Proverbs · Chapter 16

V. 1. From the Lord-Men can neither think nor speak wisely and well without Divine assistance.

Verse 1. The preparations of the heart in man] The Hebrew is bl מערכי לאדם leadam maarchey leb, which is, literally, “To man are the dispositions of the heart; but from the Lord is the answer of the tongue.” Man proposes his wishes; but God answers as he thinks proper. The former is the free offspring of the heart of man; the latter, the free volition of God. Man may think as he pleases, and ask as he lists; but God will give, or not give, as he thinks proper. This I believe to be the meaning of this shamefully tortured passage, so often vexed by critics, their doubts, and indecisions. God help them! for they seldom have the faculty of making any subject plainer! The text does not say that the “preparations,” rather dispositions or arrangements, מערכי maarchey, “of the heart,” as well as “the answer of the tongue, is from the Lord;” though it is generally understood so; but it states that the dispositions or schemes of the heart (are) man’s; but the answer of the tongue (is) the Lord’s. And so the principal versions have understood it.

Hominis est animam preparare; et Domini gubernare linguam.—VULGATE. “It is the part of man to prepare his soul: it is the prerogative of the Lord to govern the tongue.”

anvyld allmm yy ומנ abld תרעיתא vn rb מנ min bar nash

taritha delibba; umin yeya mamlala delishana.—CHALDEE. “From the son of man is the counsel of the heart; and from the Lord is the word of the tongue.” The SYRIAC is the same. Kardia androv logzesqw dikaia, ina upo tou Qeou diorqwqh ta diabhmata auth.—SEPTUAGINT. “The heart of man deviseth righteous things, that its goings may be directed by God.”

The ARABIC takes great latitude: “All the works of an humble man are clean before the Lord; and the wicked shall perish in an evil day.” Of a man is to maken redy the inwitt: and of the Lorde to governe the tunge.—Old MS. Bible. “A man maye well purpose a thinge in his harte: but the answere of the tonge cometh of the Lorde.—COVERDALE.

MATTHEW’S Bible, 1549, and BECKE’S Bible of the same date, and CARDMARDEN’S of 1566, follow Coverdale. The Bible printed by R. Barker, at Cambridge, 4to., 1615, commonly called the Breeches Bible, reads the text thus:—

“The preparations of the hart are in man; but the answere of the tongue is of the Lord.” So that it appears that our first, and all our ancient versions, understood the text in the same way; and this, independently of critical torture, is the genuine meaning of the Hebrew text. That very valuable version published in Italian, at Geneva, fol. 1562, translates thus: Le dispositioni del cuore sono de l’huomo, ma la risposta del la lingua e dal Signore. “The dispositions of the heart are of man; but the answer of the tongue is from the Lord.”

The modern European versions, as far as I have seen, are the same. And when the word dispositions, arrangements, schemes, is understood to be the proper meaning of the Hebrew term, as shown above, the sense is perfectly sound; for there may be a thousand schemes and arrangements made in the heart of man which he may earnestly wish God to bring to full effect, that are neither for his good nor God’s glory; and therefore it is his interest that God has the answer in his own power. At the same time, there is no intimation here that man can prepare his own heart to wait upon, or pray unto the Lord; or that from the human heart any thing good can come, without Divine influence; but simply that he may have many schemes and projects which he may beg God to accomplish, that are not of God, but from himself. Hence our own proverb: “Man proposes, but God disposes.” I have entered the more particularly into the consideration of this text, because some are very strenuous in the support of our vicious reading, from a supposition that the other defends the heterodox opinion of man’s sufficiency to think any thing as of himself. But while they deserve due credit for their orthodox caution, they will see that no such imputation can fairly lie against the plain grammatical translation of the Hebrew text.

Verse 1. The preparations of the heart in man, &c. — As we read this verse, it teacheth us a great truth, that we are not sufficient of ourselves to think, or speak, any thing of ourselves, that is wise and good, but all our sufficiency is of God, who is with the heart and with the mouth, and works in us both to will and to do, Philippians 2:13; Psalm 10:17. But most read it otherwise, namely, thus: The preparation of the heart is in man, he may contrive this and the other; but the answer of the tongue — Not only the delivering of what he designed to speak, but the issue and success of what he designed to do; is of the Lord — That is, in short, 1st, Man may purpose; he hath a freedom of thought and of will permitted him; he may form his projects, and lay his schemes as he thinks best; but, after all, 2d, God disposeth; he easily can, and often does, cross man’s purposes, and break his measures: nor can man proceed with success in any undertaking, nor carry into execution any design, without God’s assistance and blessing. It was a curse that was prepared in Balaam’s heart, but the answer of the tongue was a blessing.

Verse 1. The preparations of the heart in man. As the field must be plowed, and the soil prepared for the seeds, so the heart of man must be prepared for grace. Afflictions in Egypt disposed the Hebrews to cry, and instruction must prepare the soul of the ignorant for conversion. When the conscience is oppressed with sin, and the body groans with pain, then we pray in the Spirit, and the Lord graciously accords the answer of our tongue. The Versions vary the reading, but the above is the sense. The LXX, “The heart of man deviseth righteous things, that his ways may be directed by God.” Vulgate, Hominum est animam præparare, et Domini gubernare linguam. “It belongs to man to prepare his heart, and to God to direct the tongue.”

1. The preparations of the heart — The weight of criticism is against this reading. There is unquestionably a sense in which the saying, as it stands, is true. But this does not seem to be the meaning here. The sense generally consented to is substantially this: the plans or arrangements of the heart appertain to man, but the utterance of the tongue is from Jehovah. It is somewhat similar to our English saying, “Man proposes, God disposes.” Jehovah is the giver of right words, from which health and life go forth. But others understand “the answer of the tongue” to mean the answer to the tongue — the answer to prayer. Comp. Matthew 10:19, 20; Romans 8:26; 2 Corinthians 3:5, and verse nine of this chapter.

V. 2. Weigheth-Exactly knows as men do the things which they weigh. Spirits-The hearts of men.

Verse 2. All the ways of man are clean in his own eyes — Men can easily flatter and deceive themselves into a good opinion of themselves, and of their own actions, though they be sinful; but the Lord weigheth the spirits — He as exactly knows, as men do the things which they weigh and examine, the hearts of men, from which both their actions and the quality of them, in a great measure, proceed. Their ends and intentions, their dispositions and affections, which are hid, not only from others, but oftentimes in a great degree from themselves, are fully manifest to him. Thus he here intimates the reason why men deceive themselves, in judging of their state and actions; they do not search their own hearts.

Ver. 2. All the ways of a man are clean in his own eyes. Because he contemplates his image in the mirror of his own heart, instead of viewing himself in the light of the Lord. Without the law he is all alive; but when the commandment comes, which is an emanation of the moral glory of God, sin revives, and his hopes are slain.

