Proverbs · Chapter 21

V. 1. The kings-He names kings not to exclude other men, but because they are more arbitrary and uncontrollable than others. As rivers-Which husband-men draw by little channels into the adjacent grounds as they please.

Verse 1. The king’s heart is in the hand of the Lord] The Lord is the only ruler of princes. He alone can govern and direct their counsels. But there is an allusion here to the Eastern method of watering their lands. Several canals are dug from one stream; and by opening a particular sluice, the husbandman can direct a stream to whatever part he please: so the king’s heart, wherever it turns; i.e., to whomsoever he is disposed to show favour. As the land is enriched with the streams employed in irrigation; so is the favourite of the king, by the royal bounty: and God can induce the king to give that bounty to whomsoever he will. See Harmer.

Verse 1. The king’s heart — His very inward purposes and inclinations, which seem to be most in a man’s own power, and out of the reach of all other beings; and much more his tongue, and hand, and all his outward actions; are in the hand of the Lord — Subject to the influence, control, and government of the great Lord of all. As the rivers of water — Which husbandmen, or gardeners, can draw by little channels into the adjacent grounds, as they please. He names kings, not to exclude other men, but because they are more arbitrary and uncontrollable than others. He turneth it — Hebrew, wncy, he inclineth, or bendeth it; whithersoever he will — So that they fulfil his counsels and designs, either of mercy, or of correction to themselves, or to their people. God does this partly by suggesting those considerations to their minds which have a commanding influence upon their wills and affections, and partly by a powerful, although insensible operation upon their minds and hearts.

Verse 1. The king’s heart is in the hand of the Lord; as the rivers of water, he turneth it whithersoever he will. The allusion is probably to the water-meads and the ditches in the corn fields, which irrigate the lands by a diversion of the streams. This doctrine asserts the providence of God over the nations, and over the church. God commissioned the king of Assyria to punish the Jews for idolatry. Isaiah 10:5. How remarkably was the heart of Cyrus, of Darius, and of Artaxerxes turned toward the poor and long-afflicted Jews in Babylon. How remarkably did the Lord turn the hearts of the Catholic kings to favour Luther, and other reformers. Surely the Lord is King of kings. Let Zion fear no more.

1. King’s heart… hand of the Lord — A ruler is an official and representative person in an eminent degree. What he does affects others directly and indirectly. Providence oft times overrules his thoughts, tastes, passions, purposes, etc., to subserve His own ends, and often works out results altogether foreign to the intention or expectation of the ruler. As the rivers of water — µym yglp, (palge mayim,) divisions of waters, (compare Psalm 1:3,) such as the rivulets or channels of water in an irrigated garden or field. In these the water was turned on or off, or conducted to any part, at pleasure. “As irrigation is practised for the purpose of refreshing and rendering fruitful, so the implication seems to be, that Jehovah will direct the heart of the king to purposes of good.” — Stuart.

Verse 2. The Lord pondereth the hearts.] Every man feels strongly attached to his own opinions, modes of acting, &c.; and though he will not easily give up any thing to the judgment of a neighbour, whom he will naturally consider at least as fallible as himself, yet he should consider that the unerring eye of God is upon him; and he should endeavour to see that what he does is acceptable in the eye of his Maker and Judge.

Verses 2, 3. Every way of a man, &c. — See on Proverbs 16:2, where this same thing was declared. To do justice and judgment — The conscientious performance of all our duties to men; is more acceptable to the Lord than sacrifice — Than the most costly outward services offered to God, joined with the neglect of religious and moral duties to God or men: see 1 Samuel 15:22; Hosea 6:6; Micah 6:7, 8.

Ver. 2. Every way of a man is right in his own eyes. See on Proverbs 16:25.

2. Pondereth — Weighs or proves. The hearts — Compare Proverbs 14:12; 16:2; 16:25. “The trier of hearts is Jehovah.” — Conant.

Verse 3. To do justice and judgment] The words of Samuel to Saul. See Clarke’s note on “1 Samuel 15:23”.

Verses 2, 3. Every way of a man, &c. — See on Proverbs 16:2, where this same thing was declared. To do justice and judgment — The conscientious performance of all our duties to men; is more acceptable to the Lord than sacrifice — Than the most costly outward services offered to God, joined with the neglect of religious and moral duties to God or men: see 1 Samuel 15:22; Hosea 6:6; Micah 6:7, 8.

3. More acceptable — Is chosen, is preferred. “This maxim was a bold saying then; it is a bold saying still; but it well unites the wisdom of Solomon with that of his father David, in the Fifty-first Psalm, and with the inspiration of the prophets.” — Dean Stanley. Compare Proverbs 15:8; 1 Samuel 15:22; Hosea 6:6; Micah 4:7, 8; Psalm 51:16, 17; Matthew 9:13; 12:7, etc.

