I. There is a special Providence of God in the midst of His universal government. In nature there is a manifestation of a universal Providence ruling over all God's creatures. But the individual is not lost in the multitude-each bird of the air and every blade of grass in the field is under the special supervision of its Creator. And God is Ruler in the army of heaven and among the inhabitants of the earth, but He does not deal with either angels or men in the mass as human rulers must do, but knows, and cares for, and guides the destinies of the individual man—the disposal of the lot of each one is from the Lord. II. The special Providence of God works through human instrumentality. Reference is here doubtless made to the ancient custom of casting lots to ascertain the Divine will. This was done at the division of the land of Canaan among the children of Israel, on the occasion of the election of their first king, and in choosing the apostle who took the place of Judas among the twelve. In all these cases it was recognised that there was no chance in the disposal of the lot-that the decision in each case was from the Lord Himself-but in each case human instrumentality was used by Him to make known His will. This linking of human instrumentality with Divine sovereignty is found in all God's dealings with men. He has promised that seedtime and harvest shall not cease while the earth continues, but he requires men to sow the grain to bring about the harvest. The "casting of the lot" is symbolic of the part that human effort takes in the government of the world-although God is above and behind it, he does not work without it. OUTLINES AND SUGGESTIVE COMMENTS. One general principle regarding the employment of the "lot" is sufficiently manifest, namely, that it should never be introduced except in cases where reason and evidence are incompetent to decide. And we may, I think, safely go o so far as to affirm that in cases of importance and of extremity-that is, where other means of arriving at a satisfactory conclusion or a harmonious agreement have failed-there does not appear to be anything in Scripture by which such an appeal can be considered as interdicted. . . . Still, if there is nothing interdictory of the use of it, there is nothing that makes it obligatory in any specified circumstances; and it is clear that, if used at all, it should be used seriously and sparingly. It is very wrong, and the reverse of truth, to speak of any matter whatever as being in this way referred to chance. There is no such thing. Chance is nothing-an absolute nonentity. It is a mere term for expressing our ignorance. Every turn of the dice in the box is regulated by certain physical laws, so that, if we knew all the turns, we could infallibly tell what number would cast up. Besides, in no case is there a more thorough disavowal of chance than in the use of the lot. It is the strongest Everything is a wheel of Providence. Who directed the Ishmaelites on their journey to Egypt at the very moment that Joseph was cast into the pit? Who guided Pharaoh's daughter to the stream just when the ark, with its precious deposit, was committed to the waters ? What gave Ahasuerus a sleepless night, that he might be amused with the records of his kingdom?-Bridges. CHAPTER XVII. 12. CRITICAL NOTES.-1. Sacrifices, literally killings, i.e., slain beasts, not necessarily animals killed for sacrifice. 2. A son that causeth shame, rather, a degenerate son. (Delitzsch and Zöckler). 4. A liar. literally, a lie, falsehood. 7. Excellent speech, literally "a lip of excess or prominence, an assuming, imperious style of speech (Zöckler). A prince, rather, a noble, a man of lofty disposition. 8. A gift. Some expositors understand this in the sense of a bribe. Delitzsch translates the whole verse-"The gift of bribery appears a jewel to its receiver, whithersoever he turneth himself he acteth prudently," i.e., "it determines and impels him to apply all his understanding, in order that he may reach the goal for which it shall be his reward." Zöckler understands it to refer to the gift of seasonable liberality which secures for its giver supporters and friends. 9. Repeateth a matter. Most expositors understand this repetition to refer to a revival of a past wrong, but Miller translates "He who falls back into an act," i.e., transgresses again after forgiveness. 11. Many commentators translate the first clause "Rebellion," or a rebel" seeketh only after evil, i.e., brings retributiou upon himself. Miller translates the latter clause "but not a fool his folly." (See his comment.) 14. Meddled with, rather "pours forth." 17. "Friend and brother are related the one as the climax of the other. The friend is developed into a brother by adversity." (Lange's Commentary). 23. A froward heart, rather, a false heart. 22. A broken spirit. Miller renders "an upraiding spirit," i.e., spirit which cavils at God's providential dealings. 23. A gift, i.e., a brice, judgment. i. e., justice. 24. Many explain this verse to mean that the wise find wisdom everywhere while the fool seeks it everywhere but in the right place. Delitzsch and others understand the proverb to mean that wisdom is the aim of the man of understanding while the fool has no definite aim in life. 26. Also, rather, even. It emphasizes the verb immediately following, viz., to punish, i.e., to inflict a pecuniary fine. Zockler renders the verse. "Also to punish the righteous is not good, to smile the noble contrary to justice," and explains the meaning thus, "The fine as a comparatively light penalty which may easily at one time or another fall with a certain justice even on a just man, stands contrasted with the much severer punishment with stripes; and as these two verbal ideas are related, so are also the predicates not good' and 'contrary to right' (above desert, beyond all proportion to the just and reasonable) in the relation of a climax." Delitzsch reads, “Also to inflict punishment on the righteous is not good; this, that one overthrows the noble on account of his righteousness," i.e., it is not good when a ruler makes his power to punish to be felt by the innocent as well as by the guilty. Miller translates, Even deserved punishment to the righteous does not seem good, when designed to chasten the willing with a view to holiness," and explains his translation of the word generally translated princes, or the noble, by a reference to the Hebrew root from which it is derived and which may be rendered willing or generous. 