American Standard Version Proverbs 21

Proverbs 21:1-31
EXPOSITION
Pro_21:1
The king’s heart is in the hand of the Lord, as the rivers of water. We are to think of the little channels used for irrigation. As these are altogether under the gardener’s control, so the heart of the king, who might seem to have no superior, is directed by God. He turneth it whithersoever he will. By hidden influences and providential arrangements God disposes the monarch to order his government so as to carry out his designs, to spread around joy and plenty. The system of irrigation signified in this passage is still to be seen in Eastern lands. “Flower beds and gardens of herbs are always made at a little lower level than the surrounding ground, and are divided into small squares, a slight edging of earth banking the whole round on each side. Water is then let in, and floods the entire surface till the soil is thoroughly saturated; after which the moisture is turned off to another bed, by simply closing the opening in the one under water, by a turn of the bare foot of the gardener, and making another in the same way with the foot, in the next bed, and thus the whole garden is in due course watered ….Only, in this case, the hand is supposed to make the gap in the clay bank of the streamlet, and divert the current” (Geikie, ’Holy Land and Bible,’ 1.9). So in Virgil we find (’Ecl.,’ 3.111)—
“Claudite jam rivos, pueri; sat prata biberunt.”
“Now close the cuts; enough the meads have drunk.”
Pro_21:2
This is similar to Pro_16:2 (where see note. Comp. also Pro_14:12; Pro_16:25; Pro_20:24). See here a warning against self-deception and that silly self-complacency which thinks its own ways the best. Septuagint, “Every man appears to himself righteous, but the Lord directs the hearts.”
Pro_21:3
To do justice and judgment is more acceptable to the Lord than sacrifice. The superiority of moral obedience to ceremonial worship is often inculcated (see note on Pro_15:8, and below, Pro_15:27; and comp. Mic_6:6-8 and Mat_12:7). “Justice” and “judgment” (tsedakah and mishpat) are combined in Gen_18:19; 2Sa_8:15; Job_37:23; Isa_56:1, etc. They imply equity and justice proceeding, not from bare regard to law, but from the principle of love. Septuagint, “To do justify and to speak the truth are more pleasing to God than the blood of sacrifices.”
Pro_21:4
An high look and a proud heart; Vulgate, exaltatio oculorum est dilatatio cordis, “The lifting up of the eyes is a swelling of the heart.” But it is best to make the whole verse one idea, as in the Authorized Version. The lifting of the eyes is a term implying pride, as shown in supercilious looks, as if other people were of inferior clay and not worthy of notice. So we have “haughty eyes” in Pro_6:17 (where see note); and in Pro_30:13 we read, “There is a generation, oh how lofty are their eyes! and their eyelids are lifted up.” “The enlargement of the heart” is the cause of the proud look, for it signifies the evil affections and concupiscence of the will, wholly filled up with self, and controlling the actions and expression of the body. Septuagint, “A high-minded man (κεηαλόφρων) is stout-hearted in his pride.” And the ploughing of the wicked is sin. The Authorized Version takes the reading נִר (nir), which means “tillage’ (Pro_13:23), or, as Delitzsch supposes, “land ploughed for the first time” (novale). The proverb, taken thus, will mean, “high look, proud heart, even all the field which the godless cultivate, all that they do, is sin.” “Pride,” says the Talmud, “is worse than sin.” But another pointing gives a different and very appropriate (comp. Pro_13:9; Pro_24:20) meaning. נֵר (ner) signifies “a lamp.” Thus the Vulgate, Lucerna impiorum peccatum, “The lamp of the wicked is sin;” and the Septuagint, Λαμπτὴρ δὲ ἀσεβῶν ἁμαρτία “Lamp” is, as often, a metaphor for prosperity and happiness; and it is here said that the sinner’s outward prosperity and joyousness, springing from no good source, being founded in self, and not resting on virtue and godliness, are in themselves sinful and displeasing to God.
Pro_21:5
The thoughts of the diligent tend only to plenteousness. Patient industry is rewarded by a certain increase (comp. Pro_12:11; Pro_13:11; Pro_14:23). Says an English maxim, “Diligence is a fair for tune, and industry a good estate,” The Greek gnomists have said tersely—
Απαντα τὰ καλὰ τοῦ πονοῦντος γίγνεται
Τῷ γὰρ πονοῦντι καὶ Θεὸς συλλαμβάνει
“To him who labours all good things accrue
The man who labours God himself assists.”
But of every one that is hasty only to want. Diligence is contrasted with hastiness. The hasting to be rich by any, even nefarious, means (Pro_20:21; Pro_28:20) will bring a man to poverty. There are numerous proverbs warning against precipitancy, which will occur to everyone: Festina lente; “More haste, less speed;” “Eile mit Weile.”
Προπέτεια σολλοῖς ἐστὶν αἰτία κακῶν.
(See a long dissertation on Festinatio praepropera in Erasmus’s ’Adagia.’) This verse is omitted in the chief manuscripts of the Septuagint.
Pro_21:6
The getting of treasures by a lying tongue—the acquisition of wealth by fraud and falsehood—is a vanity tossed to and fro of them that seek death. The latter clause is variously rendered and interpreted. The Hebrew is literally, a fleeting breath, those seeking death. The Revised Version makes the last words a separate proposition, “They that seek them seek death.” But this seems unnecessary, and somewhat opposed to the gnomic style, which often combines two predicates in one construction; and there is no reason why we should not render the words, as in the Authorized Version, “of seekers of death.” Such a mode of obtaining wealth is as evanescent and unstable as the very breath, and ends in death, which is practically the result of their quest. Thus Wis. 5:14, “The hope of the ungodly is like dust that is blown away with the wind; like a thin froth that is driven away with the storm; like as the smoke which is dispersed here and there with the tempest, and passeth away. as the remembrance of a guest that tarrieth but a day.” Some think that the comparison regards the mirage of the desert, which deceives travellers with the phantasms of cool waters and refreshing shade. Such an allusion is found in Isa_35:7. The Talmud enjoins, “Speak no word that accords not with the truth, that thy honour may not vanish as the waters of a brook.” The Septuagint and Vulgate have followed a different reading (מוק שׁי־מות), and render thus: Vulgate, Vanus et excors est, et impingetur ad laqueos mortis, “He is vain and foolish, and will be taken in the snares of death;” Septuagint, “pursues vain things unto the snares of death (ἐπὶ παγίδας)” (Pro_13:14; Pro_14:27). So St. Paul says (1Ti_6:9), “They that desire to be rich fall into a into a temptation and a snare (παγίδα), and many foolish and hurtful lusts, such as drown men in destruction and perdition.”
Pro_21:7
The robbery of the wicked shall destroy them; Vulgate, rapinae impiorum detrahenteos; Revised Version, “The violence of the wicked shall sweep them away,” like chaff before the wind. The violence with which they treat others shall rebound on themselves, shall bring its own punishment; they shall sink in the pit that they made, and their foot shall be taken in the net which they hid (Psa_9:15; comp. Pro_1:18, Pro_1:19). Septuagint, “Destruction shall sojourn as guest (ἐπιξενωθήσεται) with the ungodly.” The reason of this fate is given in the concluding hemistich: Because they refuse to do judgment. This is a judicial retribution on them for wilfully declining (Pro_21:25) to do what is right.
Pro_21:8
The way of man is froward and strange; Vulgate, Perversa via viri, aliens est. Both this and the Authorized Version miss the antithesis between the guilty and the pure man, which is intended. In וזר, translated “and strange” (which seems to mean “alien from what is right”), the vav is not the copulative, but part of the word, which is an adjective signifying “laden with guilt;” so that the clause ought to be rendered, “Crooked is the way of a guilty man” (see note on Pro_2:15, where, however, the word is different, though the idea is analogous). An evil man’s way of life is not open and straightforward, simple and uniform, but stealthy, crooked, perverse, whither his evil inclinations lead him. Septuagint, “To the crooked (σκολιοὺς) God sendeth crooked ways;” which recalls Psa_18:26, “With the pure thou wilt show thyself pure; and with the perverse thou wilt show thyself froward.” God allows the wicked to punish themselves by falling into mischief. As for the pure, his work is right; or, straight (Pro_20:11). The pure in heart will be right in action; he follows his conscience and God’s law, and goes direct on his course without turning or hesitation. The LXX. refers the clause to God: “for pure and right are his ways.”
Pro_21:9
It is better to dwell in a corner of the housetop. One is to think of the flat roof of an Eastern house, which was used as an apartment for many purposes: e,g. for sleeping and conference (1Sa_9:25, 1Sa_9:26), for exercise (2Sa_11:2), for domestic matters (Jos_2:6), for retirement and prayer (Psa_102:7; Act_10:9). This, though exposed to the inclemency of the weather, would be not an uncomfortable situation during a great part of the year. But the proverb implies a position abnormally inconvenient as an alternative preferable to a residence inside. Hence, perhaps, it is advisable to render, with Delitzsch, “Better to sit on the pinhole of a house roof.” Septuagint, “It is better to dwell in a corner of a place open to the sky (ὑπαίθρου).” Than with a brawling (contentious) woman in a wide house; literally, a house of society; i.e. a house in common (comp. Pro_21:19 and Pro_25:24). A solitary corner, replete with inconveniences, is to be preferred to house shared with woman, wife or other female relation, of a quarrelsome and vexatious temper. The LXX. puts the matter forcibly, “than in cieled rooms with unrighteousness and in a common house.” So the Latin proverb, “Non quam late, sed quam laete habites, refert.” The Scotch have a proverb to the same effect: “A house wi’ a reek and a wife wi’ a reerd (scold) will sune mak’ a man run to the door.” “I had rather dwell,” says the Son of Sirach (Ecclesiasticus 25:16), “with a lion and a dragon, than to keep house with a wicked woman.”
Pro_21:10
The soul of the wicked desireth veil. A wicked man cannot rest without planning and wishing for some new evil thing. Nothing is safe from his malignant activity (comp. Pro_4:16; Pro_10:23). His neighbour findeth no favour in his eyes (Isa_13:18; Isa_26:10). He does not look with pity on friend or neighbour, if they stand in the way of the gratification of his desires; he will sacrifice any one, however closely connected, so that he may work his will. Nothing makes a man more atrociously selfish and hard-hearted than vice (see Pro_12:10, and the note there). The LXX. takes the sentence in a passive sense, “The soul of the ungodly shall not be pitied by any one.” They who have no pity for others shall meet with no pity themselves; while, on the other hand, the Lord says, “Blessed are the merciful: for they shall obtain mercy” (Mat_5:7).
Pro_21:11
When the scorner is punished, the simple is made wise. We had the same thought at Pro_19:25 (where see note). The simple (parvulus, Vulgate) profit by the punishment of the incorrigibly evil But the wise need not chastisement for their improvement. When the wise is instructed (Psa_32:6), he (the wise) receiveth knowledge. The wise man uses every opportunity, takes advantage of every circumstance and event, to increase his knowledge and experience. The Vulgate carries on the subject, “And if he (the simple) follow the wise man, he shall attain knowledge.” Septuagint, “When the intemperate man is punished, the simple is made cleverer; and a wise man understanding will receive knowledge.” “For it often happens,” says St. Gregory (’Moral.,’ 18.38). “that the mind of the weak is the more unsteadied from the hearing of the truth, as it sees the despisers of the truth flourishing; but when just vengeance takes away the unjust, it keeps others away from wickedness.”