2. Are clean in his own eyes — He may be so blind to his own faults. Comp. 12. 15. Weigheth the spirits — That is, he proves or tests the purposes and intentions of the heart. The moral quality of an action resides in the intention and motive. Compare 1 Samuel 16:9; Proverbs 21:2.

V. 3. Commit-Refer all thy actions and concerns to God, as the end of them, and depend upon God’s providence for success. Established-Thy designs shall be brought to an happy issue.

Verse 3. Commit thy works unto the Lord] See that what thou doest is commanded; and then begin, continue, and end all in his name. And thy thoughts shall be established-these schemes or arrangements, though formed in the heart, are agreeable to the Divine will, and therefore shall be established. His thoughts—his meditations—are right; and he begins and ends his work in the Lord; and therefore all issues well.

Verse 3. Commit thy works unto the Lord — Hebrew, hwhy la lg, literally, Roll unto the Lord, &c., namely, as a man rolls to another a burden, which is too heavy for himself, imploring his help. Refer all thy actions and concerns to God, and to his glory, as the end of them; and, in the discharge of thy duty, depend upon God’s providence and grace for assistance and success; and thy thoughts shall be established — Thy honest desires and designs shall be brought to a happy issue one way or other.

Ver. 3. Commit thy works unto the Lord. Lay every plan before him, and seek his approbation and blessing; then thy thoughts and purposes shall be established. But if thou shalt find, after all, at the bottom of thy heart an unaccountable misgiving, be cautious of procedure. The events of the future are known only to the Lord.

3. Commit… to the Lord — To Jehovah; or, as we say, “Cast upon the Lord” thy works, undertakings, enterprises. Thy thoughts (plans, purposes) shall be established — This is the surest way to have honest designs accomplished. Compare 19:21; Psalm 22:8; 37:5; 90:17.

V. 4. Doth work-He orders or disposes. For-For his own glory; for the discovery of his wisdom, power, goodness, truth, justice. The wicked-Wilful and impenitent sinners. Men make themselves wicked, and God therefore makes them miserable.

Verse 4. The Lord hath made all things for himself] He has so framed and executed every part of his creation, that it manifests his wisdom, power, goodness, and truth.

Even the wicked for the day of evil.] רעה ליום [vr וגם vegam rasha leyom raah. The whole verse is translated by the Chaldee thus: “All the works of the LORD are for those who obey him; and the wicked is reserved for the evil day.”

As רעה raah literally signifies to feed, it has been conjectured that the clause might be read, yea, even the wicked he feeds by the day, or daily. If we take the words as they stand in our present version, they mean no more than what is expressed by the Chaldee and Syriac: and as far as we can learn from their present confused state, by the Septuagint and Arabic, that “the wicked are reserved for the day of punishment.” Coverdale has given, as he generally does, a good sense: “The Lorde doth all thinges for his owne sake; yea, and when he kepeth the ungodly for the daye of wrath.” He does not make the wicked or ungodly man; but when man has made himself such, even then God bears with him. But if he repent not, when the measure of his iniquity is filled up, he shall fall under the wrath of God his Maker.

Verse 4. The Lord hath made all things — And especially all men; for himself — For his own service and glory; for the discovery and illustration of his own wisdom, power, goodness, truth, justice, and his other most glorious perfections. The Hebrew, hwhy l[p lk, is, literally, The Lord hath wrought, or doth work, all things; or, he ordereth, or disposeth of them; and so this may be understood of the works of providence, as well as of those of creation; yea, even the wicked — Wilful, impenitent sinners; for the day of evil — For the time of punishment, as this phrase is used Psalm 49:5; Jeremiah 17:18, and elsewhere: of which the Scriptures frequently speak, both to warn sinners of their danger, and to satisfy the minds of them who are disquieted with the consideration of the present impunity and prosperity of wicked men. Men make themselves wicked, and God therefore makes them miserable.

Ver. 4. The Lord hath made all things for himself. When the disputes about grace ran high in Holland, Grotius gave a comment on this verse. Sensus non est malus, si propter se ipsum intelligas, ut proprietates suas notas faciat, et impium non fieri talem a Deo, (absit!) sed fieri, sive poni, ad mala. The sense is not a bad one, if by all things being made for himself, you understand made as his property; and the wicked, not to have been made such of God, (heaven forbid) but to have become, or been drawn to evil. The Chaldee reads, “The wicked is reserved for the evil day.”

4. Hath made all things for himself — This text has been used in support of the Calvinistic theory of election and reprobation. Many modern Calvinists, however, abjure the old rendering and exegesis, and concur in the sense approved by non-Calvinists. So Stuart, Zockler, Conant, etc. The translation and note of the Speaker’s Commentary, which we can scarcely improve, is this: “The Lord hath wrought every thing for its own end, that is, ‘hath ordered all things well,’ and this includes the appointment of an ‘evil day’ for the wicked who deserve it. The Authorized Version, ‘for himself,’ is not justified by the Hebrew, and suggests an untrue view of the divine government.”

Verse 5. Though hand join in hand, he shall not be unpunished.] The day of wrath shall come on the wicked, whatever means he may take to avoid it. See Proverbs 11:21.

5. Proud in heart — Of a haughty, insolent mind, disposed to treat the poor and weak contemptuously and oppressively. Though hand join in hand — Though he use both his own hands and all others at his command — all his power and influence. He (the proud in heart) shall not be unpunished — Shall not be acquitted. Comp. on first clause Proverbs 6:17; 8:13: 15:9; 25:26; on second clause Proverbs 11:21.

V. 6. By mercy-By a merciful and just and faithful frame of heart and course of life. Is purged-As they qualify a man to offer up acceptable prayers to God for the pardon of his sins. By fear-By a filial reverence unto God. Depart-They are kept from abusing pardoning mercy, and from returning to folly or wickedness.

