CHAPTER XIII.
CRITICAL NOTES.--+1. Instruction,+ or "correction." The Hebrew is literally, "a wise son _is_ his father's correction," _i.e.,_ is the product of his father's correction; or "heareth" may be supplied to correspond to the verb in the second clause. +2. Shall eat,+ in the second clause is, supplied by the English translation. Many commentaries render this clause "the delight of the ungodly is violence." So Zöckler and Delitzsch. Mill translates the verse, "Out of the fair earnings of the mouth of a man a good man will get his foot; but the appetite of the faithless out of robbery." +4. Fat,+ _i.e.,_ abundantly satisfied. +5. Lying,+ rather "deceit." Stuart renders it "a false report." Zöckler translates the latter clause of this verse, "the ungodly acts basely and shamefully." The translations of Stuart and Delitzsch are nearly the same. Miller reads the whole verse, "A deceiving business hates the righteous man, but also shames and disgraces the wicked." +6. Sinner,+ literally "sin," hence Miller reads "wickedness subverts the sin-offering," and Zöckler "wickedness plungeth into sin." +7. Maketh,+ or "showeth." +8.+ The latter clause of this is very obscure, but _rebuke_ is generally translated "threatening," and is understood to mean that no threatening can gain anything from the poor as they have nothing to lose. Stuart understands it that "notwithstanding the obvious advantage of wealth, yet the poor man will not listen to those who rebuke him for sloth and wastefulness which have made him poor. The supposition on this ground is that the man is poor by his own fault." +9. Rejoiceth,+ "burns brightly." The words _light_ and _lamp_ are regarded by most modern commentators as synonymous. +10.+ This may read "Only by pride cometh contention," or "by pride cometh only (nothing but) contention." +11. Vanity,+ rather "fraud." +By labour,+ literally, "by the hand," or "handful after handful." +12.+ Latter clause, "a desire accomplished is a tree of life." +13. Shall be destroyed,+ rather "is bound," or "is in bonds to it." +Rewarded,+ "be at peace." +14. Law,+ rather "doctrine," "instruction." +15. Good understanding,+ rather "discretion." +Hard,+ "stony," "uncultivated." This is the generally received rendering, but the word often signifies "perpetual." Miller says "We find it in thirteen places, and in every one of them it means perpetual." "_Strong_ or _perpetual_ is thy dwelling-place" (Num. xxiv. 21). "Mighty rivers" are _perpetual,_ or perennial rivers (Psa. lxxiv. 17). "Mighty nation" (Jer. v. 15) corresponds with the next expression, "ancient nation," and is to be rendered "perpetual" (or permanent). Umbreit translates it "a standing bog" or "marsh." +16. Dealing with knowledge,+ _i.e.,_ acteth with foresight. +Layeth open,+ rather "spreadeth abroad." Delitzsch says, "There lies in the word something derisive; as the merchant unrolls and spreads out his wares in order to commend them, so the fool deals with his folly." +19.+ Literally "quickened desire," "a desire that has come to be." Zöckler and Miller say this cannot be designed to express "appeased desire," but Delitzsch renders it "satisfied desire," and Stuart agrees with him. The latter connects the second clause of the verse with the former, thus, "Yet it is an abomination for fools to depart from evil, therefore, they cannot be satisfied"; while Delitzsch understands it to mean, "Because satisfied desire is sweet to the fool and his desires are evil, therefore he will not depart from evil." +23.+ "Tillage," rather "fallow ground" or "a new field," land which requires hard labour.
_MAIN HOMILETICS OF VERSE_ 1.
THE WISE SON AND THE SCORNER.
+I. A condition implied.+ That the father who gives the instruction, or administers correction, is a _wise father._ There are many fathers who are incapable of instructing their children in the right way, because they do not walk in it themselves. The "father" of these proverbs is always pre-supposed to be one who is himself morally wise--one whose life is a practical exposition of the good instruction which he gives. The father who can only instruct with his _lip,_ but not with his _life,_ cannot expect to command respect and obedience. He is like a man who tries to save a vessel from sinking by bailing out the water in bucketfuls, while he leaves the great leak-hole unplugged. All that which is _done_ is more than neutralised by what is left _undone._ If a physician prescribes a certain medicine for a disease from which he is suffering himself, but for which he refuses to take the remedy, he will find that his patients will think, if they do not say, "Physician, heal thyself." And children will not be slow to see if a father's practice fails to endorse a father's precept.
+II. He who takes the advice of a morally wise father shows himself to be wise also.+ The greatest proof of wisdom is a willingness to learn from those who know more than we do. Other things being equal, a father must know more than a son, and the son who hears his instruction, and submits to his discipline, not only uses the means by which to become wise, but shows that he is already wise enough to use the right means to attain a desirable end. Christians are the sons of God, if they are wise sons they will hear the instructions of their Father. They show their wisdom in proportion as they submit cheerfully to His discipline as to that of the "Only wise God" (1 Tim. i. 17).
