CRITICAL NOTES.—
Proverbs 18:19. “Is harder to be won;” these words are not in the original, but have been inserted to supply the sense. Some translators read “a brother offended resisteth more than a strong city.” Miller reads, “When a brother is revolted away, it is from a city of strength.”
MAIN HOMILETICS OF Proverbs 18:19
CASTLE BARS
The state of things treated in this verse reveals most conclusively that man has fallen. Contention between any men is a plain proof that there is some flaw in human nature, that the relations of human creatures are not what they ought to be. If the disputants are men of the same nation, their contention seems more unnatural than if they belonged to different races, but when sons of the same father—men brought up at the knees of the same mother, are found in a state of enmity, we have a very strong proof that the race is not what its head was when he came fresh from the hand of his Creator. Such enmity Solomon compares to the bars of a castle—
I. Because it is hard to break through. The bars that guard the outlet of a fortress are strong, and when the iron crowbar is applied to them with a view of making an entrance, the weapon finds itself resisted by a substance as unyielding as its own. The bars strike against each other, but neither being more brittle than its antagonist, no progress is made. It is no ordinary difference that makes a ground of quarrel between brothers; there are so many ties to be broken and so many motives of self-interest to bind them, that the enmity must be deep to separate them at first, and being deep and strong, it is not easily broken down.
II. Because it is the only thing that separates them. Friends who dearly love each other and are one in spirit sometimes find nothing between them but a few bars—the iron grating of a dungeon may be all that keeps them apart. But although it is only that, it is a very real and terrible barrier. And a dispute between brethren is like iron bars, dividing those who ought to be one more truly and sadly than any prison door could separate them. They may be dwelling under the same roof, and so have every opportunity of enjoying each other’s society and gladdening each other’s life. But contention builds around each one a more impregnable barrier than the highest walls of the strongest fortress.
III. That to subdue such enmity requires more wisdom and skill than to take a city. There are several methods by which a city may be won. It may be taken by superior physical force, it may be surprised and captured, or its inhabitants may be starved into a surrender. But it is not so easy to capture a human heart—an angry brother must be subdued by different means, and by weapons which require more skilful handling. No physical force can break down enmity of heart—even God cannot reconcile men unto Himself by His physical omnipotence, but wins them by love. And this is the only power which can win “a brother offended.” If he has been in the wrong we must approach him with a free forgiveness, and if the wrong has been on our side we must approach with submission and acknowledgment of our fault.
OUTLINES AND SUGGESTIVE COMMENTS
“When a brother is revolted away, it is from a city of strength; and contentions are like the bars of a citadel.” The whole meaning is, that one “brother” “revolted away” from another, is “revolted from a city of strength,” that being what one is to all the rest. In other words, brothers are a shelter to brothers, and quarrels lock up that resort.… Notice, that a brother is not only a commoner defence, but a “citadel;” and a “bar” to that keep shuts a man out of his best earthly dependence. It is a fine adage, even for this world … but when applied to our Great Brother, and to our God and King, it is one of the noblest of inspired texts. He who offends our Brother Prince shuts a high tower (Psalms 18:2). He who quarrels with our Surety snaps to the lock of a citadel; and then, alas, it shall be, just as the wild rush of embittered enemies should have roused him to enter in.—Miller.
The sweeter the wine the sharper the vinegar; accordingly, the greater the love implanted by nature, the more bitter the hate where this love is violated.—Zeltner.
The matter of fact is here stated—and there are natural enough reasons to account for it. More is justly expected from a brother than from a stranger—more of affection, gratitude, kindly treatment, fidelity, and trustworthiness. When such expectations are disappointed, the wound in the spirit is proportionately deeper, and more difficult of healing—the breach wider, and harder of being made up. Besides, the slower a person is to take offence—the longer he forbears—the more he forgives—the more difficult it is fairly to overcome the yearnings of affection, and break the bonds of brotherhood—the more inveterate may the spirit of resentment be; the more sullen and distant the alienation, when it is actually produced.—Wardlaw.
Whether it be a brother by race, place, or grace; those oft that loved most dearly, if once the devil cast his club between them, hate most deadly.… As for brethren by profession, and that of the true religion too, among Protestants, you shall meet with many divisions, and those prosecuted with a great deal of bitterness. No war breaks out sooner, or lasts longer, than that among divines, or that about a sacrament; a sacrament of love, a communion, and yet the occasion, by accident, of much dissension.—Trapp.
The original word here used is a brother revolting or departing by disloyalty; or else a brother offended by disloyal departing. For such ought to be the command of love between brethren, that he that breaks it is a disloyal rebel unto it. And surely they had need to be firmly tied, because, being divided, they are so hardly joined. For as that which being whole is most strongly united, being broken is farthest from being made whole; and as a stick of hard wax, being broken, may more easily be conjoined than a stick of hard wood, so are the divisions of brethren more hardly composed than the contentions of others.—Jermin.