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Exell's Victorian commentary on Proverbs 25:15 illuminates what seemed paradoxical to ancient minds: that meekness, courteousness, and kindness possess greater persuasive force than harshness, bitterness, or clamour.
This text reveals a profound truth: bodily satisfaction depends entirely upon the soul's condition.
While all persons possess some sense of duty rooted deeply in the human heart, the constant strife between inclination and principle generates contradiction in conduct.
Man suffers equally under two extremes: subjected without redress to another's passions, or abandoned to the dominion of his own.
Their *sedulity*—their persistent, uninterrupted devotion—admitted no indifference in their religious offices.
You cannot bring forth the best in someone if you do not believe the best exists within him.
Iniquity expresses unevenness or inequality—a want of rectitude or moral principle.
The present is intimately related to the future, and the future will faithfully reflect the character.
Exell (1887) identifies flattery's essential character: it assumes all forms and colors, a universal countenance indifferent to truth.
Thomas Carlyle observed with prescience: "There is a great necessity indeed of getting a little more silent than we are.
Everything depends upon the prevailing sentiment of the hour.
The *peripateo* (walking) denotes chosen motion—not forced proximity, but intentional association.
The proverb's geography matters—the north wind's effect depends on terrain, just as righteous anger's effect depends on its proper object.
One Victorian writer imagined hours passing like solemn virgins in silent procession, their faces veiled, carrying caskets filled with treasures: brilliant diadems, ripe fruits, faded flowers.
Propriety demands three conditions: first, that things be done in their proper time; second, that they be kept to their proper use; third, that they be put in their proper place.
Of all species of deception, self-deception proves most detrimental; it is like having a traitor within the fortress who betrays his country to the enemy.
The wisdom of religion is vindicated in the contrasting ends of good and evil men.
The ruined city in Solomon's metaphor depicts precisely this condition.
The latter we enjoy now through faith and hope; but the former is present with us, the certain consequence and necessary attendant upon a mind truly virtuous and religious.
Love proves far more effective than logic in attaining the best ends.
First, the wicked man takes deliberate pains to devise evil, much as a miner searches for treasure in concealed depths.
Consider two grave consequences: First, pride subjects a man to the imputation of folly.
Exell notes the critical distinction: it is not the place itself, but the way to it.
Exell observed a profound perversity in human judgment.