V. 4. The plowing-Even their civil or natural actions, which in themselves are lawful, are made sinful as they are managed by ungodly men, without any regard to the glory of God, which ought to be the end of all our actions.

Verse 4. A high look] The evidence of pride, self-conceit, and vanity. A proud heart, from which the high look, &c., come.

And the ploughing] rn ner, lucerna, the lamp, the prosperity and posterity of the wicked; is sin—it is evil in the seed, and evil in the root, evil in the branch, and evil in the fruit. They are full of sin themselves, and what they do is sinful.

Verse 4. A high look — One sign of pride put for all the rest; and a proud heart — Pride lurking and reigning in the heart, though it do not discover itself to men by outward actions, but be disguised with a show of humility, as it frequently is; and the ploughing of the wicked — Even their civil or natural actions, which in themselves are lawful and good, are made sinful, as they are managed by ungodly men, without any regard to the glory of God, which ought to be the end of all our actions; is sin — Is by them turned into sin, and made the occasion of much wickedness.

Ver. 4. The plowing of the wicked is sin. The LXX, lampthe de asebwn amaetia, Lucerna impiorum peccatum. The lamp of the wicked is sin. Hebrews rn nar or nair, designates both a yoke for the plow, and a lamp, as in 2 Samuel 22:29. “Thou art my lamp, oh Lord.” Also 1 Kings 11:36. “That David my servant may have a light always before me in Jerusalem.” This reading harmonizes the sense of the verse. The high look, the proud heart, and the blaze of the wicked, in equipage and splendour, is sin in the sight of the Lord.

4. Ploughing of the wicked — The versions and critics differ on the word rendered “ploughing.” The balance is in favour of rendering rn, (nir,) a lamp or light, the emblem of prosperity, joy, splendour, etc. Stuart renders thus: “Softness of look and pride of heart, the light of the wicked, is sin.” So, substantially, Conant. The Speaker’s Commentary prefers the old reading. Miller, “Elation of eyes and dilation of heart, the very light of the wicked, is the sin offering.” On the whole, the reading of the Authorized Version may be permitted to stand. Comp. Proverbs 6:17. The Septuagint, Vulgate, etc., read lamp instead of ploughing. “A hautie loke, and a proude hart, which is the light of the wicked, is sinne.” — Geneva Bible.

V. 5. Hasty-Who manages his affairs rashly.

Verses 5, 6. The thoughts of the diligent — Who carefully and industriously prosecutes what he hath wisely contrived and resolved; tend only to plenteousness — To affluence and wealth; but every one that is hasty — That manages his affairs rashly, without due consideration; only to want — Is likely to bring himself to poverty. The getting of riches by a lying tongue — By bearing false witness, or by any deceitful words or actions, such as those by which many men get riches; is a vanity tossed to and fro — Is like the chaff or smoke, driven away by the wind; it is neither satisfactory nor durable, but quickly vanisheth away, as has been frequently observed of estates ill-gotten; of them that seek death — That take those courses which bring death or destruction on them or theirs.

5. Thoughts — Plans or purposes. Diligent — Or energetic. Hasty — Inconsiderate, rash, or in haste to be rich, catching eagerly at every seeming advantage, which often proves to be a disadvantage.

V. 6. Lying tongue-By any false or deceitful words or actions. Is tossed-Is like the chaff or smoak driven away by the wind. Of them-That take those courses which will bring destruction upon them.

Verse 6. Of them that seek death] Instead of yvqbm mebakshey, “them that seek,” several MSS., some ancient editions, with Symmachus, the Septuagint, Vulgate, and Arabic, have yvqm mokeshey, the snares. He who gets treasures by a lying tongue, pursues vanity into the snares of death. Our common translation may be as good. But he who, by the snares of his tongue, endeavours to buy and sell to the best advantage, is pursuing what is empty in itself; and he is ensnared by death, while he is attempting to ensnare others.

Verses 5, 6. The thoughts of the diligent — Who carefully and industriously prosecutes what he hath wisely contrived and resolved; tend only to plenteousness — To affluence and wealth; but every one that is hasty — That manages his affairs rashly, without due consideration; only to want — Is likely to bring himself to poverty. The getting of riches by a lying tongue — By bearing false witness, or by any deceitful words or actions, such as those by which many men get riches; is a vanity tossed to and fro — Is like the chaff or smoke, driven away by the wind; it is neither satisfactory nor durable, but quickly vanisheth away, as has been frequently observed of estates ill-gotten; of them that seek death — That take those courses which bring death or destruction on them or theirs.