Verse 6. By mercy and truth iniquity is purged] This may be misunderstood, as if a man, by showing mercy and acting according to truth, could atone for his own iniquity. The Hebrew text is not ambiguous: ˆw[ rpky tmaw dsjb bechesed veemeth yechapper avon; “By mercy and truth he shall atone for iniquity.” He—God, by his mercy, in sending his son Jesus into the world,—”shall make an atonement for iniquity” according to his truth-the word which he declared by his holy prophets since the world began. Or, if we retain the present version, and follow the points in rpky yecuppar, reading “iniquity is purged” or “atoned for,” the sense is unexceptionable, as we refer the mercy and the truth to GOD. But what an awful comment is that of Don Calmet, in which he expresses, not only his own opinion, but the staple doctrine of his own Church, the Romish! The reader shall have his own words: “‘L’iniquite se rachete par la misericorde et la verite.’ On expie ses pechez par des œuvres de misericorde envers le prochein; par la clemence, par la douceur, par compassion, par les aumones: et par la verite-par la fidelity, la bonne foi, la droiture, l’equite dans le commerce. Voyez Proverbs 3:3; 14:22; 20:28.” “‘Iniquity is redeemed by mercy and truth.’ We expiate our sins by works of mercy towards our neighbour; by clemency, by kindness, by compassion, and by alms: and by truth-by fidelity, by trustworthiness, by uprightness, by equity in commerce.” If this be so, why was Jesus incarnated? Why his agony and bloody sweat, his cross and passion, his death and burial, his resurrection and ascension? Was it only to supply a sufficient portion of merit for those who had neglected to make a fund for themselves? Is the guilt of sin so small in the sight of Divine justice, that a man can atone for it by manifesting good dispositions towards his neighbours, by giving some alms, and not doing those things for which he might be hanged? Why then did God make such a mighty matter of the redemption of the world? Why send his Son at all? An angel would have been more than sufficient; yea, even a sinner, who had been converted by his own compassion, alms-deeds, &c., would have been sufficient. And is not this the very doctrine of this most awfully fallen and corrupt Church? Has she not provided a fund of merit in her saints, of what was more than requisite for themselves, that it might be given, or sold out, to those who had not enough of their own? Now such is the doctrine of the Romish Church—grossly absurd, and destructively iniquitous! And because men cannot believe this, cannot believe these monstrosities, that Church will burn them to ashes. Ruthless Church! degenerated, fallen, corrupt, and corrupting! once a praise, now a curse, in the earth. Thank the blessed God, whose blood alone can expiate sin, that he has a Church upon the earth; and that the Romish is not the Catholic Church; and that it has not that political power by which it would subdue all things to itself.

Verse 6. By mercy and truth iniquity is purged — By the covenant of grace, in which mercy and truth shine so bright, even the mercy and truth of God, which meet together, and kiss each other, in Jesus Christ the Mediator; by mercy in promising, and truth in performing, is the guilt of sin taken away from us, when we are truly penitent, and cast our sinful souls by faith on that mercy and truth. Hereby also a principle of mercy and truth is implanted in us, by which the power of sin is broken, and our corrupt inclinations are mortified and destroyed. In this way, and not by any legal sacrifices, or ceremonial observances, such as those on which the hypocritical Jews depended for the expiation of their sins, is iniquity purged, and the sinner both pardoned and renewed, Micah 6:7, 8; Hosea 6:6; Matthew 9:13. And by the fear of the Lord — By a filial reverence toward God, and by a holy fear of offending him; men depart from evil — They are kept from abusing pardoning mercy, and from returning to folly or wickedness. So he shows that forgiveness and holiness, or justification, and at least a measure of sanctification, are constant and inseparable companions.

Ver. 6. By mercy and truth iniquity is purged. Then it is not purged by the blood of bulls and goats. God who is rich in mercy gave his Son; and truth, faithful to the promise, accomplished it on Calvary. So grace and truth came by Jesus Christ. And by the exercise of mercy and truth men give proof by the fruit, that their sins are really purged; for charity covereth a multitude of sins. Blessed is the man that considereth the poor and needy; him will the Lord deliver in the time of trouble.

6. By mercy and truth (compare Proverbs 3:3; 20:28) iniquity is purged — Literally, covered. The expression has reference to those legal expiations and atonements of the old law by which sin was so far covered, as that every transgressor was, by virtue of his offering, saved from exclusion from the Jewish fold; and, when the obedience which induced the offering was accompanied by faith in that which the offering typified, a real atonement was effected for the wrong doer. This “mercy and truth” clearly refer to the man’s conduct, not towards God, but towards his fellow men. No future good conduct, as a mere morality, can secure forgiveness for past transgression. But “mercy and truth,” exercised by the repentant and pardoned man, constitute those good works which are not merely “evidence” of regeneration, but are truly pleasing to God, and contribute to banish with God and man the remembrance of a past wicked life. So, Ezekiel 33:14, 15, if the wicked turn and prosecute a course of righteousness, “none of his sins which be hath committed shall be mentioned unto him.” Comp. Isaiah 57:7, et seq.; 1 Samuel 15:22; Micah 6:6-8; Psalm 50:13, 14; 51:16, 17. Some evangelical expositors, in their zeal to oppose erroneous Romish teaching, have unintentionally wrested this passage from its legitimate use, and attempted to apply it to the “mercy and truth” of God revealed in the death of our Lord Jesus Christ as the atoning sacrifice for sin. But the wise teacher was not speaking of the mercy and truth of God’s dealings with men: he was treating of the dealings of men with men. “Go ye and learn what that meaneth, I will have (I require) mercy, and not sacrifice:” that is, in preference to sacrifice. Matthew 9:13. “To do justice and judgment is more acceptable to the Lord than sacrifice.” Proverbs 21:3. And by the fear of the Lord men depart (or, there is turning) from evil — Comp. Proverbs 8:13. The fear of Jehovah is the most effectual way to turn from, avoid, or escape, evil — moral evil and its consequences, that is, punishment.

Verse 7. When a man’s ways please the Lord] God is the guardian and defence of all that fear and love him; and it is truly astonishing to see how wondrously God works in their behalf, raising them up friends, and turning their enemies into friends.

Verse 7. When a man’s ways please the Lord — The best way to have our enemies reconciled unto us, is for us first to be reconciled unto God; for such is the love which the Lord hath to pious and virtuous persons, that when all their designs and actions are such as he approves, he often inclines even those that were their foes to become their friends, disposing their hearts to kindness toward them.

7. A man’s ways, etc. — A general truth, not to be rigidly interpreted. Good men are sometimes persecuted, and otherwise suffer; but even this shall work for their good, according to the promise contained in Romans 8:28.

Verse 8. Better is a little, &c. — A small estate, honestly gotten and usefully employed, is much to be preferred before vast incomes, gathered by oppression, and kept without the exercise of mercy and charity. This was, in effect, said before, Proverbs 15:16, (where see the note,) and is here repeated, partly because of the great importance and usefulness of this truth, and partly because men are very hardly brought to a serious belief of it.

8. Without right — cpvm, (mishpat,) rectitude. The word means what is just, lawful, conformable to law; and which is better than great incomes obtained unlawfully, unjustly. Comp. Proverbs 15:16; Psalm 37:16.

V. 9. Deviseth-Proposes what he will do. Directeth-Over-rules and disposes all his designs and actions.

Verse 9. A man’s heart deviseth his way] This is precisely the same sentiment as that contained in the first verse, on the true meaning of which so much has been already said.

Verse 9. A man’s heart deviseth his way — Considers and proposes to himself what he will do; designs an end, and contrives by what means he may attain it; but the Lord directeth his steps — Ruleth and disposeth all his intentions and actions as he pleases, determining what the event shall be, and ordering his motions, perhaps, to such an issue as never came into his thoughts.

9. Directeth — Or, makes firm, sure. This proverb contains substantially the same sentiments as verse 1, which see. Compare Proverbs 20:24; Psalm 37:23; Jeremiah 10:23.

V. 10. A divine sentence-Great sagacity and piercing judgment. Of the king-Of wise kings; who only are worthy of that name and office.

