Blessed are the Undefiled in the Way

Thomas Manton
Thomas Manton, 1620 – 1677

Reading Psalm 119 is a great enjoyment to me. I am endeavoring to memorize it. (Progress is much slower than I would like.) The Psalm consists of 176 verses divided into 22 stanzas. Many days I read through the entire Psalm by reciting a stanza every 30 minutes through the day. I start at 9 AM and finish at 7:30 PM. For me, it’s a good way to meditate on the Word of God – especially since this Psalm is specifically about the Word of God!

I also like to read commentaries and devotional writings centered on Psalm 119. I am meditatively making my way through W. S. Plumer’s commentary on the Psalm. I am halfway through the thoughtful slender volume, Psalm 119 for Life by Hywel R. Jones. Plus I have an everlasting warm spot in my heart for Charles Bridges’ Exposition of Psalm 119, as I wrote about here: Marked with the Stamp of Divine Purpose.

Now imagine my delight when I discovered (thanks to Hywel Jones) that Thomas Manton preached 190 sermons on Psalm 119 and they are available online for FREE! Sign me up!

I read the first sermon on Psalm 119:1 this afternoon. “Blessed are the undefiled in the way, who walk in the law of the Lord.” The following paragraph struck me, created a thirst in me, and motivated me to pray.

Take the law of God for your rule. Study the mind of God, and know the way to heaven, and keep exactly in it. It is an argument of sincerity when a man is careful to practice all that he knows, and to be inquisitive to know more, even the whole will of God, and when the heart is held under awe of God’s word. If a commandment stand in the way, it is more to a gracious heart than if a thousand bears and lions were in the way – more than if an angel stood in the way with a flaming sword: Proverbs 13:13, ‘He that feareth the commandment shall be rewarded.’ Would you have blessing from God? – fear the commandment. It is not he that fears wrath, punishment, inconveniences, troubles of the world, molestations of the flesh; no, but he that dares not make bold with a commandment… Thus a child of God doth reason when the devil comes and sets a temptation before him, and being zealous for God, dares not comply with the lusts and humors of men, though they should promise him peace, happiness, and plenty. A wicked man makes no bones of a commandment; but a godly man, when he is in a right posture of spirit, and the awe of God is upon him, dare not knowingly and wittingly go aside and depart from God.

Thomas Manton, Sermons on Psalm 119, Sermon 1

One clarification from Manton: “This is called a way [‘Blessed are the undefiled in the way’], and this way is said to be God’s law, and in this way we must be undefiled; which implies not absolute purity and legal perfection, but gospel sincerity.”

“Lord, by Your Holy Spirit, create in me such sincerity that I might walk with you.”

The Backstory on A Prayer of the Foolish

humbled

Yesterday I published the short blog post, A Prayer of the Foolish. Today I will share a little about the thought that went into that post. These are some of the practices I follow when thinking over a portion of Scripture, especially if I have a thought of writing something related to Scripture.
In real life, these practices are not done as neatly and orderly as described below. In this recent case, Proverbs 9:6 is the verse that got my attention. I spent two days thinking, praying, and consulting various references. What follows is a bit of the details of that.

Comparing Bible Versions

One of the first things I do when a Bible verse intrigues me is compare the verse in a number of different Bible versions. I primarily read the King James Version. It’s what I “cut my teeth on” when I first started reading the Bible way back in 1980. (It’s the English that Jesus and His Apostles spoke, right?) I like to compare the KJV with several other Bibles that I have on hand.

So here is Proverbs 9:6 in nine different versions:

  • KJV – Forsake the foolish, and live; and go in the way of understanding.
  • Living Bible – Leave behind your foolishness and begin to live; learn how to be wise.
  • Amplified Bible – Leave off, simple ones – forsake the foolish and simple-minded – and live! And walk in the way of insight and understanding.
  • New American Standard Bible – Forsake your folly and live, and proceed in the way of understanding.
  • New International Version – Leave your simple ways and you will live; walk in the way of understanding.
  • New King James Version – Forsake foolishness and live, and go in the way of understanding.
  • American Standard Version – Leave off, ye simple ones, and live; and walk in the way of understanding.
  • New Revised Standard Version – Lay aside immaturity, and live, and walk in the way of insight.
  • New American Bible, Revised Edition – Forsake foolishness that you may live; advance in the way of understanding.