6. Getting of treasures — This is a difficult verse. I suggest this reading: The acquiring of treasure by a lying tongue is as transient vapour. They (who thus acquire) are seeking death; or, they (the treasures) are death. Instead of yvqbm, (mebhakske,) the seekers, or, they are seeking, several manuscripts and ancient editions read yvqm, (mokshe,) snares. Should this reading be thought preferable, the last clause would run: They (treasures thus gotten) are snares of death — deadly snares. Compare Proverbs 10:2; 13:11.

Verse 7. The robbery of the wicked] The wicked shall be terrified and ruined by the means they use to aggrandize themselves. And as they refuse to do judgment, they shall have judgment without mercy.

Verses 7, 8. The robbery of the wicked shall destroy them — The injury which they do to others shall, either by God or men, be returned upon their own heads; because they refuse to do judgment — They wilfully and obstinately give up themselves to unrighteous practices. The way of man — The course of man’s life, of the life of every man, as he is by nature, or in his corrupt state; is froward and strange — Perverse and estranged from God, and from man’s primitive integrity, and from the rule which God hath given him whereby to direct his actions, namely, reason and Scripture; but as for the pure, his work is right — His conversation, his tempers, words, and works; his designs and undertakings are agreeable to that rule.

7. Robbery — Rapacity or violence. Shall destroy them — Sweep them sway; shall be the occasion of their destruction. Compare 24:21. Refuse to do judgment — That which is just and right between man and man. The idea in the first clause is, that the violence they practised upon others shall fall upon themselves. “His violent dealing shall come down upon his own pate.” Psalm 7:16. The incendiary shall be consumed in the fire which he kindles. Comp. Proverbs 1:18, 19; Psalm 34:21.

V. 8. The way-Of every man by nature. Strange-Estranged from God. Right-But he whose heart is pure, his conversation is agreeable to it.

Verses 7, 8. The robbery of the wicked shall destroy them — The injury which they do to others shall, either by God or men, be returned upon their own heads; because they refuse to do judgment — They wilfully and obstinately give up themselves to unrighteous practices. The way of man — The course of man’s life, of the life of every man, as he is by nature, or in his corrupt state; is froward and strange — Perverse and estranged from God, and from man’s primitive integrity, and from the rule which God hath given him whereby to direct his actions, namely, reason and Scripture; but as for the pure, his work is right — His conversation, his tempers, words, and works; his designs and undertakings are agreeable to that rule.

8. Froward, etc. — Better, winding, crooked. Stuart says, guilty. Zockler renders: “Crooked is the way of the guilty,” etc. It might be translated: “Unsteady is the way of a man laden with guilt, but, as to the pure, his work is straight.” We cannot leave this somewhat uncertain proverb without giving Conant’s rendering: “A man of crooked way turns aside: but the pure, his work is straight.”

Verse 9. In a corner of the housetop] A shed raised on the flat roof:—a wide house; rbj tyb beith chaber, “a house of fellowship;” what we should call a lodging-house, or a house occupied by several families. This was usual in the East, as well as in the West. Some think a house of festivity is meant: hence my old MS. Bible has, the hous and feste.

9. Corner of the housetop — A slight structure on the roof. See case of prophet’s chamber “on the wall.” 2 Kings 4:10. Brawling woman — Hebrew, woman of contentions; a contentious, quarrelsome woman. A wide house — Margin, “A house of society,” or families. rbj tyb, (beth hhabher,) a house in common; that is, in company with such a woman. The point of the proverb is, that a man had better endure all the winds, rains, and storms on the housetop rather than the tempest within. — Speaker’s Commentary. Compare Proverbs 19:23; 27:15; verse 19, below; 25:24.

V. 10. Desireth-To do mischief. No favour-He spares neither friend nor foe.

Verse 10. The soul of the wicked desireth evil — His heart is earnestly and fully set in him, as it is expressed Ecclesiastes 8:11, to do evil, to work wickedness, to do mischief to others, or to satisfy his own lusts, though it be with injury of others. His neighbour findeth no favour, &c. — If he either endeavour to dissuade him from his wickedness, or stand in the way of his gratifying his lusts. He spares neither friend nor foe.

10. Wicked desireth — Or wishes, evil to others. Neighbour — Or friend. Some render: “He will even wrong his friend.” Comp. Proverbs 17:5-11. Findeth no favour — Or compassion. It will be impossible to please or satisfy such a man.

V. 11. The wise-The simple learn wisdom, both from the punishment of wicked men, and from the prosperity of good men.

Verse 11. When the scorner is punished] When those who mock at religion, blaspheme against its Author, and endeavour to poison society, and disturb the peace of the community by their false doctrine, meet with that degree of punishment which their crimes, as far as they affect the public peace, deserve; then the simple, who were either led away, or in danger of being led away, by their pernicious doctrines, are made wise. And when those thus made wise are instructed in the important truths which have been decried by those unprincipled men, then they receive knowledge; and one such public example is made a blessing to thousands. But only blasphemy against God and the Bible should be thus punished. Private opinion the state should not meddle with.

