i. 18-20), they are to him only mighty and resistless engines of
destruction. 3. _Of Jehovah's way of grace._ The upright man has gained his strength to be upright from the way of Divine forgiveness. Even a child feels stronger when assured of his father's restored favour, and the forgiveness of God sets a man upon his feet and gives him that "joy of the Lord" which is "strength" (Neh. viii. 10). Unforgiven sin breaks the bones of the soul. "When I kept silence, my bones waxed old," but "I said I will confess my transgressions unto the Lord; and Thou forgavest the iniquity of my sin." "Make me to hear joy and gladness: that the bones which Thou hast broken may rejoice. Hide Thy face from my sins, and blot out all mine iniquities" (Psa. xxxii. 3-5, li. 8, 9). And he gains strength to continue in the way of uprightness by communion with an unseen Saviour, by the indwelling power of the Holy Ghost. Christ is "the power of an endless life" to all who believe in Him (Heb. vii. 16). This is the "_way_" or _law_ of the kingdom of grace. "To as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name" (John i. 12). But to those who reject the way of grace, this "righteousness of God" (Rom. iii. 22), this "way of salvation," becomes a power of destruction; that which was ordained to be a "savour of life" becomes a "savour of death." Christ crucified is a stumbling-block and foolishness to such (1 Cor. i. 23). "Whosoever shall fall upon this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder" (Matt. xxi. 44). The way of Jehovah is in no instance the _cause_ of the destruction of the wicked but it must be the _occasion._ The words and works of Christ were the _occasion_ but not the _cause_ of the great national sin of the Jewish nation. "If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father" (John xv. 22-24). The knife in the hand of the surgeon is an instrument to save life, but the patient may use it to kill himself if he be so minded. A candle may be used to give light and comfort to all in the house--this is its use with regard to honest men--but the same light may be the means of the discovery and punishment of a thief. The light and heat of the sun, falling upon a bed of flowers fills the air with fragrance and the spirit of man with delight, but if it fall upon a noisome stagnant pool, or a dead body, it will hasten decomposition and spread the seeds of disease and death. It is not the nature of sunlight to destroy, but the objects upon which it falls turns the blessing into a curse. So with "the grace of God which bringeth salvation" (Titus ii. 11). "It is not true," says Maclaren, "that every man that rejects Christ does in verity _reject_ Him, and not merely _neglect_ Him; that there is always an effort, that there is a struggle, feeble, perhaps, but real, which ends in the turning away. It is not that you stand there, and simply let Him go past. That were bad enough; but it is more than that. It is that you turn your back upon Him! It is not that His hand is laid on yours, and yours remains dead and cold, and does not open to clasp it; but it is that His hand being laid on yours, you clench yours the tighter, and _will not_ have it. And so every man (I believe) that ever rejects Christ does these things thereby--wounds his own conscience, hardens his own heart, makes himself a worse man, just because he has had a glimpse, and his willingly, almost consciously, 'loved darkness rather than light.' The message of love can never come into a human soul, and pass away from it unreceived, without leaving that spirit worse, with all its lowest characteristics strengthened, and all its best ones depressed, by the fact of rejection. . . . If there were no judgment at all, the natural result of the simple rejection of the Gospel is that, bit by bit, all the lingering remains of nobleness that hover about the man, like scent about a broken vase, shall pass away; and that, step by step, through the simple process of saying, 'I will not have Christ to rule over me,' the whole being shall degenerate, until manhood becomes devilhood, and the soul is lost by its own want of faith" (See Sermons, Vol. I. p. 7). And so it is all with man, and in no degree with God, that "His way," which He intends to be the fortress, the strength of every human soul, becomes a destruction to "the workers of iniquity."