You can see there is a bit of difference regarding the first half of the verse. The majority in that list tell us to forsake our own foolish ways. A few warn us to forsake foolish people. And one directs its admonition to “ye simple ones.”

I came to the conclusion that all three takes on the phrase are necessary and lead us to the same thing: we are simple ones, foolish in our own ways, AND we need to stay away from other foolish people – not following in their ways, but going in the paths of God’s wisdom.

Consulting Bible Commentaries

After comparing different Bible versions, I next consulted several commentaries on Proverbs that I have. Only one gave me something significant. That was Charles Bridges’ commentary. Bridges almost always provides a feast to digest that usually leaves me searching my heart. Here is what Bridges wrote regarding Proverbs 9:5, 6 (“Come, eat of my bread, and drink of the wine which I have mingled. Forsake the foolish, and live; and go in the way of understanding.”):

Come, eat of the bread of life; drink of the wine of gospel grace and joy.
Is there not besides a special invitation for her [Wisdom] children – a table richly furnished for their refreshment; where they eat of the bread, and drink of the wine, such as “the world know not of?” (Matthew 26:26 – 28)

But are not all comers welcome to the Gospel feast? The Master’s heart flows along with every offer of His grace. His servants are ministers of reconciliation. (2 Corinthians 5:18 – 20) Their message is to tell of the bounty of Messiah’s house, and to bid sinners welcome to Him. Here, sinner, is thy warrant – not thy worthiness, but thy need, and the invitation of thy Lord. All the blessings of His Gospel are set before thee – love without beginning, end, or change. Honour the freeness of His mercy. Let Him have the full glory of His own grace, who invites thee to a feast, when He might have frowned thee to hell.
Let His heavenly hope be enthroned in the soul, displacing every subordinate object from its hold on thine affections, eclipsing the glories of this present world, absorbing thy whole mind, consecrating thy whole heart.

Here only are the ways of peace. The very severities of the Gospel prepare the way for its consolations. But never can these blessings be valued, till the path of the foolish be forsaken. Thou must forsake either them or Christ. (James 4:4) To abide with them, is to “remain in the congregation of the dead.” (Proverbs 21:16) To forsake them, is the way of life and understanding. (Proverbs 13:20; Psalm 26:3 – 6; 34:12 – 14; 119:115; Amos 5:15)
Are they more to you than salvation? To “be the friend of the world is to be the enemy of God.” “Come out, and be separate, and touch not the unclean thing; and I will receive thee, saith the Lord Almighty.” (2 Corinthians 6:17, 18)

– Charles Bridges, Proverbs, Geneva Series of Commentaries, pages 85, 86.

See what I mean? Take some time to digest that!

Evangelical Application

There is a footnote for Proverbs 9:6 in the New American Bible. It says the following:

That you may live: life in Proverbs is this-worldly, consisting in fearing God or doing one’s duty toward God, enjoying health and long life, possessing wealth, good reputation, and a family. Such a life cannot be attained without God’s help. Hence Wisdom speaks not of life simply but of life with her; the guest is to live in Wisdom’s house.

I appreciate that perspective. Yes, certainly, the book of Proverbs is FULL of guidance for our “this-worldly” life. Absolutely! Go apply its directions on honesty, hard work, diligence, ethical business dealings, respect of others’ property, charity to the poor, respect for authority, and more – and you will see improvements to your experience of the here and now. We all need that!

But as I contemplated the “this-worldly” application of Proverbs 9:6, I remembered 1 Timothy 4:7, 8 – “But refuse profane and old wives’ fables, and exercise thyself rather unto godliness. For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.” It made me think that there is an evangelical application to this beginning passage of Proverbs 9, which Charles Bridges certainly elucidated. There is a turning from something unprofitable and a turning to life. That is repentance. That is the call of the Kingdom of God. It was the message of Jesus Himself: “From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.” (Matthew 4:17)

One of my favorite writers, whose books abound with evangelical beauty, is John Owen. In his book on Communion with God, Owen touched on Proverbs 9:1 – 6 as an example of God’s gracious Gospel invitation. He said the following:

The Lord Christ, the eternal Wisdom of the Father, and who of God is made unto us wisdom, erects a spiritual house, wherein He makes provision for the entertainment of those guests whom He so freely invites. His church is the house which He hath built on a perfect number of pillars, that it might have a stable foundation: His slain beasts and mingled wine, wherewith His table is furnished, are those spiritual fat things of the gospel, which He hath prepared for those that come in upon His invitation. Surely, to eat of this bread, and drink of this wine, which He hath so graciously prepared, is to hold fellowship with Him.

