Verse 22. The licentious flatter themselves that in old age, when the passions are less fiery, they will easily extricate themselves from the dominion of their lusts, and repent and seek salvation. But Job xx. 11 declares that the old sinner’s “bones are full of the sins of his youth, which shall lie down with him in the dust.” Augustine, after experience, says: “While lust is being served the habit is formed, and whilst the habit is not being resisted necessity is formed.”—Fausset.
Verse 23. Surely it is most just that he who lived without following instruction should die without having instruction; he that in his life would not do as he was instructed, deserveth that at death he should not be instructed what to do.—Jermin.
CHAPTER VI.
Critical Notes.—1. With a stranger, rather, “for” a stranger. 3. When thou art come, rather, “for thou hast come.” Humble thyself, literally “let thyself be trodden under foot.” Make sure, “importune,” “urge.” 11. One that travelleth, “a highwayman,” “a footpad.” Armed man, literally, “a man of the shield.” 12. A naughty person, “a worthless man.” 13. Teacheth, “motions.” 14. Frowardness, “perverseness.” 16. Six, yea, seven. “A peculiar proverbial form, for which Arabic and Persian gnomic literature supply numerous illustrations.” Elster probably gives the simplest and most correct explanation, deriving it “purely from the exigencies of parallelism.” “The form of parallelism could not, on account of harmony, be sacrificed in any verse. But how should a parallel be found for a number? Since it was not any definite number that was the important thing, relief was found by taking one of the next adjacent numbers as the parallel to that which was chiefly in mind” (Lange’s Commentary). 17. A proud look, literally, “haughty eyes.” 21. Continually, “for evermore.” 22. Lange’s Commentary translates into the imperative form, “let it lead thee,” etc. 24. Evil woman, literally “the woman of evil.” 26. Last clause means “an adulteress allures to that which may cost a man his life” (Stuart). 30. Despise. Some translators render this word “scorn,” others “disregard.” Stuart, Wordsworth, and others adopt the former and understand the words to mean “men do not despise the thief, they do despise the adulterer.” Noyse and others, adopting the latter rendering, take the sentence to mean “men punish even a thief, how much more an adulterer.” 32. Last clause, literally “Whoso will destroy his life, he does it.” 34. Jealousy, i.e., of the injured husband.
main homiletics of the paragraph.—Verses 1–5.
Self-imposed Bondage.
I. Man’s highest glory may become the chief instrument of his trouble. The human tongue, or rather the power of speech, is a gift that stands preeminent among the good gifts of God to His creatures. It is man’s most potent instrument of good or evil. The tongue of the statesman, when used wisely, may bring blessings on millions, but when it is made the tool of ambition it may entail misery upon generations. The tongue of a Christian, when used wisely, may be the means of bringing others into the way of life, but his unguarded words may be a stumbling-block in the way of many. The warning of the text reminds us that when the tongue is not kept in check by reason and consideration the glory becomes the means of ensnaring the whole man. The horse is a most useful servant to man, but the creature must be under proper control or he may be the means of inflicting the most serious injury upon his rider. If the rudder of a vessel is left to the guidance of the waves, the vessel is very likely to find herself upon the rocks. So with the tongue of man, it must be under the control of reason or it may bring its owner into danger and disgrace. When a man binds himself by solemn promises to a stranger of whose character he must be ignorant, he is very likely to involve himself and those dependent on him in much trouble, and perhaps in dishonour. A promise hastily made without due consideration of the consequences has often entailed upon a man years of suffering.
II. The same instrument which, thoughtlessly used, brings a man into a snare, may, when rightly guided, be the means of his deliverance. The promise made by Herod to Herodias (Matt. xiv. 7) was one which ought never to have been made. The king was ensnared by allowing his tongue to utter rash words, of which even he upon reflection repented. In his case, without doubt, it would have been a much less sin to have broken his promise than to keep it. But in the case before us, the advice given by Solomon to his pupil is, not to break his word, but to use the same instrument by which he bound himself, to obtain, if possible, a release. This he is to do—1. By means purely moral. There are other means which a man might try. He might use threatening; he might employ falsehood; but these would be sinful. The only lawful means are those here implied, viz., words of persuasion and entreaty. 2. Without delay. He must endeavour to rectify his error at once; every day that passes over his head may be bringing nearer the day when he may be called upon to redeem his promise, and so he is to give “no sleep to his eyes nor slumber to his eyelids.”
III. This advice is to be followed as a matter of duty. The man who has acted imprudently is bound to endeavour to deliver himself by lawful means. He is not to allow pride to hinder him (ver. 3). He is bound to try and prevent his life from being marred in the future—perhaps to its very close. For a man who is fettered by a promise which ought never to have been made, is like a creature born to enjoy freedom who has been taken captive by the hunter or the fowler. And as it is more than lawful for the roe or the bird (ver. 5) to try to regain its freedom, so is it the duty of man to use all right means to the same end.