Verse 10. A divine sentence] µsq kesem, “divination,” as the margin has it. Is the meaning as follows? Though divination were applied to a righteous king’s lips, to induce him to punish the innocent and spare the guilty, yet would not his lips transgress in judgment; so firmly attached is he to God, and so much is he under the Divine care and influence. Whatever judgment such a one pronounces, it may be considered as a decision from God.

Verse 10. A divine sentence — Hebrew, µsq, divination, (a word which is sometimes taken in a good sense for prudence, as Isaiah 3:2,) that is, great sagacity, and a piercing judgment to discern dubious and difficult cases; is in the lips of the king — Of a wise king, who only is worthy of the name and office. Thus understood, the assertion was verified by fact in David, 2 Samuel 14:17; and in Solomon, 1 Kings 3:28. “God,” says Bishop Patrick, “is present, in a singular manner, with a pious king, inspiring his mind to divine sagaciously in dubious and obscure things; that his resolutions and decrees may be received like oracles; and all causes be decided by him so justly and exactly, that no man may be wronged in the judgment which he passes.” But as the verb is wanting, and there is nothing for is, in the Hebrew, the clause may be rendered, A divine sentence, or divination, should be in the lips of the king. Thus it speaks not so much of a matter of fact, as if it were thus in all kings, which is notoriously and confessedly untrue, as of the duty of kings, in whom wisdom is a necessary qualification; and thus the two proverbs, verses 12 and 13, must be understood, otherwise they are repugnant to common experience. His mouth transgresseth not in judgment — That is, does not easily transgress, or go beyond the bounds of justice, or truth, or piety, in pronouncing sentence, if he be truly wise and pious: or, should not transgress, if understood of kings in general.

Ver. 10. A divine sentence is in the lips of the king. Hebrews µsq kesem, divination, as in the margin. The kings of Israel were anointed, the Lord gave them of his Spirit, and counsellors stood at the foot of the throne; their decisions therefore were superior to the interests of party feeling.

10. A divine sentence — Or, decision. µsq, (kesem,) an oracle. The king — Ëlm, ( melekh,) so often used in the following verses, means a sovereign ruler, by whatever name called, whether king, emperor, president, governor, judge, supreme commander, or any other title. The president of the United States, and the governors of the several States, are as truly melakhim, in the scriptural sense, as any sovereign or supreme ruler in the world. The idea implied in the root is that of sovereign authority or rulership. Wherever this is in civil affairs there is, in the Bible sense, a melekh. The word ruler would, indeed, more nearly express the sense of the original than “king,” which by usage is applied to the sovereign of a particular form of government — a monarchy. His mouth transgresseth not in judgment — Does not swerve or decline from justice. This proverb is spoken of kings as they ought to be — ideal representatives of Jehovah — and is equivalent to saying, that such should be the word of a ruler that his mouth should not prevaricate or speak deceptively in his official acts. Much official lying is sometimes done in high places. All this is condemned. It is the opinion of some that kesem refers to what might be called supernatural sagacity, bestowed upon good rulers, by which they are able to detect fraud and false pretences, unravel the intricacies and difficulties of a case brought before them. “God,” says Bishop Patrick, “is present in a singular manner with a pious king, inspiring his mind to divine sagaciously in dubious and obscure things, that his resolutions and decrees may be received like oracles, and all causes may be decided by him so justly and exactly that no man may be wronged in his judgment which he passes.” Comp. 2 Samuel 14:17; 1 Kings 3:16-28; Psalm 82:6; Romans 13:12.

V. 11. The Lord’s-Are made by his direction and appointment, so that no man can alter them without violating God’s rights and authority.

Verse 11. All the weights of the bag are his] Alluding, probably, to the standard weights laid up in a bag in the sanctuary, and to which all weights in common use in the land were to be referred, in order to ascertain whether they were just: but some think the allusion is to the weights carried about by merchants in their girdles, by which they weigh the money, silver and gold, that they take in exchange for their merchandise. As the Chinese take no coin but gold and silver by weight, they carry about with them a sort of small steelyard, by which they weigh those metals taken in exchange.

Verse 11. A just weight, &c., are the Lord’s — Are God’s work, as it follows; made by his direction and appointment, so that no man can corrupt or alter them, without violating God’s rights and authority, and incurring his displeasure. In other words, the administration of public justice by the magistrate is an ordinance of God; in it the scales are held, or ought to be held, by a steady and impartial hand; and we ought to submit to it for the Lord’s sake, and to see his authority in that of the magistrate, Romans 13:1; 1 Peter 2:13. The observation of justice in commerce between man and man is likewise a divine appointment. He taught men discretion to make scales and weights, for the adjusting of right exactly between buyer and seller, that neither might be wronged. And all other useful inventions, for the preserving of right, are from him. He has also appointed, by his law, that men be just; it is, therefore, a great affront to him, and to his government, to falsify, and so to do wrong under colour and pretence of doing right, which is wickedness in the place of judgment.

11. A just weight — Substantially the same as Proverbs 11:1, but varying in terms. Some are of the opinion that slp, (peles,) weight, was something like a modern steelyard, and to be distinguished from ynzam, (mozene,) the balances. So Stuart: “The steelyard and the balances.” The word may, however, mean the yard or arms of the scales, which ought to be equal or just, as well as the scales or basins themselves. The expression cpvm ynzam, (mozene mishpat,) balances of justice, may imply such as are regulated by law, and may refer to the standard weights laid up in the sanctuary to which all others were to be conformed. Weights of the bag — Literally, stones of the bag, referring to the standard weights kept in the bag in the sanctuary, or those carried about by travelling merchants in bags. The sentiment of the text is, that the institution of just weights and measures is an ordinance of God, as is civil government; and that he requires just and exact dealings between man and man. Compare Proverbs 11:1; Leviticus 19:35, 36; Deuteronomy 25:13-15; Micah 6:11.

Verse 12. It is an abomination to kings, &c.] In all these verses the wise man refers to monarchical government rightly administered. And the proverbs on this subject are all plain.

Verse 12. It is an abomination to kings to commit wickedness — They should not only abstain from all wicked practices, but abhor them, both in their own persons, and in all their servants and subjects. It is too plain that he speaks not of the common practice, but of the duty of kings, as in verse

10. A good king not only does justice, but it is an abomination to him to do otherwise: he hates the thought of doing wrong, and perverting justice: he not only abhors the wickedness done by others, but abhors to do any himself, though, having power, he might easily and safely do it. For the throne is established by righteousness — He that makes conscience of using his power aright, shall find that to be the best security of his government; both as it will oblige people, and keep them true to his interests, and as it will bring down upon him and his government the blessing of God, which will be a firm basis to his throne, and a strong guard about it.

12. This verse may be understood in two ways — either that the abomination consists in the wickedness which the king commits, or in that which is committed by others. Some understand it of both; they must neither do evil themselves nor permit others to do it. For the throne is established by righteousness — In the king and in his subjects. Comp. Proverbs 16:5. The second sense above is generally preferred. The doing of wickedness by others is an abomination to good rulers. Compare verse 10; 25:5.