– John Owen, Works, Vol. 2, page 46.

The Prayer

Charles Bridges referred to James 4:4. I went back to James 4 and read several verses.

  • 4. Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? Whosoever therefore will be a friend of the world is the enemy of God.
  • 5. Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?
  • 6. But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble.
  • 7. Submit yourselves therefore to God. Resist the devil, and he will flee from you.
  • 8. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded.
  • 9. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness.
  • 10. Humble yourselves in the sight of the Lord, and he shall lift you up.

And there was the key I needed: “He giveth more grace. Humble yourselves in the sight of the Lord.” I want to forsake the foolish. But I AM foolish. Too often I am a friend of the world. Spiritual adultery! Is there no way out from under this mountain of corruption in my own heart? “O wretched man that I am! Who shall deliver me from the body of this death?” (Romans 7:24)

“I thank God through Jesus Christ our Lord.” (Romans 7 – the very next verse)

Please see: A Prayer of the Foolish.

Thank you for reading.

A Prayer of the Foolish

Oh Lord Hear Me
Oh Lord, Hear Me

Proverbs 9:1 – 6
1. Wisdom hath builded her house, she hath hewn out her seven pillars:
2. She hath killed her beasts; she hath mingled her wine; she hath also furnished her table.
3. She hath sent forth her maidens: she crieth upon the highest places of the city,
4. Whoso is simple, let him turn in hither: as for him that wanteth understanding, she saith to him,
5. Come, eat of my bread, and drink of the wine which I have mingled.
6. Forsake the foolish, and live; and go in the way of understanding.

 

A Prayer

“Oh Lord, You who are Wisdom, hear me. I long to walk in Your ways, to commune with You, to feed upon the abundance of your gracious provisions, to which You call me.

“But Lord, I find myself too often numbered among the foolish, entangled in the foolish ways of my own heart, trapped by that which I desire to forsake – yet which ever lures me. ‘O God, Thou knowest my foolishness; and my sins are not hid from Thee’ (Psalm 69:5).

“Truly, I am simple, Lord. Truly, I lack understanding. In Your grace, shine Your wisdom into my heart that I may forsake the foolish and go in Your way of understanding.

“Hear me, Lord Jesus. You are my wisdom and my righteousness. I have nowhere else to turn but to You. Amen.”

For more thoughts on this passage of Proverbs please see: The Backstory on A Prayer of the Foolish

The Sufferings of Christ

cross

O Jesus! You were a sufferer from Your birth, a man of sorrows and grief’s acquaintance. Your sufferings fell on You in one perpetual shower, until the last dread hour of darkness. Then not in a shower, but in a cloud, a torrent, a cataract of grief, Your agonies did dash upon You. See Him yonder! It is a night of frost and cold, but He is abroad. It is night, He sleeps not, but He is in prayer. Hark to His groans! Did ever man wrestle as He wrestles? Go and look in His face! Was ever such suffering depicted upon mortal countenance as you can there behold? Hear His words? “My soul is exceedingly sorrowful, even unto death.” He rises: He is seized by traitors and is dragged away. Let us step to the place where just now He was engaged in agony. O God! And what is this we see?

What is this that stains the ground? It is blood! Whence came it? Had He some wound which oozed afresh through His dire struggle? Ah! No! “He sweat, as it were, great drops of blood, falling down to the ground.” O agonies that surpass the word by which we name you! O sufferings that cannot be compassed with language! What could you be that thus could work upon the Savior’s blessed frame, and force a bloody sweat to fall from His entire body? This is the beginning; this is the opening of tragedy.

