66 CHAPTER XIV. CRITICAL NOTES.-1. Wise woman, or "woman's wisdom." 2. He that walketh, etc., or, "He walketh in his uprightness who feareth Jehovah, and perverse in his ways is he that despiseth Him" (Delitzsch). 3. Rod, or sceptre." Zöckler reads, "In the mouth of a fool is a rod for his pride." Stuart, "Haughtiness is a rod," etc. 5. Miller here translates, "He who witnesses things correctly, does not lie; but of a deceived witness the very breath is lies" (See his comments on the verse). 6. Rather, "The scorner has sought wisdom," etc. 7. Stuart translates the latter clause, "for thou hast not discerned," etc.; Miller, “and thou shalt not know," etc. 8. Deceit, or "deception." 9. Many translators read this verse, "The sacrifice," or "the sinoffering, makes a sport of," or "mocks fools." So Zöckler, Elster, Ewald, Stuart, Wordsworth, etc. Miller translates, "Sin makes a mock at fools." Among, or "to." 10. Zöckler reads the latter clause," Let no stranger," etc. Miller renders the whole verse, "A knowing heart is a bitterness to itself; but with its joy it does not hold intercourse as an enemy." 11. Tabernacle, "tent." 13. The heart is sorrowful, or "will be" (perchance). 14. Filled with, i.e., "satisfied with." Stuart translates the latter clause, " Away from him is the good man," i.e., he will keep aloof from the backslider. 16. Rageth," is presumptuous," or "haughty.' 21. Poor, or "suffering" (Delitzsch). 24. Or, “It is a crown to the wise when they are rich, but the folly of fools remains folly" (Delitzsch). 28. Miller translates "In a great people." 30. A sound heart, "a quiet heart." Envy. "passion," "perturbation." 32. Driven forth, or "thrust lower" (Miller). Delitzsch translates, "When misfortune befals him, the wicked is overthrown, but the righteous hath hope even in his death." 34. The Hebrew word for reproach means also "mercy." Hence Gejer and Miller translate "Mercy for nations is the sin-offering," the word sin being often used to express the sin-offering. 35. Miller reads, "The kindness of a king is a wise servant, but his wrath becomes one that bringeth shame" (See his comments). MAIN HOMILETICS OF VERSE 1. THE HOUSE BUILDER AND THE HOUSE DESTROYER. I. A woman's special sphere of work-her house. In this word is included all that in any way relates to the home life. Woman's relation to it is threefold. 1. The house-properly so-called-the interior of the building, is under her especial care. It is her temple of service, she is its priestess. As the female priestess in the Roman temple and the Hebrew priest in the temple of God were responsible for the internal order of their temples, so is every woman responsible for the order, the cleanliness, and comfort of the house of which she is the social priestess. It is her house, and in it she is expected to perform duties to which she is not called in any other house. Her oversight and presence, if not her actual labour, are indispensable to the proper arrangement of everything in it. 2. The affairs or business of the house is her special care. It is for her to preside over the domestic economy of the house-over that which we call housekeeping. All transactions of this nature seem naturally to fall within her jurisdiction, and it looks odd and out of place to see them in other hands. 3. She is specially related to the life of the house. If she is a mother, she, above all others, has the charge of the children, her opportunities for influencing them are greater than those possessed by the father. Her life is always before them. Her words are treasured up and repeated by them. If she is a mistress, the servants are under her special jurisdiction and guidance. II. The wise woman is a social architect. She "builds her house." 1. Building implies a plan. No man sets about building a house without first having a plan, which is well considered in proportion to the wisdom of the builder. No argument-builder, with any wisdom, enters into an argument without first considering what he is going to do, and how he is going to do it, in order, if possible, to arrive at an unanswerable conclusion. So, to build a house in the sense of the text, there must be a plan of action. Every wise woman has an end in view in the government of her household. She has plans in relation to each department. She knows what she purposes to do before she begins to do anything. 