“He whose breath is lies shall be lost.” Breath means the inborn and natural impulse. The root of the verb translated “shall perish,” means to lose oneself by wandering about. The cognate Arabic means to flee away wild in the desert. The spirit, therefore, that habitually breathes out falsities, and so acts constitutionally athwart of what is true, is best described by keeping to the original; that is, instead of perishing in the broader and vaguer way, he wanders off and is lost in the wilderness of his own deceptions.—Miller.
The thief doth only send one to the devil; the adulterer, two; the slanderer hurteth three—himself, the person of whom, the person to whom he tells the lie.—T. Adams.
main homiletics of verses 6 and 7.
The Proofs of Human Selfishness.
I. The servile regard which men pay to rank and wealth. A prince is a man in whose hand there is power to advance the material interests of other men, and this makes him a loadstone to the godless man whatever his character may be. As the magnet will attract all the steel dust within its reach, so the prince is a magnet which attracts all the self-seeking and the worldly who can by any possibility obtain any favour from him. To gain that favour they will fawn upon him and flatter him, and will stoop even to become supplicants at his feet. Let him be one of the most contemptible of human creatures, there will not be wanting those who may be in many respects his superiors who will serve him from hope of advancing their own interests. We know that this is not universally the case—that there have been noble men in all ages who would scorn to entreat the favour of any man, simply because he was a man of power; but Solomon here speaks of the rule and not of the exception, and the fact that it is so testifies to the self-seeking which is the characteristic of men in general.
II. The treatment which the poor man often receives from his more wealthy kinsfolk. The proverb implies that those who hate him and pass him by with disdain are richer than himself, and therefore not only bound to pity his poverty but able to lighten his burden. But the same selfishness which draws men to the rich causes them to shun the poor in general, and especially their poor relations, for they feel conscious that these latter have a stronger claim upon them than those who are not so related. And even if the poor man does not need the help of his richer brethren he will often find himself unrecognised by them, simply because he occupies a lower social station. He has nothing to give them in the way of material good—his favour is worth nothing in the way of promoting their worldly interests—the very fact that he is poor and yet is more or less nearly connected by family ties is supposed to dim the lustre of their greatness, and they therefore cherish towards him a positive dislike which they manifest by avoiding his society as much as possible, and by receiving all his advances towards friendship with coolness and disdain. If we had no other proof of the depth to which man has fallen since God created him in His own image, the regard which men pay, not to what a man is, but to what he has, would be one sad enough. (See also Homiletics on chap. [xiv. 20,] page 370.)
outlines and suggestive comments.
Princes need not pride themselves in the homage that is paid to them, for their favour is sought by men, not so much out of regard to their persons, as from a regard to their power. Kindness and liberality have a greater influence for gaining the hearts of men, than dignity of station. There are many that seek the ruler’s favour, but every man loves him that is generous. When power and generosity meet in the same person, he becomes an object of universal esteem, like Marcus Antoninus, who was lamented by every man when he was dead, as if the glory of the Roman empire had died with him.
How inexcusable are we, if we do not love God with all our hearts. His gifts to us are past number, and all the gifts of men to us are the fruits of His bounty, conveyed by the ministry of those whose hearts are disposed by His providence to kindness. “I have seen thy face,” said Jacob to Esau, “as the face of God.” His brother’s favour he knew to be a fruit of the mercy of Him with whom he spake and prevailed at Bethel.—Lawson.
For Homiletics on verses 8 and 9 see verses [2] and [5] of this chapter, also on chapters [viii. 36] and [ix. 12], pages 121 and 124.