Verses 11, 12. When the scorner, &c. — Houbigant renders this verse, “When the scorner is punished, the humble is made more wise; and when the wise man prospers, the same person will acquire knowledge.” The sense evidently is, The simple learn wisdom both from the punishment of wicked men, and from the prosperity of good men. The righteous man wisely considereth, &c. — He looketh through the present power and glory of the house, or family, of the wicked, which dazzles the eye of others, unto that ruin to which it is hastening; but God, or rather: now, or that, God overthroweth, or will overthrow, the wicked for his wickedness — Namely, in due time, though for a season he bear with them.

11. Scorner… punished — A “scorner” — a hopeless offender — is to be punished, etc., solely for the benefit of others; a man of less guilt, and recoverable, in a milder way, as discipline for himself. Stuart says: “A simpleton needs the fear of punishment; the wise, only admonition.” Miller is pungent: “Punishment is never wasted. The wicked may be thrust lower by the evil, (Proverbs 14:32;) but some saint receives the lesson.” Instructed — May be rendered prospered. Some, as Zockler, understand the teaching to be, that the “simple” — uninstructed ones — learn both from the punishment of the wicked and the prosperity of the wise. Wise… receiveth knowledge — Comp, Proverbs 19:25. Some understand this statement of the simple, untutored one of the first clause; others, of the wise man of the latter clause. The Speaker’s Commentary renders the proverb as treating, like Proverbs 19:25, of the final causes of punishment.

V. 12. Considereth-He looks through its present glory to that ruin for which it is designed.

Verse 12. The righteous man wisely considereth] This verse is understood as implying the pious concern of a righteous man, for a wicked family, whom he endeavours by his instructions to bring into the way of knowledge and peace.

Verses 11, 12. When the scorner, &c. — Houbigant renders this verse, “When the scorner is punished, the humble is made more wise; and when the wise man prospers, the same person will acquire knowledge.” The sense evidently is, The simple learn wisdom both from the punishment of wicked men, and from the prosperity of good men. The righteous man wisely considereth, &c. — He looketh through the present power and glory of the house, or family, of the wicked, which dazzles the eye of others, unto that ruin to which it is hastening; but God, or rather: now, or that, God overthroweth, or will overthrow, the wicked for his wickedness — Namely, in due time, though for a season he bear with them.

12. The righteous — Either the “righteous” man, as our version, or the “righteous” God, as others interpret the passage. There is nothing in the original to determine the reading. “The Just One.” — Conant. Patrick understands it of magistrates. There is a general consent of the critics on the sense thus: “The Righteous One considers the house of the wicked.” The Judge of all the earth is not unmindful of the evil doers.

Verse 13. Whoso stoppeth his ears] See the conduct of the priest and Levite to the man who fell among thieves; and let every man learn from this, that he who shuts his ear against the cry of the poor, shall have the ear of God shut against his cry. The words are quite plain; there is no difficulty here.

Verse 13. Whoso stoppeth his ears at the cry of the poor — When they cry out by reason of oppression or want, and beg relief from him; he also shall cry himself — Unto God or men, in his straits which God shall bring upon him; but shall not be heard — Shall be denied his requests.

Ver. 13. Whoso stoppeth his ears at the cry of the poor, he also shall cry, and, not be heard. See on Proverbs 19:17. Some men’s sins are revealed and visited in the present world, others follow to judgment, where the Lord will exclude from his kingdom all the men devoid of charity. Matthew 25:42.

13. Whoso stoppeth his ears — Refuseth to listen to entreaty. Shall not be heard — His “cry” shall not be answered. It is implied that this shall happen because of his stopping his ears. Compare Matthew 18:23-35; 25:41, et seq.

V. 14. In secret-Which makes it more acceptable. In the bosom-Secretly conveyed into the bosom.

Verse 14. A gift — Bestowed on a person offended and angry with us, as the following words show; in secret — That is, given in secret, which makes it more acceptable; for gifts openly given savour of ostentation in the giver: and cause some shame to the receiver; pacifieth anger — Removes all resentment, and conciliates love; and a reward in the bosom — Secretly conveyed into the bosom; strong wrath — Will extinguish that wrath which was thought implacable.

14. A gift… pacifieth — Subdues, allays, or diverts. The proverb only states a fact, without approving or condemning. It is presumed to refer to lawful presents, not to bribes. Compare Proverbs 17:8, 23; 18:16; 19:6. The Septuagint reads the latter clause: “But he that forbears to give, stirs up strong wrath.”

15. Joy… to do judgment — The proper administration of justice is a “joy,” or satisfaction, to the upright. Destruction — The workers of iniquity shall be visited with terror.

