iv. 4) had not come, by which we understand that the world then was
not in a condition to profit by a revelation of it. Our Lord charged His disciples not to disclose what they had witnessed on the mount of transfiguration until "the Son of Man should be risen again from the dead" (Matt. xvii. 9). He exhorts them also not to "cast pearls before swine" (Matt. vii. 6). Hence we learn that concealment of knowledge is sometimes to be preferred to a revelation of it, and that a due regard must be had to the mental and moral condition of those to whom we would impart it. The revelation of scientific truth would only bewilder people of little education and small capacity, and the revelation of even moral truth would sometimes increase men's guilt. It would only lead them to blaspheme the God of Truth and scoff at His messengers, and thus harden them instead of enlightening them. And even when this is not the case men cannot always receive all kinds of moral truth. A parent conceals from his son when he is a boy the knowledge of things which he will reveal to him when he is a man. A wise teacher does not at once disclose to his pupil all that he desires him to learn. Both bring prudence into exercise, and give "line upon line, here a little and there a little" (Isa. xxviii. 10), following the example of the Great Father and Teacher in His dealings with His ancient people, and that of the Incarnate Son when He said to His disciples, _"I have many things to say unto you, but ye cannot bear them now"_ (John xvi. 12). All who are possessors of knowledge should always remember to bring prudence into exercise in proclaiming it, whether it be Divine or human truth that they have to reveal.
+III. The man who tells out all he knows without any regard to the fitness of time and circumstances proclaims only his foolishness.+ He is as much a proclaimer of his own folly as he who should sow seed on the high road instead of in ploughed ground. He may be very injurious to others. If a teacher of the young were to tell out all he knows about men and things to those under his care he might inflict on their spiritual nature a life-long injury. Indiscreet parents who utter all their mind and tell out all their experience in the hearing of their children not only "proclaim their foolishness," but are a curse to their family. They are like an unskilful surgeon who takes the first instrument that comes to hand, regardless of its fitness for the needs of the patient. They are like men upon a fiery steed without power to guide him--they not only put themselves in jeopardy but endanger the well-being of others.
_OUTLINES AND SUGGESTIVE COMMENTS._
Not that he grudges to impart his knowledge to others, but he does not obtrude it or make a display of it, nor babble out all that he knows, in order that he may be counted wise. . . . The fool, trying to make a display of knowledge, only betrays foolishness. Fools, wise in their own esteem, babble out everything at random; not _wisdom,_ which they have not, but _foolishness,_ which they have. Proclaiming foolishness is attributed to a fool's _heart,_ not to his _mouth,_ for a fool's heart is in his mouth. He has no sense within. On the contrary, "The mouth of the wise is in their heart" (Ecclus. xxi. 26).--_Fausset._
The Apostle _concealed his knowledge_ for fourteen years, and even then mentioned it reluctantly, to vindicate his own rightful claims of apostleship (2 Cor. xii. 1-6). Elihu, though "full of matter," and longing to give vent, yet _prudently concealed his knowledge,_ till his elders had opened his way (Job xxxii. 6, 18, 19). Circumstances may sometimes _prudently_ dictate _concealment._ Abraham spared the feelings of his family, and cleared his own path, by hiding the dreadful message of his God (Gen. xxii. 1-7). Joseph _concealed_ his kindred for the discipline of his brethren (Gen. xlii. 7). Esther, from a _prudent_ regard of consequences to herself (Esth. ii. 10). Nothing can justify speaking contrary to the truth. But we are not always obliged to tell the whole truth. Jeremiah answered all that he was bound to speak; not all that he might have spoken (Jer. xxxviii. 24). In all these cases "the wise man's heart will discern both time and judgment" (Eccles. viii. 5; xv. 2). . . . The fool is dogmatical in dispute, when wiser men are cautious. He is teaching, when he ought to take the learner's place; his self-confidence proclaiming his emptiness (1 Tim. vi. 3, 4).--_Bridges._
True are the words of Paul, "knowledge puffeth up," and the augmentation of it may only puff up the more. This produces a very anomalous and incongruous combination, a mind filled with solid information and a heart distended with the emptiness of vanity. And this generates the _pedant,_ one of the most contemptible and disgusting of all creatures--the man who is ever showing off, ever aiming at effect, ever speaking as nobody else would speak, ever dwelling on his own theme in his own terms, and in every word and look and movement, courting notice of _self,_ as the only object of his own admiration, or worthy of admiration of others. What a fool even the man of _knowledge_ does at times make of himself! exemplifying the truth of the old quaint adage, _"An ounce of mother wit is worth a pound of clergy."_ Still it is true that, the more extensive the knowledge which a man acquires, he is, generally speaking, the more conscious of remaining ignorance, and consequently the less vain; that it is in the early stages of acquirement that self-sufficiency and conceit are most apparent. It is the _empty_ that are usually the most prone to vain glory.--_Wardlaw._
_"Prudent," subtle,_ from a root meaning _crafty, cunning;_ opposed to _"stupid,"_ literally, _fat, crass._ The saint has the highest _craft,_ and the lost are more _fat_ in mind than even the beasts around them.--_Miller._
Another aspect of the truth of chap. x. 14. The wise are not quick to utter even the wisdom that deserves utterance. He broods over it, tests it, lives by it.--_Plumptre._
We deem them not the most thrifty husbands and wealthiest men that will lock up nothing in their coffers, nor keep anything close in their purses, but carry all their money in their hands and show it to every comer-by, and so do they that have no more matter within their hearts, than all the standers-by shall hear their lips deliver. It is a point of humility to be silent in modesty, and their words are so much more desirable, and better accepted as they are rare, and few, and seasonable. The ointment that is close kept in a box will yield a sweeter savour when it is poured out, than that which is continually open. A wine fresh from the vessel hath a better relish than that which was drawn long before there was any need of it.--_Dod._
Think not silence the wisdom of fools, but, if rightly timed, the honour of wise men who have not the infirmity but the virtue of taciturnity; and speak not of the abundance, but the well-weighed thoughts of their hearts. Such silence may be eloquence, and speak thy worth above the power of words. Make such an one thy friend, in whom princes may be happy, and great counsels successful. Let him have the key of thy heart who hath the lock of his own, which no temptation can open; where thy secrets may lastingly lie, like the lamp in the urn of Olybius, alive and alight, but close and invisible.--_Sir T. Browne._
_MAIN HOMILETICS OF VERSE_ 24.
