I. An unnatural child. The ungrateful son or daughter of good parents is an unnatural being. If experience did not contradict, we should say that even fallen human creatures must return love for love, and could not help feeling gratitude to those who have denied themselves for their good. And if there is no love so strong and so unselfish as that which a parent feels toward a child, it does seem almost impossible that any child can be unresponsive to it. But if to remain untouched by it is unnatural, how much more so is it to attain to the height of wickedness upon which the text passes judgment. We must suppose that the proverb refers to fathers and mothers who are, to some extent, what they ought to be—who do in some measure reflect upon their offspring the tenderness of the Great and Divine Father—and then we can conceive of no more unnatural being than he “who curseth his father or his mother.” Every natural instinct tends in the opposite direction.
II. A natural law. It does not need any special Divine interposition to blight and ruin such a man. The most powerful and blessed human influences are those which flow from the home-life, and from the emotions which ought to be kindled by the relationship of a child to its parent. But if these holiest influences are resisted and these emotions are stifled, moral darkness must overshadow the life, and it will continue to deepen while the hardness of heart continues. It is well known that even the remembrance of parental love after long years of insensibility to it is often the first step back into the light of righteousness and hope, and that many who have sunk very low in crime could trace their present condition to the unnatural sin of hardening their hearts against parental love.
outlines and suggestive comments.
This cursing, according to our Lord’s standard, includes “setting light by father or mother;” wilful disobedience—a fearful, palpable mark of the last days. How God regards it, let his own curse on Mount Ebal (Deut. xxvii. 16), and his judgment of temporal death, testify. The present degradation of Africa is a witness, on the confirming page of history, of the frown upon an undutiful son (Gen. ix. 22–25)—his lamp put out in darkness.—Bridges.
It must needs be an obscure darkness that is fallen upon that soul, in whom the light of nature is so far extinguished as that he curseth them from whom he had the blessing of being. It must needs be a smoky breath that shall reproach him who was the breath of his nostrils. And what can he expect but that his lamp shall be put out in darkness.—Jermin.
For Homiletics of verse 21, see on chap. [xiii. 11], page 306; also on chap. [xxi. 5, 7, 17], page 609.
main homiletics of verse 22.
The Recompenser of Evil.
I. The man who has been wronged is disqualified to punish the offender. A sense of pain and suffering is not helpful to a man’s judgment. He sees neither things nor persons in the light in which he would see them under happier conditions, and would not be likely to deal impartially with the offender. Hence, both the Bible and wise human governments—while freely allowing that he who injures another ought not to go unpunished—forbids men from undertaking the punishment themselves. Every human creature labours under another disqualification also. He is himself a law-breaker in a greater or less degree, and is not himself guiltless in thought and word, and perhaps in deed, of wrong towards his neighbour. The best of men cannot claim to be guiltless in this matter, and the majority are great offenders in one form or another. Therefore on this account also it is not meet for men to avenge their personal wrongs.
II. The most effectual way to rid one’s self of the desire for revenge. We do not understand this proverb to forbid the bringing of men who have wronged us to the bar of human justice, for this may be a duty which we owe to society. It would be criminal in most cases not to apprehend one who had robbed us if it lay in our power to do so, for by letting him go free we should be exposing other innocent men to danger. But there are many cases in which men are greatly wronged in ways which do not come within the cognisance of human law, and when no benefit to anyone would arise from their punishment by any human instrumentality. In such cases, the sure remedy for any vindictive feelings in our own breasts is to lay the matter before Him whose judgment must be impartial, and who will render to every man according to his works. Waiting upon the Lord, too, will remind us so forcibly of our own shortcomings and wrongdoings that we shall be more ready to forget those of our brother.