_OUTLINES AND SUGGESTIVE COMMENTS._
This promise implies help for our work, and not rest from our labour. We shall have _strength_ for the conflict. But "there is no discharge from the war." There is supply for real, not for imaginary, wants; for present, not for future, need. The healthful energy of the man of God is also supposed. He is alive in the way; his heart is set in it. This makes it practicable. What before was drudgery is now meat and drink. Indeed, the more godly we are, the more godly we shall be. The habit of grace increases by exercise. One step helps on the next. Thus was the way of the Lord strength to the upright Nicodemus. His first step was feebleness and fear. Walking onwards, he waxed stronger; standing up in the ungodly council, and ultimately the bold confessor of his Saviour when his self-confident disciples slunk back (John iii. 2, vii. 50, xix. 39). . . . Thus "the righteous shall hold on their way, going from strength to strength," strengthened in the Lord, and walking up and down in His name (Job xvii. 9; Psa. lxxxiv. 5-7; Zech. x. 12). . . . No such resources support the workers of iniquity. Captives instead of soldiers, they know no conflicts; they realize no need of strength.--_Bridges._
The way of the earth doth weary them that walk in it, and doth take away their strength: but _the way of the Lord is strength to the upright,_ so that the more they go _in_ it, the more able are they to go _on_ in it. Or else because he walketh in the ways of God's most gracious providence over him, and that must needs be a strength unto him. A strong staff, that is, to support him, a strong bulwark to defend him, a strong arm to fight for him. The angel, therefore, might well say to Gideon, "Thou mighty man of valour" when he had first said, "The Lord is with thee." But as the way of the Lord is upright the way of His gracious providence over them, so He hath another way for the _workers of iniquity,_ and that is the way of judgment.--_Jermin._
_Sin is man's destruction._ 1. Sin brings many evils upon man, from which, if he were virtuous, he would be totally free, such as a decayed body, a wounded conscience, a disconnected heart, vexation in the present, fear for the future. 2. Fear puts man out of condition to render tolerable those evils which he cannot avoid. He feels the burden of them in all their pressure because he is destitute of the supports of reliance and hope. He cannot perceive in his afflictions the hand of a father, but is forced to confess them the punishment of an offended sovereign. 3. Sin prevents man from the full enjoyment of the good which outweighs the evil in the world. The Christian finds pleasure in the works of creation, the methods of providence, in beneficence, in friendship, in domestic happiness. Sin deprives us of a taste for these pleasures by enervating the mind, by selfishness, by pride. 4. Sin incapacitates us for the state of pure and perfect happiness in the world to come.--_Zollikofer._
Sometimes, by the way of the Lord, the observing of God's law, sometimes the course of God's providence is meant in Scripture, as here in this place. It is said to strengthen the upright, not only for that it fortifieth their hearts, but because it preserveth them by sundry means from destruction. The manner of the Lord's desiring with the wicked is quite contrary; for the Lord plagueth them and crosseth them for their iniquities, and in their evil doing, even throughout the whole course of their life, which is unfortunate and full of many miseries.--_Muffet._
The "_way_" Jehovah personally walks in (as, for example, His way of justice) "_is a fortress._" To Gabriel, for instance, it is the arch that shelters him for ever; to the poor saint it is a sworn certainty of defence; but to the wicked it is an eternal vengeance. The way of mercy--that is, in the cross of Christ--is life unto life to the saint, and death unto death to the rebellious sinner. Elihu pictures this in the outward creation (Job xxxvi. 31); "For by them" (that is, by the same elements of Nature) "judgeth He the people; He giveth meat in abundance." The same showers fertilise the earth, or tear to pieces with a deluge.--_Miller._
_MAIN HOMILETICS OF VERSE_ 30.
THE EARTH THE POSSESSION OF THE RIGHTEOUS.
+I. From their relation to God it is theirs now.+ The estate of an English nobleman is the portion of all his family to a certain extent. They all live upon it, and partake of its productions. But the eldest son has a special inheritance in it--it is the perpetual possession of the heir of the house, and it is therefore his in a sense in which it is not the property of his brothers and sisters. "The earth is the Lord's, and the fulness thereof" (Psa. xxiv. 1), and it is therefore the property of His children--of those who are His sons and heirs (Rom. viii. 17). All men enjoy to some extent the blessings of the earth, but _it belongs_ only to them whom Paul addresses when he says, "All things are yours, whether . . . the world, or life, or death, or things present, or things to come" (1 Cor. iii. 21, 22).
+II. From their relation to God it shall be theirs in the future.+ The regenerated earth is to be the eternal abode of the righteous. The glorified body of the redeemed man will have enough of his present body to enable us to identify each other. Although we have not now the "body that shall be" (1 Cor. xv. 37), there will be such a relationship between the present and the future as shall make them the same individual man. So, although the earth is to be "a new earth" (2 Pet. iii. 13), there will be that about it which will enable the regenerated man to recognise his old home. And if in the new earth there is to dwell "righteousness," it is because it is to be the abode of righteous beings. On this subject see also Homiletics on chap. ii. 21, 22.
_OUTLINES AND SUGGESTIVE COMMENTS._
Verse 30. Love of home is an impulse and emotion natural to man; but to no people was fatherland so greatly delighted in, to none was exile and banishment from fatherland so dreadful a thought, as it was to the people of Israel. Expatriation is the worst of all evils with which the prophets threatened individuals and the people; and the history of Israel in their exile, which was a punishment of their national apostasy, confirms this proverb, and explains its form. . . . In general, the proverb means that the righteous fearlessly maintains the position he takes; while, on the contrary, all they who have no hold on God lose also their outward position. But often enough this saying is fulfilled in this, that they, in order that they may escape disgrace, become wanderers and fugitives, and are compelled to conceal themselves among strangers.--_Delitzsch._
The desire of the righteous is not to stay upon earth, neither is that the reward which God hath appointed for them. They know a better place to go unto, and where better things that the earth can afford are provided for them. Hugo de Sancto Victore saith, therefore, making three sorts of men, "He is very delicate whose own country is delicious unto him; he is valiant to whom every country is his own; he is perfect to whom the world is a banishment. The first hath fastened his love upon the world, the second hath scattered his love in the world, the last hath extinguished his love from the world." And this is the _righteous man_ of whom it is here said that he shall never be removed, because he shall never be taken hence with an unwilling and reluctant mind. He having never set his affection upon the world, can never be _removed_ from it. When he goeth hence, he goeth cheerfully and gladly; it is not a _remove_ of him, but a pleasant passage to him.--_Jermin._
_Moved,_ not _re_moved, but _shaken_ shall not be seriously disturbed.--_Miller._
See also comments on chap. ii. 21, 22.
