I. Concerning wicked men we have—1. A blessed instance of their inability to do all they desire. Verse 12 speaks of their “desiring the net of evil men”—of their reaching out after larger opportunities of ensnaring their fellow-creatures than they have at their command at present. The desires and abilities of good men are not always equally balanced. They have more desire to be good and to do good than they have ability to be or to do. The first teachers of Christianity desired a “net” that should enclose all to whom they preached the gospel, and this has been the desire of godly men ever since. They desire a “net” in which to catch their fellow-creatures for their good, but their ability always comes short of their desires. This is a saddening truth, but there is no denying the fact. But “the net of evil men” desired by the wicked is one in which to entrap men to their hurt. In this case it is a matter of rejoicing that their desires and their ability are not balanced. If ungodly men had their desires fulfilled they would soon transform the world into a mirror in which they would see them reflected in every human creature. We ought ever to give thanks to God that wicked men lack power to do all they desire to do to good men, and that they cannot even go to the length of their aspirations even with other ungodly men. They hate each other often with deep hatred, and human and Divine law alone prevents the world from being turned into a hell by the fulfilment of their desires against each other. There are outstanding debts always waiting to be settled whenever a net can be found large enough to entrap the victim, but God’s providence is a larger net, and so arranges the events of human life that wicked men are often prevented from committing greater crimes then they do against each other. 2. Retribution falling upon them. A net is laid, and prey is ensnared, but it is he who desired to entrap his brother who “is snared by the transgression of his own lips” (ver. 13). It is as certain as that water will find its level that men who lay traps for others will be entrapped themselves (see chap. [xi. 8]). And this will come about not by another man’s laying a net for them but by their own plans being turned against them. Thus Haman made a snare for his own feet by the “transgression of his own lips” when he sought to persuade Ahasuerus that “it was not for his profit to suffer the Jews” (Esther iii. 8). He thought this net would enclose Mordecai, but it enwrapped himself in its meshes. So when Daniel’s enemies laid their plans against him. Many a time has a godly man had occasion to sing David’s song, “The heathen are sunk down in the pit that they made; in the net which they hid is their own foot taken” (Psa. ix. 15). It is a law of God’s government. “He that leadeth into captivity shall go into captivity” (Rev. xiii. 10). This is the “recompense which shall be rendered unto” the man who lays plans to injure others (ver. 14).
II. Concerning righteous men we have—1. A godly character springing from a root of piety. The principal thing to be aimed at in building a house is to get a good foundation; if the foundation be insecure, the house will be worthless. That which makes a healthy fruit-bearing tree is a healthy, strong root; however fair the branches may at present look, they will soon betray any disease at the seat of its life. The root of a man’s character is his desire; if the desire is righteous, he is a righteous—though not a perfect—man. As the wicked man was made by his evil desire, so the good man is made by his desires after that which is true and benevolent. 2. That which is yielded by such a root. (1) Deliverance. He is delivered from the net laid for him by the evil counsels of the wicked. His character is often the means of bringing him into trouble, but the same character is a guarantee that he shall come out of it. The time of trouble is by permission or by appointment of God, and it is only for a limited time. Job and Joseph were both brought into trouble because their characters awakened the envy—the one of angelic, the other of human sinners; but their histories are left on record to show to all just men, who find themselves in similar circumstances from the same cause, what the “end of the Lord” is, and will be to them (Jas. v. 11). There must come a final and blessed deliverance from all trouble for those who yield the fruit of a holy life from the root of a holy character (Rev. xxi. 4). (2) Satisfaction (verse 14). One of the fruits of a righteous man will be his holy and wise speech—speech which blesses men in opposition to that “transgression of the lips” which is meant to injure them (verse 13). From this “fruit of the mouth” he shall be “satisfied with good”—he will have the reward of knowing that his words bless others, and this will be to him a source of satisfaction. Or his wise speech may be the means of bringing him material good and temporal honour.
outlines and suggestive comments.
Verse 12. Man is always restless to press onwards to something not yet enjoyed. The wicked emulate each other in wickedness, and if they see evil men more successful than themselves, desire their net (Psa. x. 8–10; Jer. v. 26–28).—Bridges.
The words are somewhat obscure, both in the original and in the translation. The meaning, however, seems as follows: The “net of evil men,” as in chap. i. 17, is that in which they are taken—the judgment of God in which they are ensnared. This they run into with such a blind infatuation that it seems as if they were in love with their own destruction. The marginal “fortress” (a meaning given to the feminine form in Isa. xxix. 7; Ezek. xix. 9) gives the thought that the wicked seek the protection of others like themselves, but seek in vain the “root of the just” (i.e., that in them which is fixed and stable), alone yields that protection. The latter rendering is, on the whole, preferable.—Plumptre.
Some render the latter clause, He (i.e., the Lord) will give a root of the righteous; that is, will enable them to stand firm.—Wordsworth.
The impenitent does not prefer to work the soil of his soul, as in the last verse, but is in hopes to gain by something easier; he likes to seize as in the chase, or as robbers do. He likes to seize without having produced or earned. But the righteous not only goes through solid processes of piety, but (another intensive clause, chap. xi. 14) earns for others, as well as for himself. While impenitence would take heaven as in a net, religion works for it, and, in so doing, “gives” or “yields.”—Miller.
The word “net” may be understood of any means by which the wealth and honours of the world may be acquired. Thus it is used in Habakkuk i. 13–17. The net described here is that of the oppressor, who regards his fellow-men as of any value only as he can render them conducive to his own benefit and aggrandisement, and who uses them accordingly, and when his oppressive powers prove successful vaunts himself in the power and the skill by which the means has been secured. There seems to be a special reference, in the verse before us, to illegitimate or fraudulent means. When “the wicked” see the devices of “evil men” succeed, they desire to try the same arts. . . . If, in any case, conscience should remonstrate and restrain, and will not allow them to go quite so far, that yet envy, and regret their restraints. They still desire the net, even when they can’t bring themselves to use it. They wish they could get over their scruples, and, in this state of mind, the probability is that by and by they will. The “root of the righteous” might be understood as meaning the fixed, settled, stable principle of the righteous, and the sentiment may be, and it is an important one, that, acting on rooted principle, the righteous may and will ultimately prosper. I incline, however, to think that “the net” signifies the varied artifice, cunning, and fraud employed to gain riches quickly, the root of the righteous may rather represent the source of his revenue or income; and, in opposition to the art of making rich quickly, to excite the surprise and the envy of others, a steady, firmly-established, regularly; and prudently and justly-conducted business, bringing in its profits fairly and moderately, as a tree, deeply-rooted in the soil, draws thence its natural nourishment, and, “receiving blessing from God,” brings forth its fruit in due season. The two views are closely, if not inseparably, connected.—Wardlaw.
The wicked seek their good from without; the righteous have it within, their own root, deep and firmly sunk, supplying it.—Fausset.
He so furiously pursueth his lusts, as if he desired destruction; as if he would outdare God Himself; as if the guerdon of his gracelessness would not come time enough, but he must needs run to meet it. Thus thrasonical Lamech (Gen. iv. 23) thinks to have the odds of God seventy to seven. Thus the princes of the Philistines, whilst plagued, came up to Mizpeh against Israel, as it were, to fetch their bane (1 Sam. vii.).—Trapp.