+III. He who will not listen to parental rebuke is in the last degree a sinner.+ We understand the last clause of this verse to refer likewise to a father and son. Parental instruction and correction are God's ordained and special methods of training a human soul. There are many reasons why a parent's rebuke should be regarded, if that of strangers is not listened to (see Homiletics on chap. iv. 1-4, p. 53). He who disregards _that_ must be considered in as hopeless a case as he who scuttles the lifeboat sent to save him. When the word of a good father or mother is not obeyed it is practically _scorned,_ and a scorner is the most hopeless of sinners.
_OUTLINES AND SUGGESTIVE COMMENTS._
The language of this verse is capable of two meanings: either that hearing instruction and not hearing reproof are the effect and the manifestation, respectively, of a wise or a scornful mind; this wise son showing himself to be so by "hearing his father's instructions," and the scorner showing himself to be so by "not hearing rebuke," or (reversing cause and effect), that wisdom and scorning are the results, respectively, of hearing or not hearing instruction and rebuke. In other words--_"The son that is instructed by his father turns out to be wise; he who receives no correction turns out a fool."_ In the first of the two senses the abomination is chiefly to _children_--in the second, to _parents._--_Wardlaw._
Piety is the fruit of training. If a man is a believer, it is a sign that he has had believing nurture; and if a scorner, it is a sign he has had _"no rebuke."_ This text reiterates the promise made to the training of a child. To treat it as in our English version is simply to evoke a truism, and might do very well, grammatically, if the verb were future, and not perfect. The idea embraces the solemn lesson, that Christians are not to be made without training.--_Miller._
Or heareth and jeereth; as Lot's sons-in-law, so Eli's sons, and afterwards Samuel's. Samuel succeeds Eli in his cross, as well as in his place, though not in his sin of indulgence. God will show that grace is by gift, and not by inheritance or education.--_Trapp._
There is in the conscience of the scorner a hidden discouragement, and privy despair, both of pardon of his sinfulness, and possibility to leave it: and that doth exasperate him against such as shall be dealing with it. Who is willing to have his wound laid open to his disgrace and torment, when he taketh it to be altogether incurable?--_Dod._
_MAIN HOMILETICS OF VERSES_ 2 _and_ 3.
KEEPING THE MOUTH.
+The human tongue needs keeping, or guarding.+ 1. _Because there is a tendency in men to speak as soon as they think._ First thoughts are not always the fittest thoughts to be made public. It is always advisable to view them and review them in the light of our judgment before we give them utterance. Hence our tongue ought to be always "well in hand." 2. _Because when loosed it is a great power for evil as well as for good._ It may bring much good to a man's life. "A man shall eat good by the fruit of his mouth," when his mouth brings forth good fruit--when "out of the good treasure of his heart he bringeth forth that which is good." A tongue wisely used gives a man the respect and confidence of his fellow-men, yields him the satisfaction of having been a blessing to them (See Comments on chap. xii. 6 and 14). But a tongue which is uncontrolled is mischievous to others and to the man himself. "He that openeth wide his lips shall have destruction." As we saw in chapter x. 19, there is often a sin in _much speaking._ Such a tongue as that described in chapter ii. 12, or that in chapter xii. 18 (see Homiletics and Comments on those verses), destroy not only their victims but those to whom they belong. Such a tongue, the Apostle tells us, is "a fire, a world of iniquity: and is set on fire of hell" (Jas. iii. 6). 3. _Because it is the last stronghold which is brought under complete control to spiritual rule--the weak point in the spiritual man's armour where the adversary's arrow may enter._ This we know from inspired authority. _"If any man offend not in word, the same is a perfect man, and able also to bridle the whole body"_ (Jas. iii. 2). We have an example of its truth in the case of Moses. That man who was "meek above all men which were upon the face of the earth" (Num. xii. 3), forfeited his right of entrance into the earthly Canaan by an unguarded use of the tongue. The prayers of the Psalmist show us the importance which he attached to the keeping of this stronghold and the difficulty attending it, as well as that only sure means of safety, that of calling in Divine help. _"Set a watch, O Lord, before my mouth; keep the door of my lips"_ (Psalm cxli. 3). Every morally wise man will make the resolve of David, "I will keep my mouth with a bridle," not only "while the wicked is before me," but at all times and in all places. Life is lost and won both in its higher and lower senses by not keeping the mouth.