For Homiletics on Verse 31, see on Verses 13, 14, and 20, 21.
_OUTLINES AND SUGGESTIVE COMMENTS._
The figure here is of a _sprout_ or _seedling_ which has the capacity to grow for ever. "_Wisdom_" is such a tree. It grows from the mouth of the good man, and will grow for ever; that is, the good man will incessantly spread abroad wisdom. God, who is invisible, spreads abroad wisdom only through the creature. But the ungodly tongue, literally "_the tongue of upturnings,_" overturning everything, and being in this world the great instrument for leading others astray, will be put in a condition to be foiled of such an influence: as the inspired sentence expresses it, will be "_cut out._"--_Miller._
As a tree full of life and sap brings forth its fruit, so in Isaiah, lvii. 19, the cognate word is translated "the fruit of the lips." The froward tongue is like a tree that brings forth evil and not good fruit. It "shall be cut down." What is meant is, that the abuse of God's gift of speech will lead ultimately to its forfeiture. There shall, at last, be the silence of shame and confusion.--_Plumptre._
_MAIN HOMILETICS OF VERSE_ 32.
ACCEPTABLE WORDS.
+I. The righteous man knows what words are acceptable to God from a study of Divine laws.+ The courtier knows how to approach his king--in what words to address him--because he has made himself acquainted with the laws of the court. The righteous man is well acquainted with the laws of the kingdom of God, and, being so, he knows how to draw near to the Divine King--he sets his words in order before Him as the wood is laid in order upon the altar for the sacrifice. God has not left man in ignorance of what kind of words are acceptable to Him (Hosea xiv. 2; Mal. iii. 16; Matt. vi. 9; Ephes. v. 19, 20, etc).
+II. He knows what words are acceptable to men from a study of their character.+ Man's character is a prophecy of the kind of words that will be acceptable. The righteous man makes it his business, and regards it as his duty to frame his speech--so far as it is consistent with righteousness--in such a manner that those to whom he speaks will be won to listen to his words.
+III. He speaks what are acceptable words from the habit of his heart.+ It is natural for a good tree to bear good fruit, and it is the nature of a righteous man to speak words of humility and faith to his God and of kindness to his fellow-men. As the tree is, so is the fruit. As the man's heart is, so, with rare exceptions, are his words. (See on verse 20.)
_OUTLINES AND SUGGESTIVE COMMENTS._
Verse 32. The plain sense is, that the righteous speak those things whereby they have the favour both of God and man, and whereby they are in friendship and peace both with heaven and earth. But the mouth of the wicked careth not to offend either God or man, and seeketh not for love anywhere, being wholly pleased in perverseness. But many know what is _acceptable_ to God and man, but their lips do not know it. So the liar knoweth truth to be _acceptable_ to God and man, but their lips _do not know it:_ the profane person knoweth prayer to be acceptable, but his lips do not know it: the ill governor knoweth the reproof of vice to be acceptable, but his lips do not know it: the brawler knoweth mildness of speech to be acceptable, but his lips do not know it. Yea, the lips also of many speak that which is acceptable, but their lips do not know it; their speaking of it being in such a manner as maketh that which pleaseth God and pleaseth man, and he speaks it in a pleasing manner. Or else as _Clemens Alexandrinus_ readeth, the lips of the righteous know high things in speaking the high praises of the highest God, and in opening the truth of high things unto men.--_Jermin._
How, what, when, to whom to speak, is a matter of great wisdom. Yet this consideration of _acceptableness_ must involve no sacrifice of principle. Let it be a considerate accommodation of _mode_ to the diversities of tastes; a forbearance with lesser prejudices and constitutional infirmities; avoiding not all offences (which faithfulness to our Divine Master forbids), but all _needless_ offences, all uncalled-for occasions of design and irritation. "The meekness of wisdom" should be clearly manifested in Christian faithfulness (Jas. iii. 13). Thus Gideon melted the frowardness of the men of Ephraim (Judg. viii. 2, 3). Abigail restrained David's hands from blood (1 Sam. xxv. 23, 33). Daniel stood fearless before the mighty monarch of Babylon (Dan. iv. 27). Their lips knew what was acceptable, and their God honoured them.--_Bridges._
HOMILY ON THE ENTIRE CHAPTER. The pious and ungodly compared in respect--1. To their earthly good; 2. To their worth in the eyes of men; 3. To their outward demeanour in intercourse with others; 4. To their disposition of heart as this appears in their mien, their words, their acts; 5. To their diverse fruits, that which they produce in their moral influence upon others; 6. To their different fates as awarded to them at last in the retribution of eternity.--_Lange's Commentary._
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