27. Excellent, rather a cool spirit. The homiletic teaching of verse 1 is the same as that of chap. xv. 17. (See pages 421, 422.) MAIN HOMILETICS OF VERSE 2. THE FOOLISH SON AND THE WISE SERVANT. I. High social position is not necessarily the outcome of mental ability or moral worth. Many a man is born heir to a great estate, or even to a throne, who brings shame upon the name he bears and the place he occupies. He may be inferior in intellectual power to many of the dependents upon the house, or he may be worse in his character than they are. Or if he is not so degraded in character, or of such limited ability as to be surpassed by the majority, there may be one who serves him whose aim in life is far more lofty than his own, and who has far greater capabilities than he has. II. A wise man will acquire influence, whatever position he fills. A servant who understands his duties, and conscientiously fulfils them, will win respect and confidence, and these will give him influence in his master's house, and over all with whom his business brings him into contact. There are many instances, both in the history of private families and in the history of courts, in which the judicious conduct of a subordinate person has averted evils which would otherwise have followed the crimes of a son of the house, and the father of such a son can but acknowledge such services, and reward them, if he is sessed of any gratitude. But whether he does so or not, it is an ordination of God's providence, which we see in constant operation around us, that a wise man is a fool's master. It is a law of nature that a stronger physical body shall govern the weaker, if no other power interferes, and it is a law in the universe of mind that the stronger mind shall rule the weak, and make it serve his purpose in some way. This is the secret of many of the social changes which are always going on, in which some who were born to affluence come down to penury, and those who were born in obscurity take their places. OUTLINES AND SUGGESTIVE COMMENTS. Eliezer will show the custom that suggests the type. He was a wise servant. Abraham thought he would have to be his heir (Gen. xv. 2, 3). All commentators put "son" in apposition with him who causes shame; i.e., make them the same person. But to be the same person they should be in the same form grammatically, and "son is in the construct. The causer of shame, therefore, is the father. And this is more consistent, for a wise father could uphold a son, or could give the inheritance to other brethren. In the worldly sense there could be no difficulty. In the spiritual what noted instances!-in the Israelites, who, unlike Abraham, failed to command their households (Gen. xviii. 19), and who gave place to their bought servants, the hated Gentiles-in Satan, who has given place to man (Psalm viii. 2)!-in modern men who have professed the faith, but have debauched their children till they see them hardening under their very eyes, and some far-off waif gets before them into the everlasting kingdom. Better, says the last proverb, the utmost poverty, with peace and love; better, says this proverb, the poorest hold upon the Church, if there be the humbler hold upon the service of the Most High.-Miller. If wisdom make us free, then are we free indeed as on the other side, he is altogether a servant that dealeth unwisely. But he that is wisdom's freeman is not only a freeman but a master, not only a master but a son, not only a son but an heir, an heir among the brethren. So highly doth wisdom exalt. But thus it is with the Father of the world, it is not so with worldly fathers. Their foolish love. doth honour their son, though his foolish life doth fill them with shame: their proud carriage despiteth their servant, though his wise carriage exalteth their estate. The son shall have all though he deserve nothing, the servant shall not have his wages though they be due unto him. But the wisdom of God bestoweth His love, the justice of God divideth His inheritance in another manner. Oftentimes, even in this life, he putteth the servant in the son's place .. . Be wise, then, though thou be a servant, and thou shalt be His son who is the Father of wisdom. Be not wicked, though the son of rich parents, and, it may be, heir to a great estate, for He, the Lord of all, can quickly make thee a poor servant for thy sins, who has made thyself a servant to thy sins.