The Reward of Diligence.
+I. What is here meant by diligence?+ _It is not being always active, but active in the right direction_--active in the right use of talents and opportunities. There is an activity that is worse than idleness, an activity that brings men into contempt and bondage instead of enabling them to rule themselves or others. Men may have great talent and keep it in constant exercise, and yet their diligent use of it may be destroying both themselves and others. A machine that is constructed to work in one direction may be very active in going in the opposite direction--this is worse than if it stood still, for it will certainly work injury to itself, and may do so to other things and to those that have to work it. A thief may be very diligent, but his diligent hand will not bring him to _"bear rule."_ It will probably, in the end, bring him into a most irksome servitude. There was once a Roman Emperor who was very active in catching flies; this was certainly not the diligence which would enable him to bear rule. If a man who is capable of a high and noble work spends his time in a childish and ignoble manner, he is not diligent although he may be very active. Diligence consists not in being very busy, but in being busy in what will build up our own moral nature and, as a necessity, bless our fellow-creatures. Moreover, diligence is not the right exercise of our talent or the wise use of our time at intervals, by fits and starts, but a constant and steady continuance of that exercise and activity.
+II. The consequence of such diligence.+ He who is thus diligent will bear rule over the slothful man--over the man who wastes his time or his talent. 1. _This is right._ Even the slothful man must, in his conscience, feel that he deserves to be ruled by the diligent. The human conscience will not sanction such waste--such a destruction of character, and, while it is allowed to speak at all, will utter its testimony against it. And all impartial judges must concede that it is the just reward of diligence--that, when a man has rightly used that which the Great Ruler of the universe has committed to his trust, it is right that he should receive the reward. _"Well done, thou good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things"_ (Matt. xxv. 21). 2. _It is necessary._ First, _for the slothful man himself._ When he is under the rule of a diligent man he is doing better with his life than if he were left to himself; he is compelled to act, whether he will or not, and he has the guidance of the wisdom of another when his slothfulness has prevented him from gaining any of his own. His slothfulness grows greater, and therefore his guilt is increased every day that he is his own master. His powers will become more and more incapable of being exercised the longer they are unused, and the only thing that can save him from being entirely buried in the grave of his own sloth is that he become a servant to a diligent man. Secondly, _for humanity in general._ A slothful man in power is a curse to society. If he is a husband and father, and will endanger their characters and industrious habits. Those who rule ought to be wise, and no slothful man can be a wise men.
_OUTLINES AND SUGGESTIVE COMMENTS._
_"Diligent;"_ from a root meaning _to cut._ Hence the idea of something _incisive_ or _decided._ The primary _idea_ is _promptness_ or _determination. "Sloth;"_ primarily _remissness_ or what is _indecisive._ In this world, diligence puts a man at the head. In the eternal world, it will have made the man a king, and made all hell, and of course, all "sloth, under tribute" to him.--_Miller._
This was Joseph's road to _bearing rule_ (chap. xxii. 29). But if it does not raise in the world, it will command in its own sphere. The faithful steward is made ruler over his lord's household (Matt. xxiv. 45-47). The active trader _bears rule_ over many cities (_Ib._ xxv. 21). Diligence, therefore, is not a moral virtue separate from religion, but rather a component part of it.--_Bridges._
The slothful are like Issachar, who saw that the rest was good, and bowed down his shoulder to bear, and became a servant to tribute; by their laziness they expose themselves to want, and reduce themselves to a slaving dependence on those who, through the blessing of God on their own diligence, or on that of their fathers, are in better circumstances. Spiritual sloth weakens men, and exposes them to the spiritual sloth of their spiritual enemies. We must be strong, resolute, and active, if we would escape the tyranny of the rulers of the darkness of this world (Ephes. vi. 10-18).--_Lawson._
The comparison is suggested by the contrast common in most ancient monarchies in the east, between the condition of a conquered race, compelled to pay heavy taxes in money or in kind (like the Canaanites in Israel, Josh. xvi. 10; Judges i. 30-33), and that of the freedom of their conquerors from such burdens. The proverb indicates that beyond all political divisions of this nature there lies an ethical law. The "slothful" descend inevitably to pauperism and servitude. The prominence of this compulsory labour under Solomon (1 Kings