Verses 13-15. Righteous lips are the delight of kings — All wise and good kings do, and all kings should, delight in employing such counsellors, judges, and officers, under them, as are just and faithful in their counsels, sentences, and actions; because such bring great honour and advantage to them. The wrath of a king is as messengers of death — It strikes as great terror into those with whom he is offended, as if the sentence of death were pronounced against them, and officers were sent to execute it; but a wise man will pacify it — Will use all prudent and lawful means so to do. In the light of the king’s countenance is life — His reconciled and smiling countenance is most sweet and refreshing, especially to such as are under a sentence of death; and his favour as a cloud of the latter rain — As acceptable as those clouds that bring the latter rain, whereby the fruits are filled and ripened, a little before the harvest.

13. Delight of kings — All these things are said of rulers, as rulers ought to be; that is, righteous, just.

Verses 13-15. Righteous lips are the delight of kings — All wise and good kings do, and all kings should, delight in employing such counsellors, judges, and officers, under them, as are just and faithful in their counsels, sentences, and actions; because such bring great honour and advantage to them. The wrath of a king is as messengers of death — It strikes as great terror into those with whom he is offended, as if the sentence of death were pronounced against them, and officers were sent to execute it; but a wise man will pacify it — Will use all prudent and lawful means so to do. In the light of the king’s countenance is life — His reconciled and smiling countenance is most sweet and refreshing, especially to such as are under a sentence of death; and his favour as a cloud of the latter rain — As acceptable as those clouds that bring the latter rain, whereby the fruits are filled and ripened, a little before the harvest.

14. The wrath of a king is as messengers of death — His wrath soon finds executioners. Under the despotic governments of the East there are frequently no forms of trial. A man may not know that he is condemned, or even accused, until the executioner, the “messenger of death,” comes to take his head off; perhaps in his own house, in the midst of his family, or wherever he meets him. The Hebrew is more emphatic than our version. But a wise man will pacify it — Cover or atone “the wrath.” It is the same word as in verse 6 is rendered “purged.” The wise man may be the offender himself; but, knowing how, he skilfully reconciles his sovereign; or, it may be a virtuous and prudent courtier or counsellor who appeases the king’s anger. Illustrations of this proverb in the Bible are numerous. Comp. Proverbs 19:12; 20:2; 1 Kings 2:25, et seq.; Matthew 14:10. On second clause, see 1 Samuel 19:1-6; 25:24, et seq.

V. 15. A cloud-As acceptable as those clouds which bring the latter rain, whereby the fruits are filled and ripened a little before the harvest.

Verses 13-15. Righteous lips are the delight of kings — All wise and good kings do, and all kings should, delight in employing such counsellors, judges, and officers, under them, as are just and faithful in their counsels, sentences, and actions; because such bring great honour and advantage to them. The wrath of a king is as messengers of death — It strikes as great terror into those with whom he is offended, as if the sentence of death were pronounced against them, and officers were sent to execute it; but a wise man will pacify it — Will use all prudent and lawful means so to do. In the light of the king’s countenance is life — His reconciled and smiling countenance is most sweet and refreshing, especially to such as are under a sentence of death; and his favour as a cloud of the latter rain — As acceptable as those clouds that bring the latter rain, whereby the fruits are filled and ripened, a little before the harvest.

Ver. 15. The latter rain, as described in Deuteronomy 11:14. The royal favour brightens the countenance of the subject, banishes fear from the heart, and prompts him to perform every duty in excellence of temper, and uprightness of heart.

15. Light of the king’s countenance — When a man is pleased his countenance lights up. This stands opposed to the dark, frowning countenance of the preceding verse, which indicated the wrath of the king, and prognosticated death to the unhappy object of royal displeasure. The light of a king’s countenance, under such a government, insured life while the light lasted. And his favour — Or, good pleasure. As a cloud of the latter rain — That is, that brings the latter rain. These rains fall in March and April, just before the harvest, at once screening from the scorching sun, and bringing plenty and blessing. They were necessary to fill out and complete the crops, and hence were considered the very life of the inhabitants. (See Land and Book, vol. i, page 130; vol. ii, page 66.) They were a fitting type of the king’s favour in Oriental lands. Comp. Deuteronomy 11:14; Jeremiah 3:3; 5:24; James 5:7.

Verse 16. How much better—to get wisdom than gold?] Who believes this, though spoken by the wisest of men, under Divine inspiration?

Verses 16-18. How much better is it — It is inexpressibly and inconceivably better to get wisdom than gold — Because it brings a man more certain, and complete, and lasting comfort and advantage. The way of the upright — Their common road, in which they constantly desire, purpose, and endeavour to walk; is to depart from evil — The evil of sin, whereby they escape the evil of punishment. He that keepeth his way — That takes heed to walk in that high way; preserveth his soul — From that mischief and ruin which befall those that walk in the crooked paths of wickedness. Pride goeth before destruction — Is commonly a forerunner and cause of men’s ruin, because it highly provokes both God and men.

16. To get — In both members may be rendered possess. The word means either to acquire or possess. It might be read thus: To own wisdom — how good! it is better than gold: and to possess understanding is to be chosen rather than silver! Does the wise man intend indirectly to compare this wisdom and understanding with the riches that flow from the favour of princes? Comp. Proverbs 3:14; 8:10; 11:19.

V. 17. The high-way-Their common road, in which they walk, tho’ through frailty or temptation they slip into the bypath of sin. From evil-From the evil of sin, and consequently from the evil of punishment. Keepeth-That takes heed to walk in that high-way.

Verse 17. The highway of the upright] The upright man is ever departing from evil; this is his common road: and by keeping on in this way, his soul is preserved.

Verses 16-18. How much better is it — It is inexpressibly and inconceivably better to get wisdom than gold — Because it brings a man more certain, and complete, and lasting comfort and advantage. The way of the upright — Their common road, in which they constantly desire, purpose, and endeavour to walk; is to depart from evil — The evil of sin, whereby they escape the evil of punishment. He that keepeth his way — That takes heed to walk in that high way; preserveth his soul — From that mischief and ruin which befall those that walk in the crooked paths of wickedness. Pride goeth before destruction — Is commonly a forerunner and cause of men’s ruin, because it highly provokes both God and men.

17. Highway of the upright — This proverb would show the meaning better by a little transposition. Departing from evil is the highway of the upright — the way on which they travel. It leads from evil. He that watches or guards his way, preserves his soul or life, that is, himself. Compare Proverbs 10:17.

Verse 18. Pride goeth before destruction] Here pride is personified: it walks along, and has destruction in its train.

And a haughty spirit before a fall.] Another personification. A haughty spirit marches on, and ruin comes after.

In this verse we find the following Masoretic note in most Hebrew Bibles. rpsh yxj chatsi hassepher: “the middle of the book.” This verse is the middle verse; and the first clause makes the middle of the words of the book of Proverbs.