_OUTLINES AND SUGGESTIVE COMMENTS._
Verse 2. The "mouth of a man" in that _viva voce_ country, as formerly in our southern states, was the great instrument of a business man. He lived by giving orders. The mail conducts our business in our days. A _false lip_ stood for all sorts of bad activity (Eccles. x. 12). A good man will be satisfied to earn his living. The bad man, in some way or other, wants to steal it. But apace with this secular meaning is one that concerns the saints. The good man expects to fight for heaven; the lost man to get heaven by deceit (see rendering in Critical Notes). It is true the tendencies might seem reversed. The good man hails a work done for him, and expects a ransom without money and without price. The bad man would intersperse some struggles of his own. But, in fact, the Christian, though saved by grace, works the more for it; and, in fact, the sinner, rejecting grace and interposing his own works, is just the man expecting blessings without costs, and without any earnest toil. Not _"eat good"_ (English version) but "a good man will eat" (get his food). "The earnings of the mouth." No one can go into a great city now without noticing how much of men's money they make by their mouth. The gainful merchants are talking all day long. No man can buy salvation; but he reaches it by hard labour, and partly by earnest speech.--_Miller._
Although the spirit and practice of _retaliation_ are nowhere vindicated in Scripture, but everywhere explicitly and strongly condemned: yet a treatment corresponding to their own treatment towards others is what everyone may expect, even independently of what deserves the name of _retaliation._ In the nature of things it cannot be otherwise. It is not in _human_ nature, nor in _any_ nature, not even in the Divine itself, to love (with the love of complacence) that which is _unamiable._ An amiable disposition alone can secure _love;_ and it is greatly indicated by the _tongue._ The man who is charitable in his judgments, and disposed to speak well of others, will be himself the subject of charitable judgment, and of cordial commendation. Thus "he shall eat good by the fruit of his mouth."--_Wardlaw._
The mouth of a man doth _blossom_ when he speaketh fairly and promiseth well, but then it _beareth fruit_ when that is performed which is promised. And by this fruit it is, which though others eat, yet a man himself eateth good, as having his soul cheered and nourished by the comfort of it. But as for the soul of the perfidious and false dealers, who make a show to do a thing, and do quite the contrary, although they carry it slightly and without violence, yet violence shall seize upon them, either to compel them to a performance, or else to a just suffering for not performing, which will be bitter food.--_Jermin._
Verse 3. Speech, though our great activity, gives us more toil in holding it back than in actually employing it. So activity, which it typically represents, is harder to hold than to promote. Religion is an every-day battle. He that is not conscious of it, has no true religion.--_Miller._
"Keep thine heart" (chap. iv. 23). This guards the citadel. _Keep thy mouth._ This sets a watch at the gates. If they be well guarded the city is safe. Leave them unprotected--thus was Babylon taken.--_Bridges._
No wonder that the Holy Ghost here labours so much for the reformation of the tongue; for the Apostle also (Rom. iii. 13, etc.), when giving an anatomy of human depravity in the embers of the body, dwells more on the tongue than all the rest.--_Cartwright_, from _Fausset._
_MAIN HOMILETICS OF VERSE_ 4.
THE DISAPPOINTMENT OF THE SLUGGARD'S DESIRES.
+I. The desires of the sluggard cannot be satisfied--+1. _Because they are contrary to the ordination of God._ The Divine ordination is, "In the sweat of thy face shalt thou eat bread" (Gen. iii. 19), in other words, that reward shall be the result of labour. If a man is to have that which he desires, he must frame his desire in harmony with the law of the universe, or he must be disappointed. If men desire to bring about any material result they take care to work in harmony with physical law. He would be looked upon as a madman who expected to achieve anything by setting at nought the law of _gravitation,_ for instance. It is quite as useless for men to desire to set aside God's moral laws. 2. _Because they are contrary to the practice of God._ God, as we saw in homiletics on chap. xii. 24, 27, is a great worker. He desired to save man, but He used means to accomplish His desires, even means which involved the highest self-sacrifice. Shall men expect to realise his wishes without effort, when God "spared not His own Son" (Rom. viii. 32) to bring about the salvation of the world, when Christ "endured the cross" to attain "the joy set before Him?" (Heb. xii. 2). 3. _Because they are unfair to his fellow-creatures._ He desires to consume, but not to contribute to the general good; he wants to have the reward of the diligent without his toil. It would be unjust to the industrious to give to him for _desiring_ what others gain by _working._ Therefore,
+II. He wearies himself far more by his laziness than he would do by honest labour.+ If a man is constantly desiring and never having his desires fulfilled, his life must become a weariness to him. Fulfilled desires become an incentive to renewed activity--he who has reaped one harvest as a result of his labour is quickened to new energy to sow for another crop. The sluggard knows not the enjoyment which comes to the man who has worked hard for the reward which he now enjoys; he knows not what it is to enjoy rest and recreation, because true diligence only can give them any true relish. (See also Homiletics on chap. vi. 6-11 and xii. 24.)
_OUTLINES AND SUGGESTIVE COMMENTS._
The sluggard in religion _desires_ to overcome his bad habits, to enjoy the happiness of God's people. So far, well. _Desires_ are a part of religion. There can be no attainment without them. Many have not even the desire, yet the sluggard hath nothing, because it is _desire_ without effort. "Hell," says an old writer, "is paved with such desires."--_Bridges._
Wishes and woulders are never good householders.--_Muffet._
Doddridge says most people perish by laziness. Laziness is the attribute of a man who desires an object, but will not work for it. The impenitent desires heaven--nay longs for it--yea, confidently expects it (just as many a sluggard expects wealth), but religion never "turns up," it never comes like game taken in the chase (chap.