Pro_21:12
The righteous man wisely considereth the house of the wicked: but God overthroweth the wicked for their wickedness. The Authorized Version introduces the words “but God” in order to eke out the sense desired; the Revised Version, for the same reason, has, “how the wicked are overthrown;” and both versions signify that the good man contemplates the fortunes and seeming prosperity of the wicked, and, looking to the end of these men, sees how hollow is their success and what a fatal issue awaits them. The Vulgate refers the passage to the zeal of the righteous for the salvation of sinners—a thought quite foreign to the present subject—thus: Excogitat justus de domo impii, ut detrahat impios a malo, “The righteous man reflects concerning the house of the wicked how he may deliver them from evil.” The Hebrew is literally, A righteous one looketh on the house of the wicked: he precipitates the wicked to destruction. There is no change of subject in the two clauses, and “a righteous One” (tsaddik) is God, put indeterminately to excite the greater awe (comp. Job_34:17). The Lord keeps the sinners under his eye, that he may punish them at the fit moment (comp. Pro_22:12; Job_12:19). The notion of God’s moral government of the universe prevails most strongly in every pronouncement of the writer. The LXX. interprets “the house” as heart and conscience, and renders, “A righteous man understands the hearts of the godless, and despises the impious in their wickednesses;” he sees through their outward felicity, knows well its unreality, and despises them for the low aims and pursuits which satisfy them.
Pro_21:13
Whoso stoppeth his ears at the cry of the poor. A twofold retribution is threatened on the unmerciful man. He also shall cry himself, but shall not be heard. He himself shall tall into distress, and shall appeal to his neighbours for help in vain. “With the same measure that ye mete withal, it shall be measured to you again” (Luk_6:38). This is true also in spiritual matters and in the final judgment (see on Pro_14:21 and Pro_19:17; and comp. Mat_18:28, etc.; Mat_25:41, etc.; Jas_2:13).
Pro_21:14
A gift in secret pacifieth anger. We have had above various maxims about bribes and presents; e.g. Pro_17:8, Pro_17:23; Pro_18:16. The word translated “pacifieth” is from the ἅπαξ λεγόμενον verb כֵפָה, “to turn away,” “avert.” Septuagint, ἀνατρέπει; Vulgate, extinguit; Venetian, κάμψει. A gift offered secretly to one incensed, whether personal enemy, judge, or prince, averts the consequences of the offence. The next hemistich is parallel in meaning. And a reward (present) in the bosom strong wrath. A present kept handy in the bosom of the petitioner’s garment, ready to be transferred at a fitting moment, as experience proves, calms the most violent wrath. Septuagint, “He that is sparing of gifts amuses strong wrath.”
Pro_21:15
It is joy to the just to do judgment. The righteous feel real pleasure in doing what is right; they have the answer of a good conscience, and the feeling that they are, as far as they can, making God’s will their will, and this brings deep comfort and stable joy (see some contrary experiences, Pro_21:10 and Pro_10:23; Pro_15:21). But destruction shall be to the workers of iniquity. The Authorized Version, by inserting “shall be,” and making this clause a separate assertion, obscures the force of the original, which, as in Pro_10:29 (where see note), contrasts the effect of right-doing on the good and the evil. It is a joy to the former, “but destruction [or, ’terror’] to them that work iniquity.” Et pavor operantibus iniquitatem, Vulgate. They cannot trust themselves to do rightly without fear; they cannot commit the result to God, as the righteous do; if ever they do act uprightly, it is against their inclination, and such action will, as they fear, bring them to ruin. Septuagint, “It is the joy of the righteous to do judgment; but a holy man is abominable (ἀκάθαρτος) among evil doers.” So Wis. 2:15, “He [the rightous] is grievous unto us even to behold: for his life is not like other men’s, his ways are of another fashion … he abstaineth from our ways as from filthiness (ἀκαθαρσιῶν).”
Pro_21:16
The man that wandereth out of the way of understanding. (For הַשְׂכֵּל, “understanding,” see note on Pro_1:3.) He who forsakes the way of wisdom, the path of virtue, the religious life, and thus becomes in proverbial language “a fool,” he shall remain (rest, dwell) in the congregation of the dead; in coetu gigantum commorabitur. “The dead” is, in the Hebrew, rephaim, for which see note on Pro_2:18. The denunciation means primarily that the sinner shall soon be with the shades of the dead, shall meet with a speedy death. Wordsworth considers that the writer is saying in bitter irony that the evil man shall rest as a guest at a banquet, shall lie down and be regaled, but it will be in the company of the dead. The contrast seems to lie between the wandering and the rest, and this rest is regarded as penal; so that one must needs see here an intimation of retribution after death; and setup, Pro_24:14, Pro_24:20. The Fathers regarded the Rephaim, “the giants,” as the descendants of the rebel angels, in accordance with their interpretation of Gen_6:1-4. Thus St. Gregory writes (’Moral.’ 17:30), quoting our passage, “For whosoever forsakes the way of righteousness, to whose number does he join himself, saving to the number of the proud spirits?”
Pro_21:17
He that loveth pleasure shall be a poor man; qui diligit epulas, Vulgate; for feasts are chiefly, though not exclusively, intended. He shall become “a man of want” (machesor) as Pro_11:24. He that loveth wine and oil shall not be rich. “Wine and oil” were the usual adjuncts of banquets (Psa_23:5; Psa_104:15). Some unguents used for anointing honoured guests were very costly. The pound of spikenard expended by Mary of Bethany was worth mere than three hundred pence—the wages of a labourer for nearly a whole year (see Joh_12:3; Mat_20:2). Indulgence in such luxuries would be a token of prodigality and extravagance, which are the sure precursors of ruin; while, on the other hand, according to the trite proverb, Magnum vectigal est parsimonia. That fulness of meat and luxurious habits tend to spiritual poverty and the loss of grace, need not be insisted on. Septuagint, “A man in want (ἐνδεὴς) loveth mirth, loving wine and oil unto wealth (εἰς πλοῦτον).” Some translate the last words, “in abundance,” as if the meaning was that the poor endeavours to mitigate the severity of his lot by getting all the pleasure he can from creature comforts however procured. Others think that a negative has fallen out of the Greek, which should be, “not unto wealth,” i.e. he shall not be enriched thereby.
Pro_21:18
The wicked shall be a ransom for the righteous. The same thought occurs in Pro_11:8 (where see note). כֹּפֶר (kopher), “price of atonement,” means of reconciliation. Delitzsch instances that the great movement which gathered the nations together for the destruction of Babylon put an end to Israel’s exile; and that Cyrus, the scourge of so many heathen peoples, was the liberator of the Jews (comp. Isa_44:28). And the transgressor for the upright. The faithless takes the place of the upright; the stroke passes over the latter, to fall on the former, as in Egypt the destroying angel spared the houses of the Israelites, and poured his wrath on the Egyptians. Septuagint, “A transgressor is the offscouring (περικάθαρμα, perhaps equivalent to ’ransom’) of a righteous man.”
Pro_21:19
A variant of Pro_21:9. Here, instead of the “corner of the roof,” we have a wilderness, a desert land, as the refuge to which the persecuted man must flee. Than with a contentious and an angry (fretful) woman. So the Vulgate. But it seems better, with many modern commentators, to take וָכָעַם, not as another epithet, but as equivalent to “and vexation,” i.e. a quarrelsome wife, and the vexation that accompanies such an infliction. The LXX. adds a word to the text, as being at the root of the matter, “Than with a quarrelsome, talkative, and passionate woman.”
Pro_21:20
There is treasure to be desired and oil in the dwelling of the wise. Precious treasure and store of provision and rich unguents (
Pro_21:17) are collected in the house of the wise man, by which he may fare sumptuously, exercise hospitality, and lay up for the future (comp. Pro_24:4). But a foolish man spendeth it up. “A fool of a man” (Pro_15:20) soon swallows, runs through and exhausts, all that has been accumulated (Pro_21:17). Septuagint, “A desirable ἐπιθυμητὸς treasure will rest on the mouth of the wise, but foolish men will swallow it up.” It is obvious to apply the maxim to spiritual things, seeing in it the truth that the really wise man stores up treasures of Divine love and the oil of God’s grace, while the foolish man wastes his opportunities, squanders his powers, and drives the Holy Spirit from him.
Pro_21:21
He that followeth after righteousness and mercy. “Righteousness” (tsedakah), in the first hemistich, signifies the virtue which renders to all, God and man, their due, which is the characteristic of the righteous man (see on Pro_15:9). “Mercy” (chesed) is the conduct towards others, animated by love and sympathy (see note on Pro_3:3). Findeth life, righteoushess, and honor. “Righteousness” here is the gift of God to his faithful servants, grace to live a holy life. This becomes habit, and forms the righteous character (Job_29:14; Job_33:26). “Life” is a long and prosperous life in the world (Pro_3:16); “honour” is respect and reverence among fellow men, and glory in another world. “Whom he justified, them he also glorified” (Rom_8:1-39 :80). “Life and honour” stand together in Pro_22:4. “The fear of the Lord,” says Siracides, “is honour, and glory, and gladness, and a crown of rejoicing … maketh a merry heart … and giveth long life “(Ecc_1:11, etc.). The LXX. omits the second “righteousness” by mistake: “The way of righteousness and mercy will find life and glory” (Mat_6:33).
Pro_21:22
A wise man scaleth the city of the mighty. The courage and strength of valiant men cannot defend a city against the skilful counsel of a wise strategist. And he casteth down the strength of the confidence thereof. He lays low the strength in which the defenders trusted; he not only takes the fortress, but also demolishes it. Wisdom is stronger than bodily might (Pro_20:1-30.18. See the apologue, Ecc_9:14, etc.). Septuagint, “A wise man cometh upon strong cities, and casteth down the stronghold (καθεῖλε τὸ ὀχύρωμα) in which the ungodly trusted.” Thus St. Paul, speaking of the weapons which God gives us to fight withal in the spiritual battle, says (2Co_10:4) that they are “mighty before him to the casting down of strongholds (πρὸς καθαίρεσιν οχυρωμάτων).”
Pro_21:23
We have had similar maxims before (Pro_13:8 and Pro_18:21, where see notes). He keepeth his mouth, who knows when to speak and when to be silent; and he keepeth his tongue, who says only what is to the purpose. We have all heard the proverb, “Speech is silver, silence is gold.” One who thus takes heed of his words, keepeth his soul from troubles. The troubles (angores, Vulgate) are such as these—remorse for the evil occasioned, distress of conscience, vexation and strife with offended neighbours, danger of liberty and life, and, above all, the anger of God, and retribution in the judgment.
