MAIN HOMILETICS OF VERSE 14.
A DEEP PIT.

This verse treats of two classes of character, both of which have been depicted before. (See on chaps. ii. 16-19, page 24, vi. 24, page 89, vi. 6-27, page 15).

I. The tempter. The strange woman-the woman who has been so deaf to the voice of all that is womanly as no longer to be worthy of the name, who instead of being man's helpmeet and endeavouring to win him to tread the path to heaven, is his curse and makes it her aim to drag him down to hell. Notice the main instrument of her destructive power-the mouth. It is by her words of flattery and deception and persuasion that she ensnares her victim and compasses his ruin. History and experience confirm Solomon's words, for, although external beauty is often a powerful ingredient in the temptation, it is not always so, and counts for very little if it is unaccompanied by that fascination of manner and of speech which have been used by so many bad women with such fatal effect. If we look at the portraits of some of those women who have exerted so mighty a power for evil in the world, we can seldom see sufficient beauty to account for the spell which they seemed to cast around their victims, and we must conclude therefore that it was rather to he found where Solomon puts it,-who may be here speaking from bitter personal experience-viz., in the tongue. This proverb adds one more testimony to the many that have gone before of the immense power for evil or for good that is exerted by that "little member" of our bodily organism.

II. The tempted. He is here depicted as an unwary traveller along life's highway easily deceived by the appearance of things, and, too careless or too unsuspecting to look beneath the surface, following the bent of his inclination and yielding to the voice of the charmer until he finds the ground giving way beneath his feet, and darkness and hopelessness all around him. Notice the fearful name here given to such an one-to one who is led away by such a tempter. He is abhorred of the Lord. Here is full evidence that God does not look upon human creatures with indifference as to their moral character-that merciful Father though He is, He does not extend to men that indiscriminating and therefore worthless tenderness which some would have us believe is His main attribute-that if men look upon sin as mere obedience to the dictates of nature, and therefore blameless, He does not so regard it. And if men will not attach any weight to the words of Scripture-not believing them to be infallible -they can read the same truth in their every-day experience. The terrible retribution which comes upon those who listen to the words of the "strange woman" is a sufficient testimony to the abhorrence in which the Creator of men holds the sin to which she allures the unwary and the licentious man.

OUTLINES AND SUGGESTIVE COMMENTS.

To what do the fearful words amount? To this that in His righteous displeasure, there is not a heavier curse which an offended God can allow to fall upon the object of His wrath, than leaving him to be a prey to the seductive blandishments of au unprincipled woman that if God held any one in abhorrence, this would be the severest

vengeance He could take on him.— Wardlaw.

The mouth of a strange woman is but the mouth of a far deeper pit, the pit of hell into which it openeth. The one is digged by the wickedness of men, the other by the justice of God.-Jermin.

MAIN HOMILETICS Of verse 15.

A FACT STATED AND A DUTY INFERRED.

I. Human nature in its most attractive form contains latent depravity. The flower of the thistle is beautiful to look upon, and its downy seed is an apparently harmless object, and one worthy of admiration, as it rears its head among the corn. But how much power of mischief is wrapped up in that ball of soft down, if it is allowed to scatter its seed unchecked. A young lion is as pretty and harmless a creature as a kitten, but what ferocious instincts lie dormant there. A child is the most attractive and innocent of human creatures. As we look upon its guileless face we can hardly connect the idea of sin with its nature, and hardly believe it possible that the most depraved man or woman in the world was once as pure and stainless. But the Book of God tells us that even that young soul is tainted with the disease that infects all our race, and what the Book says is confirmed by the experience of all who have had anything to do with training children. The foolishness of self-will very soon shows itself, and the little one early gives proof that he or she is a true child of Adamn by rebelling against the restraints with which it is lovingly surrounded, and desiring at all risks to eat forbidden fruit. In the fairest child-form now living upon the globe there may be hidden seeds which, when fully developed, will fill the world with terror and misery.

