Every man is a “messenger,” and has an errand, and that is as a witness for God (chap. xiv. 25). The word for “messenger” is the word for “angel.” How soon did the wicked angel fall, when he became of no use? and men, how long do they tolerate a false messenger? The soul sent out by the Almighty, if wicked, shall fall; but a soul that is “faithful” is needed, and will hold its place.—Miller.
A wicked messenger hath no sooner a business committed unto him than he falleth into mischief, by betraying the trust reposed in him, and therefore justly doth mischief fall on him. He that is a faithful ambassador is, indeed, the ambassador of truth itself. He, being sent, hath healing under his wings, whereby he giveth soundness and health unto his business, whereby he giveth soundness and health to those that employed him. The proverbial sense is, That the good or bad success of a business proceedeth much from the goodness or badness of him that is employed in it.—Jermin.
How much more then, wicked ministers, those “messengers of the churches” (2 Cor. viii. 23) that do the Lord’s work negligently (Jer. xlviii. 10), that corrupt His message (2 Cor. ii. 17). Who is blind but my servant, or deaf as my messenger? (Isa. xlii. 19).—Trapp.
While the wicked messenger prepares misfortune for himself, as well as for his master, the faithful makes good even his lord’s mistakes.—Von Gerlach.
main homiletics of verse 18.
The way to Honour.
I. Man needs instruction because his natural intuitions are not enough to meet the needs of human life. The instinct of the animal is enough to enable it to fulfil its destiny. Its limited powers find sufficient guidance in the use of the faculties which are born with it. But it is not so with man. If, as some philosophers suppose, a man comes into the world without any ideas, if he receives everything from the outside world, instruction is so much the more needed, but even if he does bring with him a small stock of knowledge, experience shows us that the amount is very small, and he needs instruction for body, soul, and spirit from the first day of his dawning intellect to the last of his probationary life.
II. Instruction is to be obtained. Somebody will teach him either directly or indirectly. He will learn much from observation and much from direct teaching. The word here, as in chap. xii. 1, includes the idea of correction. This forms an inevitable part of man’s instruction in matters relating both to his bodily and spiritual life. God has provided for man’s instruction in relation to his spiritual needs. It is within the reach of all men in a Christian nation (See Isa. lv. 1–3.)
III. If he refuses what he needs, he will have what he does not desire. He will have poverty. This is a calamity when self-inflicted. Whatever is the outcome of sin must be a calamity. If a man refuses to submit to the correction and instruction of others in connection with matters relative to every-day life, he shuts himself up to his own ignorance and shuts out all possibility of advancing in any profession or calling. Therefore he must be poor in worldly wealth. And it is pre-eminently true of him who refuses the disciplinary instruction of God. Such a man must be poor in a spiritual sense throughout eternity. And this will bring shame. Shame is always the result of sin. There is no shame in being poor in material things when poverty is the outcome of righteousness, but there is shame in poverty which is the result of neglected opportunities. What is the root of this rejection of instruction? Is it not pride? (See Homiletics on chap. [xi. 2], page 193; also on chap. [xii. 1], page 246.)
IV. Reproof is instruction. This is implied here, and in many other passages in this book where the words are used interchangeably. A man who reproves us gives us information about ourselves. He lets us know how we appear in the eyes of others. This ought to be valued by us. We are too partial to see our own defects, therefore we ought to be glad when they are pointed out to us by another.