Pro_21:24
Proud and haughty scorner is his name, who dealeth in proud wrath. (For “scorner” (לץ), the esprit fort, the freethinking sceptic of Solomon’s day, see notes on Pro_1:22 and Pro_14:6.) The verse is better translated, A proud, arrogant man, scoffer is his name, who worketh in superfluity of pride. עֶבְרָה (ebrah), translated “wrath,” denotes also want of moderation, excess, presumption (see note on Pro_11:23). The proverb explains the meaning of the name, letz, given to these rationalists; their contempt of revealed religion proceeds from pride of intellect, which refuses instruction, and blinds the eyes to the truth. The warning comes home to us in these times, when the “higher criticism” too often runs into gross scepticism and infidelity. Septuagint, “A bold and self-willed and insolent man is called a pest (λοιμὸς), and he that remembers injuries is a transgressor.”
Pro_21:25
The desire of the slothful killeth him. The craving for ease and rest, and the consequent disinclination for labour, prove fatal to the slothful man. Or, it may be, the mere wish, combined with no active exertion to secure its accomplishment, is fatal to soul, body, and fortune (comp. Pro_13:4; Pro_19:24). Lesetre quotes Bossuet, “Le paresseux spirituel s’expose aussi a la mort eternelle; car les bone desirs ne suffisient pas pour le salut; il faut encore les oeuvres” (see Mat_7:21; Rom_2:13).
Pro_21:26
St. Jerome and many commentators connect this verse with the preceding, considering the two to form a tetrastich, thus: The desire of the slothful … he coveteth greedily all the day long, but the righteous giveth and spareth not. But in this division of our book there are only pure distichs; and, as Delitzsch observes, to make the contrast, one requires in the first hemistich an expression like, “and hath nothing” (Pro_13:4; comp. Pro_20:4). So it is correct to consider this distich independent, and to translate, There is that (or one) desireth greedily always, but the righteous giveth and withholdeth not. There are claims made on all sides, demands for help, importunate prayers, such as one would think no man could satisfy; but the righteous has means enough and to spare, he is generous and charitable, he is industrious, and uses his stewardship well (Luk_16:9), and so arranges his expenditure that he has to give to him that needeth (Eph_4:28). Septuagint, “An ungodly man devises evil devices all the day long, but the righteous pitieth and showeth compassion unsparingly.”
Pro_21:27
The first hemistich occurs in Pro_15:8 (where see note). How much more, when he bringeth it with a wicked mind! rather, for evil, equivalent to “in order to atone for wickedness.” The sacrifice of the sinner is abominable, as offered formally without repentance and faith; much more abominable, when he brings his offering to win, as it were, God’s connivance in the sin which he commits and has no intention of renouncing,—brings it as a kited of bribe and recompense to compensate or his transgression. Such an outrage on God’s purity and justice may well be called an abomination. Septuagint, “The sacrifices of the ungodly are abomination unto the Lord, for they. offer them wickedly (παρανόμως).” The notion of propitiating the Deity by sharing with him the proceeds of sin is expressed in proverbial language. We have the homely saw, “Steal the goose, and give the giblets in alms;” and the Spaniards say, “Huerto el puerco, y dar los pies por Dios,” “Steal the pig, and give away the pettitoes for God’s sake” (Kelly). (See Ecclesiasticus 31:18, etc.)
Pro_21:28
(For the first hemistich, see Pro_6:19; Pro_19:5, Pro_19:9.) Shall perish. His testimony is worthless, and both he and it come to nothing. The man that heareth speaketh constantly; Vulgate, vir obediens; Septuagint, Ἀνὴρ ὑπήκοος φυλασσόμενος λαλήσει, “An obedient man will speak guardedly.” “The man that heareth” is one who is attentive, who listens before he speaks, and reports only what he has heard. Such a one will speak “for continuance,” so that what he says is never falsified, or silenced, or refuted. Vulgate, loquetur victoriam. And so Aquila, Theodotion, and Symmachus, εἰς νίκος. Revised Version, unchallenged. The expression thus rendered is lanetsach, which means, in Hebrew at any rate, in perpetuum, “for continuance.” But St. Jerome’s rendering has been much used by the Fathers, who have drawn therefrom lessons of obedience. Thus St. Augustine, ’In Psalm.,’ 70; “Sola obedientia tenet palmam, sola inobedientia invenit poenam.’ St. Gregory, ’ Moral,’ 35.28, “An obedient man in truth speaketh of victories, because, when we humbly submit ourselves to the voice of another, we overcome ourselves in our heart” (Oxford transl.). See a long dissertation on obedience in the note of Corn. a Lapide on this passage of Proverbs.
Pro_21:29
A wicked man hardeneth his face; is shameless (as Pro_7:13), and is insensible to rebuke or any soft feeling. This obduracy he shows with his countenance. Septuagint, “An ungodly man shamelessly withstands with his face.” But as for the upright, he directeth his way. He gives it the right direction (2Ch_27:6). This is the reading of the Khetib, יָכִין but, though generally adopted by the versions, it does not make a suitable antithesis to the rash stubbornness of the wicked. Hence modern commentators prefer the reading of the Keri, יָבִין, “he considereth, proveth,” his way; he acts only after due thought, giving proper weight to all circumstance. Septuagint, “But the upright man himself understands (συνιεῖ) his ways.” The contrast lies in the audacious self-confidence of the unprincipled man, and the calm circumspection and prudence of the saint.
Pro_21:30
There is no wisdom, nor understanding, nor counsel against the Lord; i.e. in opposition to him, which can be compared with his, or which can avail against him (comp. Job_5:13; Psa_33:10, Psa_33:11; Isa_29:14; 1Co_1:20; 1Co_3:19). Septuagint, “There is no wisdom, there is no courage (ἀνδρεία), there is no counsel, in respect of the ungodly;” πρὸς τὸν ἀσεβῆ, neged Jahve, being taken as “that which is against Jahve,” equivalent to “impious.” Wordsworth quotes Horace, ’Carm.,’ 3.6. 5, etc.—
“Dis te minorem quod geris, imperus:
Hino omne principium, huc refer exitum.”
The following verse carries on and applies the import of this one: As men’s wisdom is nothing worth, equally vain is all trust in external means and appliances.
Pro_21:31
The horse is prepared against the clay of battle. The horse is an emblem of military power and activity. To the earlier Jews, who were unaccustomed to its use, and indeed forbidden to employ it (Deu_17:16), the horse and horse-drawn chariots were objects of extreme terror (Jos_17:16; Jdg_4:3), and though Solomon had largely imported them from Egypt (
1Ki_4:26; 1Ki_10:26, etc.), these animals were used exclusively for war, and, at this time, their services were never applied to agricultural purposes. The proverb asserts that, though all preparations are made for the battle, and material forces are of the best and strongest description, but safety (victory) is of the Lord (see Psa_20:7; Psa_33:16, etc.). Septuagint, “But from the Lord is the help (ἡ βοήθεια).” The great truth here taught may be applied to spiritual matters. The only safety against spiritual enemies is the grace of God; we can cry, with St. Paul (1Co_15:57), “Thanks be to God, which giveth us the victory through our Lord Jesus Christ.” “By the name ’horse,’” says St. Gregory (’Moral.,’ 31.43), “is understood the preparation of right intention, as it is written, ’The horse is prepared,’ etc.; because the mind prepares itself indeed against temptation, but contends not healthfully unless it be assisted from above.”
HOMILETICS
Pro_21:5
Patient industry
The contrast between diligence and haste suggests the idea that there must be an element of patience and perseverance in the former if it is to be crowned with success. This may be very different from the Herculean efforts of genius, which astonish the world with spasms of effort and then sink into indifference. It is a quiet, constant, persistent activity. We are to see how much this is superior to the more flashy performances which are not seconded by diligence.
I. PATIENT INDUSTRY IN COMMERCE. This is the direct opposite of the gambler’s method. The terrible evil of gambling has not been sufficiently weighed. Its awful temptations, its widespread influence, the frightful moral havoc it is making in all classes of society, are not yet appreciated; for if those evils were duly considered, all who are concerned about the welfare of England would start up in horror at the sight of a stupendous cause of ruin that is rampant in our midst. One of our leading judges has pronounced gambling to be the greatest national evil of England. Now, the spirit of gambling is seen in trade, and the Stock Exchange is with many no better than a huge betting saloon. The greedy race for wealth makes men reckless. But experience shows that it is highly dangerous. The solid success of business men is not attained in this way. The lives of such men as George Moore and Samuel Morley show that honourable industry is a better road to wealth. Even when riches are not acquired—and but a few can ever win the prizes—it is the road of safety and peace. This means self-denial, hard work, patient waiting, courage under adverse circumstances. In these respects the difference between success and failure depends on our character and effort. When a man is in calm earnest his very thoughts are fertile.
II. PATIENT INDUSTRY IN LEARNING. There is a temptation for beginners to seek some royal road to knowledge; but it has never yet been found. The true student must “scorn delights, and live laborious days.” Genius may be more than an unlimited capacity for hard work; but assuredly the highest genius will fail of its best fruits if it be swathed in indolence. The lives of great men are nearly always lives of hard-working men. Old-fashioned scholarship may appear less tempting than a short cut to popularity over the flowery fields of literary smartness. But the notoriety that is won so easily is an empty bubble that vanishes at a touch. Study, thought, intellectual industry, will always secure more solid and enduring rewards.
III. PATIENT INDUSTRY IN CHRISTIAN WORK. The modern temptation is to snatch at superficial success. An empty popular style and light attractive methods seem to secure results that are denied to more serious conscientious labours. But such a success is a rotten fruit, worthless, and soon ending in shame and bitterness. It is the duty of all who undertake Christian work to adapt it to the people. It is useless to preach if none will come to hear. The preacher ought to try to interest and win his congregation. There is no merit in dulness. The diligent must have his “thoughts.” St. Paul was too wise to waste his efforts in “beating the air” (1Co_9:26). But the main efforts must be serious, persistent, persevering. If the seed is sown deeply, it will be slow to show itself; but it will be safely buried in the soil. In the mission field patient industry succeeds, while more exciting and hasty efforts only end in an ultimate collapse.
Pro_21:10
Desiring evil
I. MEN’S DESIRES ARE DETERMINED BY THEIR NATURES. Good men have good desires, and bad men bad desires. No doubt natural desires may spring up in an innocent heart under circumstances which forbid the satisfaction of them without sin. Only so can one be tempted as Christ was tempted, i.e. without sin. Some indeed have maintained that even Christ, in becoming a partaker of “sinful flesh” (Rom_8:3), actually took upon him a sinful nature, which be purged and redeemed. But we have no scriptural or historical evidence of any such transactions in the Person of Christ.

