Gnomic wisdom; or, a string of double-edged proverbs.
I. DIGGING PITS AND FALLING INTO THEM. "He that diggeth a pit shall [or, 'may'] fall into it" (verse 8). An old proverb, borrowed from Solomon (Proverbs 26:27), who in turn may have learnt it from David (Psalms 7:15; Psalms 9:15; Psalms 57:6), it may point to one or other of two thoughts.
1. The necessity of exercising caution in all works of danger. One who hollows out a trench or pit for the purpose of snaring wild animals—a perfectly legitimate design—may, either by standing too near the edge and causing the treacherous earth to give way, or by stumbling on it in the dark at an unexpected moment, fall in, in which case he will suffer not for having done wrong, but merely for having failed to act with circumspection and prudence (Proverbs 14:15; Proverbs 22:3; Proverbs 27:12).
2. The possibility of evildoers overreaching themselves. In this case the pit is supposed to be dug for a wicked purpose, as e.g. to ensnare another to his ruin. In this sense the proverb has found expression in almost all literatures. Shakespeare speaks of the engineer being "hoist with his own petard." Haman was hanged upon the gallows he had built for Mordecai (Esther 7:10). "Plots and conspiracies are often as fatal to the conspirators as to the intended victims' (Plumptre).
II. BROKEN HEDGES AND BITING SERPENTS. "Whoso breaketh through a fence, a serpent shall bite him" (verse 8). The hedge, or rather fence, or stone wall, was a customary haunt of serpents; so that one engaged in breaking down such a structure had need to beware of being bitten by the reptiles infesting it. Hence a variety of lessons according as the words are viewed.
1. An admonition to workers. To go cautiously about their employments, if these are dangerous, as a person would who had to pull down or break through an old wall in which serpents were lodged. Many accidents occur, inflicting damage on the workers, for want of a little foresight.
2. A warning to transgressors. That Nemesis may overtake them in the very act of their evil doing. If they break through a neighbor's fence to steal his fruit, or pull down his wall so as to injure his property, they need not be surprised if they are caught in the act. Wickedness has a habit of avenging itself, sometimes with great rapidity and with terrible severity, on those who perpetrate it. This is true of all breaking down of those fences or laws with which God has girt man. Every violation of law—physical, intellectual, moral, social, religious—is visited with its own particular biting serpent of penalty.
3. A caution to reformers. If they will set themselves to pull down the old walls of decayed and worthless institutions, or to break through the fences of time-honored customs, they must prepare themselves for being bitten by the serpents in the crannies—for encountering the opposition, criticism, hate, and often persecution of those who have vested interests in the abuses proposed to be rectified or swept away. Reformers should count the cost before beginning their work of reformation.
III. HEWING OR REMOVING STONES AND HURTING ONE'8 SELF. "Whoso heweth out [or, 'moveth'] stones shall he hurt therewith" (verse 9). Again of double import, teaching:
1. The duty of guarding one's self against the perils that may attend a perfectly legitimate occupation. Viewed in this light, the stone-moving may simply mean the pulling down of a wall, which, if it be carelessly performed, may fall and inflict a hurt upon the worker; and the stone-hewing may refer to the work of quarrying, which may be attended with great risk from the flying about of chips.
2. The inevitable recompense of all wrongdoing. If the stone-moving alludes to the removing of a neighbor's landmark, then the proverb stands as a reminder of the curse pronounced against that ancient sin (Deuteronomy 19:14; Deuteronomy 27:17). The use of landmarks, at least as then employed, has ceased; but the distinction between "mine" and "thine "remains; and every invasion of another's rights is a wickedness which in course of providence will receive its just recompense of reward (Exodus 20:15).
IV. CLEAVING LOGS AND CUTTING FINGERS. "He that cleaveth wood is endangered thereby" (verse 9). The three thoughts already mentioned are again repeated.
1. The need of caution. Wood-splitting being a dangerous occupation.
2. The certainty of retribution. The cutting down of trees, especially fruit trees, being regarded as an act of wrongful oppression, and as such forbidden by the Law, even m a siege (Deuteronomy 20:19, Deuteronomy 20:20), the hurt that might come to one in wood-cutting (Deuteronomy 19:5) may be viewed as suggestive of the penalty of disobedience.
3. The peril of reform. The cutting down of trees is, in this instance, taken as symbolic of the hewing down of decayed institutions.
V. BLUNT TOOLS AND HEAVY BLOWS. "If the iron be blunt, and one do not whet the edge, then must he put to more strength: but wisdom is profitable to direct" (verse 10). The lessons are two.
1. Every work has its own appropriate tools. Wood-cutting requires axes, and not merely blunt pieces of iron; pit-digging demands spades; stone-hewing chisels. Each occupation has its own implement. This the dictate of common sense.
2. Every tool should be kept in a fit condition for its work. This the teaching of wisdom. A woodman with a blunt axe must strike oftener and heavier than he would need to do were his axe sharp. So the man who enters on any task without the requisite sharpness of intelligence and sagacity will find his work proportionately hindered.
VI. BITING SERPENTS AND TARDY CHARMERS. "If the serpent bite before it is charmed, then is there no advantage in the charmer;" or, "Surely the serpent will bite without, or where there is no, enchantment" (verse 11); which again offers two thoughts.
1. That the serpent of temptation will do its deadly work unless timorously repressed. This may be done by resisting its first approaches, if they cannot be eluded altogether (James 4:7), by crushing down the rising inclination within one to yield, by diligently considering the sinfulness of that to which one is solicited (Genesis 39:9), by calling in the help of God against the adversary (Ephesians 6:10-18).
2. That if once the serpent of temptation has done its deadly work there is no use whatever of resorting to such means of repression. Such means are then too late. To employ them then is much the same thing as to shut the stable door when the steed has been stolen.