— Jermin. MAIN HOMILETICS OF VERSE 8. THE TRIER OF HEARTS. We have here an analogy implied between men's hearts and gold and silver. I. Both have an intrinsic worth. Gold and silver have not only an artificial value, but they have qualities in themselves which render them of especial worth. So the heart of man-that spiritual and immortal part of him which constitutes him a man-is of priceless worth because of its infinite capacities of good and evil, its infinite capabilities of enjoyment and of suffering. II. Both must be separated from worthless alloy if they are to attain their real value. Gold and silver are comparatively worthless until they are separated from every other mineral; they must be unalloyed with baser metal, or nearly so, before their intrinsic excellences and capabilities become apparent and they can be put to the uses for which they are so peculiarly fitted. So the human soul cannot rise to the high destiny to which it is appointed until there is a separation made between it and sinful habits, motives, and desires. III. Both human souls and precious metals are subjected to a testing process. The gold and the silver ores are thrown into the crucible and placed over the fire, in order that it may be made manifest how much there is of real worth in them, and the human soul is subjected to trials of various kinds by the Great Searcher of hearts, in order that both the good and the evil that is therein may be seen, and the one separated from the other. The proverb seems rather to refer to the testing, than to the purifying process. OUTLINES AND SUGGESTIVE COMMENTS. Trying is more than simply discerning. The Lord does not need to try in order to make any discovery for Himself. He "knoweth what is in man." But He "tries" in order to bring to light what may lie concealed from men, and especially from the individual himself. And this He does in order to the person's conviction and benefit; and that He may be vindicated in His final judgments He "tries," in different respects, both the wicked and the righteous. By the dispensations of His providence He often elicits the latent evils that are in the hearts of the ungodly and the worldly. He brings out their hidden abominations. He manifests the deceitfulness, the hypocrisy, the "desperate wickedness" of their "inward parts," their rebellions and unsubdued dispositions. He exposed the simulation of dissemblers, and of those whose religion only seems to thrive when their profession of it brings no suffering, and demands no sacrifice. . In the same manner, too, does God try and bring out to view the inward graces and virtues of His children. And while disclosing He refines and purifies them, He detects and removes the alloy-the dross and tin of self and the world, separating the "vile" from the "precious," and so rendering the precious the more excellent.- Wardlaw. Silver is refined by getting the silver out from among the dross. Christians are refined by putting the silver in among the dross, and refining the dross away. Men in a natural state are not an ore of silver, but are dross, and they are nothing else. He who sits to purify them (Mal. iii. 3) does not disengage the gold, but supplies it as He goes along. In other respects the emblem is complete. (1) The "furnace" takes out the dross. So does "Jehovah." (2) The "furnace" burns out the dross. So does "Jehovah," with biting flames. (3) The "furnace" is a gradual worker. So is God.Miller. Man trieth many things, and many things in man are tried by man. The silver of a man's word is tried by a wise care: the gold of a man's deeds is tried by the fruit of them: the silver of a man's wit is tried by dangers and distresses, the gold of a man's understanding is tried by weighty and important business; the gold of a man's strength is tried by hard and burdensome labour; the gold of his knowledge by hard and difficult questions; the silver of a man's diligence is tried by the haste of affairs; the gold of a man's faithfulness by trust reposed in him the silver of a man's estate is tried by a careful account, the gold of his virtues by troubles and temptations. Thus there is a fining-pot for the silver, and a furnace for the gold: and the heart of man trieth other things, but the trier of the heart is the Lord alone. The fine silver, the pure gold that lie in that, can be proved by nothing but by His touch. Whoever MAIN HOMILETICS OF VERSE 4. THE EVIL SPEAKER AND THE LISTENER. I. That which men give heed to reveals their character. If a man will listen to another whom he knows to be false-if he permits him to be continually pouring into his ear that which he knows to be untrue-he is a liar himself. He could not make himself a receiver of lies if he were not of a kindred spirit with the liar. We classify animals according to the food which they eat, and we can classify men when we know upon what mental and moral food they love to feed. He who gives heed to falsehood and lying lips is a false man himself. II. Delight in wicked speech leads to wicked actions. Those who use ungodly language never stop there. There is but a step between wicked words and wicked deeds. Neither do those who begin by giving heed to men whose speech is prompted by him who is the father of lies (John viii. 44) stop with the mere listening. The listening, as we have seen, implies a certain degree of sympathy with the listener; this sympathy leads to imitation, and he who gives heed to false lips not only becomes himself a man of wicked speech but a wicked doer." III. The liar and he who listens to him divide the responsibility of the sin between them. These two characters help to increase each other's guilt by strengthening each other in their ungodliness. The liar is encouraged to go on in his lying by those who give heed to his lies; if there were none willing to listen to him he would soon cease to sin in this direction. So that the receiver of falsehood will have to share the punishment of him who propagates it. Then the liar increases the wickedness of the wicked doer by his false words, which help to make his heart yet more ungodly and his doings yet more wicked. Thus ungodly men exert a reciprocal influence upon each other for evil. OUTLINES AND SUGGESTIVE COMMENTS. Wicked men have a great treasure of evil in their hearts, and yet have not enough to satisfy their own corrupt dispositions. They are like covetous men, in whom their large possessions only increase their lust of having, and |