The overthrow of the wicked is set in striking contrast with their plots to overthrow others. Their mischief comes back, like an Australian boomerang, to the hand that flings it; and contrariwise, delivering others is a sure way of establishing one's self. Exceptions there are, for the world-scheme is too complicated to be condensed into a formula; but all proverbs speak of the average usual results of virtue and vice, and those of this book do the same. Verse 8 asserts that, on the whole, honour attends goodness, and contempt wickedness. Of course, companions in dissipation extol each other's vices, and launch the old threadbare sneers at goodness. But if wisdom were not set uppermost in men's secret judgment, there would be no hypocrites, and their existence proves the truth of the proverb.
Verse 9 seems suggested by 'despised' in verse 8. There are two kinds of contempt--one which brands sin deservedly, one which vulgarly despises everybody who is not rich. A man need not mind, though his modest household is treated with contempt, if quiet righteousness reigns in it. It is better to be contented with little, and humble in a lowly place, than to be proud and hungry, as many were in the writer's time and since. A foolish world set on wealth may despise, but its contempt breaks no bones. Self-conceit is poor diet.
This seems to be the first of a little cluster of proverbs bearing on domestic life. It prefers modest mediocrity of station, such as Agur desired. Its successor shows how the contrasted qualities come out in the two men's relation to their domestic animals. Goodness sweeps a wide circle touching the throne of God and the stall of the cattle. It was not Coleridge who found out that 'He prayeth best who loveth best' but this old proverb-maker; and he could speak the thought without the poet's exaggeration, which robs his expression of it of half its value. The original says 'knoweth the soul' which may indeed mean, 'regardeth the life' but rather seems to suggest sympathetic interest in leading to an understanding of the dumb creature, which must precede all wise care for its well-being. It is a part of religion to try to enter into the mysterious feelings of our humble dependants in farmyard and stable. On the other hand, for want of such sympathetic interest, even when the 'wicked' means to be kind, he does harm; or the word rendered 'tender mercies' may here mean the feelings (literally, 'bowels') which, in their intense selfishness, are cruel even to animals.
Verse 11 has no connection with the preceding, unless the link is common reference to home life and business. It contrasts the sure results of honest industry with the folly of speculation. The Revised Version margin 'vain things' is better than the text 'vain persons,' which would give no antithesis to the patient tilling of the first clause. That verse would make an admirable motto to be stretched across the Stock Exchange, and like places on both sides of the Atlantic. How many ruined homes and heart-broken wives witness in America and England to its truth! The vulgar English proverb, 'What comes over the Devil's back goes under his belly,' says the same thing. The only way to get honest wealth is to work for it. Gambling in all its forms is rank folly.
So the next proverb (verse 12) continues the same thought, and puts it in a somewhat difficult phrase. It goes a little deeper than the former, showing that the covetousness which follows after vain things, is really wicked lusting for unrighteous gain. 'The net of evildoers' is better taken as in the margin (Rev. Ver.) 'prey' or 'spoil,' and the meaning seems to be as just stated. Such hankering for riches, no matter how obtained, or such envying of the booty which admittedly has been won by roguery, is a mark of the wicked. How many professing church members have known that feeling in thinking of the millions of some railway king! Would they like the proverb to be applied to them?