II. That this depraved tendency is deeply rooted in the child's nature. It is "bound" in it or "fettered" to it by a cable of many strands, or a chain of heavy links-it is not a slight preference for the wrong which can easily be overruled-not a garment put on which the wearer can easily be persuaded to put off again, but a part of the very nature-a bent of all the faculties of the soul.

III. The disease is one which will yield to proper treatment. We do not suppose that Solomon's words teach that any corrective rod will be potent enough to drive out all tendency to go wrong, inasmuch as experience and observation contradict it, but the same experience and observation confirm the truth that wise correction in youth is mighty in its moral power, and may so bring the child round to the love of the true and the good, that its own efforts will second the efforts of the parent, and it will itself turn upon the enemies within, being fully convinced that the self-will that is bound up in its own heart is the greatest folly to which it is liable. There are many who, looking back upon the wise and loving chastisement of a tender parent, can bear testimony to the truth of this proverb. On this subject see also on chap. xiii. 24, page 334.

OUTLINES AND Suggestive cOMMENTS.

The rod of correction is proper to drive away no other foolishness than that which is of a moral nature. But how comes wickedness to be so firmly bound, and strongly fixed, in the hearts of children, if it be not there naturally.-Jonathan Edwards.

Bound, or fettered. Firmly knit, closely settled; well tied in; that is, fixed in the childish spirit; this is the sense of nearly all the commen

tators. Of course, there are great difficulties at once. The fact theologically is just the opposite. "Folly” is not fixed in the childish heart; but stronger and stronger in periods afterwards. Why not, pro vero, "bound ?” In much the majority of texts it means simply "tied down, or "fettered." "Folly is fettered in the heart of a child"; that is, tied down, and, in many ways, repressed. This is literally

the case.

It is weak, and hemmed in, and easier to grapple with and drag out of the soul in youth than at any other period.-Miller.

Observe-it is foolishness, not childishness. That might belong to an unfallen child. No moral guilt attaches to the recollection" When I was a child, I spake as a child, I understood as a child, I thought as a child." (1 Cor. xiii. 11.) "A child is to be punished"-as Mr. Scott wisely observed-"not for being a

a child, but for being a wicked child." Comparative ignorance, the imperfect and gradual opening of the faculties, constitute the nature, not the sinfulness of the child. The holy child increased in wisdom." (Luke ii. 52.) But foolishness is the mighty propen sity to evil-imbibing wrong principles, forming bad habits, entering into an ungodly course. It means the very root and essence of sin in a fallen naturethe folly of being revolted from a God of love.-Bridges.

MAIN HOMILETICS OF VERSE 16.

OPPRESSION AND SERVILITY.

I. Opposite actions proceeding from the same motive. This proverb seems to be directed against a man whose mastering passion is the unworthy one of amassing material gain and ministering exclusively to his own enjoyment. This is the commonest source of oppression. Covetousness," says Dryden, is itselt so monstrous that nothing else is like it except it be death and the grave, the only things I know which are always carrying off the spoils of the world and never making restitution." This is a true picture of the avaricious man who regards none of the needs and rights of his fellow-creatures, but only asks himself with regard to them how they can best be made to serve his interests. This leads him to grind down those who are poorer than himself, and use them as so many stepping-stones, by means of which he can mount higher in the social scale, forgetting that though their poverty makes them weaker than himself, they have a Friend who is far stronger than he is. But the same man who thus oppresses his needy brother will make it his business to propitiate the rich, and for the same end, viz., to advance his own interests. Tyranny and flunkeyism," says Dr. Thomas, in his comment on this verse, "generally go together. Both are the children of avarice. He that proudly domineers over the poor will servilely bow his knee to the rich."

