Proverbs 25:23-28

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25 As cold waters to a thirsty soul, so is good news from a far country.

See here, 1. How natural it is to us to desire to hear good news from our friends, and concerning our affairs at a distance. It is sometimes with impatience that we expect to hear from abroad; our souls thirst after it. But we should check the inordinateness of that desire; if it be bad news, it will come too soon, if good, it will be welcome at any time. 2. How acceptable such good news will be when it does come, as refreshing as cold water to one that is thirsty. Solomon himself had much trading abroad, as well as correspondence by his ambassadors with foreign courts; and how pleasant it was to hear of the good success of his negotiations abroad he well knew by experience. Heaven is a country afar off; how refreshing is it to hear good news thence, both in the everlasting gospel, which signified glad tidings, and in the witness of the Spirit with our spirits that we are God's children.

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26 A righteous man falling down before the wicked is as a troubled fountain, and a corrupt spring.

It is here represented as a very lamentable thing, and a public grievance, and of ill consequence to many, like the troubling of a fountain and the corrupting of a spring, for the righteous to fall down before the wicked, that is, 1. For the righteous to fall into sin in the sight of the wicked—for them to do any thing unbecoming their profession, which is told in Gath, and published in the streets of Ashkelon, and in which the daughters of the Philistines rejoice. For those that have been in reputation for wisdom and honour to fall from their excellency, this troubles the fountains by grieving some, and corrupts the springs by infecting others and emboldening them to do likewise. 2. For the righteous to be oppressed, and run down, and trampled upon, by the violence or subtlety of evil men, to be displaced and thrust into obscurity, this is the troubling of the fountains of justice and corrupting the very springs of government, ch. xxviii. 12, 28 ; xxix. 2 . 3. For the righteous to be cowardly, to truckle to the wicked, to be afraid of opposing his wickedness and basely to yield to him, this is a reflection upon religion, a discouragement to good men, and strengthens the hands of sinners in their sins, and so is like a troubled fountain and a corrupt spring.

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27 It is not good to eat much honey: so for men to search their own glory is not glory.

I. Two things we must be graciously dead to:—1. To the pleasures of sense, for it is not good to eat much honey; though it pleases the taste, and, if eaten with moderation, is very wholesome, yet, if eaten to excess, it becomes nauseous, creates bile, and is the occasion of many diseases. It is true of all the delights of the children of men that they will surfeit, but never satisfy, and they are dangerous to those that allow themselves the liberal use of them. 2. To the praise of man. We must not be greedy of that any more than of pleasure, because, for men to search their own glory, to court applause and covet to make themselves popular, is not their glory, but their shame; every one will laugh at them for it; and the glory which is so courted is not glory when it is got, for it is really no true honour to a man.

II. Some give another sense of this verse: To eat much honey is not good, but to search into glorious and excellent things is a great commendation, it is true glory; we cannot therein offend by excess. Others thus: "As honey, though pleasant to the taste, if used immoderately, oppresses the stomach, so an over-curious search into things sublime and glorious, though pleasant to us, if we pry too far, will overwhelm our capacities with a greater glory and lustre than they can bear." Or thus: "You may be surfeited with eating too much honey, but the last of glory, of their glory, the glory of the blessed, is glory; it will be ever fresh, and never pall the appetite."

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28 He that hath no rule over his own spirit is like a city that is broken down, and without walls.

Here is, 1. The good character of a wise and virtuous man implied. He is one that has rule over his own spirit; he maintains the government of himself, and of his own appetites and passions, and does not suffer them to rebel against reason and conscience. He has the rule of his own thoughts, his desires, his inclinations, his resentments, and keeps them all in good order. 2. The bad case of a vicious man, who has not this rule over his own spirit, who, when temptations to excess in eating or drinking are before him, has no government of himself, when he is provoked breaks out into exorbitant passions, such a one is like a city that is broken down and without walls. All that is good goes out, and forsakes him; all that is evil breaks in upon him. He lies exposed to all the temptations of Satan and becomes an easy prey to that enemy; he is also liable to many troubles and vexations; it is likewise as much a reproach to him as it is to a city to have its walls ruined, Neh. i. 3 .

Proper Treatment of Fools.

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1 As snow in summer, and as rain in harvest, so honour is not seemly for a fool.

Note, 1. It is too common a thing for honour to be given to fools, who are utterly unworthy of it and unfit for it. Bad men, who have neither wit nor grace, are sometimes preferred by princes, and applauded and cried up by the people. Folly is set in great dignity, as Solomon observed, Eccl. x. 6 . 2. It is very absurd and unbecoming when it is so. It is an incongruous as snow in summer, and as great a disorder in the commonwealth as that is in the course of nature and in the seasons of the year; nay, it is as injurious as rain in harvest, which hinders the labourers and spoils the fruits of the earth when they are ready to be gathered. When bad men are in power they commonly abuse their power, in discouraging virtue, and giving countenance to wickedness, for want of wisdom to discern it and grace to detest it.