V. 16. Shall remain-Shall, without repentance, be condemned to eternal death.

Verse 16. The man once enlightened, that wandereth out of the way of understanding, in which he had walked, shall remain—have a permanent residence-in the congregation of the dead; רפאים rephaim, the lost; either separate spirits in general, or rather the assembly of separate spirits, which had fallen from primitive rectitude; and shall not be restored to the Divine favour; particularly those sinners who were destroyed by the deluge. This passage intimates that those called rephaim are in a state of conscious existence. It is difficult to assign the true meaning of the word in several places where it occurs: but it seems to mean the state of separate spirits, i.e., of those separated from their bodies, and awaiting the judgment of the great day: but the congregation may also include the fallen angels. My old MS. Bible translates, The man that errith fro the wei of doctrine, in the felowschip of geantis schal wonnen.

Verse 16. The man that wandereth out of the way of understanding — That forsaketh the rule of God’s word, and walketh after his own lusts; shall remain in the congregation of the dead — Shall, without repentance, be condemned to eternal death and destruction; Hebrew, µyapr lhqb, In the congregation of the Rephaim; his lot shall be among those wicked souls hereafter, namely, in the depths of Sheol; or the lowest and most wretched parts of it, where the lewd and dissolute go, Proverbs 9:18. See this considered at large in the note on Job 26:5.

Ver. 16. The man that wandereth, despising God and his law, shall be gathered to the congregation of the dead. Hebrew, the Rephaim or giants, as described in Genesis 6:4. Job 26:4, 5. Those were the men that scoffed at the ark; that were cowards in death, piling rocks on the hills to gain a short reprieve from the deluge. The wicked who despise religion, and the backslider, who wandereth out of the way, would do well to consider what sort of company they are going to join. If the giants were intolerable neighbours on earth, what will they be in hell!

16. In the congregation of the dead — µyapr lkqb, (bikhal rephaim,) in the congregation or assembly of the rephaim, ghosts, shades, whose dwellingplace is sheol, the underworld, or infernal regions. The righteous expect to be delivered out of sheol, but of these “wanderers,” the proverb says they shall remain or abide there. On first clause compare Proverbs 2:18; 4:14, et seq.: on second clause, Proverbs 2:18; 19:18. 17. He that loveth pleasure — “Pastime,” (Geneva,) enjoyment, particularly of the appetite. A poor man — Literally, a man of want, a needy man. Wine and oil — Olive and other oils were used as articles of diet, and also prepared with spices and perfumed as an unguent; hence, wine and oil became emblems of luxury and delicacy. The structure of the original might lead us to read it thus: “The needy man, who is fond of enjoyment, who loves wine and oil, (luxurious and expensive living,) shall not become rich” — shall not lay up wealth. On the use of oil as an unguent, compare Psalm 23:5; 45:7; Deuteronomy 28:40; Ruth 3:3; Matthew 6:17; Mark 14:3; Luke 7:46, etc.

V. 17. Wine and oil-Delicious fare and luxurious feasting. Wine and oil were much used in feasts in those parts.

Verse 17. He that loveth pleasure] That follows gaming, fowling, hunting, coursing, &c., when he should be attending to the culture of the fields, shall be a poor man; and, I may safely add, shall be so deservedly poor, as to have none to pity him.

Verse 17. He that loveth pleasure — That gives himself up to the pursuit and enjoyment of sensual pleasure; shall be a poor man — Takes the ready course to poverty. He that loveth wine and oil — Which were much used in feasts in those parts; that is, he that loves to feast and live delicately; shall not be rich — For the lusts of sensuality are not maintained but at a great expense.

V. 18. A ransom-The wicked shall be brought into those troubles, which were designed by wicked men for the righteous: thus Haman was a ransom for Mordecai.

Verse 18. The wicked shall be a ransom for the righteous] God often in his judgments cuts off the wicked, in order to prevent them from destroying the righteous. And in general, we find that the wicked fall into the traps and pits they have digged for the righteous.

Verse 18. The wicked shall be a ransom for the righteous — The wicked shall be brought into those troubles which were designed by wicked men against the righteous, and by that means, as by a ransom, the righteous shall be delivered; thus Haman was a ransom for Mordecai.

18. A ransom — A propitiation, lustration, an atonement; that is, figuratively. The wicked bring on themselves the evil they intended for the righteous. Thus their destruction may be considered a ransom for the righteous: it saves them from the intended doom. Transgressor — The treacherous. Haman’s case is an illustration of the proverb. See Esther 7:10, etc.; Proverbs 11:8.

19. In… wilderness — rbdm xrab, (beerets midhbar,) in the pasture lands, the uncultivated regions, those not occupied by the dwellings of man. Angry woman — A fretful, morose, or contentious woman. Compare verse 9; Proverbs 19:13; 27:15; 25:26.

