outlines and suggestive comments.
One of the confidences of the wicked is that he, at least, has his pleasure in this world. The inspired Solomon denies it. He himself has left us an experience (Eccles. i). The righteous man seeks righteousness and peace, and these things do satisfy him. He seeks them, not as the world does, under a mistake, but for what they really are. He seeks them more and more as he knows them better, and shall be seeking them and enjoying them though eternal ages. “But the wicked,” even in his “belly,” wants. His delights, even of the more carnal sort, are not to be directly gazed at. If they are, they vanish. He cannot trust himself to theorise over any solid pleasures. So hollow are they that he would not live over again the history of the past, and so poor that he grows tired of enjoying them.—Miller.
Have he more or less, he hath that which satisfies him. Nature is content with little, grace with less. If Jacob may have but “bread to eat and raiment to put on” it sufficeth him; and this he dare be bold to promise himself. Beg his bread he hopes he shall not, but if he should, he can say with Luther (who made many a meal of a broiled herring) “Let us be content to fare hard here: have we not the bread that came down from heaven?”—Trapp.
To have to eat is the common mercy of God, who openeth His hand and feedeth all things living. To have enough to eat is a great mercy in itself, and greater than man’s nature, which hath never enough of sinning anyway deserveth; but to be satisfied with that which is enough is a peculiar property bestowed on the righteous. The belly of the wicked wanting enough to eat in some degree is punished for feeding too greedily on the husks of sin. Wanting all food is more hardly punished, and it may be for the hardness of their hearts in resisting all instruction; but that it shall want though it have enough, this is a severe punishment of wickedness, though thought to be the least. The wise man doth not speak of the want of the mouth of the wicked as showing that the mouth should have sufficient, and yet the belly be punished with want in not being satisfied.—Jermin.
homiletic treatment of the chapter as a whole.
“The true Christian education of children.” (1) Its basis: God’s Word (vers. 1, 13, 14); (2) Its means: Love and strictness in inculcating God’s Word (vers. 1, 18, 24); (3) Its aim: Guidance of the youth to the promotion of his temporal and eternal welfare (vers. 2 sq. 16 sq.)—Lange’s Commentary.
CHAPTER XIV.
Critical Notes.—1. Wise woman, or “woman’s wisdom.” 2. He that walketh, etc., or, “He walketh in his uprightness who feareth Jehovah, and perverse in his ways is he that despiseth Him” (Delitzsch.) 3. Rod, or “sceptre.” Zöckler reads, “In the mouth of a fool is a rod for his pride.” Stuart, “Haughtiness is a rod,” etc. 5. Miller here translates, “He who witnesses things correctly, does not lie; but of a deceived witness the very breath is lies” (See [his comments] on the verse). 6. Rather, “The scorner has sought wisdom,” etc. 7. Stuart translates the latter clause, “for thou hast not discerned,” etc.; Miller, “and thou shalt not know,” etc. 8. Deceit, or “deception.” 9. Many translators read this verse, “The sacrifice,” or “the sin-offering, makes a sport of,” or “mocks fools.” So Zöckler, Elster, Ewald, Stuart, Wordsworth, etc. Miller translates, “Sin makes a mock at fools.” Among, or “to.” 10. Zöckler reads the latter clause, “Let no stranger,” etc. Miller renders the whole verse, “A knowing heart is a bitterness to itself; but with its joy it does not hold intercourse as an enemy.” 11. Tabernacle, “tent.” 13. The heart is sorrowful, or “will be” (perchance). 14. Filled with, i.e., “satisfied with.” Stuart translates the latter clause, “Away from him is the good man,” i.e., he will keep aloof from the backslider. 16. Rageth, “is presumptuous,” or “haughty.” 21. Poor, or “suffering” (Delitzsch). 24. Or, “It is a crown to the wise when they are rich, but the folly of fools remains folly” (Delitzsch). 28. Miller translates, “In a great people.” 30. A sound heart, “a quiet heart.” Envy, “passion,” “perturbation.” 32. Driven forth, or “thrust lower” (Miller). Delitzsch translates, “When misfortune befals him, the wicked is overthrown, but the righteous hath hope even in his death.” 34. The Hebrew word for reproach means also “mercy.” Hence Gejer and Miller translate “Mercy for nations is the sin-offering,” the word sin being often used to express the sin-offering. 35. Miller reads, “The kindness of a king is a wise servant, but his wrath becomes one that bringeth shame” (See [his comments]).
main homiletics of verse 1.