Proverbs 31:10

“Who can find a virtuous woman?
For her price is far above rubies!”

While we rejoice in the progress of civilization, we cannot but regret the loss of primitive simplicity. In former days, women of the highest rank did not disdain to employ themselves in the most common offices of life, Genesis 18:6. King Lemuel, supposed by some to be Solomon himself, was exhorted by his inspired mother to select for his wife a woman who was not ashamed to occupy herself in domestic duties. The description here given of a queen, is, alas! but ill-suited to the refinement of the present age. It is rather calculated for the lower classes of the community. With a more immediate view therefore to their benefit, we shall consider it, and show:

I. The character of a virtuous woman.

There is no other character so fully drawn in Scripture as this. She is described by,

1. Her industry.

She rises early, verse 15; and when occasion requires, goes late to rest, verse 18. She encourages industry in her dependents, verse 15, and sets them an example of it herself, verse 19, willingly, verse 13, regularly, verse 27, without regarding fatigue, verse 17.

2. Her prudence.

She sells the produce of her labor, verse 24, and lays out her money with judgment for the permanent benefit of her family, verse 16. She provides comfortably for her family in respect of food, verse 15. and clothing, verse 21. In the margin it is “with double garments.” She guards against all waste of her husband’s property, verse 11, 12. She employs her leisure in improving her mind, verse 26; and conducts herself with love and kindness towards all, verse 26.

3. Her piety.

She is not satisfied with performing her duties towards man, but endeavors to serve God also verse 30. She accounts “the fear of God” to be the one thing needful. She labors above all things to cultivate this divine principle; she makes it the source and motive, the rule and measure, the scope and end, of all her actions; and, while she serves her God, she delights also to benefit the poor, verse 20.

Of such a character it is not easy to estimate,

II. The worth of a virtuous woman.

Rubies are accounted valuable among earthly treasures; but the worth of such a woman is infinitely above them.

1. She is an ornament to her gender.

However highly beauty is prized among men, the endowments before mentioned render their possessor incomparably more lovely! verse 30. The person possessing them must be admired in any station in life; but her excellence is then most conspicuous and most valuable, when she sustains the relations of a wife and a mother, verse 29. It is to be lamented that such characters are rarely “found” (verse 10) but the more scarce they are, the more worthy are they of our esteem.

2. She is a blessing to her family.

Of whatever rank they are, they cannot fail to reap much benefit from her prudent management, and pious example. If they are poor, especially, the good arising to them will be incalculable. They will enjoy a thousand comforts, of which others of their class are destitute. Their decent appearance will procure them respect, and redound to her praise, verse 23. Her children will love and honor her, and bless God on her account, verse 28. Her husband will delight in her himself, and make his boast of her to others, verse 28. They will all esteem her as a rich and continued source of domestic felicity.

3. She is a comfort to all around her.

The rich will be glad to aid her by their wealth and influence. The poor will find in her a friend to counsel them in difficulty, and relieve them in distress. All who behold her, will be constrained to applaud her conduct, verse 31, and many will be excited to follow her example.

We may now hope for a favorable attention, while we set before you,

III. The tendency of this institution to increase their number.

Though piety is as common among the poor as among any class of the community—yet it is very rare indeed that we can find among them a combination of the qualities before insisted on.

From lack of education they know not how to manage their affairs; and from habits of inattention, they are indisposed to learn.

But to the rising generation much good will arise from a school of industry.

The instruction which they gain in common schools, is very confined; but in this they will be taught all that can qualify them for usefulness in this world, or happiness in the next.

To read the Bible, and to fear God, will be proposed as the first objects of their attention. To qualify them for service, and to fit them to manage their own families at some future period, is the next concern we wish to promote. To call forth their own exertions, and stimulate a desire to excel, every encouragement will be afforded them. Thus habits of industry, of economy, of subordination to husbands, and of piety to God, being formed—they will fill up their future stations in life with far greater advantage to themselves, and benefit to society.

We will now consider some objections that may be made.

1. Among the rich.

Some of the rich think it better that the poor should be kept in ignorance. But these are themselves ignorant, unfeeling, and ungodly. Some of the rich have a fear that people may be needed for agricultural work; but there will always be found many who stand in need of employment.

2. Among the poor.

These are unwilling to forego the immediate earnings of their children. But in a little time they will earn much more than they now do. They will sooner find situations where they will live at free cost. They will probably be able at a future period to aid their parents, instead of being a grief, and perhaps a burden, to them. They will have a far better prospect of Heaven, by having their minds instructed, and their conduct regulated; than they would have had, if brought up in ignorance and sin.

We conclude with recommending the institution to your support.

If self-interest alone were consulted, the rich should help forward such institutions; for, if extensively promoted, they would soon lower the rates. But if benevolence is allowed to operate, it has unbounded scope for exercise in such institutions as these; since they render the lower orders of people more intelligent, more useful, more prosperous, and more happy.