1. We must distinguish, therefore, between desires suggested and desires encouraged. The first may be brought by the tempter to the innocent. It is in the case of the second that the desires become signs of sin.
2. Many desires are in themselves sinful. Such desires find no place in a pure heart. The very fact that they exist is an evidence of indwelling sin.
   II. THE WORST NATURES ARE THOSE THAT DESIRE EVIL FOR ITS OWN SAKE.
3. It is possible to be surprised into sin without having previously cherished any desire for it. It is a darker thing to sin deliberately, after nursing the vile project and waiting long for an opportunity to carry it out.
4. Or it may be that the desire is for some definite object which is thought to be attractive on its own account. Then there is no wish to sin, on the contrary, the fact that there is no reaching the goal without transgressing the law of righteousness may be regarded with regret. The desire is gratified in spite of its sinfulness, not because of its sinfulness.
5. The worst state is that of desiring the sin, loving evil, finding a fascination in it—of two paths choosing the downward just because it descends. This is diabolic wickedness.
   III. EVIL DESIRES ARE SINFUL. This is the clear teaching of Christ (Mat_5:28).
6. They are sinful as indicating a wicked heart. The bad fruit condemns the bad tree. The world may not detect the hidden fires of suppressed desire; but they are known to the All-seeing.
7. They are sinful as showing the exercise of sin; i.e. if they are entertained. When we resist and seek to crush evil desires, this second stage of sinfulness is not reached. But brooding over them and giving them good room to lira and grow in the heart add to their guilt.
8. They are sinful as leading to wicked deeds. Evil desires are seeds buried in the soul. Left to themselves and unchecked, they are sure to grow up and reveal their badness in wicked conduct.
   IV. EVIL DESIRES SHOULD BE CHECKED AT ONCE. The above considerations should show us that it would be wrong to wait until the desires had reached the outer door of action in the world. They should be checked for various reasons.
9. Because they are already evil. Even if we were sure that we could always keep them secret and inoperative, their natural and present Wickedness makes it incumbent on us to destroy them. The snake should be destroyed, though it lurks hidden in the thicket.
10. Because they can be most readily destroyed in an early stage. It is easier to kill the young brood in the nest than to slay the monsters when they have grown to full size.
11. Because they will be beyond our control when they have issued in actions. Deeds are irrevocable; but desires can be suppressed. Therefore men need the grace of Christ before they have fallen into actual sin. The best form of redemption is for the heart to be cleansed from its evil desires.
    Pro_21:13
    Ignoring the cry of the poor
    I. THE SIN.
12. The cry of the poor is exceedingly bitter. It may not be clamorous, but it is grievous. There is no more pressing problem for society in the present day than the question how to deal with the wretched, overcrowded, poverty-stricken quarters of our great cities.
    (1) The evil is widespread. It concerns the misery of tens of thousands of people.
    (2) It is intense. No one who has not inquired into the subject can conceive of the depth of misery that it represents—pale children crying for bread, weary women heartsick with despair, strong men enfeebled with hunger and embittered with the sight of wealth that seems to mock their misery. The wonder is that the poor bear their hard lot so patiently that the world of wealth scarcely heeds it.
    (3) It is moral. Overcrowding, ignorance, and despair, lead to gross moral degradation, drunkenness, reckless animalism, brutality, hatred, and outrage.
13. It is our duty to bear this bitter cry. The very poor are our fellow men—our brothers and sisters. Only the Caius among us can dare to ask, “Am I my brother’s keeper?” Christ has hidden us to love our neighbour as ourselves, and in the parable of the good Samaritan he has shown who is our neighbour. We cannot pass by on the other side without guilt in the sight of God.
14. The neglect of this bitter cry is wilful. The sin is that of a man who “stoppeth his ears.” It is true ha does not now hear the cry. But he is not the less guilty, for he refuses to hear it. There is a culpable ignorance. Well-to do people may say that they do not know of the miserable condition of their brethren. It is the more shameful that they are thus ignorant. It is their duty to inquire into it. If the West End luxuriates in pleasures while the East End toils and starves in misery, the more fortunate section of society has ample means of ascertaining the condition of the unhappy portion. Heedless indifference is cruel selfishness.
    II. THE PUNISHMENT. “He also shall cry himself, but shall not be heard.”
15. His own circumstances may bring him into distress. We see strange reverses of fortune. Some of the most wretched denizens of the lowest quarters were once in affluent circumstances. The breaking of a bank, the failure of a mine, the losses of speculation, the ruin of gambling, may bring a wealthy man down to destitution. Then if he has encouraged the neglect of the poor by his conduct in more fortunate days, he will suffer from the bad social custom that he has helped to foster.
16. A social revolution may bring fearful punishment on the scornful who now neglect the cry of their brethren. So it was in France a hundred years ago. There are not wanting signs that the whole civilization of Europe may be endangered by a huge social upheaval. The scandalous inequality of lots is glaringly apparent to all, and the privileges of the few may be ruthlessly torn from them in the interest of the many. If the volcano, overflows there will be little respect for vested interests, abstract rights, or personal claims. But if we dread a violent revolution which might shatter the whole fabric of civilization, we must attend to the cry of poverty. To disregard this is to sit on the safety valve while we wait for the coming explosion.
17. In the future world the cry of the cruel and negligent will be unheeded. Dives in torment cries in vain for Lazarus to cool his burning tongue. He is the very type of those who stop their cars against the cry of the root. His punishment is to suffer from a similar neglect.
    Pro_21:17
    The love of pleasure
    The love of pleasure is here described as a cause of poverty. No doubt this was meant to refer to physical destitution. But we cannot fail to see many other forms of poverty resulting from the same foolish infatuation.
    I. IT IMPOVERISHES A MAN’S PURSE. This direct meaning of the text is not without its valise. No man desires to come down in the social scale and to lose the comforts of life. But least of all will the pleasure lover welcome such a prospect. High minded, unselfish, unworldly men submit to the loss of all things, and “count them but dung” for the sake of some noble cud. The pleasure lover is not of this category. To him earthly loss must be a terrible infliction. Therefore, while the text may be of use for all, it is a direct argumentum ad hominem for such a person, Now, experience proves the truth of it.
18. For pleasure a man neglects his business. In the present day of hard competition such folly is fatal.
19. Many pleasures are costly. Thy cannot be had without great expenditure, and the passion for them leads to reckless extravagance.
20. Some pleasures destroy the business powers of a man. They are literally dissipations. Brain and nerves are weakened, and the degraded slave of self-indulgence becomes a wreck, unable to fight the stern battle of life. The drunkard is incompetent. The dissolute man is lacking in business promptness and energy. Other men will not trust the pleasure seeker, and so business forsakes him.
21. There are pleasures the, directly impoverish. Gambling—now so fearfully prevalent—is a direct road to poverty.
    II. IT IMPOVERISHES A MAN’S INTELLECT. Even though the pleasure seeker be prudent enough to preserve his fortune from shipwreck, or so exceedingly wealthy that he cannot easily squander all iris possessions, lie may and he will impoverish himself. Though he may always have money in his purse, his own mind will be emptied of all worthy possessions. The love of pleasure directly weakens the intellect. The physical effect of dissipation impoverishes the brain. The exciting distractions of a life of gayety destroy the powers of deep, continuous thinking. The mind is thus wasted away in frivolity. The pleasure seeker will not have patience to study solid literature, to think out great truths, to discuss with serious men grave questions of life and death. Exciting novels and plays will be his staple intellectual food, and the result will be mental ruin.
    III. IT IMPOVERISHES A MAN’S HEART. The pleasure seeker is often supposed to he a good-natured man because he is a genial companion. No doubt in any loose-living, self-indulgent men have shown great generosity to their friends. But that is because they are not given up to pure pleasure seeking. In itself pleasure seeking is selfish, hard, cruel. The Romans of the old empire made a fine art of the cultivation of pleasure, and they became monsters of cruelty. The tortures of the amphitheatre furnish, d them with the most exquisite delights. Pleasure-loving Roman ladies treated their poor slave girls with heartless cruelty. It is a gross mistake to suppose that kindliness goes with pleasure seeking, and that its opposite is a sour, ill-natured Puritanism.
    IV. IT IMPOVERISHES A MAN’S SOUL. The greatest loss is not that of money, nor even that of thought or heart. The chief treasure which the pleasure lover loses is the pearl of great price—the kingdom of heaven. He may gain the whole world, but he loses his own soul. Pleasure seeking destroys the spiritual faculties. It is not required that the Christian should be an ascetic, denying himself innocent delights, nor is it to be supposed that all pleasures are evil. The evil is the love of pleasure. Even the love of pleasures that are innocent in themselves may be the rock on which a soul is ruined, if this be the supreme passion of that soul, eclipsing the love of God.
    Pro_21:31
    National defence
    The Jews were repeatedly warned against keeping cavalry. Cavalry were for pitched battles, and could only be used on the plains. But the old successful Jewish warfare was among the hills. As a question of military tactics, the advice meant that it was better for the Jews to act on the defensive in their impregnable strongholds than to descend into the field for open warfare. A deeper thought was that, while defensive warfare might sometimes be required, the Jews were not to embroil themselves m the affairs of their neighbours. This was especially desirable for a little state wedged in between the two great empires of Egypt and Assyria, like Afghanistan between Russia and India. A still deeper and more momentous thought has yet to be reached. The Jews were to learn that their true defence was not in armies, not in military prowess, not in naturally strong fortresses. God was their Rock and Tower of strength, Now, we have no reason to consider that the idea which was brought out in the history of Israel with magnificent emphasis applies to that little ancient race alone. It is true of every nation that will recognize God, that “safety is of the Lord.” We undergo periodical panics concerning our national dangers. It would be well if we could rise to the position urged upon Israel by the teachers of Old Testament days.
    I. OBSERVE HOW SAFETY COMES FROM GOD.
22. By a providential control of events. God delivered Israel from Egypt by opening a path through the Red Sea. He saved Jerusalem from Sennacherib by the sword of the destroying angel. He protected England from the Spanish Armada by the tempest that strewed the coast of Norway with the wrecks of Spanish galleons. When no such marked events occur, God can save his people by the quiet, unseen control of the course of history.
23. By a Divine influence exerted over the minds of men. God is in the secret counsels of the most astute statesmen. He can suggest and direct their thoughts and plans. He can awaken conscience in the reckless invader, and allay the passions of the enraged enemy. Thus God saved Jacob from Esau.
24. By help given to the attacked in the hour of danger. God’s interference may be so as to guide and strengthen those who trust in him, and so to lead them on to safety. There is much to be done through wise counsels, righteous decisions, and brave, true actions. These God can inspire.
25. By final deliverance from all trouble.
    (1) After death. God’s people may be killed; yet he will save them and take them home to himself.
    (2) On earth. National deliverance may come after national calamity. It may be just and right and necessary that a fearful defeat should come. Yet God may bring ultimate salvation—a missing up of the fallen from their shame and distress.
    II. CONSIDER, HOW SAFETY MAY BE OBTAINED FROM GOD. We have no right to believe ourselves to be privileged people whom God will favor in preference to Russia, or France, or Germany. All the nations are cared for by God, and no nation can be assured of his protection without pursuing the right means to find it. We have no right to pray that God will scatter our enemies, if they are in the right, and ours are the “knavish tricks.” How, then, is safety to be found in God?
26. By acting justly towards our neighbours. God will never protect us when we are wronging another nation.
27. By living at peace with God. If our conduct at home is inimical to God, we cannot expect him to defend us in the field. Godlessness in peace will bring God desertion in war. National sin will alienate the protection of God. The first step must be national repentance.
28. By trusting God. If we are reconciled to God, and seeking to do the right, we can pray for his help, and believe we shall have it, with our armies if they must be called out; but, better far, without them, in maintaining peace.
    HOMILIES BY E. JOHNSON
    Pro_21:1-3
    The providence and government of God
    I. THE DIVINE CONTROL OF HUMAN PURPOSES. (Pro_21:1.) As the streams of water are led by canals and trenches through the land, that it may be refreshed and fructified, so are the thoughts and counsels of the ruler, if wise and true, a means of strength and blessing to the people. And all such wise counsels are of God. He forms and turns the purposes of the heart, as the potter with the clay. To Cyrus he says, “I have called thee by name, have surnamed thee, though thou hast not known me” (Isa_45:4. See Dr. Bushnell’s fine sermon on this text in ’The New Life’).
    II. ALL HUMAN ACTIONS ARE WEIGHED IN THE SCALES OF DIVINE JUDGMENT. (Pro_21:2.) We can say little about motives; we may be blind to our own, but God is not. Hence the duty of pondering (notice the original meaning of the word) our own doings and plans, weighing them, that is, in the scales of a judgment enlightened by his holy Word.