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II. Opposite actions meeting with the same retribution. Although these actions are so different, they can both be traced to one fountain-head, and therefore one sentence is passed upon both. The man who lives for himself shall not get anything worth having; or if he do, things will be mixed with the cup of his prosperity, which will make it an unpalatable one after all. He may get wealth, and may come to want health; he may be rich and healthy, and yet suffer in his family relationships. He will certainly come to want peace of conscience, the goodwill of his fellows, and the favour of God, and no gain can balance such a loss.

being rich taketh a little from the poor (for how little must it needs be that is taken from them) shall surely find that he taketh a great deal from himself, even all that he hath. And he that giveth much to the rich (for it must be much, or else it is not regarded by them) will wish he had given it to the poor, when being made poor, he will give himself little thanks for it, and find as little help from them to whom he has given his riches.- Jermin.

A reference to the Critical Notes at the beginning of this chapter will show that we here enter on the third division of this book. One or two additional notes are subjoined.

17. Miller reads the second clause, " And thou shalt incline thine heart," etc. 18. They shall withal be fitted in thy lips, rather "let them abide together upon thy lips." 20. Excellent things. Some here render "thrice repeated things," the French translation is "things relating to rulers or governors," and Stuart reads "Have I not written to thee heretofore," understanding Solomon to refer to the previous portions of the Book. Upon the first two Wardlaw remarks that they both contain the idea of superiority or excellence, for "why are things repeated but for their excellence? and princely or royal things"--which the French translation may yield when analysed -is but a figurative way of expressing transcendent superiority.

MAIN HOMILETICS OF THE PARAGRAPH. VERSES 17-21.

TRUST FROM KNOWLEDGE, and BLESSEDNESS FROM Trust.

I. Knowledge of God must go before faith in God. There must be a knowledge of the existence, character, and power of any person before there can be any trust in him. God is not so unreasonable as to expect men to put trust in Him unless they have some grounds for their trust. Hence the Bible especially aims to make men acquainted with the Being upon whom they are called to exercise faith, by declarations concerning His character, and by a history of His doings in the past, and reminders of what He is doing in the present. Sometimes God points to the visible creation as a source whence men may obtain knowledge concerning Him, and come to exercise trust in Him. This is the drift of the sublime passage in Isaiah xl., in which Jehovah seeks to bring Israel, by a consideration of His creative power and wisdom, to confide in His Almighty strength. (Verses 27-31.) Sometimes He appeals to His dealings in the past as a ground of faith in His character and purposes in the present. What iniquity have your fathers found in me, that they are gone far from me? (Jer. ii. 5.) The Son of God appeals to His Father's love as a basis of faith in Himself. (John iii. 16.) Paul speaks of the way of salvation as a "knowledge of the glory of God in the face of Jesus Christ" (2 Cor. iv. 6.), because without knowledge there can be no faith, and an enlightened knowledge will certainly lead to faith. The preacher here points to the necessity of gaining this true wisdom, the knowledge of Jehovah, as the means of begetting trust in Him.

II. Real blessedness will follow faith in God. A child can have no lasting and real joy in its life, unless it has faith in his father's love and wisdom. He feels instinctively that he is dependent upon that father, that much of his future well-being depends upon what that father is and does, and if he cannot be sure that he has his real welfare at heart, it will throw a dark shadow over his

young life, which will deepen as he becomes more and more capable of realising his position. It is a worm at the root of all our peace of mind to distrust where we must depend. All men must feel that they are dependent upon God, and yet most men live, and perhaps most die, without giving Him that trust which alone can give them peace, and which those who know Him testify that He fully deserves. The testimony of those who knew is "Blessed is the man that trusteth in the Lord, and whose hope the Lord is." (Jer. xvii. 8.) And it is because of its trust-begetting character that Solomon here declares that true knowledge-knowledge concerning Jehovah-is "pleasant" to the soul.

III. Faith in the heart will manifest itself in the lip. A perfume may be hidden in the casket, but whenever the lid is lifted it will make its presence known. The tongue will speak sometimes of that which fills the heart, and when it does not do this in a direct manner there will be a tone in the conversation which will tell men what the soul prizes most. Knowledge in the heart will bring wise words to the lips-the love of truth will result in the answer of truth.

OUTLINES And suggestIVE COMMENTS.