Charles Simeon

Proverbs 30:12

“There is a generation that are pure in their own eyes, and yet is not washed from their filthiness!”

Men of themselves are very backward to form an unfavorable estimate of their own character. Hence arises the necessity of accurate discrimination and undaunted fidelity in ministers, whose office is to “separate the precious from the vile,” and to give to every one his portion in due season. The Scriptures draw a broad line of distinction between the righteous and the wicked; and this, not in their actions only, but in their dispositions and habits; by which the different characters may be as clearly discerned as by their outward conduct.

The generation of self-deceivers is very numerous; multitudes there are who stand high in their own estimation, while in God’s eyes they are as sounding brass or a tinkling cymbal. Among these we must number:

I. The decent formalist.

He is “pure in his own eyes”.

He is punctual in the observance of outward duties, both civil and religious. He will attend constantly at the house of God, and even at the table of the Lord; he will also establish worship in his family; and in respect of his dealings with men, he will be all that is amiable and lovely; he will be honest, sober, just, temperate, benevolent; as far as the letter of the law goes, he may be blameless.

In such a state, what wonder is it if he is pure in his own eyes? He understands not the spirituality of the law, and can judge of himself only by the defective standard of heathen morality. By the world he is admired, and held up as a pattern of all excellence; and seeing that he stands high in the esteem of others, he almost of necessity entertains a high opinion of himself.

But he “is not washed from his filthiness”.

Much filthiness there is in the heart of every man by nature; and there is a filthiness which every person may properly call his own, as being congenial with his own feelings, and particularly connected with his own character.

With the character before us there is a very abundant measure of pride, venting itself in a constant habit of self-confidence and self-delight. Combined with this are impenitence and unbelief; for how is it possible that he should repent and believe, when he knows not the extent of his guilt and danger? “Being whole, he feels no need of a physician.”

He is altogether under the dominion also of worldly-mindedness. When he has performed his religious duties, he goes to worldly company, without feeling any need, or being sensible of any danger. The friendship of the world is what he delights in as his chief good, never once suspecting, that this very disposition proves and constitutes him an enemy of God, James 4:4. Thus, though there is nothing in him that the world disapproves, and nothing that seems to call for self-reproach, he is under the habitual and allowed dominion of evils, which render him abominable in the sight of God! Luke 16:15. He has somewhat of “the form of godliness, but none at all of its power! 2 Timothy 3:5.”

Among this generation we must also number,

II. The almost Christian.

He goes much farther than the decent formalist.

He is convinced of the truth and excellence of Christianity, and wishes to be a partaker of its benefits. He will vindicate the faithful servants of God against the accusations brought against them by the ungodly world; and will actually comply with many things which the Gospel requires.

From this partial change in himself, he begins to think that he is a Christian indeed. His constrained approbation of the Gospel appears to him to be a cordial acceptance of it; and his slender performances of its duties are in his estimation like an unreserved obedience.

But, like the decent formalist, the almost Christian deceives his own soul.

He will not renounce all for Christ. When our Lord says, “Go, sell all that you have, and give to the poor, and come and follow me,” he departs sorrowful, like the Rich Youth, and chooses the world in preference to Christ. He draws back also from the cross, which he will not bear. He is ashamed of Christ, even at the very time that he shows some regard both for his Word and ministers. He will not “come out from the world and be separate;” but still remains conformed to it, to its maxims, its habits, its spirit, and its company. Of the true Christian, our Lord says, “You are not of this world, even as I am not of the world;” but of the almost Christian, the very reverse is true; he strives to reconcile the inconsistent services of God and Mammon; and if this cannot be done, he will forego his eternal interests, rather than sacrifice his worldly interests, and subject himself to the scorn and hatred of the ungodly.

Thus, though pure in his own eyes, he is yet in bondage to the fear of man; and gives a decided preference to this world, before the preservation of a good conscience, and the approbation of his God.

To the same class belongs also,

III. The inconsistent professor.

Who is more confident of the goodness of his state, than he who professes to believe in Christ?

The man who has felt some conviction of sin, and some hope in Christ, and has been hailed by others as a sound convert to the Christian faith, is ready to conclude that all is well. His successive emotions of hope and fear, of joy and sorrow—are to him a sufficient evidence, that his conversion is unquestionable. If he has some ability to talk about the Gospel, and some gift in prayer, he is still further confirmed in his persuasion, that there exists in him no ground for doubt or fear. More especially, if he have views of the Covenant of grace, as “ordered in all things and sure,” and has adopted a crude system of religion that favors a blind confidence, he concludes at once that he is, and must be, a child of God.

But who is more open to self-deception?