    III. THE TRUE DIVINE SERVICE. (Pro_21:3.) There is an outward and an inward side of the religious life. The outward, viz. ritual and moral conduct, is only of value as it is an expression of true desires in the heart. The inward worship of God in spirit and in truth (
    Joh_4:24) must precede and accompany the outward worship, or the latter is nothing worth (Pro_15:8; Psa_1:1-6.7, sqq.; 1Sa_15:22; Mic_6:6-8).—J.
    Pro_21:4-9
    A family of vices
    There is a kinship between all vices as between all virtues. All sins spring from a disturbance of our true relations to God, as all virtues rest upon the deep consciousness of that relation.
    I. THE SIN OF PRIDE. (Pro_21:4.) Its aspect—the lofty eyes, the haughty glance—and its principle in the heart are struck by the Divine rebuke. The meaning of the second clause is not quite clear; probably it is, “The light of the wicked is only sin,” i.e. his haughty and overweening temper is compared to a flaming or a lurid light, contrasted with the mild serene ray that seems to stream from a good man’s life.
    II. THE VICE OF COVETOUSNESS. (Pro_21:5.) Shown by an eager and selfish haste to obtain the wealth which Providence has apportioned only as the reward of painstaking toil. Religion teaches us moderation, measure in all things. “Unhasting, unresting,” expresses the measure of diligence in all our life business.
    III. THE USE OF DISHONEST MEATS. (Pro_21:6.) This can never lead to aught but a seeming success (see the exegesis of this passage). “Man is a shadow’s dream,” said Pindar. “What shadows we are! and what shadows we pursue!” said a great Englishman. But of none is the word more true than of him who seeks gain at the expense of inner truth, profit by the loss of the soul!
    IV. VIOLENT DEEDS. (Pro_21:7.) All violence recoils upon the perpetrator. The desolation which godless men bring upon others finally carries away themselves. No one who persistently sets himself against right can stand, can abide, for right is the very foundation and constitution of things in the order of God. And so of criminality or impurity in general (Pro_21:8). It is a crooked way, a twisted web. Perplexities, miserable intricacies of doubt, are generally to be traced to the fault of the will; and the straightforward man is he who walks by the light of a pure heart.
    V. THE CONTENTIOUS TEMPER. (Pro_21:9.) It unfits for society. It makes the home intolerable. The vexing, captious, irritable temper makes a solitude around it, and calls it peace. The very idea of the Christian household is peace. Wherever struggle may be necessary, it is certainly out of place there. Let us seek the “things that make for peace”—these first and foremost. Every wife, mother, daughter, should be in reality, if not in name, a “Salome!” (“a peaceful one”).—J.
    Pro_21:10-13
    Lessons and warnings from life experience
    I. THE MERCILESSNESS OF EVIL DESIRE. (Pro_21:10.) There is nothing more cruel than unbridled appetite of any kind. All bad desires are perversions of self-love, and men thus became “hateful and hating one another.” It is the grace of God which converts the selfish imagination, ever fixed on one narrow object, to the all-embracing imagination which is necessary to the fulfilment of the “golden rule” (Mat_7:12)
    II. THE LESSONS OF PUNISHMENT AND OF REWARD. (Pro_21:11, Pro_21:12.) Daily life is full of this contrast, will we but heed its warnings. When the evil meet their just doom, let us say with the psalmist, “Thou puttest away the wicked of the earth like dross; therefore I love thy testimonies” (Psa_119:119). And not less when the wise and good are made happy (this is the sense of the next clause) let us own the hand of him who pronounces concerning every good deed, “It shall in no wise lose its reward.”
    III. RETRIBUTION ON THE HARD HEART. (Pro_21:13.) The pitiless man closes the door of pity against himself in the time of need. If the cries of the poor are not heard by us, they will be heard against us (Exo_22:23; Mat_18:30-34). The parable of the unmerciful servant is the best commentary on this text.—J.
    Pro_21:14-17
    Lights and shades of the earthly scene
    I. THE POWER OF GIFTS. (Pro_21:14.) They are neither good nor evil in themselves, but may be employed for good or evil ends. Let us make a good use of this text. We learn that gifts should be quiet, unobtrusive, unobserved; and the same is true of all acts of kindness which are real gilts from the heart. They should neither irritate pride nor depress independence. By such little attentions and marks at love, how much evil may be warded off, how many asperities of temper or circumstance may be soothed!
    II. DELIGHT IN OR DISGUST FOR RIGHT CONDUCT. (Pro_21:15). There is no joy in the world to be compared for depth and purity to that of the good conscience; no exercise that brings so much health and pleasure as acting rightly and doing good. But the corrupt mind of evil men can take no delight in looking at goodness, in contemplating pure and noble conduct. For the consequences can only be the judgment and punishment of their own iniquity.
    III. THE END OF ALL MORAL OBSERVATIONS. (Pro_21:16.) One of the most solemn passages of the Bible. Taken literally or figuratively, of the present or of the future, they contain a statement, a prophecy, a fact. The wicked and unrepentant pass into a night without the hope of a sunrise to follow.
    IV. THE END OF IDLE AND FRIVOLOUS MIRTH. (Pro_21:17.) He that will squander more than his plough can earn must utterly waste (Sirach 8:32). Magnum vectigal est parsimonia, or “Economy is income;” “Waste not, want not.” “Better than merry Nineveh” is recorded as an old proverb (see Zep_2:15).—J.
    Pro_21:18-20
    Alternatives presented to choice
    I. THE JUST AND UPRIGHT, THE FAITHLESS AND WICKED LIFE. (Pro_21:18.) It occurs in many cases that the Divine wrath in judgment turns aside from the just man to roll upon the head of the sinner. See this in a natural light in Isa_43:3, and in the great Christian light of redemption (2Co_5:21; 1Pe_3:18). Christ became as sin, or in the place of the sinner, for us. We must not, however, confuse the evident meaning of the text, which is that in critical moments of calamity the faithful minority appear to escape unscathed; and the lesson that righteousness alone is safe.
    II. SOLITUDE OR UNPLEASANT SOCIETY. (Isa_43:19; see on Isa_43:9.)
    III. WISE STORING OR FOOLISH SQUANDERING. (Isa_43:20.) Thrift and economy give meetness to every home enjoyment they purchase. Waste is without zest, and brings positive dishonor.—J.
    Pro_21:21-23
    The wise and the loving life
    I. IT IS AN ARDENT ENTHUSIASTIC LIFE. (Pro_21:21.) Literally, he who hunts after justice and love will find life, righteousness, and honour. So in other figures—of hungering and thirsting, of digging eagerly for hid treasures, etc.—the earnest enthusiasm of the true life is depicted.
    II. IT IS A LIFE OF PRESENT POSSESSION AND ENJOYMENT. So in the New Testament (Rom_3:26; Gal_3:21).
    III. THE RESISTLESS POWER OF WISDOM. (Pro_21:22.) The like penetrative power to that which we ascribe to the subtlest forces of nature—heat, magnetism, etc.—is possessed, but in a higher degree, by the intelligence add the will of man. The barriers of time and space seem to fall before him who knows and him who loves. Let none rely on walls and fastnesses. What man’s hands have raised man’s hands can break to pieces. We are truly strong only by means of the arts and works at intelligence and love.
    IV. THE SAFETY OF THE PRUDENT TONGUE. (Pro_21:2.9.) As one quaintly says, “God, as the Creator, has placed a double wail before the mouth—the teeth and lips, to show that we ought to use and guard the tongue with all care.” “He that hath a satirical vein, as he maketh others afraid of his wit, so he had need to he afraid of others’ memory.” “Discretion of speech is more than eloquence; and to speak agreeably with him with whom we deal is more than to speak in good words or in good order” (Bacon).—J.
    Pro_21:24-26
    The process of vice
    I. VICES HANG TOGETHER LIKE THE LINKS OF A CHAIN. (Pro_21:24.) Contempt is born of pride, wrath of contempt, and from wrath scoffing and manifold injuries.
    II. IDLENESS LIES IN CLOSE AFFINITY TO MANY VICES. (Pro_21:25, Pro_21:26). We have here a brief anatomy of idleness. It is wishing without corresponding exertion. The idle man would rather sit still and starve than set his hand or head to painful toil. He would live by wishing. The effort to rise from the easychair, to take the hand from the bosom, is too great for him; hence he is consumed with vain desires. The hope of enjoyment is out of reach, though not out of sight, for want of exertion. In religion mere wishes, idle prayers, will not bring us good. The knocking and seeking must go with the asking. And again (Pro_21:26), in this analysis we are reminded of the selfishness which is at the root of this indolence. In contrast to a habit of coveting for self, we have the hand of the righteous man, who “gives and spares not.” Willing labour, surrender of time and thought for others’ good,—this, indeed, enriches the soul, and the man who waters others waters himself, and is a “blessing in the land.”—J.
    Pro_21:27-31
    The just judgments of the Eternal
    I. ON RELIGIOUS ACTS. (Pro_21:27; Pro_15:8.) The hypocrisy of devotion, the play acting of religion, is as hideous a sight as true worship is beautiful. All the conditions of genuine worship are wanting in the bad man; there is no heart, no way of access, no faith (Bridges). We have scriptural examples in Balaam (Num_23:1-30), Saul (1Sa_13:1-23), Absalom (2Sa_15:1-37), Jezebel, the Pharisees. Compare the terrible invective of Isaiah (1) against those who come with hands full of blood to worship and offer vain oblations.
    II. ON FALSEHOOD. (Verse 28.) Compare the ninth commandment. “The essence of a lie is the intention to deceive.” But exaggeration, the vice of those who perpetually talk for talking’s sake, seems also pointed at. The second clause describes the quality of the trustworthy witness. To hear before we speak; and witness to nothing but what we have heard and seen and known to be true. It is more from carelessness about truth than unintentional falsehood, that there is so much untruth in the world (Dr. Johnson).
    III. ON INSOLENCE
    AND PRESUMPTION. (Verse 29.) Effrontery, which assumes the brazen brow upon guilt. There was nothing among the heathen which was thought more to expose a man to the wrath of Heaven than presumption. The picture of the opposite temper is given as a willing docitity to rebuke, anxiety for improvement, which brings honour in the sight of God and of man. Insolent presumption would force its will and way in spite of God; true humility would seek direction in its way by the will of God. Verse 30 reminds us of the folly and presumption of vain human creatures to lift themselves up in rivalry to heaven. Earthly greatness, state policy, pride, stoical firmness, avail nothing against the Divine wisdom and the eternal will. Entire obedience and resignation are our duty and our safety. May all (up doings be begun, continued, and ended in God! There is no success without God (verse 31). The horse may be ready for the battle, the “powder may be dry,” but all is vain unless his blessing has been sought and gained; and this cannot be unless our enterprise is just. Never act without dependence on God, nor without attention to the appropriate means of success.—J.
    Pro_21:1
    Human power and Divine direction
    The course of human affairs impresses, we might perhaps say oppresses, us with the thought—
    I. HOW MUCH POWER IS IN ONE MAN’S HAND. We shall always have kings amongst us—of one kind or another. They may not bear that name; they may not occupy the precise social position indicated by the word; but there will always be men who will exercise such distinguished power and hold such eminent position that they will be “as kings,” if they are not so called by their fellows. God endows us very differently, and he puts it in the power of a few to wield commanding influence, to rise to high rank, to sway a wide and powerful control over their countrymen. And it has often been a matter for serious concern that, to a very large extent indeed, the prosperity and well being of an entire people has rested with the decision of, has been held in the balance by, a single hand. Then we naturally think that—
    II. HOW HIS HAND WILL MOVE DEPENDS UPON HIS HEART. As the heart feels the hand directs. Behaviour is the outcome of character. Given a stern, insensitive heart, and we count on a hard and cruel policy; but given a kind and considerate heart, and we reckon on a just and humane career. A country has therefore the deepest interest in the character of its rulers, as it has in the moral and spiritual condition of its leaders in any and every sphere of thought and action. We therefore gladly remember that—
    III. THE HEART OF THE POWERFUL IS IN THE HAND OF GOD. “As rivers of water be turneth it,” etc. In the formation of this globe, in the arrangement of land and water, in the upbuilding of the great mountains, in the cutting of the fruitful plains, in the tracing of the fertilizing streams, we recognize the hand of God. He has used a great variety of agencies to bring about all these and all such results; but everything on the surface of the globe bears the impress of his wise hand. The rivers do not run where they list—they flow along the watercourses which his wisdom has arranged. And so with the hearts of the great and the strong, of the king and the counsellor, of the warrior and the minister. God has access to them; he can as easily touch and affect them in their thoughts and judgments as he can determine the channels in which the springs shall run. He can arrest them in their purpose; he can change or even reverse their course. Our human minds, as well as all material objects, are subject to his sway, and own the touch of his controlling hand. Therefore we conclude that—
    IV. WE NEVER NEED DESPAIR, BUT SHOULD ALWAYS HOPE. For in the darkest hour we know that we have one resource; When we can touch no other human or earthly springs, we can make our appeal to God. We can sock to “move the hand which Droves the universe,” and which “turneth the hearts of kings whithersoever he will.” We are sure that:
29. God is never regardless of, or indifferent to, the course which his strong sons are taking.
30. He is ruling the world in the interest of righteousness.
31. He is willing, and indeed wishful, to be sought by those who love and trust him. Let the people of God, therefore, cherish hope in the midst of dire trouble and impending evil; and let the enemies of God beware. One touch of the Divine finger, and their fine fabric of oppression falls instantly to the ground.—C.
    Pro_21:2
    (See homily on Pro_16:2.)—C.
    Pro_21:3
    Devotion and duty
    It is certainly noticeable that this truth should be expressed by Solomon. For the one great work of his life was the erection of the temple wherein sacrifice should be offered to the Lord. He might have been excused if his leaning had been toward the ceremonial rather than the moral. But he was not the first Hebrew thinker to give utterance to the idea. It is interesting to trace—
