MAIN HOMILETICS OF Proverbs 21:10
THE DESIRE OF THE WICKED
On “the desire of the wicked” see on chap. Proverbs 11:5-6, page 199. Concerning that desire it is here affirmed—
That it overmasters and destroys all natural feelings of compassion. The Bible teaches us that in the estimation of God he is our neighbour who, as one of the same great human family, stands upon the same level with us,—the child of the same God and heir to the same inheritance of sorrow and death. As such he has a claim upon our consideration and goodwill at all times, and sometimes he stands in need of our sympathy and help. Now there are spiritual desires and inclinations to which we are bound to subordinate some claims of human kinship. The relation of a disciple of Christ to his Master is so far above all human ties that they sink into apparent insignificance beside it, but this relationship has not the effect of lessening man’s concern for the welfare of his brother, but of increasing it tenfold. But here is subjection to a principle as much below nature as the other is above it—evil instead of good is the aim of the life, and in proportion as it rules and reigns it drags a man below the level of even ordinary human nature and leads him to so earnest a pursuit of his own wicked devices that he has no time to pause to consider the claims of others.
OUTLINES AND SUGGESTIVE COMMENTS
“Evil.” All kinds of it. He rejoices in iniquity (1 Corinthians 13:6); he rejoices in calamity (chap. Proverbs 17:5); he desires nothing but evil (chap. Proverbs 17:11). Blessed be God, if a soul desires anything but evil, i.e., desires it truly (see James 4:2), that soul is saved. As to the second clause, there may be a bending over earthly distress, but real favour to his neighbour the lost man never shows. “The tender mercies of the wicked are cruel” (chap. Proverbs 12:10).—Miller.
And here lies the difference between the godly and the wicked; not that the one is pure from evil, and the other commits it, but that the one does it from constraint, the other from delight. The one testifies—“What I hate”—the other—What my soul desireth—“that do I.” As the fruit of this native cherished principle, self to the wicked is both his god and his object.—Bridges.
He views “his neighbour” in no other light than as, on the one hand, the means of thwarting, or, on the other, the instrument of promoting his own ends. Can he gain anything by him? he will flatter and cajole him, and do everything to win his favour, and secure his services. Does his “neighbour’s” interest, reputation, personal and family comforts, connections, or even life itself, stand in the way of the attainment of his wishes?—he is ready to sacrifice all to his idol.—Wardlaw.
It is the common maxim of the schools, that, seeing the nature of the good is the nature of that which is desirable, it is impossible that evil, as it is so, should be desired. But then the schools do add also, that the will may desire anything, it is not required that it be good in the truth of the thing, but that it be apprehended as if it were good. And thus it is that the soul of the wicked desireth evil, because that he apprehendeth the good, either of some pleasure of profit, or some contentment in it.—Jermin.