Proverbs 24:8
He who plots evil will be called a schemer.
Sermons
Some Traits of Folly and SinE. Johnson Proverbs 24:7-10














I. THE GROVELLING MIND. (Ver. 7.) Wisdom is too high for the indolent to climb to, for the sensual and earthly to admire and love. They are like Muck-rake, in Bunyan's parable. From such no good counsel ever comes. They are dumb "in the gate," on every important occasion, when help, light, sympathy, are needed. The base prudence which inspires many popular proverbs - the prudence "which adores the rule of three, which never subscribes, never gives, seldom lends, and asks but one question of any project, 'Will it bake bread?'" - is indeed folly. "Self's the man," says a Dutch proverb. But those who would gain all for self end by losing self and all.

II. THE MALICIOUS TEMPER. (Ver. 8.) There are degrees in vice as in virtue. It is a short step from grovelling egotism to active malice. Extract the root of self-seeking out of any dispute, private or public, in Church or state, and the other differences may soon be adjusted. To make mischief is a diabolic instinct, and it certainly springs up in the mind void of healthy occupation and of interest for the true, beautiful, and good; for the mind's principle is motion, and it cannot cease to act.

III. SIN IN THE THOUGHT AND THE MOOD. (Ver. 9.) When busy invention and meditation are at work in the mind of the wicked and the fool, nothing good is produced. Still more is it the case with the scoffer. In him the ripened and practised powers of the mind are brought into alliance with evil desire. Such a habit of mind, once detected, excites the utmost odium and abhorrence. The man who can sneer at goodness, or hold what is by common consent good and beautiful in contempt, is already an outcast from his kind, and need not complain if he is treated as such.

IV. COWARDLY FAINT HEARTEDNESS. (Ver. 10.) The pressure of circumstances should rouse in us the God-given strength. The man who makes duty his polar star, and trusts in God, can actually do more when things seem to be against him than widen all is in his favour. Moral cowardice is closely connected with the root sin of unbelief. Indulgence in it impoverishes and weakens the soul, so that the man ends by being actually unable to do what once he only fancied himself unable to do. Here is an illustration of Christ's saying, "To him that hath shall be given, and from him that hath not shall be taken that which he hath." - J.

A wise man is strong; yea, a man of knowledge increaseth strength
The changes of life often have unhappy effects on the temper of our minds. A defence against these evils would be very desirable. Who would not possess a constant equanimity, an uniform peace and steady resolution of soul? Solomon says this is to be gained through wisdom, or religious virtue.

I. THE DISEASED AND FEEBLE STATE OF MIND AGAINST WHICH WISDOM IS THE PROPER REMEDY. It seemeth to consist in an indisposition for the due exercise of its powers. The body is then distempered and weak, and so the mind is rendered incapable of the offices which become such a being. The weakness principally appeareth in the prevalence of passions which are excited by them, and are summed up in aversion; that is, in the prevalence of fear and sorrow and anger. Reason and moral conscience is the man; in its vigour and authority over the inferior springs of action our strength lieth.

1. Fear is an infirmity natural to man, which very often hath pernicious effects, and in itself, abstracting from its effects, is very uncomfortable. Every living creature, according to its measure of perfection, hath a self-enjoyment, and findeth ease and satisfaction in its sound and healthy state. But it was wisely provided that such of them as are liable to dangers and annoyances from abroad should have a painful apprehension of them, in order to their being put upon the speediest methods for avoiding them. This is the end of fear in their constitution. Man is made with a larger comprehension, and with the privilege of foresight, by which he discovereth a variety of dangers, and seeth them at a great distance; and this certainly was not originally intended to be his torment, but, if it be so in event, it must be by way of penal infliction for his faults, or a distemper of his mind against which there is a proper remedy provided.

2. Grief. This is not equal in all men. Some spirits can sustain their infirmity better than others. But all find it requires a force above that of mere unimproved and uncultivated nature to support it. It requireth religious wisdom.

3. Anger. Felt when the disagreeable event is considered an injury, and as befalling us by the injustice or ill-will of a voluntary agent. Now consider the symptoms of this natural weakness. During the prevalence of these passions the understanding is obscured; at least, we have not the due use of it. It seems to be the natural tendency of pain to arrest the thoughts. The counsels of the mind are at such times full of perplexity, which often produce irresolution, instability, and fatal precipitation.

