time." For in one form or another, in this world or in the next, who sows in tears shall reap in joy. The God

who puts his people's tears into His bottle will certainly never forget their prayers.-Guthrie.

MAIN HOMILETICS OF VERSE 30.

CHEERFULNESS AND GOOD TIDINGS.

Two views are taken of the meaning of the first clause of this verse. Some understand it to mean that the objective light that plays upon the eyes of the body rejoices the heart of the man who is under its influence; and others understand by the light of the eyes" that "cheerfulness of countenance spoken of in verse 13, which has such an inspiriting effect upon those who behold it. We suggest a line of thought upon both views.

The light of the material sun rejoices the heart. 1. Because of its healthful influence upon the bodily frame. It is well known that sunlight is favourable to bodily health-that a dwelling into which it does not freely enter has a most depressing influence upon its inhabitants, because it deprives them of natural bodily health and vigour. Other things being equal, health of body adds much to cheerfulness of spirit, to gladness of heart. Everyone can testify from personal experience how a low state of bodily health depresses the spirit, and how returning health after sickness revives and gladdens it. Therefore, in this sense the "light of the eyes rejoices the heart." 2. Because of its beautifying influence upon all that the eyes behold. If we go from the light and brightness of noonday into a dark cave or dungeon where the sun's rays never penetrate, we find none of that beauty of colour or contrasts of light and shade, which afford us such exquisite enjoyment in the landscape outside. When we come again into the light of day we realise that "light is sweet, and that it is a pleasant thing to behold the sun" (Eccles. xi. 7), for to its blessed influence we owe all the joy that fills our hearts when we look abroad upon the beauties of the natural world. 3. It ought to rejoice the heart of man on account of its symbolic suggestions. God intends the light of nature to be a symbol to the children of men of blessed realities which can be appreciated only by the eye of the soul. Light is symbolic of the glory of the Divine nature (1 Tim. vi. 16), and of the perfect purity of the Divine character (1 John i. 5). The beneficent influence of sunlight is a symbol of the soulwarming and soul-gladdening influence of the Divine presence (Psalm lxxxiv. 11). And as the light of the sun rejoices the heart of the beholder, so does light and cheerfulness upon one man's face gladden the heart of him who looks upon it. Cheerfulness upon one man's countenance brings cheer to the heart of those with whom he comes in contact. Upon this subject we remark-1. That there is a great difference between levity and cheerfulness. Two men may be swimming in a river, and one may keep himself afloat by artificial appliances, and the other by his natural strength skilfully used. The beholders may not for a time observe any difference in the two; but should the first man, by any mishap, lose his floats, then the difference will be at once manifest. He will be in danger of going to the bottom while his companion will keep steadily on his way. The natural strength and long practice of the latter has made it second nature to keep on the surface of the water. There is just such a difference between gaiety which depends for its continuance upon good fortune and external excitement, and the cheerfulness that springs from a never-failing and internal source. In the first case, if the floating-tackle is cut away the poor man sinks into despondency and gloom, but in the second there is a buoyancy

