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32. If thou hast done foolishly in lifting up thyself, or if thou hast thought evil, lay thine hand upon thy mouth.
33. Surely the churning of milk bringeth forth butter, and the wringing of the nose bringeth forth blood: so the forcing of wrath bringeth forth strife.†
This evidently applies to the preceding illustration — a king, against whom there is no rising. But if thou hast lifted up thyself in despising his authority (Romans 13:1, 2); or even if thou hast but thought evil; lay thine hand upon thy mouth, restraining the ebullition in silent and humble submission.† As a general rule, however, we may be thankful for the caution. If we have done foolishly by provoking irritation, in lifting up ourselves, even in some evil thought, against a brother; quench the rising spark, ere it kindle into a flame. “The thought of foolishness is sin.”† Yet it is more sinful, when it forces its passage to the mouth. Words increase the sin, shew more of its power, and are more hurtful to others. Obviously it is wise to lay our hand upon our mouth, and to restrain the expression, when we cannot prevent the thought. Better to keep in the infirmity, than to give it vent. But when, instead of the hand laid upon the mouth, there is no discipline, guard, or restraint; “the mouth of the fool poureth out foolishness,”† overflowing at the lips, and bringing a flood of trouble upon the soul.†
How much more, when the lying, heartless, proud worm lifts up itself against the Great King! The foolishness even of an evil thought against him is such as no tongue can express. The Lord humble us in a tender sensibility of this sin! “Behold! I am vile: what shall I answer thee? I will lay mine hand upon my mouth.” (Job 40:4, 5.)
Towards man however it is often the forcing of wrath, not natural irritation. A peaceable man may be goaded to anger;† as the violent shaking of the milk in the churn bringeth forth butter; or the wringing of the nose bringeth blood. The action of force works, that would not otherwise have been done. But fearful is the strife of this forced wrath. Sihon thus provoked his own ruin;† the Ephraimites stirred up a murderous strife;† Asahel sharpened Abner's spear by his willful waywardness;† Amaziah plunged into destruction by the strife of the forced wrath of Joash, who was disposed to peace and quietness.† How multiplied are the sources of misery — the fruit of ungovernable temper and self-will! “Only by pride cometh contention” (Chapter 13:10); and where that contention may end, who can say? ‘I am, and profess to be’ — said the godly Bishop Hall — ‘as the terms stand, on neither, and yet on both, parts; for the peace of both; for the humor of neither.’
An humble heart will repress the sparks of this unholy fire. A sorrowful spirit for the evil of our thoughts is a component part of the cure. (Ecclesiastes 7:4.) We should not readily indulge the sin, for which we had been truly humbled before our God. Whereas in the want of this genuine spirit, how reluctant we are to acknowledge our offense towards each other! We can always find some good reason for lifting up ourselves, or for thinking evil. And how hard it goes with our proud tempers to be the first to lay our hands upon our mouths! How much more ready are we to open our mouths in self-justification, than in self-abasement. Thus, instead of quenching, we force, wrath. Instead of the “meekness of wisdom,” there “is envy and strife, confusion, and every evil work” (James 3:13, 16); enmity between nominal professors of the gospel, and distance even between those, who believe themselves to be members of the same body, heirs of the same inheritance,† and bound by the same obligation to love one another.† Oh! hasten the blessed time, when the Church shall be fully transformed into the image of her Divine Lord; when it shall be a Church of perfect love in a world of love!
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