II. WHEREIN THE STRENGTH OF THE WISE MAN LIETH. How wisdom, or religious virtue, is the cure of our weakness and its symptoms.

1. It is a defence against fear, because it represents uncomfortable events as too inconsiderable to affect our main interests. The good "man is satisfied from himself"; his integrity is his chief treasure. Virtue is a greater good than riches, worldly honours, and carnal pleasure.

2. The testimony of our conscience is an effectual preservative against immoderate dejecting fears, as it gives us confidence towards God and assurance of His favour.

3. The wise man is strong against fear, because his confidence is in the Divine all-sufficiency, love, and faithfulness. Chance and necessity, as the cause of events, are the refuge of ignorant minds. Faith controls the fears of a religious mind, for it represents an intelligent, powerful, and gracious Providence as superintending all affairs and directing all events irresistibly.

4. The wise man is strengthened by the Christian hope of immortality. The same principles and sentiments restrain immoderate anger. So religious wisdom delivers us from the symptoms of weakness arising from the passions; ignorance and confusion; the darkened understanding. True wisdom openeth the eyes. There is an admirable simplicity in religion. A man of knowledge increaseth strength against irresolution, unsteadiness, and precipitancy; his behaviour is consistent and uniform, because it is conducted by one invariable principle. The wise and virtuous perform their good works with vigour and alacrity. And this spiritual strength is ever increasing, and a constant source of pleasure to the man himself. Then let us examine ourselves, and try what equanimity we maintain in the changes of life.

(J. Abernethy, M.A.)

"A wise man is strong." That is, a true man; one who fears God. We shall seek to show the infinite importance of fixed principles

I. IN RELATION TO THE DUTIES OF LIFE.

II. IN REGARD TO THE RELATIONSHIPS OF LIFE.

III. IN RELATION TO THE TRIALS OF LIFE.

IV. AS A SAFEGUARD AGAINST THE TEMPTATIONS OF LIFE.

(F. Wagstaff.)

People
Solomon
Places
Jerusalem
Topics
Bad, Designs, Deviseth, Devising, Evil, Intrigues, Master, Mischief-maker, Mischievous, Named, Plans, Plots, Purposes, Schemer, Thoughts, Wicked
Outline
1. Precepts and Warnings

Dictionary of Bible Themes
Proverbs 24:8

     5817   conspiracies

Proverbs 24:8-9

     6186   evil scheming

Library
The Sluggard's Garden
'I went by the field of the slothful, and by the vineyard of the man void of understanding; 31. And, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down.'--PROVERBS xxiv. 30, 31. This picture of the sluggard's garden seems to be intended as a parable. No doubt its direct simple meaning is full of homely wisdom in full accord with the whole tone of the Book of Proverbs; but we shall scarcely do justice to this saying of the wise
Alexander Maclaren—Expositions of Holy Scripture

The Broken Fence
A sermon (No. 3381) published on Thursday, November 20th 1913. Delivered by C. H. Spurgeon at the Metropolitan Tabernacle, Newington. "I went by the field of the slothful, and by the vineyard of the man void of understanding; and to, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down, Then I saw, and considered it well: I looked upon it and received instruction."--Proverbs 24:30-32. This slothful man did no hurt to his fellow-men:
C.H. Spurgeon—Sermons on Proverbs

The Sluggard's Farm
A sermon (No. 2027) intended for reading on Lord's Day, June 3rd 1888, delivered by C. H. Spurgeon at the Metropolitan Tabernacle, Newington. "I went by the field of the slothful, and by the vineyard of the man void of understanding; And, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down. Then I saw, and considered it well: I looked upon it, and received instruction."--Proverbs 24:30-32. No doubt Solomon was sometimes glad
C.H. Spurgeon—Sermons on Proverbs

Epistle xxxvi. To Maximus, Bishop of Salona .
To Maximus, Bishop of Salona [113] . Gregory to Maximus, &c. When our common son the presbyter Veteranus came to the Roman city, he found me so weak from the pains of gout as to be quite unable to answer thy Fraternity's letters myself. And indeed with regard to the nation of the Sclaves [114] , from which you are in great danger, I am exceedingly afflicted and disturbed. I am afflicted as suffering already in your suffering: I am disturbed, because they have already begun to enter Italy by way
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Portrait of a Drunkyard
'Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes? 30. They that tarry long at the wine; they that go to seek mixed wine. 31. Look not thou upon the wine when it is red, when it giveth his colour in the cup, when it moveth itself aright. 32. At the last it biteth like a serpent, and stingeth like an adder. 33. Thine eyes shall behold strange women, and thine heart shall utter perverse things. 34. Yea, thou shalt be as
Alexander Maclaren—Expositions of Holy Scripture

