Verse 11. Two things are denoted in this imagery. 1. That idleness will quickly bring poverty. 2. That it will come as a destroyer.—Stuart.
I look upon indolence as a sort of suicide, for the man is effectually destroyed, though the appetite of the brute may survive.—Lord Chesterfield.
God will not support thee without work, but by work, that is His holy ordinance (Gen. iii. 19): Do thy part, and God will do His.—Egard.
A most dreadful simile! One who has waited for a fight knows how slowly the armed men seem to come up. They may be hours passing the intervening space. There is no sound of them. They are not on the roads, or on the air, either in sight or echo; and yet they are coming on! The intervening time is the sluggard’s sleeping time; and it seems an age. But his want will come. . . . All slothfulness is, no doubt, rebuked; but especially that which has all heaven for its garnered stores; all hell for its experience of want; all time for its season of neglect; and all eternity to break upon its sleep.—Miller.
main homiletics of the paragraph.—Verses 12–19.
A Student of Iniquity.
I. We have in these words a picture of a man so wicked that he makes it his study how to commit sin. The sin of many men, perhaps of most men, arises from thoughtlessness, weakness, or slothfulness (see verses 9, 10), but there are others who make sin their business, and apply themselves to it with as much diligence as the merchant gives to his trade, or the man of letters to his pursuit of knowledge. “He deviseth mischief” (verse 14), “his heart deviseth wicked imaginations” (verse 18). 1. Those who wish to compass any particular end must think upon the means by which they can accomplish it. Progression in iniquity is not always accomplished without thought, and wicked men have to plan much and think deeply sometimes before their malicious devices are ripe for execution. The thief has to study his profession before he can become an accomplished burglar. The sharper must spend much time in acquiring the skill by which he preys upon less experienced gamblers. The murderer must ponder deeply how he is to do his bloody deed without detection. It cost Haman a good deal of thinking before he could devise a scheme likely to injure Mordecai. The chief priests and scribes held many consultations before they compass the death of Christ (Mark xi. 18, xiv. 1–55, etc.). The wicked man of the text is a student of ways and means. 2. He is constant in his studies. If a man professes to make any branch of knowledge his particular study and only applies himself to it by fits and starts, we know he is not much in earnest about it, but if he is constant in his application, he demonstrates by his perseverance that he intends, if possible, to excel. The wicked man here pictured by Solomon has made up his mind not to fail through lack of continuous application, “he deviseth mischief continually” (ver. 14). If one plan fails, he begins to form another; when one scheme has brought the desired end, he at once sets to work at a fresh one; as a natural consequence—3. He makes progress, “he walks with a froward mouth” (ver. 12), his feet become “swift in running to mischief” (ver. 18). The man who is always in the practice of any art can hardly stand still in it. He can hardly fail to become more and more of an adept. He sees where he might have done better yesterday and supplies the deficiency next time. And this is true of the work of wickedness as of any other work, “practice makes perfect.” There are men, for instance, who from constant practice “lie like truth.” The more the man studies how to injure his fellow-creatures, the more easily he can plan; the oftener he plans, the easier he finds it. 4. In order to carry out his designs he invents an original language (ver. 13) There is no member of the body which cannot become a medium to convey thought. The eye is very eloquent in this work, the hand, the lip, the finger, the whole body may do this to some extent, and are sometimes blessedly so employed when affliction has shut out our fellow-man from hearing the human voice, but this man of wickedness makes his whole body a medium for the conveyance of his evil plans and desires. He yields his “members as instruments of unrighteousness unto sin” (Rom. vi. 13). The common every-day language of outspoken honest men will not do to convey his thoughts, because his thoughts are against the welfare of his fellow creatures. This compels him to use a language which is comprehended only by those who are like himself. The eye can be used in this way as a more safe and swift instrument than the tongue. A look may embody a thought that would need many words to express. The glance of one wicked man to another has often been the sentence of death to many. And so, in a less degree, perhaps, with the foot and the hand, as Matthew Henry says, “Those whom he makes use of as the tools of his wickedness understand the ill meaning of a wink of his eye, a stamp of his feet, the least motion of his fingers. He gives orders for evil-doing, and yet would not be thought to do so, but has ways of concealing what he does, so that he may not be suspected.”