Professors of the Gospel are very apt to forget that rule of judging which our Lord himself has prescribed, “By their fruits you shall know them, Matthew 7:16.” But this is the only safe criterion whereby to judge of our state before God. Yet, when brought to this test, how low do many religious professors appear! They can talk of the Gospel fluently; but, if their spirit and character are inquired into, they are found to be under the habitual dominion of some besetting sin, as they were before they ever thought of religion. It is lamentable to think what “filthiness there is both of flesh and spirit,” from which many who profess the Gospel have never yet been “washed, Titus 1:16;” yet an inspired Apostle declares, that “if a man seems to be religious and bridles not his tongue, he deceives himself, and his religion is vain, James 1:26.”

What then must be the state of those who yet remain:
proud and passionate,
worldly-minded and covetous,
false and dishonest,
impure and sensual,
yes, and grossly defective in all the duties of their place and station?

Truly, of all the people belonging to the generation spoken of in our text, these are in the greatest danger, because their confidence is founded in the idea that they have already bathed in the fountain which alone is able to cleanse them from their sin.

Address,

1. Those who, though pure in their own eyes, are not washed from their filthiness.

Happy would it be if men would relax the confidence which they are ever ready to maintain of the safety of their state before God. Every one conceives that whatever others may do, he deceives not his own soul; yet behold so great is the number of self-deceivers, that they constitute “a generation!” Beloved, learn to try yourselves by the only true test: your conformity to the will of God, and to the example of Christ! It is in the balance of the sanctuary, and not in your own balance, that you are to weigh yourselves; for in that shall you be weighed at the last day; and if you are found lacking in that, the measure of your deficiency will be the measure of your condemnation!

2. Those who, though not pure in their own eyes, are really washed from their filthiness.

Blessed be God! there is a generation of these also. Many who once wallowed in all manner of filthiness, are now washed from it, even as the Corinthian converts were! 1 Corinthians 6:9-11. Yet they are not pure in their own eyes; on the contrary, they are of all people most ready to suspect themselves, Matthew 26:21-22, and to “loath themselves” for their remaining imperfections.

See how strikingly this is exemplified in the very chapter before us. Agur was a man of unquestionable piety; yet, under a sense of his great unworthiness, he complained, “Surely I am more brutish than any man, and have not the understanding of a man! Proverbs 30; Proverbs 2.” This may appear to many to be extravagant; but it is the real feeling of many a child of God; I may add too, it is their frequent confession before God. Such were the feelings of Job, of Isaiah, and of Paul Job 40:4; Job 42:6. Isaiah 6:5. Romans 7:18; Romans 7:24.

If it is asked, Whence arises this, that such holy and heavenly people should be so far from being pure in their own eyes?

The reason is that they try themselves by a more perfect standard, and from their clearer discoveries of the path of duty are more deeply conscious of their aberrations from it.

Their love of holiness also makes them now to abhor themselves more for their lack of conformity to the Divine image, than they once did even for the grossest sins.

To you then, dearly Beloved, I would address myself in the language of consolation and encouragement. It is well that you see and lament your vileness, provided you make it only an occasion of humiliation, and not of despondency. The more lowly you are in your own eyes, the more exalted you are in God’s, who has said, that “he who humbles himself shall be exalted.” Let your sense of your remaining imperfections make you plead more earnestly with your God that reviving promise, “From all your filthiness, and from all your idols, I will cleanse you! Ezekiel 36:25. 1 John 1:9.”

Remember that you are not to wash yourselves first, and then to lay hold on the promises; but to embrace the promises first, and then by means of them to cleanse yourselves from the defilements you lament. This is the order prescribed in the Gospel, 2 Corinthians 7:1; and, if you will adhere to it, you shall have increasing evidence that it is the destined path of purity and peace.

Charles Simeon

Proverbs 30:7-9

“Two things have I required of thee; deny me them not before I die; Remove far from me vanity and lies; give me neither poverty nor riches; feed me with food convenient for me; lest I be full, and deny you, and say, Who is the Lord? or lest I be poor, and steal, and take the name of my God in vain.”

It is the privilege of a holy man to make known his requests to God in prayer, and to solicit from him whatever may conduce to his spiritual good. Even temporal things may be asked, provided it is in subservience to our spiritual interests, and with entire submission to the Divine will. Who Agur was, we cannot certainly determine; but he was evidently an inspired person. His words are called “prophecies.” verse 1; and his prayer in reference to his condition in this world is an excellent pattern for our imitation. He entreated the Lord with very great earnestness; yet he considered his condition in this world as altogether subordinate to his eternal welfare; and therefore in what he asked for his body, he consulted only the good of his soul.

We propose to consider,

I. Agur’s request.

Some interpret the former of his petitions as expressing a wish to be kept from error and delusion in spiritual matters; but we apprehend that the things which he requested were:

1. A removal from the temptations of an exalted state.

He justly characterizes the pomp and splendor of the world as “vanity and lies.”