2. Building implies personal exertion on the part of the architect. All his work is not done when he has drawn the plan and issued his orders. He must see that they are executed. He must, if needful, show how they are to be carried out. In times of emergency the general of an army must-like Napoleon at the Bridge of Lodi-engage himself in a hand-to-hand fight with the enemy. So will a wise woman. She does not always say, "Go," but sometimes Come." She does not say, "That is the way," when This is the way is necessary. She never contents herself with saying, "Do this," without assuring herself that it is done. 3. Building implies a union of diverse materials to form a complete whole. Many and diverse materials are brought together to build a house. It would be impossible to erect a building of usefulness and beauty of one material alone. So a wise woman brings together many different elements, and blends them in due proportion, in order to make the home-life true, and beautiful, and good. Her wisdom is shown in developing the abilities and capacities of each member of the household, so that each may contribute to the strength and comfort of the whole. Upon the female head of the house, more than upon anyone else, depends the unity, peace, and concord of this temple of living stones. III. An unwise woman, who is at the head of a house, caricatures her position by her conduct. Her position implies that she is a builder-up. Her conduct has the effect of pulling down. A clown upon a kingly throne is not more out of place than a foolish woman who bears the name of mistress, wife, and mother. The reins are in her hands, but she does not know how to guide the chariot; the materials are in her possession but she has no skill to use them. She is not only no centre of unity, she is a source of discord; she not only cannot build the house herself but she makes it impossible for anybody else to do anything towards it. She is not only no crown to her husband," but she is "rottenness to his bones" (chap. xii. 4). OUTLINES AND SUGGESTIVE COMMENTS. A good wife is heaven's last best gift to a man; his angel of mercy; minister of graces innumerable; his gem of many virtues; his casket of jewels; her voice, his sweetest music; her smiles, his brightest day; her kiss, the guardian of his innocence; her arms, the pale of his safety; the balm of his health, the balsam of his life; her industry, his surest wealth; her economy, his safest steward; her lips, his faithful counsellors; her bosom, the softest pillow of his cares; and her prayers, the ablest advocates of heaven's blessings on his head.-Jeremy Taylor. The following is a translation of a Welsh 'Triad :-A good wife is modest, void of deceit, and obedient; pure of conscience, gracious of tongue, and true to her husband; her heart not proud, her manners affable, and her bosom full of compassion for the poor, labouring to be tidy, skilful of hand, and fond of praying to God; her conversa tion amiable, her dress decent, and her house orderly; quick of hand, quick of eye, and quick of understanding; her face benignant, her head intelligent, and provident, neighbourly, gentle, and of a liberal way of thinking; able in directing, providing what is wanting, and a good mother to her children; loving her husband, loving peace, and God.-New Handbook of Illustration. "House" means all interests. "Has built" is preterite. If all interests are prosperous at present, it has been the work of the past. The second clause wisely returns to the future, which we commonly translate as the present, because the act is steadily running on, and includes both the present and the future. Wisdom in woman has built her house, beginning a long time ago; but "folly" in women is an affair of the present. If it had been at work long, it would have had no house to pull down. As entering upon the work of the wise, ungodly mothers tear down the house which generations of the righteous have been slowly building. The grand comment, how ever, is that this womanly wisdom or wise woman, like the woman of grace (chap. ix. 16), or woman of folly (chap. ix. 13) has an allegoric meaning. Women do much toward building up. But the text means more, that wisdom," as personified, is the only builder of a "house," and "folly," as impenitence, all that can pull it down. Miller. 66 Only the characteristic wisdom of woman (not that of the man) is able to "build itself a house," i.e., to make possible a household in the true sense of the word; for the woman alone has the capacity circumspectly to look through the multitude of individual household wants, and carefully to satisfy them; and also because the various activities of the members of a family can be combined in a harmonious unity only by the influence, partly regulative, and partly fostering, of a feminine character, gently but steadily efficient. But where there is wanting to the mistress of a house this wisdom attainable only by her, and appropriate only to her, then that is irrecoverably lost which first binds in a moral fellowship those connected by relationship of blood-that which makes the house, from a mere place of abode, to be the spiritual nursery of individuals organically associated.