II. The end of such a man. (Verse 15.) 1. His very success will bring his ruin. The man who makes it the business of his life to lay plans against the comfort of his fellow-creatures may succeed for a time, but by-and-by he will find himself so famous, or infamous, that a reward may be offered for his person, and his very success in deceiving others in the past will possibly so throw him off his guard as to make him an easy prey to those who now lie in wait to bring him to justice. But if he escape the messenger of human retribution, he is sure of the Divine Nemesis. God’s law and the universe are against him. In sowing discord in the world, he has sowed destruction for himself, and he must reap it. However cleverly he may have outwitted his fellow-men, he has not deceived God, and His law is that “Whatsoever a man soweth, that shall he also reap” (Ephes. vi. 7). 2. The punishment will come when least expected. “Suddenly shall he be broken” (verse 15). The thief makes it his study to find an entrance into his victim’s house when he least expects him, and he finds himself one day repaid in his own coin. When he is enjoying his fancied security an officer of justice visits him, and suddenly he is summoned to answer for his crimes. This we find is generally the case with retribution; it not only comes certainly, but at a time when it is least looked for. 3. His ruin will be complete. “He shall be broken without remedy” (verse 15). The crime of murder is regarded by our code of law as one which deserves the extremest penalty which man can inflict upon man. The murderer, as a rule, is visited with a punishment which, so far as his earthly existence goes, cuts off all hope for the future. The man who is pictured to us in these verses is one who appears to have completed his character as a sinner. The number seven is often used in Scripture to denote perfection—completion; and this student of iniquity appears to have succeeded so well in his studies that there is no vice which is not found in one of the seven things which go to make up his character. His pride leads him to refuse God’s yoke, and to carve out for himself a way without reference to the will of Him in whom he lives and moves. But his lying tongue betrays a sense of weakness. He fears that his plans, though so skilfully laid, may not succeed, and therefore he has recourse to deception to help him out with them. And so cruel is he that he shrinks from no misery that he may bring upon others in the furtherance of his own designs; neither the character nor the life of his victims is spared. He is “a false witness that speaketh lies and soweth discord,” his “hands shed innocent blood.” For so diseased a member of the body politic there seems nothing left but amputation. So complete a sinner must suffer a complete ruin. Finally, that such a character should be an abomination to the Lord (verse 16) is most natural, if we consider how entirely it is at variance with what God is Himself. Like seeks and loves like. The musical soul seeks and delights in those who love music. The courageous Jonathan delights in the courageous David. God is humble. He makes a right estimate of Himself and others. This is true humility. “Who is like unto the Lord our God, who dwelleth on high, who humbleth Himself to behold the things that are in heaven and in the earth”? (Psa. cxiii. 5, 6). How great a contrast is He in this respect to the man of “proud look”? God is a “God of truth” (Psa. xxxi. 5), it is a blessed impossibility with Him to lie (Titus i. 2). How can He do other than abominate a “lying tongue”? He is the Saviour of men (1 Tim. iv. 10); this sinner seeks to destroy them. He is the Author of peace and the lover of concord; this man’s aim has been to “sow discord” even “among brethren.”
illustration of verse 13.
It should be remembered that, in the East, when people are in the house they do not wear sandals, consequently their feet and toes are exposed. When guests wish to speak so as not to be observed by the host, they convey their meaning by the feet and toes. Does a person wish to leave the room in company with another? he lifts up one of his feet; and should the other refuse, he also lifts up a foot and suddenly puts it down again. When merchants wish to make a bargain with others without making known their terms, they sit on the ground, have a piece of cloth thrown over the lap, and then put a hand under, and thus speak with their fingers. When the Brahmins convey religious mysteries to their disciples, they teach with their fingers, having the hands concealed in the folds of their robe.—Roberts, in Biblical Treasury.