of heart which, if overwhelmed for a moment by some sudden wave of adversity, brings him again to the surface and re-awakens hope within him. The first is of earth, but, although natural temperament may do much towards the second, real and heartfelt cheerfulness can only be born of a consciousness of reconciliation with God and goodwill to men. It is not, however, a universal characteristic of good men and women. But-2. It is a man's duty to cultivate this cheerfulness of heart. It is good for the man himself. If sunlight gives strength to the body this sunlight of the soul is strengthening to the whole man. Cheerfulness gives courage to face the difficulties of life-that gladness of heart which springs from "doing justly, loving mercy, and walking with God" is a power which no man for his own sake can afford to throw away. But it is also a duty which we owe to others. In this sense "the light of the eyes rejoices the heart," the incoming of a cheerful man into a house where the inhabitants are depressed and sad is like the entrance of sunlight into a darkened room-it changes the entire aspect of things. The influence of such a man is like a shower upon the parched eartheverything seems to spring into new life after it. If it has so reviving and cheering an effect in a world where there is so much to sadden and to weaken men's energies, every man is bound to cultivate a habit of cheerfulness as a matter of duty. It is part of the duty which men owe to God. It is a manifestation of confidence in His righteous character and merciful purposes towards His creatures. It reveals contentment with the lot in life which He has assigned to us-a spirit of submission to His will. Therefore it is an apostolic command," Rejoice in the Lord alway: and again I say, rejoice" (Phil. iv. 4). The second clause of the verse relates to another very fruitful source of gladness, viz., the reception of a "good report," or good news. 1. A good report gives joy, or maketh the bones fat" in proportion as such news was desired. If the sick man, who has been awaiting the verdict of the physician, receives from him the assurance that he will recover his health, his heart is filled with joy at the tidings. He can testify that his "bones waxed old" while he was filled with fear and doubt as to his case, but the "good report" makes him renew his youth, and is the first step to renewal of health. The good news that the guilt of the soul can be removed fills the soul with joy in proportion as the misery of unforgiven sin has weighed upon the spirit. This was David's experience: "When I kept silence" (while my sin was unconfessed) my bones waxed old through my roaring all the day long.' "I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin." And the consciousness of forgiveness enabled him then to sing of the blessedness of him "whose transgression is forgiven and whose sin is covered" (Psa. xxxii, 1-5). 2. The joy imparted by a "good report" of this nature is shadowed forth by the gladness which is imparted to men who have long sat in darkness, when they greet a ain the light of day. What must be the joy of an arctic traveller, when, after months of night, he sees the first streak of returning sunlight? Who can describe the feelings of a prisoner who has been for years immured in a gloomy dungeon when he again finds himself in the sunshine? Or who but those who have passed through the experience can conceive what the blind man feels who has never seen the light of day, when first his eyes are opened? So none but he who has been in darkness of soul on account of unpardoned sin, and has felt the joy of a sense of reconciliation with his God, can know how the " good report' that "Jesus Christ came into the world to save sinners" "maketh the bones fat," in other words, gives him a sense of new life.

us.

of us.

OUTLINES AND SUGGESTIVE COMMENTS.

We may conceive this verse to show the comfort of life as it cometh from God, and from man. From God in the light of the eyes, and in seeing those good things which He bestowed upon From man in hearing the good report and testimony which he giveth Or else we may take the first part of the verse more literally, to speak only of the joy of the heart, which by the light of the eye from the pleasant objects thereof, is conveyed to it, and so the good contentment of a man from a good report to be compared to it. Now well may these be compared together, for report is the eye whereby the world judgeth of a man, and it is also a useful eye whereby a man judgeth of himself. . . . . CerCertainly it must be the care of the godly, not only to keep a good conscience, but to have a good report.-Jermin.

It is riches enough to be well reputed and well spoken of. It pleased David well that "whatsoever he did pleased the people." It pleased John well that his friend "Demetrius had a good report of the truth' (3 John 12), and he "had no greater joy than to hear that his children walked in the truth."-Trapp.

The bones may be called the foundation of the corporeal structure, on which its strength and stability depend. The

cavities and cellular parts of the bones are filled with the marrow, of which the fine oil, by one of the beautiful processes of the animal physiology, pervades their substance, and, incorporating with the earthy and silicious material, gives them their cohesive tenacity, a provision without which they would be brittle and easily fractured. "Making the bones fat," means supplying them with plenty of marrow, and thus strengthening the entire system. Hence 66 marrow to the bones" is a Bible figure for anything eminently gratifying and beneficial. The import, then, of the expression of the text is, that a good reputation contributes eminently to enjoyment, to comfort, health, active vigour, spirit, life, and happiness. By some, however, "a good report a good report" is understood of good tidings, and they conceive "the light of the eyes happy glancing looks of the messenger to refer to the of such good tidings.-Wardlaw.

66

"The light of the eyes" means the look of a pleased friend. When He is heart." the Almighty, how it "rejoices the And when the rapture of another sense is secured by a good original), the good news being also from report" (a good hearing, as it is in the on high, it reaches the very penetration of our comfort.-Miller.

