin. 1. Our confession must be spiritual. 2. Our sin must be confessed as a great evil. 3. Our sin must be confessed as deserving special punishment.From hence we learn that the prospect of those who cover their sins, either from themselves or others, is most appalling; that no sinner, however guilty, and depraved, and miserable, need despair, for he may yet be saved. ( Sketches of Four Hundred Sermons. ) Sin covered or confessed J. E. Hargreaves. I. COVERED SIN AND NO PROSPERITY. 1. What is the meaning of covering sin? 2. How do men cover sin? (1) By palliation. (2) By dissembling. (3) By practising sin in secret. (4) By self-righteousness. 3. Covered sin a failure. Shall not prosper. This does not refer to temporal, but spiritual prosperity. This is not an arbitrary arrangement. The same power by which night and day succeed each other has promulgated, and will enforce the law that says, "Bad lives, unpardoned, shall be punished." Sin cannot be successfully cloaked, but will be discovered and punished. II. CONFESSED AND FORSAKEN SIN AND MERCY. 1. "Whoso confesseth and forsaketh them." Prompt confession, followed by prompt forgiveness. Confession involving forsaking. Profession attended with consistent practice. The reform of the outward life, and the healing of the soul. 2. "Shall have mercy." This is not a subject of doubt. It was the experience of the psalmist ( Psalm 32:5 ). The apostle believed and taught it ( Romans 4:5 ). John has put it beyond speculation ( 1 John 1:8, 9 ). Mercy is yours if you will fulfil the conditions. ( J. E. Hargreaves. ) Man's treatment of his own sins D. Thomas, D.D. 1. All men have sins. 2. All men have something to do with their sins. 3. All men deal with their sins either foolishly or wisely. I. THE FOOLISH TREATMENT OF OUR SINS. "He that covereth his sins." 1. By denying them. Thus Cain, Rachel, Joseph's brethren, Peter, Ananias and Sapphira, endeavoured to hide their sin. 2. By extenuating them. Men plead excuses. 3. By forgetting them. They endeavour to sweep them from the memory by revelry, by sensuality, worldliness, and intemperance. Sins must reveal themselves sooner or later. II. THE WISE TREATMENT OF OUR SINS. "Whoso confesseth and forsaketh them shall have mercy." ( D. Thomas, D.D. ) A serious contrast I. MAN'S COVERING, AND ITS FAILURE. There are many ways in which men try to cover their sins. Excuse-making is the commonest trade under heaven. Some cover by secrecy and some by falsehood. Some think their sin has been hidden away by lapse of time. II. GOD'S COVERING, AND ITS SUCCESS. By the atoning sacrifice which was presented by the Lord Jesus. Before God covers sins He unveils them. The covering is as broad as the sin; it completely covers, and for ever covers. ( C. H. Spur

28:1 Sin makes men cowards. Whatever difficulties the righteous meet in the way of duty, they are not daunted. 2. National sins disturb the public repose. 3. If needy persons get opportunities of oppressing, their extortion will be more severe than that of the more wealthy. 4. Wicked people strengthen one another in wicked ways. 5. If a man seeks the Lord, it is a good sign that he understands much, and it is a good means of understanding more. 6. An honest, godly, poor man, is better than a wicked, ungodly, rich man; has more comfort in himself, and is a greater blessing to the world. 7. Companions of riotous men not only grieve their parents, but shame them. 8. That which is ill got, though it may increase much, will not last long. Thus the poor are repaid, and God is glorified. 9. The sinner at whose prayers God is angry, is one who obstinately refuses to obey God's commands. 10. The success of ungodly men is their own misery. 11. Rich men are so flattered, that they think themselves superior to others. 12. There is glory in the land when the righteous have liberty. 13. It is folly to indulge sin, and excuse it. He who covers his sins, shall not have any true peace. He who humbly confesses his sins, with true repentance and faith, shall find mercy from God. The Son of God is our great atonement. Under a deep sense of our guilt and danger, we may claim salvation from that mercy which reigns through righteousness unto eternal life, by Jesus Christ our Lord. 14. There is a fear which causes happiness. Faith and love will deliver from the fear of eternal misery; but we should always fear offending God, and fear sinning against him. 15. A wicked ruler, whatever we may call him, this scripture calls a roaring lion, and a ranging bear. 16. Oppressors want understanding; they do not consult their own honour, ease, and safety. 17. The murderer shall be haunted with terrors. None shall desire to save him from deserved punishment, nor pity him. 28:18. Uprightness will give men holy security in the worst times; but the false and dishonest are never safe. 19. Those who are diligent, take the way to live comfortably. 20. The true way to be happy, is to be holy and honest; not to raise an estate suddenly, without regard to right or wrong. 21. Judgment is perverted, when any thing but pure right is considered. 22. He that hastens to be rich, never seriously thinks how quickly God may take his wealth from him, and leave him in poverty. 23. Upon reflection, most will have a better opinion of a faithful reprover than of a soothing flatterer. 28:24. Here is the wickedness of those who think it no sin to rob their parents, by wheedling them or threatening them, or by wasting what they have, and running into debt. 25. Those make themselves always easy, that live in continual dependence upon God and his grace, and live by faith. 26. A fool trusts to his own strength, merit, and righteousness. And trusts to his own heart, which is not only deceitful above all things, but which has often deceived him. 27. A selfish man not only will not look out for objects of compassion, but will look off from those that call for his attention. 28. When power is put into the hands of the wicked, wise men decline public business. If the reader will go diligently over this and the other chapters, in many places where at first he may suppose there is least of Christ, still he will find what will lead to him.