-Elster. The fullest recognition that has as yet met us of the importance of woman, for good or evil, in all human society. Plumptre. With calm, clear eyes, deep insight, ready sympathy; active, without bustle; alert, without over-anxious vigilance; ignorant perchance of aesthetic rules, yet with subtle touches transforming into a fine picture the home-spun canvas, and with a soft fairy music blending into harmony the noises of the day; apathetic about stocks and shares, and far-off millions; but with a keen appreciation of new sovereigns and no disdain for sixpences; a mere formalist, if professing interest in city improve ments and parochial reforms, but as touching torn curtains and threadbare carpets much exercised in spirit; sure that the commotions of Europe will all come right, but shedding bitter tears at any outburst of juvenile waywardness, and praying earnestly, "Oh, that Ishmael may live before thee!" with small belief in the transcendental philosophy, and allowing that much may be said on both sides, but in the interpretation of the Ten Commandments positive, unreasoning, absolute; in theology hopelessly confounding the theology of the schools, and in an innocent way adopting half the heresies, but drinking direct from the fountain that living water which others prefer, chalybeate, through the iron pipe, or ærated from the filtering pond, and in a style which Calvin or Grotius might equally envy teaching the little ones the love of the Saviour; the angel of the house moulds a family for heaven, and by dint of holy example, and gentle control, her early and most efficacious ministry goes farther than any other to lay the foundations of future excellence, and train up sons and daughters for the Lord Almighty. Dr. Jas. Hamilton. St. Ambrose noteth that when God asked Abraham, "Where is thy wife, Sarah ?"-He was not ignorant where Sarah was; but that He asked the question that by Abraham's answer, Behold, in the tent," He might teach women where they ought to benamely, in the house, and not so much in the house as in the affairs of the house, making ready provision to entertain God as Sarah was.-Jermin. The modest virgin, the prudent wife, or the careful matron, are much more serviceable in life than petticoated philosophers, blustering heroines, or virago queens. She who makes her husband and her children happy, who reclaims the one from vice and trains the other to virtue, is a much greater character than ladies described in romance, whose whole occupation is to murder mankind with shafts from their quiver or their eyes.-Goldsmith. MAIN HOMILETICS OF VERSE 2: FEARING AND DESPISING THE LORD. I. A wholesome fear. "The fear of the Lord." When we fear to grieve or offend a person because of his or her goodness the fear does not spring from dread of their power, but from our high estimate of their character. It may exist where there is no power to injure. Strong men have sometimes had this fear for little children. There is also a fear which may spring from a conception of both goodness and power. It is the feeling which a child has for a good parent. There is a consciousness of the parent's goodness, and also a consciousLess of his power to enforce his authority. In proportion as these elements are combined in relation to human creatures the fear which men have for them is wholesome-is salutary. Benevolence alone tends to weaken the fear-to lessen the reverence. Power alone is likely to produce hatred as well as fear. But when benevolence is linked with power it looks doubly attractive. The fear which a good man has for God arises from conception of both the Infinite power and the Infinite love of the Divine Father. If the first were wanting it would lack reverence; if the latter it would be a fear that "hath torment." II. The proof that a man possesses this wholesome fear. "He walks uprightly." Fear is a feeling of the mind. It can only be proved to exist when it brings forth action. Uprightness of life is an unanswerable proof that a man speaks truly when he says that he fears the Lord. God asks for no greater (Gen. xvii. 1, 2). This demonstration does not consist in a single act of integrity, but in a constant succession of acts, in a habit of life. It is a walk. (On "walking uprightly," see on chap. x. 9, 10, page 153), We III. The character of a perverse man-of a man whose walk is not upright. He is "a despiser of God." His life proves