Critical Notes.—2. For the transgression, etc. Or, “In the rebellion.” “For this use of the word transgression in the sense of revolt, compare the verb employed in this sense in 2 Kings i. 1; also Exod xxiii. 21, etc.” (Zöckler.) Zöckler translates the last clause, “through wise, prudent men, he (the prince) continueth long.” Delitzsch reads, “Through a man of wisdom, of knowledge, authority continues.” 5. Judgment, or “what is right” (Delitzsch). 6. Perverse, etc., literally “he who is crooked in two ways.” Delitzsch translates, “a double-dealing deceiver.” 8. Usury and unjust gain. Literally, “Interest and usury.” “These are so distinguished according to Lev. xxv. 36, that the former denotes the annual revenue of a sum of money loaned out, the latter an exaction in other things, especially in natural products” (Zöckler). 12. Hidden. Or “sought for.” Delitzsch understands this to mean “plundered,” or “subjected to espionage.” 16. Ewald, Zöckler, Delitzsch, and others read this verse, “O prince devoid of understanding, he that hateth unjust gain continueth long.” 17. First clause. “A man laden with the blood of a soul.” 18. Perverse ways. Rather “double ways.” 21. Zöckler reads the last clause, “And (yet) even for a piece of bread (many) a man will transgress.” 22. Rather “The man of an evil eye hasteth,” etc. 23. Delitzsch reads this verse, “He that reproveth a man that is going backwards,” etc.
main homiletics of verse 1.
Cowardice and Courage.
I. This act of a wicked man reveals an unnatural condition. The sparrow flies to her nest when the hawk is on the wing, and the stag flees before the hunter or hounds that are on his track. But neither bird nor beast is ever found fleeing in terror when it is not pursued. But bad men flee when they are not chased, and when there is nothing following them more substantial than their own shadow.
II. The cause of this unnatural action. There must be some influence at work somewhere which strikes this terror into the human spirit. There must be some hidden power which thus unnerves a man when he is out of the reach of any visible avenger, and causes him to tremble at the sound of his own footstep, or to see the reflection of the face of the man he has wronged in every human countenance that he meets. In the absence of all causes without we must look within, and there we find the pursuer. It is conscience that thus makes every wicked man a coward—that voice within him which thus bears witness to the existence of a Divine law which he has broken, and to a Divine Lawgiver to whom he must render an account whether he escape human justice or not.
III. The hopeless nature of the act. The man who flees when none are pursuing reveals that he is engaged in an attempt to flee from himself, and this is an endeavour that will ever be fruitless. A man may quit the scene of his crime and go into a country where all around him is entirely different, but he will be painfully conscious that he is himself the same being—that although he has changed everything outside himself he has preserved his identity. He can free his soul from his body and so flee from the world, but he cannot free himself from the consciousness of guilt and so break the tie that binds him and his sin together. For this flight from self is but another name for flight from God—from Him to whom alone the Psalmist’s words apply:—“Whither shall I go from Thy Spirit? or whither shall I flee from Thy presence? If I ascend up into heaven thou art there; if I make my bed in hell, behold Thou art there; if I take the wings of the morning and dwell in the uttermost parts of the sea; even there shall Thy hand lead me, and Thy right hand shall uphold me” (Psa. cxxxix. 7–10).
IV. The entirely contrary attitude of a righteous man reveals an entirely opposite relation to conscience and to God. The natural position of any creature in relation to the Creator is the position which he held when he was originally created. Man was then on such good terms with himself and in such conscious favour with God that he had no sense of fear and no desire to flee from the Divine presence. It was not until the first sin had been committed that Adam and his wife hid themselves, and fled when no man pursued. But there are descendants of Adam who, although they cannot pretend to sinlessness, have no guilty fear of God, and consequently are not afraid of man. The original and natural relation between them and their Father in heaven has been re-established by their acceptance of His conditions of reconciliation, and being now on the side of righteousness they have no reason to flee even when many pursue them, much less when they are alone with themselves and God. They can sing with the Psalmist, “The Lord is my light and my salvation; whom shall I fear? The Lord is the strength of my life, of whom shall I be afraid? . . . Though an host should encamp against me, my heart shall not fear; though war should rise against me, in this will I be confident” (Psa. xxvii. 1, 3).
outlines and suggestive comments.
Moses “feared not the wrath of the king.” Caleb and Joshua stood firm against the current of rebellion. Elijah dared Ahab’s anger to his face. Nehemiah, in a time of peril, exclaimed—“Should such a man as I flee?” The three confessors stood undaunted before the furious autocrat of Babylon. The Apostles’ boldness astonished their enemies. Paul before the Roman governor, and even before Nero himself, witnessed a good confession. Athanasius before the Imperial Council of Heresy; Luther at the Diet of Worms, finely exemplified this lion-like boldness.—Bridges.
The wicked is a very coward, and is afraid of everything; of God, because He is his enemy; of Satan, because he is his tormentor; of God’s creatures, because they, joining with their Maker, fight against him; of himself, because he bears about with him his own accuser and executioner. The godly man contrarily is afraid of nothing; not of God, because he knows Him his best friend, and will not hurt him; not of Satan, because he cannot hurt him; not of afflictions, because he knows they come from a loving God, and end in his good; not of the creatures, since, “the very stones in the field are in league with Him;” not of himself, since his conscience is at peace.—Bp. Hall.