Verses 16-18. How much better is it — It is inexpressibly and inconceivably better to get wisdom than gold — Because it brings a man more certain, and complete, and lasting comfort and advantage. The way of the upright — Their common road, in which they constantly desire, purpose, and endeavour to walk; is to depart from evil — The evil of sin, whereby they escape the evil of punishment. He that keepeth his way — That takes heed to walk in that high way; preserveth his soul — From that mischief and ruin which befall those that walk in the crooked paths of wickedness. Pride goeth before destruction — Is commonly a forerunner and cause of men’s ruin, because it highly provokes both God and men.

18. Pride… destruction — Better, Before breaking up, splendour! and before ruin, loftiness of spirit! The splendour, of course, is of the kind that may be called vain show, loftiness of spirit, ambition to shine in the higher circles of society. How forcible the proverb! How true to observation! It is particularly commended to business men. Compare Proverbs 11:2; 15:25, 33; 18:12. [N.B. — The Masorites note this as the middle verse of the book.]

19. Humble spirit, etc. — Rather, humility of mind with the lowly, than dividing of the spoil with the lofty. µyag, (geim,) literally, high ones; metaphorically, the proud, haughty. It seems to imply here those who are elated with victory.

V. 20. Good-He who orders his affairs with discretion.

Verses 20, 21. He that handleth a matter wisely, &c. — “He that understands his business thoroughly, and manages it prudently and discreetly, is likely to have good success; but no one is so happy, no one is so sure of prospering in his designs, as he that confides more in God than in his own skill and industry.” The wise in heart, &c. — “He whose mind is well furnished with wisdom, cannot but obtain a great reputation, and be highly esteemed for his prudent counsels and resolutions: but if he have the powerful charms of eloquence to convey his mind delightfully unto others, it will add a greater value to his wisdom, and make it more diffusive and instructive unto the world.” — Bishop Patrick.

20. Handleth… wisely — Good critics render this, He that gives heed to the word will find good. So Zockler, Conant, Noyes, Muenscher, etc. The term “word” is used in the sense of law. Comp. Psalm 2:12; 34:8; 84:12; 125:1; Proverbs 13:13; 19:8; Isaiah 30:18; Jeremiah 17:7.

V. 21. The wise-He who is truly wise, shall be so accounted by others. Sweetness-Eloquence added to wisdom. Increaseth-Both in himself, for while a man teaches others, he improves himself; and others, who by this means are induced to hear and receive his instructions.

Verses 20, 21. He that handleth a matter wisely, &c. — “He that understands his business thoroughly, and manages it prudently and discreetly, is likely to have good success; but no one is so happy, no one is so sure of prospering in his designs, as he that confides more in God than in his own skill and industry.” The wise in heart, &c. — “He whose mind is well furnished with wisdom, cannot but obtain a great reputation, and be highly esteemed for his prudent counsels and resolutions: but if he have the powerful charms of eloquence to convey his mind delightfully unto others, it will add a greater value to his wisdom, and make it more diffusive and instructive unto the world.” — Bishop Patrick.

21. Prudent — Or, intelligent. Sweetness of the lips — Persuasive eloquence. If a wise man can add the charm of eloquence, his wisdom will be more instructive. “Sweetness of the lips makes a lesson better taken.” — Miller. Conant renders: “Learning adds sweetness to the lips.” Comp. Proverbs 15:2; 16:23.

V. 22. The instruction-Their most grave and serious counsels are foolish.

Verse 22. Understanding is a well-spring of life] חיים rwqm mekor chaiyim; another allusion to the artery that carries the blood from the heart to distribute it to all the extremities of the body.

Verses 22-24. Understanding is a well-spring of life — A clear understanding and right judgment of things, like an inexhaustible spring, gives perpetual comfort and satisfaction to him who has it, and makes him very useful unto others; but the instruction of fools is folly — Their learning is frivolous and vain; their most grave and serious counsels are foolish; and, therefore, if they undertake to instruct others, they only make them like themselves. The heart of the wise teacheth his mouth — Directeth him what, and when, and how to speak, and keeps him from speaking rashly and foolishly; and addeth learning to his lips — Enables him to communicate his thoughts to others so judiciously and wisely, as not only to show his own learning, but to increase theirs. Pleasant words are as a honeycomb, &c. — Namely, the discourses of the wise, last mentioned, which yield both profit and delight; their wholesome counsels and refreshing comforts.

22. Unto him that hath — Literally, to his owner; that is, to him possessing it. The instruction (or, correction) of fools — May be either what they give, or what they receive, if fools undertake to instruct, they can only teach folly; or, what is preferred as the sense, it is folly to correct fools. They will not profit by it. Folly is its own punishment. (Zockler.) Compare Proverbs 14:24. For the figure wellspring of life, comp. Proverbs 10:11; 13:14; 14:27.

V. 23. Teacheth-Directs him what to speak, and keeps him from speaking foolishly. Addeth-Enables him to speak learnedly and wisely.

Verse 23. The heart of the wise teacheth his mouth] He has a wise heart; he speaks as it dictates; and therefore his speeches are all speeches of wisdom.

Verses 22-24. Understanding is a well-spring of life — A clear understanding and right judgment of things, like an inexhaustible spring, gives perpetual comfort and satisfaction to him who has it, and makes him very useful unto others; but the instruction of fools is folly — Their learning is frivolous and vain; their most grave and serious counsels are foolish; and, therefore, if they undertake to instruct others, they only make them like themselves. The heart of the wise teacheth his mouth — Directeth him what, and when, and how to speak, and keeps him from speaking rashly and foolishly; and addeth learning to his lips — Enables him to communicate his thoughts to others so judiciously and wisely, as not only to show his own learning, but to increase theirs. Pleasant words are as a honeycomb, &c. — Namely, the discourses of the wise, last mentioned, which yield both profit and delight; their wholesome counsels and refreshing comforts.

23. Teacheth his mouth — Makes it prudent, skilful, wise. Addeth learning, etc. — Increases the instruction upon his lips; that is, makes his discourse more edifying.

Verse 24. Pleasant words are as a honey-comb] The honey of which is sweeter than that which has been expressed from it, and has a much finer flavour before it has come in contact with the atmospheric air.

Verses 22-24. Understanding is a well-spring of life — A clear understanding and right judgment of things, like an inexhaustible spring, gives perpetual comfort and satisfaction to him who has it, and makes him very useful unto others; but the instruction of fools is folly — Their learning is frivolous and vain; their most grave and serious counsels are foolish; and, therefore, if they undertake to instruct others, they only make them like themselves. The heart of the wise teacheth his mouth — Directeth him what, and when, and how to speak, and keeps him from speaking rashly and foolishly; and addeth learning to his lips — Enables him to communicate his thoughts to others so judiciously and wisely, as not only to show his own learning, but to increase theirs. Pleasant words are as a honeycomb, &c. — Namely, the discourses of the wise, last mentioned, which yield both profit and delight; their wholesome counsels and refreshing comforts.

