1. There is the inward self-reproach, arising from the workings of conscience, from which arises a secret irritability and fretfulness and unhappiness; and this produces dislike of the innocent occasion of it, instead of terminating (as it always ought to do) on self. This of course is only more injustice. True; but it is in human nature to hate with a bitter hatred the object of our own crime; as if it were a fault in that object to exist, and so to be the object on which our sin terminates. 2. The evil passions, like the good, are strengthened and increased by their exercise. If the utterance of the feelings of love serves further to inflame love, the utterance, in like manner, of the feelings of hatred tend to inflame hatred. The passion gives birth to the word and the action; and, reciprocally, the word and the action strengthen the passion. 3. The fretful uneasiness produced by the unceasing apprehension of detection and exposure, already alluded to, and of the weight of his vengeance who is the object of the lying tongue’s assaults, gives rise also to the same feeling of rankling dislike to him who is the source of it. Thus the slanderer, instead of feeling pity for the man who his slander wounds, hates him still the more. This appears to have had a very striking exemplification in the case of our blessed Lord and His Jewish unbelieving adversaries. They “hated Him without a cause.”—Wardlaw.
CHAPTER XXVII.
Critical Notes.—4. Delitzsch reads this verse “The madness of anger and the overflowing of wrath, and before jealousy who keeps his place?” 5. Secret love. Zöckler and Hitzig understand this love to be that “which from false consideration dissembles, and does not tell his friend of his faults when it should do so.” Delitzsch thinks it refers to “love which is confined to the heart alone, like a fire, which, when it burns secretly, neither lightens nor warms.” 8. Place, rather “home.” 9. This verse is obscurely rendered in the English version. Delitzsch translates “Oil and frankincense rejoice the heart, and the sweet discourse of a friend from counselling of soul.” Ewald, Elster, Luther, etc., render “The sweetness of the friend springeth from faithful counsel of soul.” Zöckler, “The sweetness of a friend is better than one’s own counsel.” 10. Neighbour that is near, etc. “The near neighbour is he who keeps himself near as one dispensing counsel and help to the distressed, just as the far-off brother is he who, on account of his unloving disposition, keeps at a distance from the same.” (Zöckler.) Most commentators substantially agree with this view of the text. 14. As a curse, etc. It is no better than a curse, or it may be regarded as veiling an evil intention. 16. And the ointment of his right hand. Zöckler and Delitzsch translate “And his right hand graspeth, or meeteth oil,” that is, he cannot hold her. Other commentators, retaining the English translation, understand it to refer to the hopelessness of concealing her vexatious disposition. 17. Stuart and Noyes find here the idea of provocation. But most critics take the ordinary view. Miller translates “Iron is welded by iron: so, for a man, the tie is the face of a friend.” 20. Hell and destruction, rather “the world of the dead.” Eyes. Some understand the reference to be the insatiableness of human passion. 21. A man to his praise. Delitzsch understands the meaning to be that a man is valued according to the measure of public opinion. Ewald, Hitzig, and others, coincide with Zöckler’s rendering, “A man according to his glorying,” i.e., “One is judged according to the standard of that which he makes his boast.”
main homiletics of verse 1.
Divine Property.
I. A possession exclusively Divine. Both the distant and the immediate future belong to God alone; not only does He possess the exclusive control of what shall be in a hundred years to come, but to-morrow, and even the next hour and minute, are exclusively His. There is, doubtless, an existence beyond time where God’s creatures can look forward to the future with more certainty than can man in his present condition, but it does not belong to even the highest archangel to say what shall be in the far-off or even the near time to come. This is the prerogative of Him alone with whom all is one eternal present.
II. A possession to which men often lay claim. If we were to hear a man making definite plans as to how he would spend a fortune which it was only probable he would possess, we should wonder at his tone of certainty, and perhaps attribute it to weakness or presumption. But we all dispose of our days, and sometimes of our months and years, long before they are ours, and while our own past experience and that of others around us admonish us of the great uncertainties that surround our future, we are prone to lay our plans as if to-morrow and many years to come were ours. It is doubtless necessary and right to forecast to a certain extent—we must look forward to what will probably or may be on the morrow, or be guilty of another form of presumption. But we are not forbidden by the wise man to do this—all that the proverb warns us against is that boastful certainty in relation to the future which so ill becomes creatures so limited in their knowledge and so straitened in their resources—that definite laying of our plans which leaves God entirely outside of them, and that confident disposal of ourselves which forgets to say, “If the Lord will we shall live, and do this, or that” (James iv. 15). It would be foolish for a raw recruit to pretend to map out the plan of his general’s campaign, or for an unlettered peasant to prophecy what line of policy would be adopted by the prime minister of the land; but he who boasts himself of to-morrow is more foolish, and is also wicked.
outlines and suggestive comments.
The day is said to bring forth because time travaileth with the Lord’s decrees, and in their season bringeth them forth, even as a woman with child doth her little babies. Indeed, time properly worketh not, but, because God’s works are done in time, it is said to do those things which are done therein.—Muffett.