it, even if his words deny it. despise that to which we do not attach a due value. All men who perversely refuse to accept God's plan of salvation despise both the "riches of His goodness and forbearance, and long-suffering," which are intended to "lead them to repentance" (Rom. ii. 4), and also that "power of His anger," of which no man can form an estimate (Psalm xc. 11). OUTLINES AND SUGGESTIVE COMMENTS. By I. Grace and sin in their true colours. Grace reigning is a reverence of God. Sin reigning is no less a contempt of God; in this, more than in anything, sin appears exceeding sinful, that it despises God, whom angels adore. II. Grace and sin in their true light. this we know a man that has grace, and the fear of God, reigning in him, he makes conscience of his actions, is faithful to God and man. But on the contrary, he that wilfully follows his own way, is a wicked man, however he pretend to devotion.-Henry. A man walking over a field has a certain level course (if there be such). that he naturally follows. If he walk not level, or if he turn constantly out of his way, men think him either drunk even to their own ways, they despise the most the law of the Almighty. This text, like many another, is pregnant. Pregnant texts are ambidextrous, and the alternative meanings, though distinct, are mutually embracing. Another sense is grammatical and equivalent in thought. It would read "His" levelness, and His ways, referring to Jehovah. It is only substituting capitals. It would mean, "He that walks in God's level track fears Him; but he that is turned out of God's way, that is, he that has got out of the line for which he was made, instead of fearing, as he might, chooses that horrid moment for despising God. We would rank this higher than an ambiguity; for God's ways and man's ways, when they are levelnesses and suited to our step, are the same blessed track, for we are created in the image of God.-Miller. He that walketh so that the sincerity of his heart maketh the uprightness to be his, for a feigned uprightness is of the devil, not a man's own. God is feared where goodness is embraced. And, as St. Basil speaketh, the despising of the laws is the reproach of the lawmaker. -Jermin. Here is consolation to faithful men, though not void of infirmities, against the temptations of Satan, the calumniations of wicked men, and the fears of their own hearts. None are so much accused of contempt against God as those which are most religious. The devil seeketh to persuade them there is nothing in them but fraud. Sinful men, when they can charge against them no misdemeanours or lewdness of life, exclaim that they are hypocrites, and many doubts arise in their own souls by reason of the manifold imperfections of their lives. But are they desirous impartially to keep every commandment, if their power were answerable to their will? Do they endeavour to please God, though they cannot do it perfectly? Then they are upright in their ways, and walk in the law of the Lord; then God testifieth of them here, that they are of the number of them that fear Him, and elsewhere He testifieth that all those who fear Him they are blessed. -Dod. MAIN HOMILETICS OF VERSE 3. SPEECH A ROD. I. Speech is a rod because it is emblematic of power. A rod is an emblem of position and authority. It represents more than it is. Speech is a sign of man's superiority to the animal creation. Words in themselves are not much, but they are mighty because of what they represent, viz., the soul of man. The sceptre of a king may not in itself be of much value, but it is of worth because of what it signifies. II. Speech will be a man's destruction or salvation according to his character. The mouth of the fool represents the soul of the fool. We have before noted the unwisdom and danger of him who is too proud to receive instruction (see chap. xi. 1, page 192; xiii. 18, etc.) His proud boasting speech will by-and-by become the cause of his chastisement-a rod for his own back. And the godly wise speech of the wise will be the means of his preservation and honour (See on chap. xii. 5-8, page 255, vers. 17-19, page 274). OUTLINES AND SUGGESTIVE COMMENTS. The fool's rod of pride is his tongue, wherewith he assails and strikes others. But it recoils on himself. The instrument of punishment is called a rod, not a sword, to denote the contumely with which the proud shall be visited.Fausset. The rod in the mouth is often sharper than the rod in the hand (Jer. xviii. 18). Sometimes it strikes against God (Exod. v. 2; Psa. xii. 3, 4; 2 Kings xix. 10); sometimes it is the rod of His anger against His people" (Isa. x.5) permitted (Rev. xiii. 5) yet restrained |