24. Pleasant words — Or, words of kindness. Comp. Proverbs 15:26. Honey-comb — Comp. Psalm 19:10. Bones — The word “bones” stands for the whole body or person. It often happens that a few kind words do a man’s body good as well as his soul. In certain forms of disease they are better than any medicine.

Verse 25. There is a way that seemeth right] This whole verse is precisely the same as that Proverbs 14:12.

Verses 25, 26. There is a way, &c. — See on Proverbs 14:12. He that laboureth, laboureth for himself — For his own use and benefit. Solomon’s design in this proverb is, to condemn idleness, and to commend diligence, in a man’s calling; for his mouth craveth it of him — Hebrew, wyl[ ãka, boweth to him, namely, as a suppliant; beggeth him to labour, that it may have something put into it, for its own comfort, and the nourishment of the whole body.

Ver. 25. There is a way that seemeth right unto a man. The wicked own that their way is wrong, being convicted by their own conscience. But this pharisaical way of magnifying human rectitude, and consequently partially leaving the atonement, terminates in death. It nourishes human pride, it engenders prejudice and ignorance, and prevents the reception of converting grace and comfort. Consequently it leaves the soul a prey to pride, covetousness, and every sin which has a sort of decency in the eyes of men. Thus the pharisees, who appeared beautiful in the eyes of men, said of Jesus Christ, It is better that one die than all perish. Thus sin when it is conceived worketh death.

25. Way that seemeth right — Literally, There is a way straight before a man; but the ways of death are the end of it. It is as if the way branched out into many ways, each one leading to death. This is a repetition of Proverbs 14:12. Some think it is repeated here on account of what precedes concerning persuasive speech, or the power of the tongue; as much as to say, there is never more need of caution than when we are listening to a moving orator, for he makes many things seem innocent which in themselves and in their results are deadly and destructive.

Verse 26. He that laboureth] No thanks to a man for his labour and industry; if he do not work he must starve.

Verses 25, 26. There is a way, &c. — See on Proverbs 14:12. He that laboureth, laboureth for himself — For his own use and benefit. Solomon’s design in this proverb is, to condemn idleness, and to commend diligence, in a man’s calling; for his mouth craveth it of him — Hebrew, wyl[ ãka, boweth to him, namely, as a suppliant; beggeth him to labour, that it may have something put into it, for its own comfort, and the nourishment of the whole body.

26. Laboureth… for himself — It is probable that the point and meaning of this proverb may be expressed thus: “The appetite of the labourer labours for him.” A good appetite spurs a man to work. He labours for the satisfying of his appetite, or the gratification of his desires. Stuart takes it differently, and renders: “The appetite of him that toils is toilsome to him, for his mouth urgeth him on,” and gives as the sentiment: A strong appetite is urgent and troublesome. Zockler reads: “The spirit of the labourer labours for him.” Comp. Ecclesiastes 6:7.

V. 27. Diggeth up-Prosecutes his evil designs with great industry. His lips-His tongue is set on fire of hell.

Verse 27. An ungodly man diggeth up evil] How will the following suit? Effodiuntur opes irritamenta malorum

“Wealth, the incitement to all evil, is digged up out the earth.” A wicked man labours as much to bring about an evil purpose, as the quarryman does to dig up stones.

In his lips-a burning fire.] His words are as inflammable, in producing strife and contention among his neighbours, as fire is in igniting dry stubble.

Verses 27, 28. An ungodly man diggeth up evil — Invents or designs mischief to others, and prosecutes his evil designs with great and constant industry; in his lips is as a burning coal — As his thoughts, so also his words, are very vexatious and pernicious; his tongue is set on fire of hell, and sets himself and others on fire, by lies, slanders, and other provoking speeches. A froward man — Or perverse, who perverteth his words and ways; soweth strife — By speaking such things as may provoke one against another; and a whisperer — Who secretly carries tales from one to another; separateth chief friends — Makes a breach between those who were most dear to one another.

Ver. 27. An ungodly man diggeth up evil, as miners dig for ores. His thoughts run on evil, and his tongue dwells on men’s faults; but his proofs that other men are wicked do not prove that he himself is good.

27. An ungodly man — l[ylb vya, (ish beliyya’hal,) a man of Belial, a bad, vile, or worthless man. Diggeth up evil — Labours hard to accomplish wickedness, and in or on his lips there is as a burning fire, bad, bitter, burning words, destructive to the reputation of his neighbours. Conant reads: “A vile man is he that devises mischief.” Comp. chap. 26:23; James 3:5, et seq.

Verses 27, 28. An ungodly man diggeth up evil — Invents or designs mischief to others, and prosecutes his evil designs with great and constant industry; in his lips is as a burning coal — As his thoughts, so also his words, are very vexatious and pernicious; his tongue is set on fire of hell, and sets himself and others on fire, by lies, slanders, and other provoking speeches. A froward man — Or perverse, who perverteth his words and ways; soweth strife — By speaking such things as may provoke one against another; and a whisperer — Who secretly carries tales from one to another; separateth chief friends — Makes a breach between those who were most dear to one another.

28. A froward man — A perverter. A whisperer — Murmurer; a man who is always complaining. It also means a garrulous man, a great talker, tattler, or talebearer. Comp. Proverbs 6:14, 19; 15:18; 17:9; 18:8; 26:20-22; 29:22.

Verses 29, 30. A violent man — Hebrew, a man of violence, that is, devoted to violent and injurious courses; enticeth his neighbour — Into a confederacy with him in his wicked practices; and leadeth him into the way that is not good — That is, into a way that is very sinful, as this phrase is frequently used. He shutteth his eyes — That his thoughts may be more free, and intent to contrive mischief; he meditates with the closest intention and application of mind, to devise wicked things, to contrive how he may do the greatest evil to his neighbour, may do it effectually, and yet without endangering himself; moving his lips, &c. — Speaking, or making signs to others to assist him in executing that wickedness which he hath contrived.

29. Enticeth — Persuades or seduces him to evil. Leadeth him — Causes him to go. On first clause comp. Proverbs 3:31; 1:10, et seq.; Matthew 12:34.

V. 30. Shutteth-That his thoughts may be more intent. Moving-Which is the gesture of one whose thoughts are deeply engaged.

Verse 30. He shutteth his eyes to devise, &c.] He meditates deeply upon ways and means to commit sin. He shuts his eyes that he may shut out all other ideas, that his whole soul may be in this.

Verses 29, 30. A violent man — Hebrew, a man of violence, that is, devoted to violent and injurious courses; enticeth his neighbour — Into a confederacy with him in his wicked practices; and leadeth him into the way that is not good — That is, into a way that is very sinful, as this phrase is frequently used. He shutteth his eyes — That his thoughts may be more free, and intent to contrive mischief; he meditates with the closest intention and application of mind, to devise wicked things, to contrive how he may do the greatest evil to his neighbour, may do it effectually, and yet without endangering himself; moving his lips, &c. — Speaking, or making signs to others to assist him in executing that wickedness which he hath contrived.

