Fear enters largely into human experience. It is an emotion which is sometimes stamped upon the countenance so that it is legible to all who look upon it. Under its baleful shadow some men have spent a large part of their life. We may well ask what to fear and how to be delivered from its evil There are some -

I. THINGS THAT HAVE BEEN, BUT NEED NOT HAVE BEEN, FEARED.

1. Men and . women have dreaded "the evil eye" of their fellow men. They have been alarmed by evil omens, by signs and portents that have boded misfortune or calamity, by presentiments of approaching death, etc. All these things have been purely imaginary, and they have added largely and lamentably to the burdens and sorrows of existence. It is painful to think how many thousands, how many millions of mankind have had their hearts troubled and their lives darkened, or even blighted, by fears that have been wholly needless - fears of some evil which has never been more or nearer to them in fact than the shadow of the bird's wing as it circles in the air or flies away into the forest.

2. Of these imaginary evils that which is conspicuous among others is the curse of the wicked - "the curse that is causeless." The bitter imprecation of the heart that is full of unholy hatred may make the spirit quiver at the moment, but its effect should be momentary. Let reason do its rightful work and the anxiety will disappear. What possible harm can come of the bad man's curse? He has no power to bring about its fulfilment. Not in his hand are the laws of nature, the issues of events, the future of the holy. Let the feeling of apprehension pass away with a reflection that all these things are in the hand of the Supreme. Let it be as the wing of the flitting bird, out of sight in a moment. Let it be "as the idle wind which we regard not."

II. THINGS THAT MUST SOMETIMES BE BRAVED. Although we may entirely disregard the malediction of the guilty and the godless, we are obliged to attach some importance to their active opposition. When implication passes into determined hostility, we have then to lay our account with it. We have then to consider what we must do to meet it. But if we are obviously and consciously in the right, we can afford to brave and breast it. We are not alone. God is with us. Almighty power, irresistible wisdom, Divine sympathy, are with us; we may go on our way, doing our duty and bearing our testimony, fearless of our foes and of all their machinations. There is, however -

III. ONE THING FROM WHICH IT IS NATURAL TO SHRINK; the enmity of a bureau begirt. We may make light of the weapons of our adversaries; we may be fearless of their designs and their doings; but from the feeling of hatred in their hearts we do welt to shrink. It is far from being nothing that human hearts are actually hating us, malevolently wishing us evil, prepared to rejoice in our sorrow, in our downfall. We should not surely be entirely unaffected by the thought. It is a consideration that should move us to pity and to prayer. We should have a sorrowful feeling that ends in prayer that God would turn their heart, that leads also to the first available opportunity of winning them to a bettor mind. And there are those who should cherish -

IV. ONE SALUTARY FEAR. (Ver. 3.) Those who are wrong in heart and life may dread the coming down upon them of that rod of correction which is found to be the only weapon that will avail. - C.

Sin is folly. It sacrifices the spiritual for the material, the temporal for the eternal, the pure joys of immortality for the gratification of an hour.

I. HE APPEARS HERE AS A SERVANT. "A whip for the horse, a bridle for the ass, and a rod for the fool's back." This proverb inverts our ideas. We should have said, "A bridle for the horse," and "a whip for the ass." But the Eastern asses have much of the fire of our blood horses, while the horses are often heavy and dull. Therefore the ass there requires the bridle, and the horse the whip — the one to accelerate, the other to restrain and guide activity. As the horse and the ass, in order to be used as the servants of man, require the application of force, so does the fool. "A rod for the fool's back." If a stubborn sinner is to be made the servant of society, coercion must be employed. Argument, persuasion, example; these moral appliances will affect him but little.

II. HE APPEARS HERE AS A DEBATER. "Answer not a fool according to his folly, lest thou be like unto him. Answer a fool according to his folly, lest he be wise in his own conceit." There is an apparent contradiction here, but it is only apparent. The negative means, we are not to debate with him in his style and spirit, and thus become like him. We are not to descend to his level of speech and temper. The positive means, that we are to answer him as his folly deserves. It may be by silence as well as speech. The fool talks; he is often a great debater.

III. HE APPEARS HERE AS A MESSENGER. The meaning of this is, "He who would trust a fool with a message might as well cut off his feet, for he will have vexation and maybe damage." How careful should we be to entrust important business to trustworthy persons! Solomon himself drank damage, by employing an "industrious" servant, but a fool in wickedness, who "lifted up his hand against the king," and spoiled his son of ten parts of his kingdom (1 Kings 11:26-40). Benhadad drank damage by sending a message by the hands of Hazael, who murdered his master when the way was opened for his own selfish purposes (2 Kings 8:8-15). Much of the business of life is carried on by messengers or agents. How much a mercantile firm suffers by improper representatives!

IV. HE APPEARS HERE AS A TEACHER. "The legs of the lame are not equal, so is a parable in the mouth of fools." It is not very uncommon to find fools sustaining the office and performing the functions of teachers. "They have a parable in their mouth." The verses suggest two things concerning them as teachers —

1. That they appear very ridiculous. "The legs of the lame are not equal, so is a parable in the hands of fools." The idea seems to be, as the cripple who desires to appear nimble and agile appears ridiculous in his lame efforts to walk, so the fool appears ridiculous in his efforts to teach.

2. As teachers, they are generally very mischievous. "As a thorn goeth up into the hand of the drunkard, so is a parable in the mouth of fools." The idea is, that a fool handling the doctrines of wisdom is like a drunken man handling thorns. The besotted inebriate, not knowing what he is about, lays hold of the thorn and perforates his own nerves. The wise sayings in the mouth of a stupid man are self-condemnatory.

V. HE APPEARS HERE AS A COMMISSIONER. "The great God that formed all things both rewardeth the fool and rewardeth transgressors." The word "God" is not in the original. The margin is the more faithful translation — "A great man giveth all, and he hireth the fool; he hireth also transgressors." The idea seems to be, that when worldly princes employ fools for the public service it is a source of anxiety and trouble to all good citizens. "The lesson has application from the throne downwards, through all the descriptions of subsidiary trusts. Extensive proprietors, who employ overseers of their tenants, or of those engaged in their manufactories, or mines, or whatever else be the description of their property, should see to the character of these overseers. Their power may be abused, and multitudes of workmen suffer, when the owner — the master — knows nothing of what is going on. But he ought to know. Many complainings and strikes, well or ill-founded, have their origin here."

VI. HE APPEARS HERE AS A REPROBATE. The emblem here is disgusting, but the thing signified is infinitely more so. Peter quotes this proverb (2 Peter 2:20-22). The wicked man often sickens at his wickedness, and then returns to it again. Thus Pharaoh returned from his momentary conviction (Exodus 8:8-15); Ahab from his pretended repentance (1 Kings 21.); Herod from his partial amendment (Mark 6:20-27).

(D. Thomas, D. D.)