In verse 29 another type of evil-doer is outlined--the opposite, in some respects, of the preceding. The slanderer works secretly; this mischief-maker goes the plain way to work. He uses physical force or 'violence.' But how does that fit in with 'enticeth'? It may be that the enticement of his victim into a place suitable for robbing or murder is meant, but more probably there is here the same combination of force and craft as in chapter i. 10-14. Criminals have a wicked delight in tempting innocent people to join their gangs. A lawless desperado is a hotbed of infection.
Verse 30 draws a portrait of a bad man. It is a bit of homely physiognomical observation. A man with a trick of closing his eyes has something working in his head; and, if he is one of these types of men, one may be sure that he is brewing mischief. Compressed lips mean concentrated effort, or fixed resolve, or suppressed feeling, and in any of these cases are as a danger signal, warning that the man is at work on some evil deed.
Two sayings follow, which contrast goodness with the evils just described. The 'if' in verse 31 weakens the strong assertion of the proverb. 'The hoary head is a crown of glory; it is found in the way of righteousness.' That is but putting into picturesque form the Old Testament promise of long life to the righteous--a promise which is not repeated in the new dispensation, but which is still often realised. 'Whom the gods love, die young,' is a heathen proverb; but there is a natural tendency in the manner of life which Christianity produces to prolong a man's days. A heart at peace, because stayed on God, passions held well in hand, an avoidance of excesses which eat away strength, do tend to length of life, and the opposites of these do tend to shorten it. How many young men go home from our great cities every year, with their 'bones full of the iniquities of their youth,' to die!
If we are to tread the way of righteousness, and so come to 'reverence and the silver hair,' we must govern ourselves. So the next proverb extols the ruler of his own spirit as 'more than conquerors,' whose triumphs are won in such vulgar fields as battles and sieges, Our sorest fights and our noblest victories are within.
'Unless above himself he can Erect himself, how poor a thing is man!'
Verse 31 takes the casting of the lot as one instance of the limitation of all human effort, in all which we can but use the appropriate means, while the whole issue must be left in God's hands. The Jewish law did not enjoin the lot, but its use seems to have been frequent. The proverb presents in the sharpest relief a principle which is true of all our activity. The old proverb-maker knew nothing of chance. To him there were but two real moving forces in the world--man and God. To the one belonged sowing the seed, doing his part, whether casting the lot or toiling at his task. His force was real, but derived and limited. Efforts and attempts are ours; results are God's. We sow; He 'gives it a body as it pleases Him.' Nothing happens by accident. Man's little province is bounded on all sides by God's, and the two touch. There is no neutral territory between, where godless chance rules.