V. 20. The wise-Wise men lay up desirable treasures for their own use, and for their families. Oil is particularly mentioned, because that was a considerable part of their wealth and treasures in those countries.

Verse 20. There is a treasure, &c., in the dwelling of the wise — Wise men lay up all necessary and desirable treasures for their own use and for their families. Oil is particularly mentioned, because it was a considerable part of their wealth and treasures in those countries; but a foolish man spendeth it — Or, as Houbigant renders the clause, A foolish man will dissipate these; or, as Schultens reads it, A foolish man, a man given to luxury and extravagance, absorbs it; “that is, all that desirable treasure and opulence which his wise and careful father had abundantly laid up.”

20. Treasure to be desired — All desirable stores, including oil, the emblem of abundance and comfort. Dwelling — Abode or cottage. The word seems to imply comeliness, beauty. Foolish man — Or, fool of a man, as in Proverbs 15:20. Spendeth it up — Rather, swallows it down. The wise man uses prudently his stores, and has plenty; the fool lavishly devours them, and has nothing. In its spiritual application, compare the parable of the virgins, Matthew 25:1-13.

Verse 21. He that followeth after righteousness, &c. — That fervently desires, and diligently and constantly endeavours to attain these virtues, and to live in the exercise of them; findeth life — Spiritual and eternal life; righteousness — What is right and due to him, either from God, by virtue of his gracious promise, or from men, whose hearts God will incline to deal justly and kindly with him; and honour — Esteem and respect from wise and good men here, and the crown of righteousness, that fadeth not away, hereafter.

21. Followeth after — Pursues constantly, practices. Righteousness — Justice. equity, including whatever is right in disposition, thought, word, and deed. Mercy — Not merely justice, but kindness, benevolence. Findeth life, righteousness, and honour — It is probable that the word hqdx, (tsedhakah,) righteosness, in the latter clause, means something different from the same word in the former. It is sometimes used for the fruits or rewards of righteousness — safety, prosperity, etc. He shall find all desirable good. He who practices righteousness as a matter of duty shall receive righteousness as a matter of reward; that is, righteous rewards. Compare 33:26; 8:18; Romans 3:28; Galatians 3:21; 5:5; 1 Kings 3:11; Matthew 6:13.

V. 22. The strength-The strongest sorts to which the citizens trust.

Verse 22. A wise man scaleth the city of the mighty] Wisdom is in many respects preferable to strength, even in the case of defence. See what skill does in the fortification and reduction of strong places.

Verse 22. A wise man scaleth the city of the mighty — Wisdom and policy are ofttimes more considerable and powerful than strength; and casteth down the strength, &c. — The strongest forts, to which the citizens trust most for their defence.

Ver. 22. A wise man scaleth the city, though defended by warriors. So David, who could not take the strong city of Zion by war, took it by art; for wisdom is better than might. It is then the first duty, and the best wisdom of man, to seek true religion. Grace will conquer the strong man in the heart.

22. The city of the mighty — ry[, (‘hir,) µyrbg (gibborim.) It may mean a very strong city, or a city defended by mighty men, or both. The strength of the confidence thereof — Or, the bulwark of its confidence — “its trusted strength.” He casts down the strong defences in which the defenders confided. The proverb means that wisdom is better than physical strength; skilful strategy more powerful than brute force: accomplishes more than force of arms. History is full of illustrations. Compare Ecclesiastes 9:14-16; Proverbs 24:5. In 2 Corinthians 10:4, the apostle uses the very words of the Septuagint here in respect to the “pulling down” of the spiritual strongholds. The heavenly wise men, who were “mighty” through God, overturned the strong towers of heathenism.

23. Keepeth his mouth — Guards well his words. True! true! Comp. Proverbs 12:13; 13:3; 18:6; 18:21.

Verse 24. Proud and haughty scorner is his name, &c. — Instead of that respect and glory, which he seeks by such a practice, he shall be branded with the title and imputation of an arrogant and scornful person; who dealeth in proud wrath — Who, in the conduct of his affairs and dealings in the world, is not governed by reason and justice, but by his own pride and passions.

24. Scorner… proud wrath — He that acts with overflowing arrogance might be called a scoffer, an inflated and proud man. “A bold, and self-willed, and insolent man is called a pest; and he that remembers injuries is a transgressor.” — Septuagint.

V. 25. Killeth-Torments him to death, while he passionately desires what he sees, he shall not enjoy, and will not take pains to procure.

Verse 25. The desire of the slothful killeth him] He desires to eat, drink, and be clothed: but as he does not labour, hence he dies with this desire in his heart, envying those who possess plenty through their labour and industry. Hence he is said to covet greedily all the day long, Proverbs 21:26, while the righteous, who has been laborious and diligent, has enough to eat, and some to spare.

