It is sad to be drawn into ruin by “desire” (see last verse); because it breeds only “hope,” and that is sure to perish. “The world passes away, and the desire of it” (1 John ii. 17).—Miller.
There have been some who have questioned whether the doctrine of a future state was understood under the former dispensation. They have regarded that economy as to such an extent carnal, worldly, and temporary, as to have excluded from it all reference to that subject. I might show, from many passages, the falsity of such a sentiment. In this verse we have one of them. Nothing can be clearer than that, were there not such a future state, the expectation and hope of righteous and wicked alike must perish together, and that the very distinction so evidently made here between the one and the other proceeds upon the assumption of a state beyond the present.—Wardlaw.
He died, perhaps, in strong hopes of heaven, as those seem to have done that came rapping and bouncing at heaven’s gates, with “Lord, Lord, open to us,” but were sent away with a “Depart, I know you not” (Matt. vii. 22). His most strong hope shall come to nothing. He made a bridge of his own shadow and thought to go over it, but is fallen into the brook. He thought he had taken hold of God; but it is but with him as with a child that catcheth at the shadow on the wall, which he things he holds fast. But he only thinks so.—Trapp.
He never had any good by any hope, which hath not the fruition of his hope at death. Though a man should never obtain his desire in any earthly thing during his life, yet, if he enjoy salvation after this life, he hath failed of nothing. Though a man should miss of nothing that his heart could wish for, while breath is in his body, yet if he be damned, when the soul goeth out of his body, he hath never gained anything.—Dod.
Hope and expectation are long-lived things; though weak, and sick, and blind, yet they hold out. They live with the longest liver, and seldom die in any, until they die themselves in whom they are. But the hope of the wicked doth not only die, but perish, that is, is lost in some unlooked-for, unthought-of manner.—Jermin.
main homiletics of verse 8.
The Wicked Coming in the Stead of the Righteous.
I. This proverb must be fulfilled from the nature of the case. If a vessel is being steered straight for the rocks nothing can prevent her from being dashed upon them except a change of course. Nothing else can avert the catastrophe, unless a supernatural power removes the rock out of the way. This last cannot be; the first alternative rests with the will of the commander. If another vessel is going in an opposite direction she must as necessarily escape the doom to which the other is hastening. There is nothing of fate about their different destinies, they are the outcome of a choice of opposite courses. So with the opposite ends of the righteous and the wicked. Deliverance for the first, an inheritance of trouble for the latter, are the result of no arbitrary fate but the outcome of their pursuing opposite courses. Unless God will remove His everlasting laws out of the universe it must be so, and to expect Him to do that is to expect Him to change His nature, which would be a much more dire calamity than the trouble which comes upon the wicked from his course of wilful opposition to righteousness. For in this life it is always open to a man to turn round, to change his course, and so to escape the shipwreck of his existence upon the rocks of perdition. “Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and He will have mercy upon him; and to our God, for He will abundantly pardon” (Isa. lv. 7). God will not remove His righteous laws out of the sinner’s way, but He holds out every inducement and encouragement to the transgressor to come into harmony with them.
II. The proverb has received abundant illustrations in the history of our race. Pharaoh designed to drive the Israelitish nation into the Red Sea and so to destroy them. God delivered them, and their oppressors “came in their stead.” Daniel’s persecutors planned to take his life, “the righteous man was delivered out of trouble,” and his wicked slanderers met with the death to which they had hoped to bring him. Instances might be multiplied in which this truth has been illustrated both in Scripture history and in more modern times.
outlines and suggestive comments.