30. He shutteth his eyes — Or, fixes his eyes. To devise froward things — Perversities. Compare Proverbs 2:12; 6:14. Moving his lips — He bites his lips as a sign of malice, (Proverbs 6:13; 10:10;) he bringeth evil to pass. The Hebrew is emphatic, the preter for the future, to indicate the certainty of that which is predicted: “he has accomplished evil.” Conant reads: “When he shuts his eyes he is devising perverseness; when he bites his lips, he has perfected mischief.”

Verse 31. The hoary head is a crown of glory] The latter part of the verse is very well added, for many a sinner has a hoary head.

Verse 31. The hoary head is a crown of glory — A great honour and ornament, as it is a singular blessing of God, and a token of great experience and prudence; if it be found in the way of righteousness — If it be accompanied with true piety, otherwise an old sinner is accursed, Isaiah 65:20. “Old age,” says Bishop Patrick, “is very venerable, when a man’s past life has been truly virtuous and useful; which is the best way also to prolong one’s days, and bring one to that great honour, which is due to those who have long done much good to mankind.”

31. A crown of glory — A glorious, splendid, or beautiful crown. Found… righteousness — There is no conditional particle in the original; hence some read without the condition, as much as to say, to walk in the way of righteousness will secure a good old age — long life. But it may, without violence to grammar, be rendered as in our version, or with Stuart, “should it be found,” etc. Patrick, as usual where there is any ambiguity, combines both senses. “Gray hairs, to be a crown of glory, must be found in the way of righteousness.” — Miller.

V. 32. Is better-Of a more gallant and generous spirit, and more valiant and victorious.

Verse 32. He that ruleth his spirit, than he that taketh a city.] It is much easier to subdue an enemy without than one within. There have been many kings who had conquered nations, and yet were slaves to their own passions. Alexander, who conquered the world, was a slave to intemperate anger, and in a fit of it slew Clytus, the best and most intimate of all his friends, and one whom he loved beyond all others.

The spirit of this maxim is so self-evident, that most nations have formed similar proverbs. The classical reader will remember the following in HOR., Odar. lib. ii., Od. 2:—

Latius regnes, avidum domando

Spiritum, quam si Libyam remotis

Gadibus jungas, et uterque Pœnus

Serviat uni.

“By virtue’s precepts to control

The furious passions of the soul,

Is over wider realms to reign,

Unenvied monarch, than if Spain

You could to distant Libya join,

And both the Carthages were thine.”

FRANCIS.

And the following from OVID is not less striking:

————Fortior est qui se, quam qui fortissima vincit

Moenia, nec virtus altius ire potest.

“He is more of a hero who has conquered himself,

than he who has taken the best fortified city.”

Beyond this self-conquest the highest courage can not extend; nor did their philosophy teach any thing more sublime.

Verse 32. He that is slow to anger — That can suppress its motions, and does not revenge, but shows himself ready to forgive injuries; is better than the mighty — Because he is more like God, more wise to foresee, and to prevent mischief both to himself and others, which often arises from rash anger; of a more gallant and generous spirit, and more valiant and victorious. This is opposed to the perverse judgment of the world, who esteem such persons pusillanimous and cowardly; and he that ruleth his spirit — That hath power to govern all his own inclinations, affections, and passions by reason; than he that taketh a city — Hath a nobler empire than he that subdues cities and countries by force of arms. For the conquest of ourselves, and our own unruly passions, requires more true conduct, and a more steady, constant, and regular management, than the obtaining of a victory over the forces of an enemy. A rational conquest is more honourable to a rational creature, than a brutal one; it is a victory that doth nobody any harm; no lives or treasures are sacrificed to it, but only some base lusts. It is harder, and therefore more glorious, to quash an insurrection at home than to resist an invasion from abroad; nay, such are the gains of meekness, that by it we are more than conquerors.

32. Slow to anger, etc. — The high moral tone of this maxim has caused it to be much repeated in various languages. Its beauty and good sense are a sufficient comment. Compare Matthew 5:5; Proverbs 15:1.

V. 33. The lot-As the ancient practice was in deciding doubtful things. The event of which though casual to men, is directed by God’s providence.

Verse 33. The lot is cast into the lap] On the lot, see Clarke’s note on “Numbers 26:55”. How far it may be proper now to put difficult matters to the lot, after earnest prayer and supplication, I cannot say. Formerly, it was both lawful and efficient; for after it was solemnly cast, the decision was taken as coming immediately from the Lord. It is still practiced, and its use is allowed even by writers on civil law. But those who need most to have recourse to the lot are those who have not piety to pray nor faith to trust to God for a positive decision. The lot should never be resorted to in indifferent matters; they should be those of the greatest importance, in which it appears impossible for human prudence or foresight to determine. In such cases the lot is an appeal to God, and he disposes of it according to his goodness, mercy, and truth. The result, therefore, cannot be fortuitous.

PROVERBS

Verse 33. The lot is cast into the lap — As the ancient practice was in dividing inheritances, and deciding in doubtful cases; but the whole disposing thereof is of the Lord — The event, though casual to men, is directed and determined by God’s counsel and providence. But it is to be well observed, that when solemn appeals are made to divine providence, by the casting of lots, for the deciding of a matter of moment, which could not otherwise be at all, or not so well, decided, God must be applied to by prayer to give a perfect lot, 1 Samuel 14:41; Acts 1:24; and his decision must afterward be acquiesced in with entire satisfaction, under a persuasion that it is wise and righteous.

Ver. 33. The lot is cast into the lap. When Haman cast the lot for a lucky day to destroy the Jews, it fell in the middle of the twelfth month. Thus the Lord, ever watchful over his church, took time to provide for their safety, and for Haman’s destruction. Yet, I know not that we have now any warrant to expect the Lord to give us an answer by lot, however doubtful or important the case. We should have recourse to counsel, prayer, and prudence: and then if men will put a matter to the lot, I will neither praise nor blame their conduct. For myself, I want no way but that of prayer and prudence.

33. Lap — Literally, bosom. It may mean the hollow part of a vase or urn. It is also applied to the receptacles formed by the mode of wearing the long loose garments peculiar to the East. The ancients used a portion of their garments, perhaps the bosom of the dress, as a container of the lrwg, (goral,) calculi, or small stones, which were used for the purpose of lot-casting. The whole disposing thereof — wcpvm lk, (kol-mishpato,) the whole judgment or decision of it, is of the Lord. The result was regarded in effect, as a divine decision. The decision by lot is very ancient. It still continues to this day, and probably will continue to the end of time. For in some respects it is the best and most satisfactory (or the least unsatisfactory) way in which a decision can be made. In those things wherein it is proper to employ the lot, men will submit to a decision made in this manner which they would hardly yield to if made in any other.