Verses 25, 26. The desire of the slothful killeth him — Torments him almost to death, while he passionately desires that which he sees he shall not enjoy, and will not take pains to procure. He coveteth greedily all the day long — Spends his whole time in vain and lazy desires, but will not labour to gain any thing, either to use himself, or to give to others. But the righteous giveth, and spareth not — By God’s blessing upon his industry he procures enough not only for his own support, but also for the liberal relief of others.

25. Desire… killeth him — This is variously interpreted. Patrick says: “His sloth moves him to make provision for his desires by robbing, or other unlawful ways, rather than by some honest but laborious calling.” “He desires to eat, and drink, and be clothed; but, as he does not labour, he dies with his desires in his heart.” — Clarke. “The sluggard desires to enjoy a slothful repose, which will destroy him.” — Stuart. Compare Proverbs 11:23; 13:4; 19:24.

V. 26. Coveteth-Spends his whole time in vain and lazy desires. Giveth-By God’s blessing upon his industry he procures enough, not only for his own support, but for the relief of others.

Verses 25, 26. The desire of the slothful killeth him — Torments him almost to death, while he passionately desires that which he sees he shall not enjoy, and will not take pains to procure. He coveteth greedily all the day long — Spends his whole time in vain and lazy desires, but will not labour to gain any thing, either to use himself, or to give to others. But the righteous giveth, and spareth not — By God’s blessing upon his industry he procures enough not only for his own support, but also for the liberal relief of others.

26. Coveteth greedily — Literally, he desireth a desire; a common Hebrew idiom expressive of intensity. This verse is supposed to refer to the preceding, the subject of the verb being the “slothful” of ver. 25. All the day long — Or, every day. The language seems to suggest that he is nothing and does nothing but desire. He spends his life in wishing and longing. The righteous is the opposite. He acts on his desires so effectually that he has enough for himself and some to spare for others. As he does not stop at wishing for himself, so he does not put others off with mere good wishes. On second clause compare Psalm 112:9.

V. 27. The sacrifice-All the most costly services which they offer to God. Because-As all the ancient translators render it, the Hebrew particle, aph, being expletive: or, even because; so the following clause gives the reason. A wicked mind-Not in obedience to God’s command, but either to cover, or countenance, or promote some wicked design.

Verse 27. When he bringeth it with a wicked mind?] If such a person even bring the sacrifices and offerings which God requires, they are an abomination to him, because the man is wicked; and if such offerings be imperfect in themselves, or of goods ill-gotten, or offered by constraint of custom, &c., they are doubly abominable.

Verse 27. The sacrifice of the wicked — All the most glorious and costly services which they offer to God; is abomination — God rejects and abhors them, because they are offered by such men, and in such a manner, as God justly abhors; how much more when — Hebrew, yk ãa, because, or, even because, as all the ancient translators render it; he bringeth it with a wicked mind — With a hypocritical and impenitent heart, or from a bad motive; not in obedience to God’s command, and with a desire and intention to glorify him; but either to cover, or countenance, or promote some wicked design or practice, which, notwithstanding all his professions of religion, he is not determined to relinquish.

Ver. 27. The sacrifice of the wicked is abomination to the Lord. So it proved to Balsam and Balak. God despised their seven altars, and sent the sword to destroy them. The prayers of the wicked are perfumed with the ill savour of their sin. He said to the Jews, Bring no more vain oblations to me: incense is an abomination. Wash you, make you clean; then come, and reason with me, saith the Lord.

27. The sacrifice of the wicked — The ceremonial worship in general, (compare Proverbs 15:8,) which is performed without any purpose to amend their lives. With a wicked mind — When he has some evil design in the very act itself. Men sometimes join in worship to better their worldly fortunes, to secure trade or office, or for other selfish and even dishonest purposes. It is all “abomination.” Comp Proverbs 15:8; Psalm 50:9; Isaiah 66:3; Jeremiah 6:20; Amos 5:22. The latter clause would probably express the idea better thus: “Because he brings it with an evil purpose; a calculated purpose.” — Miller.

V. 28. Heareth-He witnesses nothing but what he has heard or seen. Constantly-Always affirms the same thing.

Verse 28. A false witness — Hebrew, µybzk d[, A witness of lies; one who is forward to swear or speak false things, or such things as he hath neither heard nor seen, but devised in his own heart; shall perish — Shall be severely punished, either by God or men, and shall be confounded and silenced, because none will for the future regard or credit his testimony. But the man that heareth — Before he speaks, and witnesseth nothing but what he has heard or seen, and knows to be true; speaketh constantly — Doth not contradict himself, but always affirms the same thing. Or, as most interpreters render rbdy jxnl, speaketh, or may, or shall speak for ever. He dare speak freely and boldly; and, when liars are cut off, he lives, and is in a capacity of speaking and bearing witness again and again, as occasion requires, as long as he lives, and his testimony will be received.