Follow Him mournfully, you sorrowing church, to witness the consummation of it. He is hurried through the streets, He is dragged first to one bar and then to another. He is cast and condemned before the Sanhedrin, He is mocked by Herod, He is tried by Pilate. His sentence is pronounced – “Let Him be crucified!” And now the tragedy comes to its height. His back is bared, He is tied to the low Roman column, the bloody scourge ploughs furrows on His back, and with one stream of blood His back is red – a crimson robe that proclaims Him emperor of misery. He is taken into the guard room. His eyes are bound, and then they buffet Him, and say, “Prophesy, who it was that smote You.” They spit into His face, they plait a crown of thorns, and press His temples with it, they array Him in a purple robe, they bow their knees, and mock Him. All silently He sits, He answers not a word. “When He was reviled, He reviled not again,” but committed Himself unto Him whom He came to serve.

And now they take Him, and with many a jeer and jibe they drive Him from the place, and hurry Him through the streets. Emaciated by continual fasting, and depressed with the agony of spirit He stumbles beneath His cross. Daughters of Jerusalem! He faints in your streets. They raise Him up, they put His cross upon another’s shoulders, and they urge Him on, perhaps with many a spear-prick, till at last He reaches the mount of doom. Rough soldiers seize Him, and hurl Him on His back, the transverse wood is laid beneath Him, His arms are stretched to reach the necessary distance, the nails are grasped, four hammers at one moment drive four nails through the tenderest parts of His body, and there he lies upon His own place of execution dying on His cross. It is not done yet. The cross is lifted by the rough soldiers. There is the socket prepared for it. It is dashed into its place, they fill up the place with earth, and there it stands.

But see the Savior’s limbs, how they quiver! Every bone has been put out of joint by the dashing of the ross into the socket! How He weeps! How He sighs! How He sobs! Nay, more, hark how at last He shrieks in agony, “My God, My God, why have you forsaken me?” O sun, no wonder you did shut your eye, and look no longer upon a deed so cruel! O rocks! No wonder that you did melt and rend your hearts with sympathy, when your Creator died! Never man suffered as this man suffered! Even death itself relented, and many of those who had been in their graves arose and came into the city.

This however, is but the outward. Believe me, brethren, the inward was far worse. What our Savior suffered in His body was nothing compared to what He endured in His soul. You cannot guess, and I cannot help you guess, what He endured within. Suppose for one moment – to repeat a sentence I have often used – suppose a man who has passed into hell – suppose his eternal torment could all be brought into one hour, and then suppose it could be multiplied by the number of the saved, which is a number past all human enumeration. Can you now think what a vast aggregate of misery there would have been in the sufferings of all God’s people, if they had been punished through all eternity?

And recollect that Christ had to suffer an equivalent for all the hells of all His redeemed. I can never express that thought better than by using those oft-repeated words: it seemed as if hell was put into His cup, He seized it, and, “At one tremendous draught of love, He drank damnation dry.” So that there was nothing left of all the pangs and miseries of hell for His people to ever endure. I say not that He suffered the same, but He did endure an equivalent for all this, and gave God the satisfaction for all the sins of all His people, and consequently gave Him an equivalent for all their punishment. Now can you dream, can you guess the great redemption of our Lord Jesus Christ?

C. H. Spurgeon
Sermon #181 – Particular Redemption
Preached on February 28, 1858

Surely There Is An End

Come Lord Jesus
Even so, come Lord Jesus!

Proverbs 23:17, 18 and Psalm 73 go together nicely. Asaph vividly portrays the perspective of a believer who is envious of sinners: their seeming prosperity, their strength, their pride, their increasing riches. “They have more than heart could wish.” (Psalm 73:7) Asaph’s envy brought him to bemoan his own efforts at piety: “Verily I have cleansed my heart in vain, and washed my hands in innocency. For all day long have I been plagued, and chastened every morning.” (Psalm 73:13, 14)

Yet there is the injunction from God:

Proverbs 23:17, 18

Let not thine heart envy sinners: but be thou in the fear of the Lord all the day long.

For surely there is an end; and thine expectation shall not be cut off.

This perspective was turned around for Asaph when he “went into the sanctuary of God.” For then he says, “I understood their end. Surely Thou didst set them in slippery places! Thou castedst them down into destruction!” (Psalm 73:17, 18)

SURELY there is an end! Lord, all I desire is You. Please walk with me and guide me today. What a fearful and amazing thing: that You, the Living God, who is a consuming fire, should love me and want to dwell with me in the person of Your Son Jesus Christ! Even so, come, Lord Jesus! MAY TODAY BE THE END. Thy Kingdom come. Thy will be done – in me today, Lord. Amen.