2 Cor. Iii. 5
Not that we are sufficient of our selves, to think any thing as of our selves: but our Sufficiency is of God. IN my former Discourse upon these Words, I shewed you that it was the sole Design of St. Paul in them, to declare, that, in the setting about, and executing, the difficult and laborious Work of an Apostle, He did not arrogate to himself the Power, and Ability, and Success, which he had: but that he ascribed his Sufficiency for this great Work, as well as his being designed to it, to God himself,
Benjamin Hoadly—Several Discourses Concerning the Terms of Acceptance with God

How to Make Use of Christ for Taking the Guilt of Our Daily Out-Breakings Away.
The next part of our sanctification is in reference to our daily failings and transgressions, committed partly through the violence of temptations, as we see in David and Peter, and other eminent men of God; partly through daily infirmities, because of our weakness and imperfections; for, "in many things we offend all," James iii. 2; and, "if we say we have no sin, we deceive ourselves, and the truth is not in us," 1 John i. 8; "a righteous man falleth seven times," Prov. xxiv. 16; "there is not
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Justice of God
The next attribute is God's justice. All God's attributes are identical, and are the same with his essence. Though he has several attributes whereby he is made known to us, yet he has but one essence. A cedar tree may have several branches, yet it is but one cedar. So there are several attributes of God whereby we conceive of him, but only one entire essence. Well, then, concerning God's justice. Deut 32:4. Just and right is he.' Job 37:23. Touching the Almighty, we cannot find him out: he is excellent
Thomas Watson—A Body of Divinity

The Necessity of Actual Grace
In treating of the necessity of actual grace we must avoid two extremes. The first is that mere nature is absolutely incapable of doing any thing good. This error was held by the early Protestants and the followers of Baius and Jansenius. The second is that nature is able to perform supernatural acts by its own power. This was taught by the Pelagians and Semipelagians. Between these two extremes Catholic theology keeps the golden mean. It defends the capacity of human nature against Protestants and
Joseph Pohle—Grace, Actual and Habitual

Meditations on the Hindrances which Keep Back a Sinner from the Practice of Piety.
Those hindrances are chiefly seven:-- I. An ignorant mistaking of the true meaning of certain places of the holy Scriptures, and some other chief grounds of Christian religion. The Scriptures mistaken are these: 1. Ezek. xxxiii. 14, 16, "At what time soever a sinner repenteth him of his sin, I will blot out all," &c. Hence the carnal Christian gathers, that he may repent when he will. It is true, whensoever a sinner does repent, God will forgive; but the text saith not, that a sinner may repent whensoever
Lewis Bayly—The Practice of Piety

Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men.
Scriptures Showing The Sin And Danger Of Joining With Wicked And Ungodly Men. When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15. They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom God is pursuing; even as the strangers that join
Hugh Binning—The Works of the Rev. Hugh Binning

A Treatise on Good Works
I. We ought first to know that there are no good works except those which God has commanded, even as there is no sin except that which God has forbidden. Therefore whoever wishes to know and to do good works needs nothing else than to know God's commandments. Thus Christ says, Matthew xix, "If thou wilt enter into life, keep the commandments." And when the young man asks Him, Matthew xix, what he shall do that he may inherit eternal life, Christ sets before him naught else but the Ten Commandments.
Dr. Martin Luther—A Treatise on Good Works

Proverbs
Many specimens of the so-called Wisdom Literature are preserved for us in the book of Proverbs, for its contents are by no means confined to what we call proverbs. The first nine chapters constitute a continuous discourse, almost in the manner of a sermon; and of the last two chapters, ch. xxx. is largely made up of enigmas, and xxxi. is in part a description of the good housewife. All, however, are rightly subsumed under the idea of wisdom, which to the Hebrew had always moral relations. The Hebrew
John Edgar McFadyen—Introduction to the Old Testament

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