II. The diligent man will reap some reward for his diligence. It is not, of course, possible to take this proverb in an absolutely literal sense, because many diligent men never saw the face of a king. But without diligence it is hardly possible for any man to obtain any position of honour, or if he do he is not likely to retain it. But there is another sense in which diligence may bring a man before kings. Caxton was a diligent man, and by his diligence came literally to stand before the King of England. But he has, by his invention of the printing-press, stood before kings and princes from that hour to this, for they have all learned to honour his name, and to acknowledge their obligation to him. Every time a royal traveller takes his seat in a locomotive James Watt stands before him, for his ability to move with ease and speed from place to place is the result of that man’s diligence, and his name is held in honour in consequence. And instances might be multiplied indefinitely, in which diligence has caused a man to stand before not only the kings of his own time, but of succeeding generations.
On this subject see also Homiletics on chap. [xii. 24], page 285.
outlines and suggestive comments.
Of all the qualities which kings especially look to and require in the choice of their servants, that of despatch and energy in the transaction of business is the most acceptable. . . . There is no other virtue which does not present some shadow of offence to the minds of kings. Expedition in the execution of their commands is the only one which contains nothing that is not acceptable.—Bacon.
God loves nimbleness; “What thou doest, do quickly,” said Christ to Judas, though it were so ill a business that he were about.—Trapp.
CHAPTER XXIII.
Critical Notes.—1. When thou sittest, etc. Miller here translates “Forasmuch as thou sittest,” and applying the word ruler to God gives to the proverb a meaning entirely different from that generally attached to it. See [his remarks] in the Suggestive Comments. What is before thee? Rather “Who is before,” etc. 2. Put a knife, etc. Zöckler, Ewald, and others translate, “Thou hast put,” or “thou puttest.” The meaning may then be “Thou hast virtually destroyed thyself if thou art a self-indulgent man.” Delitzsch, however, gives the verb the imperative form, as in the English version. 3. Deceitful meat. Literally “Bread of lies.” Many commentators understand this to mean a deceptive meal, which is not given from motives of hospitality. 5. Wilt thou set thine eyes? etc. Rather “Wilt thou look eagerly after it, and it is gone?” 6. Him that hath an evil eye—i.e., the jealous man. 11. Their Redeemer. Their Goel, or Avenger. In the Hebrew law this word is applied to the nearest kinsman. (See Ruth iii. 12.) 17. Let not thine heart envy, etc. The verb translated envy refers to both objects in the verse, and is better translated “strive after.” Miller renders it “be aglow.” “It is,” he says, “a verb expressive of all emotion.” (See Numb. xxv. 11–13.) 18. Surely there is an end. Delitzsch here reads, “Truly there is a future.” “The root of the Hebrew,” says Miller, signifies afterward. 20. Eaters of flesh. This may be translated “Devourers of their own flesh”—i.e., those who destroy their bodies by sensual indulgence. 23. The word also should be omitted in this verse. The three nouns in the second clause stand in apposition to the one in the first. Instruction, rather “discipline.” 25. This verse should be, “Let thy father and thy mother be glad, and her that have thee rejoice.” 26. Observe, rather delight. 28. As for a prey, Delitzsch and Zöckler here translate “like a robber.” Transgressors, rather “the faithless.” 30. Mixed wine—i.e., wine mixed with strong spices. 31. When it giveth his colour, etc., literally, “When it showeth its eye.” This may refer to its brightness, or to the head, or pearl of the wine. “When it moveth itself,” etc., rather “when it glideth down with ease.” 33. Strange women, rather “strange things.”
main homiletics of the paragraph.—Verses 1–3.
The Temptations of the Table.