MAIN HOMIletics of THE PARAGRAPH.-Verses 31-33.

HOW TO GIVE AND TAKE REPROOF.

I. Reproof is good when it is given with a good intention and when it is given wisely. Those who undertake to handle the amputating knife should be men who are intent upon the healing of the patient, and must also know where to cut and how much to cut, otherwise the operation may tend to death rather than to life. The reprover, if he would administer a "reproof of life," must be wise and kind. He must desire to do good to the man whom he reproves, he must know how to administer the reproof, and must leave off reproving as soon as the necessary wound has been inflicted; if he does not, he may injure the soul instead of destroying the sin.

II. He who takes such reproof displays the highest wisdom and the truest humility. We admire the fortitude of a man who will bear without a murmur a painful operation for the sake of the good that will come to him afterwards. We praise him for the pluck and courage which he shows in enduring bravely,

446

that which we know gives him intense pain of body. And we ought to give as much praise to him who will submit to reproof in a spirit of humility, for there is nothing which is more unpalatable or painful to a man's spirit. Nothing is a surer sign of true wisdom than such submission.

III. He who will not submit to such reproof can never attain to true honour. There can be no honour where there is ignorance, and there can be no knowledge where there is an unwillingness to receive reproof. The greatest kings and statesmen, who are now enthroned by the honour and submission of millions of their fellow-creatures, had once to submit to the instruction of their nurses and tutors. There is no honour in holding a high position unless he who holds it knows how to fill it worthily; and such knowledge can only be acquired by stooping not only to instruction but to reproof, which is always a necessary element of instruction. (For fuller treatment of the subject of these verses, see Homiletics on chapters iii. 11, 12; xii. 1; xiii. 18; xv. 10. Pages 247, 323, 410, etc.).

OUTLINES AND SUGGESTIVE COMMENTS.

Ver. 31. There is a reproof not of life, but of death, when hatred seeketh disgrace or ruin by it, and when it is used, as St. Bernard speaketh, not to instruction in the spirit of meekness, but to destruction in the spirit of fury. When it is reproach, and not reproof, it amendeth not, but hardeneth the offender in his wickedness. But with the wise there is the reproof, not of death, but of life; that is, direction unto a virtuous life, and teaching true wisdom, which is the life of the soul. The words of the wise, saith the Preacher, are as nails fastened: for as nails are driven in, but it is not so much to make a hole as to fasten and strengthen; so the words of the wise in reproof do pierce, but it is not so much to wound, as to fasten their reproof, and to give strength unto it.— Jermin.

Oh, it is a blessed thing to have others tell us of our faults, and as it were to pull us out of the fire with violence, as Jude speaks; rather to pull us out with violence, with sharp rebukes, than we should perish in our sins. If a man be to weed his ground, he sees need of the benefit of others; if a man be to demolish his house, he I will be thankful to others for their help; so he that is to pull down his corruption, that old house, he should be thankful to others that will tell him, "This is rotten, and this is to blame;' who, if he be not thankful for season

able reproof, he knows not what selfjudging means. If any man be so uncivil when a man shows him a spot on his garment to grow choleric, will we not judge him to be an unreasonable man? And so when a man shall be told, "This will hinder your comfort another day;" if men were not spiritually besotted, would they swell and be angry against such a man?— Sibbes.

Ver. 32. Wilt thou destroy that for which Christ died? (1 Cor. viii. 11). What shall a man give in exchange for his soul? There is no great matter in the earth but man; nothing great in man but his soul, saith Faverinus. "Whose image and superscription is it" but God's? "Give," therefore, "to God the things that are God's," by delivering it up to discipline. "Suffer," saith the great apostle, "the word of exhortation;" suffer them in God's name, sharp though they be, and set on with some more than ordinary earnestness. Better it is that the vine should bleed, than die. Certes, "When the Lord shall have done to you all the good that He hath spoken concerning you, and hath brought you to His kingdom, this shall be no grief unto you, nor offence of heart," as He said in a like case (1 Sam. xxv. 30, 31), that you have hearkened to instruction, and been bettered by reproof.-Trapp.

There are two things that cause men