outlines and suggestive comments.
But where is the righteous person thus scourged, judged, and recompensed? On the earth, even in this life, and in the world. The earth is not that seat which the Lord hath properly appointed for judgment or vengeance, neither is this life the day of the great assize; yet rather than sin shall be unpunished, yea, even in the elect, the Lord will keep a petty sessions in this life, and make the earth a house of correction.—Muffet.
The righteous are under the discipline though not under the curse, of the rod.—Bridges.
The best must look for stripes, if they will take liberty to sin against God. True it is that the Lord taketh not advantage of infirmities, He passeth by them, He smiteth not His children for them: but when they grow too bold, He will nurture and awe them with correction. In this sense He may be said to be no respecter of persons, that as He will not endure the sinfulness of the wicked, though they be never so great, so He will not allow of the sins of the godly, though they be never so good. First, God herein respecteth His own glory, who will have His people to know that He doth look for service at their hands. And the wicked see by this that His is neither remiss towards all nor partial towards any. Second, He respecteth the good. How wanton, how froward, how stubborn would children be, into what perils would they cast themselves should they be altogether exempted from the rod. They should never feel comfort of their parents’ favour unless they sometimes found the smart of their displeasure. . . . And the tribulation and afflictions of good men do not bring them behind the wicked, but show that the plagues and punishments of the wicked are yet behind.—Dod.
The righteous Lord shall pay His debts even to the righteous. Sin makes God a debtor.—Jermin.
CHAPTER XII.
Critical Notes.—1. Instructions, “discipline” or “disciplinary instruction.” 2. Obtaineth, literally “draws out.” 4. Virtuous, literally “strenuous,” “capable” (used in Ruth iii. 11). 5. Thoughts, or “purposes.” Right, “judgment,” “justice.” 7. Wordsworth here reads, “When the wicked turn themselves,” etc., i.e., on any reverse of their fortunes, however slight, they perish. 9. This verse is read in two ways. Zöckler reads, “Better is the lowly that serveth himself than he that boasteth and lacketh bread.” Wordsworth agrees with this view. Delitzsch and Stuart render as the Authorised Version (see [comments] on the verse). 10. Regardeth, literally “knoweth.” Delitzsch reads, “knoweth how his cattle feed.” “Cruel is singular, denoting that each one of his mercies are cruel” (Fausset). 11. Vain persons, or “vanity,” “emptiness.” 12. Net. Delitzsch, Zöckler, and Miller translate this word “spoil” or “prey.” The Hebrew word means also a “fortress.” Maurer, therefore, translates it “defence,” and understands it to mean that the evil combine for mutual protection. This agrees with Zöckler’s rendering of the second clause, “the root of the righteous is made sure.” 16. Presently, literally “in that very day,” i.e., “at once.” Covereth shame, or “hides his offence.” 17. Speaketh, literally “breathes.” 18. Speaketh, literally “babbles.” Health, “healing.” 19. A moment, literally “while I wink.” 20. Delitzsch reads, “cause joy.” 26. Is more excellent than his neighbour, rather “guides his neighbour.” Delitszch reads, “looketh after his pastures.” The Hebrew word signifies “abundance” (see [Miller’s remarks] in the comments on the verse). 27. The word translated roast does not occur in this sense elsewhere. In the Chaldee of Dan. iii. 27, it is used in this sense. It may be read “catcheth not his prey.” The second clause should be, “a precious treasure is diligence,” or “a diligent man.” 28. No death, literally “no-death,” i.e., “immortality.”
main homiletics of verse 1.
The Love of Knowledge and the Proof of it.