28. A false witness — A witness of lies; one who testifies falsely. Shall perish — dbay, (yobhedh.) It is possible that this verb is used here in its primitive sense, shall lose himself, namely, by wandering. But the man that heareth — Who has heard attentively the words spoken, and testified accordingly. Speaketh — Shall be allowed to speak freely, a privilege not conceded to the “false witness,” who, because of prevarications, is stopped. Compare Proverbs 12:17; 19:5, 9. “Human testimony is one of the chief agencies of society. Without it the social organization could not be sustained, nor its machinery kept in motion. Much of what must necessarily be known in conducting the affairs of life we owe to the veracity of witnesses. Hence the many precepts in this book respecting it, enforcing the obligation of a strict observance of the ninth commandment in the disclosure.” — Conant. Compare Exodus 20:16.

V. 29. Hardeneth-Continues in evil with obstinacy and impudence. Directs-He orders his steps aright.

Verse 29. He directeth his way] Instead of יכינ yachin, he directeth, upwards of fifty of Kennicott’s and Deuteronomy Rossi’s MSS., several ancient editions with some of the versions, read יבינ yabin, he understands; and because he understands his way, he is able to direct himself in walking in it.

Verse 29. A wicked man hardeneth his face — Continues in his evil practices with obstinacy and impudence, in spite of all the commands of God, or counsels of men; but the upright directeth his way — Ordereth his steps aright; and, if at any time he errs from the right path, he does not add rebellion to his sin, nor persist in his error, but considers his ways, and turns his feet to God’s testimonies.

29. Hardeneth his face — Puts on a bold, impudent look. Directeth — Establishes, prepares, his way. “Beats firm.” — Miller. What the other attempts to do by impudence he does by unassuming uprightness of character.

30. There is no wisdom, etc. — The proverb is understood to teach that it is vain to hope for success in any enterprise, however well planned and well fortified by counsel, if its accomplishment is against the will of Jehovah; that is, unless he either wills it or permits it. Some understand it to mean, there is no wisdom, counsel, etc.; like that of Jehovah. Against — Some read, Before Jehovah; others, as Lange, prefer the rendering of the text. Compare Jeremiah 9:23.

V. 31. The horse-Under which all war-like provisions are comprehended.

Verse 31. The horse is prepared against the day of battle] Horses were not used among the Jews before the time of Solomon. There was a Divine command against them, Deuteronomy 17:16; but Solomon transgressed it; see 1 Kings 10:29. But he here allows that a horse is a vain thing for safety; and that however strong and well appointed cavalry may be, still safety, escape, and victory, are of the Lord. Among the ancient Asiatics, the horse was used only for war; oxen laboured in the plough and cart; the ass and the camel carried backloads; and mules and asses served for riding. We often give the credit of a victory to man, when they who consider the circumstances see that it came from God. PROVERBS

Verse 31. The horse is prepared, &c. — Under which particular all warlike preparations are comprehended; but safety is of the Lord — The success of the battle depends not upon any human strength or art, but upon God’s providence, who gives the victory when and to whom he pleases, and frequently to those that have least reason to expect it.

31. The horse is prepared against… battle — This verse connects with the preceding. Its import is, that no preparation for war, however great, however confided in, can be successful without God’s blessing. We find horses first in Egypt. Genesis 49:17; Exodus 9:3; 14:6-28. They are mentioned by Job, (Job 39:19.) Egypt was celebrated for its horses, 1 Kings 10:28; Isaiah 31:1; 36:9; Ezekiel 17:5. Joshua encountered chariots and horsemen in the north of Palestine. Joshua 11:4-9. Anciently horses were generally used for war purposes: for the more peaceful avocations the ass was employed. Zechariah 9:9. Solomon first introduced the raising of horses among the Hebrews. The hundred reserved (2 Samuel 8:4; 1 Chronicles 18:4) were for the use of David himself, whose example was imitated by Absalom. 2 Samuel 15:1. God had expressly forbidden the ruler of the Jews to multiply horses, (Deuteronomy 17:16:) but Solomon seems to have paid no attention to this injunction, and after his time the Hebrews were never destitute of horses. They had both horsemen and chariots of war. Safety is of the Lord — The deliverance belongs to Jehovah. It is his to give victory. Compare 1 Samuel 17:47; Psalm 3:8: 33:17. Miller singularly enough translates the last clause, “and salvation against Jehovah!” that is, as he explains, Salvation is “prepared,” “made ready,” against the “day of Jehovah!”