    I. ITS HISTORY IN HEBREW THOUGHT. We find:
32. Samuel holding this view, and declaring it in firm and powerful language (1Sa_15:22).
33. David filled with a deep sense of it as he humbled his soul before God (Psa_51:10, Psa_51:15-19).
34. Asaph powerfully affected by it as he wrote his sacred song (Psa_50:8-15).
35. Isaiah, Jeremiah, and Micah insisting upon this truth in strong and fervent words (Isa_1:11-17; Jer_7:22, Jer_7:23; Mic_6:6-8).
36. John the Baptist making nothing of ceremonial religion, and making everything of a true and genuine repentance.
37. Our Lord himself; by his teaching and his attitude, preferring the penitent publican and harlot to the much-sacrificing but hard-hearted Pharisee; while by his own sacrificial death he removed forever the need of any further offering on any altar whatsoever.
38. His inspired apostles declaring the needlessness of any sacrifice except those which are of a spiritual order (Rom_12:1; Heb_9:28; Heb_10:12; Heb_13:15, Heb_13:16).
    II. ITS SIGNIFICANCE TO OURSELVES. We naturally ask—What is the relation of devotion to duty or righteousness? and we answer:
39. No measure of devotion can make up for moral laxity. We might be worshipping in the house of the Lord day and night; but if we were false, or cruel, or dishonest, or impure in our daily practice, we should certainly incur his righteous anger.
40. Moral probity by itself will not take the place of the direct approach of our hearts to God. It is much that a man should be just in all his dealings, kind in his various relationships, blameless in his bearing and behaviour—very much. But it is not everything; it, leaves out one essential thing. God desires and demands of us that we ourselves come into close and living union and communion with himself, that we look to him and address him, and trust and love him as our Divine Father and Redeemer. And no propriety of behaviour, no excellency of life, will take the place of this.
41. Devotion and duty must coexist, and will sustain one another.
    (1) We should so worship God that we shall be stronger to obey his commandments in the home and in the school and in the shop—everywhere. We may safely conclude that our sacrifice on the sabbath is altogether imperfect and unsatisfactory if it does not lead to a worthier life in the week.
    (2) And we should so act in all the various paths of life that” with clean hands and a pure heart” we can go up to the house of the Lord, and render acceptable service of prayer and praise as we bow before him in the sanctuary. They are complementary one to the other; and no wise man will disregard or disparage either.—C.
    Pro_21:5
    (See homily on Pro_27:23.)—C.
    Pro_21:6-8
    Marks of sin
    Here we have four marks of that many-sided evil which God condemns as sin.
    I. ITS MANIFOLDNESS OF FORM. Of its varied developments we have four forms here specified.
42. Falsehood, with a view to temporal enrichment, or the sin of cheating—a crime which has dishonoured the markets and counting houses of every land.
43. Violence, with the same end in view—the breaking into the neighbour’s treasury, or the assault committed on his person.
44. Injustice, or the sin of withholding from our neighbour that which we know is his due; whether it be a weekly wage (Jas_5:4), or whether it be the appointment to which he is entitled by his merit, or the honour he has gained by his services.
45. Perversity, or frowardness—the attitude of wanton and determined rebelliousness against God’s rule, or insubmission to his claim, or disobedience of his particular commandment.
    II. THE UNSUBSTANTIAL NATURE OF ITS SUCCESS. Enrichment by falsehood is “a vanity [or, ’a vapour’] tossed to and fro.” It is proverbial that wealth that is ill-gotten is quickly lost; this is to be accounted for by the action of God’s righteous punitive laws apart from the doctrine that sin commands his condemnation. Independently of this, it is certain that the satisfaction which comes from sin is short-lived and continually declines. Sin allures its victims with fine promises, but it breaks every one of them; its bread may be sweet for a moment, hut “afterwards the mouth is filled with gravel” (Pro_20:17). The hope of the sinner is very fair, but soon comes the strong wind of penal law, and its castle is on the ground; it is “swept away” (Pro_21:7, Revised Version).
    III. ITS SUICIDAL CHARACTER. These guilty ones are “of them that seek death.” “Death is the wages of sin,” and those who consciously live in sin and those (more especially) who know that this is so may be fitly spoken of as “seeking death.” Suicide is not confined to those who deliberately take away their life with the pistol shot, or the cup of poison, or the fatal plunge. It is a folly and a crime that is being committed day by day at the hearth and at the table, in the office and in the study. Men are transgressing those known laws of God on the observance of which life as well as health depends. They who live in conscious wrong doing are determinately travelling toward death, and are guiltily “seeking”
    it.
    IV. ITS DEEP AND WIDE DEPARTURE FROM THE HOLY PURPOSE OF GOD. The way of (the) man (of whom we are speaking) is “strange” (Pro_21:8). It is quite foreign to the thought and contrary to the will of God. He is saying, “Go not along this path; turn from it, and pass away.” It is sin which has cut this path for the feet of the human traveller, and it is one which lies quite outside the King’s highway. So strange is it to him, so alien to his purpose, so far from his l)resent desire, that he is ever saying to his erring children, “Return, return!” And he has made, in the gospel of his Son, a way of return and restoration. Indeed, it is his Son Jesus Christ who is “the Way.” To know him and to love and serve him is to have our feet planted in “the path of life.”—C.
    Pro_21:13
    Sowing and reaping
    It is true, indeed, that as we sow we reap. It is not only true that God will in some way or other cause iniquity to suffer and righteousness to be recompensed, but we find that sin meets with its appropriate penalty, and worth with its appropriate reward. “Whatsoever a man soweth, that shall he also reap.” We have an illustration of this in the text, as we find many others elsewhere.
    I. INHUMANITY AND PITY. “Whoso stoppeth his ears,” etc. Men will have no mercy on the merciless. Let a man be known to be hard-hearted, selfishly and cruelly indifferent to the distress of his neighbours, and when the time of his calamity comes he will discover that there is no eye to pity and no hand to help him. On the contrary, his misfortune will give a secret if not an open satisfaction. But let a man be pitiful and generous in the day of his prosperity, then when adversity overtakes him the hearts and the hands of many will open to sympathize and succour. The same principle, is applicable to an evil which is similar though not quite so serious, and to its corresponding virtue, viz.—
    II. SEVERITY AND LENIENCY. Our fellow men will be sure to treat us with the same severity we impose on them. Austerity constantly begets austerity; it is not long before it hears the echo of its own harshness. Be down with rigid particularity on every offence you detect in your child, or your servant, or your neighbour, and you may reckon confidently on having the same unbending rigorousness of judgment applied to any deviation that can be discovered in yourself. But leniency brings forth leniency; charity is the beautiful mother of charity. Make every kind and just allowance as you judge your brother, and you shall have every extenuation granted you when your infirmity leads you into error. We have the same thing showing itself, the appropriateness and correspondence of the penalty or the reward to the offence or the virtue in—
    III. GROSSNESS AND PURITY. “He that soweth to the flesh, of the flesh reaps corruption; and he that soweth to the Spirit, of the Spirit reaps life everlasting” (Gal_6:8). Bodily indulgence means bodily degeneration; spiritual culture means spiritual enlargement.
    IV. GODLESNESS AND GODLINESS. The man who lives without God has to do without God in life and at the end of life as well as he can. He has to dispense with all the comfort and support of the consciousness of God’s favour and that Divine indwelling which only comes with faith and love. But he who walks with God and lives unto him enjoys all the unspeakable and inestimable advantages of the near presence, the gracious power, the continual comfort and succour of the Divine Spirit. As he sows, he reaps.—C.
    Pro_21:21
    The successful search
    What a lamentable history might be written of human lives that would be correctly described as unsuccessful searches! Who, save the Omniscient One, can tell how many have lived and toiled, have struggled and suffered, in search of a goal which they never reached?—it may have been in business, or in the domain of the affections, or in the pursuit of art or of science, or in politics, or in exploration on land or sea. It is a thought of relief and comfort that no human life need be a failure—none, at least, on which the light of Divine truth has shone. It is also pleasant to think that the higher we aim the likelier we are to reach our mark. He who seeks satisfaction on the lower and grosser levels is most likely to fail; but he whose aspiration is toward wisdom and worth, toward goodness and God, is a seeker that will find—
    I. THE TRUE QUEST OF A HUMAN HEART. Solomon speaks of “following after righteousness and mercy.” These two words may be taken as covering the entire field of rectitude and love, being just in all our relations, and being animated by the spirit of kindness toward all with whom we have to do. Thus understood, they point to the endeavour of the human soul to find:
46. Acceptance with the living God; for there is no happy sense of rightness or rectitude until his favour has been secured, and we feel that we stand before him as those that are true and loyal, his faithful subjects, his reconciled children.
47. Purity of heart and life—deliverance from the power and bondage of sin, of the evil forces which stir within and which play around the soul.
48. A course of honesty and equity in the sight of man; such a regulation of conduct as will result in doing to others as we would that they should do to us, walking, along the path which brings no regrets and no reproaches.
49. A heart of kindness; nourishing within ourselves the prevailing feeling of considerateness for others; the blessed faculty of forgetting our own personal tastes and preferences and passing interests in order to remember the wants and well-being of our friends and our fellow men; the mental and spiritual habit of sympathizing with sorrow and succouring need with an open and a willing hand.
    II. THE WAY TO THE GOAL. We who have learnt of Christ need not miss our way; we may, and (if we are in earnest) we shall, find all that we seek. We shall attain to:
50. Righteousness.
    (1) Acceptance with God, being right with him by faith in Jesus Christ (Rom_5:1, Rom_5:2; Rom_8:1).
    (2) The growth within us of those virtues and graces which come with the service of the holy Lord, with the study and the love of the sinless Friend, with prayer for the sanctifying influences of the indwelling Spirit.
51. Life; for he that lives thus unto God, who is becoming daily like God, who is rejoicing in the friendship of God, does live indeed. This is life—life spiritual, Divine, eternal.
52. Honour. No small share of the honour which comes from those whose esteem is worth possessing; and in the end the honor which will come from the appraising and approving Lord, when he says, “Well done!” to his faithful servants.—C.
    Pro_21:22
    (See homily on Pro_21:29-31.)—C,
    Pro_21:27
    (See homily on Pro_15:8.)—C.
    Pro_21:29-31
    (with Pro_21:22)
    The achievements and limitations of wisdom
    There is great virtue in wisdom; Solomon never wearies of praising it. Here he adds another commendation, but he calls attention to a boundary beyond which it may not pass.
    I. THE ACHIEVEMENTS OF WISDOM. “A wise man scaleth the city of the mighty,” etc. (Pro_21:22). How often have men stood behind their strong ramparts—not of stone or rock only—and looked down with complacent contempt upon the despised adversaries outside and below them; but when the shock of the battle came they found, to their dismay, that wisdom is stronger than all defences that could be raised, and that it can cast down the confidence of the proud! It is not only the city which is built of brick or stone which is at the command of the truly wise; it is also the city of falsehood and of error; it is the city of oppression and of wrong; it. is also the city of knowledge and of truth. However hard to win may be its walls, the wise man—who is the man of rectitude, of unselfishness, of purity, of diligence, of earnestness, of patience, of devotion—will strive and toil until he stands within the citadel.
    II. ONE OF ITS CHIEF CHARACTERISTICS. On the one hand, a wicked (who is an unwise) man “hardeneth his face.” He may be proved to be in the wrong; he may be suffering seriously for his folly; but he will not change his course. He is obstinate, perverse, proud; he will go on his way, come what will. But, on the other hand, the upright (who is the wise) man directeth (or rather, considereth) his way. Even when he is right, and things are profitable and promising with him, he is often pondering his path, looking to his chart, carefully considering whether he is moving on in the right direction. But when he has been induced to wander into some byway, and when he is admonished either by God’s providence or by man’s fidelity, then he seriously considers his way, and, if he finds that he has erred, he immediately retraces his steps, until he is found again in the King’s highway. The habit of considering is one of the clearest marks of wisdom.
    III. TWO OF ITS LIMITATIONS.
53. It cannot succeed against God (Pro_21:30). Good men and true, who are within the kingdom of Christ, may put forth all their mental powers and moral energies to bring about that which God has condemned; they have watched and thought and striven for the cause which has not been, as they imagined, the cause of Christ, and they have hopelessly failed. History will supply abundant illustrations.
54. It cannot succeed without God (Pro_21:31). Equip your cavalry, arm your infantry, and collect your artillery for the day of battle; bring forth your most experienced general, who will be ready with his most brilliant tactics; still the issue will not be determined thus. There may arise a sudden unaccountable panic; there may be a movement made by the enemy’s captain wholly unexpected and practically irresistible; there are forces at work on the great battlefield of the world against which no military skill can provide. God is present there. He can act upon the mind of one man or of many men in such wise that the battle will not be to the strong, the victory not be to the seasoned troops and the confident commander. Without God’s consent, without his blessing, any battle on any field whatever, military or moral, must be lost.—C.