“Vanity,” because they are empty and unsatisfying.

“Lies,” because they promise happiness to their possessors, but invariably disappoint them.

In this light they are frequently represented in Scripture, Psalm 119:37; Psalm 62:9; and they who have been most competent to judge respecting them, have been most forward to declare them mere vanity and vexation of spirit! Ecclesiastes 2:11.

Agur surely beheld them in this view, and therefore rather deprecated them as evils, than desired them as objects of his ambition.

2. A modest state and condition.

He did not, through a dread of wealth, desire to be reduced to poverty; he wished rather to stand at an equal distance from each extreme; and to enjoy that only which God should judge necessary for him. It is not easy for us to say precisely what a competency is; because it must vary according to men’s education and habits; that being poverty to one, which would be riches to another; yet the line drawn by Agur, seems to mark the limits most agreeably to the mind of God, because it exactly corresponds with the views:
of patriarchs, Genesis 28:20,
of prophets, Jeremiah 45:5,
of Apostles, 1 Timothy 6:8-10,
and particularly with the prayer which our blessed Lord himself has taught all his followers to use, Matthew 6:11 and the first clause of verse 13; between which and Agur’s prayer there is a remarkable agreement.

In urging his request, Agur manifested great zeal and earnestness; his whole soul appeared to be engaged in it. We are therefore interested in inquiring into,

II. The reasons with which Agur enforced his request.

He was not actuated by any carnal motives, though he was praying about carnal things. It was not the incumbrances of wealth, or the hardships of poverty that he dreaded; he considered only the aspect of the different states upon his spiritual advancement; and deprecated them equally on account of the temptations incident to both.

1. On account of the snares of wealth.

Riches foster the pride of the human heart, and engender a haughty and independent spirit. This was the effect of opulence on God’s people of old, “Jeshurun grew fat and kicked; filled with food, he became heavy and sleek. He abandoned the God who made him and rejected the Rock his Savior!” Deuteronomy 32:15. Hosea 13:6; and the same baneful influence is observable in our day.

The wealthy consider it almost as an act of condescension to acknowledge God. Scarcely one of them in a thousand will endure to hear his name mentioned in private, or his will propounded as the proper rule of his conduct. The atheistical expressions in the text are indeed the language of his conduct, if not also of his lips. See Exodus 5:2. Psalm 12:4.

It is on this, as well as other accounts, that our Lord has spoken of riches as rendering our salvation difficult, yes impossible, without some signal interposition of divine grace! Matthew 19:23-26. Therefore every one who values his soul may well deprecate an exalted state.

2. On account of the snares of poverty.

Poverty has its snares no less than wealth; where its pressure is felt, the temptations to dishonesty are exceeding great. Even those who are in ease and affluence are too easily induced to deviate from the paths of strict integrity, especially when there appears but little probability of detection; how much more strongly then may a dishonest principle be supposed to operate, when called forth by necessity and distress! God appointed that a person suspected of theft should clear himself by an oath before a magistrate, Exodus 22:7-12 and 1 Kings 8:31; but this was a feeble barrier against dishonesty; for he who will cheat, will lie; and, if urged to it, will rather perjure himself to conceal his crime, than expose himself to shame by confessing it.

Thus one sin leads to another; and a soul, that is of more value than ten thousand worlds, is bartered for some worthless commodity! Justly then may that state also be deprecated, which exposes us to such tremendous evils.

This subject may teach us:

1. Contentment with our lot.

Whatever are the means used, it is God alone who fixes our condition in the world. If we are Christians indeed, we may be sure that our lot is that which, all things considered, is most for the good of our souls. If any variations in it have taken place, such changes have been sent to teach us that contentment, which Paul so richly experienced, and which it is no less our privilege than our duty to learn, Philippians 4:11-12. If we have that which is best for our souls, then we have that which is really best.

2. Watchfulness against our besetting sins.

Every situation of life has its peculiar temptations.

Youth or old age,
health or sickness,
riches or poverty
—all have their respective snares! It is our wisdom to stand on our guard against the difficulties to which we are more immediately exposed, 2 Samuel 22:24; and rather to seek for grace that we may approve ourselves to God in the station to which he has called us, than to desire a change of circumstances, which will change indeed, but not remove, our trials.

3. Solicitude for spiritual advancement.

As surely sin is the greatest of all evils—it was sin, and sin alone, that Agur feared! Let the same mind then be in us that was in him. Whether we have poverty or riches, or whether we are equally removed from both—let us endeavor to improve in spirituality and holiness. Then will the wisdom of God, in appointing such a variety of states, be made manifest; and the collective virtues of the different classes will then shine with combined luster, and, like the rays of the sun, display the glory of Him from whom they sprang!

Charles Simeon