Warnings against the evils of the time
An unsettled time, one of violence and insecurity of life, appears to be indicated, such as has only its occasional parallel in our society. Yet the perverted impulses which lead to open crime are those which induce every species of dishonesty and more subtle attacks upon the life or property of others. We may thus draw from a particular description some general lessons. But it seems to give more point and force to the passage if we view it as attaching to notorious and frequent forms of crime.
I. THE TEMPTER. He is always existing in every state of society, and not hard to find. There are human beings who have come to adopt evil as a trade, and, not content with practising it themselves, must have help and sympathy in their work, and turn recruiting sergeants for the devil. The beautiful laws of our being assert themselves amidst all the perversion of depraved choice. Crime, like sorrow, is lonely, and craves partnership. Remorse would soothe itself by fixing the like sting in the bosoms of others. And the criminal, constantly on his defence against society, learns to acquire an allurement of manner which is not the least of his dangerous qualities. The warning to youth against "enticing sinners" of both sexes can never be obsolete. Beware of persons of "peculiarly fascinating manners." What is it that fascinates? Generally it will be found to be some species of flattery, overt or concealed, attacking the weak point of the tempted ones. The warning may be so far generalized into "Beware of the flatterer." Flattery is at the bottom of most temptation.
II. PICTURES OF CRIME.
1. Its aspect of horror. They are to be understood as drawn by the teacher's hand. He is putting the real meaning of the tempter's suggestions into vivid descriptions. The tempter himself will take care not to expose the bloody and hideous aspect of his trade.
"Vice is a monster of so hideous mien,
That to be hated needs but to be seen."
On such a principle the teacher acts. The veil is torn aside from the life of crime, and its repulsive inhumanity disclosed. It is a "lurking for blood," after the image of the hunter with nets and nooses, watching for his prey. And this too for "the vainly innocent," i.e. whose innocence will avail him nothing with us (comp. Psalms 35:19; Psalms 69:5; Lamentations 3:52), or, in the other interpretation, for the innocent who has given us no cause for hatred or revenge. "Will swallow them up living like the pit [or, 'abyss']." An expression for sudden death as opposed to that by lingering sickness—the earth as it were yawning from its abysses to devour the fated lives (comp. Psalms 124:3; Proverbs 30:16). The expression whole, whether it denotes sound in body or in character (honest men), adds to the force of the description.
2. But there is an attractive aspect in crime. "Thou shall cast thy lot into our midst," i.e. shall share and share alike with us, as we say, or take an equal chance for the best of the booty, the lot in such cases being the custom of robbers and of soldiers (Psalms 22:19; Nehemiah 10:35). There is freedom, communism, good fellowship, in the life of the banditti; no distinction of rank or class, poor or rich. In certain times the picture of such a life has proved of overwhelming fascination for young adventurous spirits. In solemn reiterated warning the teacher raises his voice against the treading of their path and way. This simple biblical figure may remind us that every mode of active life, every profession or occupation, is like a path; it leads somewhither. Unless we could cease from activity, we must all be advancing to some moral issue. What will it be?
3. A summary description of the criminal. He runs toward wickedness, hastes to shed blood. The eagerness, the swiftness, and perseverance of the criminal often arouse intellectual admiration, and shame the slothfulness of those who follow noble callings. But the devotion of ability and energy of a high order to such ends is, indeed, one of the most striking proofs we can have of the corruption of man's nature. This is crime revealed in its hatefulness, on the one hand, by its cruel and inhuman conduct and effects; on the other, in its dark source, the utter perversion of the criminal's mind itself.
III. THE RECOIL OF EVIL ON THE DOERS. Here again are powerful pictures. Like thoughtless birds, which rush with open eyes into the net, so do these miscreants, in preparing destruction for others, themselves run headlong upon their fate (comp. Job 18:8). While they are lurking for others' blood and laying snares for others' lives, their own are forfeited. This self-defeat of wickedness is a central thought in biblical wisdom (comp. Proverbs 15:32; Proverbs 16:27; Ecclesiastes 10:8; Psalms 7:16; Romans 2:5; Galatians 6:8; 1 Timothy 6:9, 1 Timothy 6:10; James 5:3-5). Thus wisdom and folly form an antithesis in their nature, their powers, and their result.
1. Wisdom is at one with religion and morality; folly casts off God and right.
2. Wisdom pursues good ends by good means; folly pursues evil by evil means.
3. The result of wisdom is life and blessedness, health and peace; that of folly is self-undermining, self-overthrow, or "slow suicide."
III. THE ROOT OF CRIME. It is like that of all sin, in desire, in misdirected desire, the greed of "unlawful gain," to give the fuller force of the expression. Note:
1. The prevalence of this passion. By far the largest proportion of men's worst actions are probably to be traced to it. Read the reports of the courts of law, listen to the gossip of the hour for illustrations.
2. Its intoxicating, illusory power. The victim of it deceives himself, as in other passions: it is thrift, it is due regard to what is of substantial value to one's interests, etc. And how difficult to distinguish that desire for more, which is the spring of action in commerce as in honourable ambition, the pursuit of knowledge, etc.! The question must be carried to the conscience and to God.
3. Its unsocial character. More than any passion, it separates man from his kind, and assimilates him to the beast of prey.
4. Its suicidal effect. If it does not destroy the man's body, it certainly corrodes and eats away his soul. It dehumanizes him. There is no object more shadowy in one aspect, more unreal, in another more monstrous, than the miser, as depicted by Balzac and other great writers. Covetousness is self-slaughter.—J.