Proverbs 21:1
It. Though it be free, and may resist grace or embrace virtue, Isa_45:22, Jer_3:14; Jer_7:3, and Jos_24:23 (Calmet) — Yet God knows how to turn the heart even of a king, so as to preserve his liberty, with the same ease as a gardener brings the streams of water to his plants. (Menochius)

Proverbs 21:3
Mercy. Septuagint, “justice and truth.” (Haydock) See Hos_6:6 (Menochius)

Proverbs 21:4
Heart. Or when it is proud, it causes the eyes to appear so too. (Calmet) — Lamp. Protestants, “ploughing of the wicked is sin.” When it is done with a bad motive, out of pride. Hebrew, “the haughtiness of the eyes, and the enlarging of the heart, are the labour (“tillage,” Montanus; “thought,” Pagnin) of the wicked; yea, sin.” (Haydock) — Those things are their employment, and their sin. (Calmet) — Septuagint and Vulgate may also mean, “sin is the lamp and exultation of the wicked.” (Haydock)

Proverbs 21:5
Sluggard. Hebrew, “hasty man,” as the slothful is ironically styled. He would see his desires accomplished without labouring; and will never stick to work. This levity is most injurious to his advancement.

Proverbs 21:6
Death. Their injustice shall be punished.

Proverbs 21:8
Strange. Unknown, impure way, Lev_10:1, and Deu_17:15 (Calmet)

Proverbs 21:9
Top, (domatis) as the roofs in Palestine were flat. (St. Jerome, ad Sun.) — Any inconvenience had better be endured, than to live with the quarrelsome. (Menochius)

Proverbs 21:10
Neighbour. Symmachus, “he has no idea of friendship.” Septuagint, “he shall not be treated with mercy by any man.” (Haydock)

Proverbs 21:11
Knowledge. These are the effects of chastisements and good company.

Proverbs 21:12
Evil. He tries every expedient to save him. — That. Septuagint, “he despises.” Symmachus, “throws down.”

Proverbs 21:14
Bosom. In private. (Calmet) — They put all valuable things in the bosom. (Haydock)

Proverbs 21:15
To do judgment. Or to see it done, while the wicked depend only on the corruption of their judges.

Proverbs 21:16
Giants, in hell, chap 15:11, Job_26:5, and Eze_22:21

Proverbs 21:17
Rich. Economy is constantly recommended. (Calmet) — Those who squandered away their goods, were fined by the Areopagites. (Atheneus 4:19)

Proverbs 21:18
Righteous. Many are deterred from wickedness by the punishment of malefactors, whose injuries are frequently irreparable. God abandoned Pharao and Aman to save his people. He treated them as victims of wrath, Isa_43:3

Proverbs 21:20
Treasure of provisions. Temporal blessings were promised as a figure of more lasting ones, which are set before Christians.

Proverbs 21:22
Thereof. Nothing can resist, Mat_12:29, and Ecc_9:16 (Calmet)

Proverbs 21:23
Mouth, from eating too much. (Lyranus)

Proverbs 21:24
Ignorant. Hebrew, “a scoffer.” Septuagint, “pestilent.” (Haydock) — Such a one is always actuated by pride, when he attempts to turn good advice and religion to ridicule.

Proverbs 21:25
At all. Hence his desires of riches and wisdom prove fruitless, chap. 13:4

Proverbs 21:27
Wickedness. Hebrew, “with an evil thought.” (Montanus) Sir_34:24 (Haydock)

Proverbs 21:28
Obedient. Attentive, faithful witness, shall speak with triumph, or he who obeys the law, shall gain the victory over the devil, &c. (Php_2:8)

Proverbs 21:29
Face. Never blushing, or yielding to good advice.

Proverbs 21:31
Battle. It was kept for no other purpose by the eastern nations, who used oxen to till the land; asses and camels to carry burdens, Job_39:18, and Psalm 19:8, and 32:17 (Calmet)

Proverbs 21:2
Pro_16:25, Pro_24:12

Proverbs 21:3
1Sa_15:22, Mic_6:6-8

Proverbs 21:9
Pro_19:13; Pro_25:24

Proverbs 21:13
1Jn_3:17

Proverbs 21:14
Pro_18:16, Pro_19:6

Proverbs 21:19
Pro_19:13; Pro_25:24

Proverbs 21:23
Pro_10:19; Pro_16:32; Pro_25:28; Pro_18:21, Jas_3:2

Proverbs 21:31
Psa_20:7, Psa_33:17-18

Proverbs 21:1-3

The LORD Directs and Judges Everything

Pro_21:1 is one of the clearest evidences in Scripture of the sovereignty of God. We see this in the lives of the most powerful rulers we meet in Scripture, as with Nebuchadnezzar (Dan_4:1-37 ), Belshazzar (Dan_5:1-30 ), Ahasuerus (Est_6:1-14 ) and Cyrus (Ezr_6:22 ; Isa_45:1-7 ). God has complete control over them. The same is true of today’s world leaders and also of the two great dictators in the end time, the beast out of the sea and the beast out of the earth (Rev_13:1-18 ). No human ruler is the supreme ruler in the universe, but the LORD. He is truly the King of kings (Ezr_7:21 Ezr_7:27 ; Isa_10:6-7 Isa_41:2-4 ; Dan_2:21 ; Joh_19:11 ; Rev_17:17 ).

