Chapter X (5)

+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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