Decisions a king makes in his heart are directed and controlled by God. He turns the king “wherever”, nothing excepted, “He wishes”. He does so in any direction He desires. A king’s heart is in His hand, indicating that He has complete power over it. It is like “channels of water”, with which He does as a farmer does who digs canals to regulate the course of water to and across his land so that it goes exactly where he wants it to go. This is how God acts with the heart of a king.

Pro_21:2 connects seamlessly with Pro_21:1 . As God knows the heart of a king, so He knows the heart of every human being. A man may believe that his “way is right”, but only in “his own eyes” (Pro_16:2 ). We are masters at declaring our way “right” while we are going a crooked way. The true judge of what is in the heart is God. He not only sees the way a person is going, but also “weighs” the “hearts”. He fathoms the motives.

The Pharisee who has a very good opinion of himself turns out in reality to have a heart full of pride in himself and full of contempt for others. This judgment He pronounces Who knows what is in man (Luk_18:9-14 ; Joh_2:24 ). He fully “searches the heart” of man (Jer_17:10 ) and knows that it is “more deceitful than all else” (Jer_17:9 ).

Our view of our path is limited both in time and direction. God is eternal and oversees everything and knows the purpose. Therefore it is good that we pray with David: “Search me, O God, and know my heart; try me and know my anxious thoughts; and see if there be any hurtful way in me, and lead me in the everlasting way” (Psa_139:23-24 ).

One of the things that can be right in our own eyes (Pro_21:2 ), is to make a sacrifice and then think that our life is right (Pro_21:3 ). We then see a sacrifice as compensation for the unrighteousness we do and the injustice we commit with which we can then continue. We give God something and assume that in return He does not look so closely at our life.

It does not say here that sacrifices are to be avoided, but that religious acts without a righteous life are worthless. God prefers doing “righteousness and justice” to religiosity. “Behold, to obey is better than sacrifice” (1Sa_15:22 ; Pro_15:8 Pro_21:27 ; Psa_40:6-8 ; Isa_1:11-17 ; Mar_12:33 ). Those who do righteousness and justice keep what God says in His Word, His ordinances of justice.

God rejected Cain’s sacrifice because he did not do righteousness and justice, but on the contrary unrighteousness and injustice, which was demonstrated when he murdered his brother (1Jn_3:12 ). Outward acts such as baptism and the Lord’s Supper are important because God speaks about them in His Word. But if baptism and the Lord’s Supper are nothing but outward acts and our hearts are not involved in them, they are reprehensible acts to God.

Proverbs 21:4

Haughtiness Is Sin

“Haughty eyes” reflect “a proud heart”. The former proves the presence of the latter. Both are “sin”. Outwardly (haughty eyes) and inwardly (a proud heart) there is nothing but sin. They belong to the existence of the wicked; this is what they produce.

The second line of verse reads in my Dutch translation: “The newly cultivated land of wicked people is sin.” A wicked person cultivates his life like a field. Even when he begins a new project, when he cultivates new land, that “newly cultivated land” produces nothing but pride. His life produces only pride. Everything serves his own glory, while he despises others.

Proverbs 21:5

Diligence, Not Hasty

This verse urges diligence while warning against haste. Diligence is good when work is done in a planned, consultative manner. Diligence and making plans go hand in hand. One who is diligent, but also has the patience to make plans, will not lack but have “advantage”. The surplus can be used to invest in other or new projects or to help others who are living in poverty.

He who is overly diligent, “who is hasty”, does not allow himself time to make plans. He is impulsive and wants as much benefit or profit as quickly as possible. But he “surely” comes “to poverty” because he operates rashly, rashly. Speed is good, but to be hasty is seldom good. The text contrasts calculated, quick, profitable action with unproductive or even loss-making haste.

Being hasty is about all those cases where we feel we must hurry because otherwise, we believe, we miss an opportunity for gain. People are urged to subscribe to something or buy something or click on something now, because in an hour or a day or next week it will no longer be possible. Then the opportunity will be gone.

But let us remember that time to think about something, or to plan something carefully, is not wasted time. It is time that pays for itself with great profit and at least saves it from great losses due to foolish investments. Therefore, we should first submit our plans to the Lord and seek His approval. If He gives it, we can set to work diligently with the assurance of an optimal result.

Proverbs 21:6-8

A Lying Tongue and a Crooked Way

“By a lying tongue” (Pro_21:6 ) means in a fraudulent way, by telling lies or, by what is called a ‘babbling trick’. For example, it is someone who comes to an elderly person’s door, tells a nice story, and steals the elderly person’s money or debit card and PIN number. He will find that the treasures he has acquired in this way offer him no hold for this life. It is a fleeting vapor, it will be as if it disappears into thin air and dissolves. Added to this, to him it will be “the pursuit of death”. He is not consciously pursue death, but by what he does, he automatically does.

Gehazi is an example of such a person (2Kg_5:20-27 ). Through his deception he became rich, but also leprous, a disease that leads to death. As a result, he was unable to enjoy his fraudulently acquired treasures, contrary to what he had thought. Ananias and Sapphira paid for their deceit directly with death and were not able to enjoy a minute of their money, which was in reality stolen from God ( Act_5:1-11 ).

Wicked people not only speak with a lying tongue (Pro_21:6 ), but their actions are violent (Pro_21:7 ). They are swept along like will-less animals by their wickedness. They go from devastation to devastation; they cannot help but work destruction everywhere. This will finally lead to their own destruction, “for all those who take up the sword shall perish by the sword” (Mat_26:52 ).

They are not the passive victims of their crimes or circumstances, people who cannot help it all either. They act this way “because they refuse to act with justice”. They will only have to blame themselves for their own destruction because they chose not to act with justice and to persevere in evil.

In Pro_21:8 , the father speaks of the two kinds of people there are. In the first line of verse he speaks of “the way of a guilty man”, whom he introduced in Pro_21:6-7 , the man who lives without God. In the second line of verse, he speaks of the work of one who is connected to God.

“The way of a guilty man” – that is, of a man who refuses to go the straight way of God – “is crooked”. The way of the natural man is full of curves, his whole conduct and walk is full of twists and turns. A crooked way goes against the truth, against the instructions of God’s Word about the right way. It is also a strange way, a way foreign to Scripture, for which there is no indication in Scripture. This way is walked by those who are alien to life from and with God, who have no part in it. Their whole life shows that they belong to “a crooked and perverse generation” (Php_2:15 ).

The second line of verse contrasts “way” with “conduct”, “the pure” with “a guilty man” and “upright” with “crooked”. A pure person is one who has been cleansed by faith and is thereby connected to God. He is a pure in heart, as evidenced by his conduct (cf. Tit_1:15 ). It is an upright conduct because it is upright before God and men.

Proverbs 21:9

Better Alone Than Together With Fight

This is another “better… than” proverb about living with a contentious woman (Pro_21:19 ; cf. Pro_19:13 ). Anyone can imagine the situation Solomon presents here and agree with what is better. Just imagine being married to a contentious woman. If you are married, you are obligated to live together. You can have everything arranged to perfection. The house is spacious and fully equipped. You move in, only to experience nothing but contention in that spacious and fully equipped house. The atmosphere in the house is spoiled.

Would Solomon be speaking from experience here? After all, he had a thousand wives. It is conceivable that among those many wives there were some who were constantly quarreling. Solomon was surrounded with all the splendor a man could wish for, but he realizes that simplicity and solitude with peace are better than all that luxury immersed in an atmosphere of contention.

Then it is better not to be married and live in simplicity and solitude in a small room somewhere on a corner of a roof (cf. 2Kg_4:10 ). You live small, but you have peace. It may be tight and lonely, you may even be exposed to wind and weather on the corner of that roof, but there is peace, you do not have to deal with constant conflicts that spoil your life.

Those who are not married (yet) will find in this verse a counter to the idea that being married gives the highest pleasure. Being married to the woman God has given is indeed a great gift and a constant source of joy. But if you marry the wrong woman, the woman you have set your sights on, the marriage you dreamed of can turn into a nightmare. The verse again shows the importance of marrying only the woman God gives.

Proverbs 21:10

He Who Desires Evil, Has No Favor

“The soul of the wicked desires evil” and not favor. He not only does evil, but his soul “desires” to do it. He is a sadist, a representative of satan, who finds his pleasure in hurting others. The soul is the seat of lusts. The wicked desires evil with all his soul, because only that satisfies his deepest feelings.

The thought of showing favor to his neighbor is completely absent from him. In such a person, not only is there not a shred of favor toward his enemy, but also toward his neighbor. If his neighbor begged him for favor, he would gladly do to him the evil of which his neighbor begs him not to do.

Proverbs 21:11

The Scoffer and the Wise

Here again there is talk of the three persons “the scoffer”, “the naive” and “the wise”. “The scoffer” is the hard-hearted person. He must pay for his scoffing. The punishment may be given by God or a judge or someone else above him, but it does not change the scoffer’s behavior. He continues to scoff. The question is whether it makes sense to punish him if it doesn’t help anyway.

Then it turns out that his punishment has a beneficial effect after all, not for himself, but for “the naive” who sees it. The example he sees has the effect of making him wise. He sees the consequences of scoffing and he wants to avoid them. That is wisdom. A punishment given reaches not only the person undergoing the punishment, but also others. It corrects one and prevents others from also committing that error, thus also preventing punishment (Pro_19:25 ; cf. Deu_19:20 ; 1Ti_5:20 ; Act_5:11 ).

While the naive learns by example, “the wise” learns by being “instructed” through which he receives “knowledge”. The teaching he receives not only causes him to ‘know’ something, but it gives him understanding of life’s problems. The wise person never stops learning.

Proverbs 21:12

Turned to Ruin

“The righteous” is not deceived by what he sees of the house of the wicked. Often he sees the prosperity and wealth of it. However, he does not look at it superficially, but “considers the house”; he looks at it with the eyes of God. Then he sees that the prosperity of his house is temporary. When he looks with the eye of faith, he sees the end of the present moment’s prosperity.

For there comes a time when God plunges the “wicked to ruin”. Everything on which they boasted and in which they found their rest is then changed into disaster and misery, which are not temporary, but eternal. That a moment is coming when the Judge of all the earth will do justice is an encouragement to the righteous to endure poverty and suffering.

Proverbs 21:13

To Shut the Ear and Not to Be Answered

God’s judgment comes not only on those who do evil (Pro_21:12 ), but also on those who refuse to do good. “The one who knows the right thing to do and does not do it, to him it is sin” (Jas_4:17 ). “He who shuts his ear” deliberately wants to hear nothing (cf. Act_7:57 ). It is an expression of cruelty and insensitivity. Here someone does so in order not to hear “the cry of the poor”. He closes himself to a cry for help. He hears it, but pretends not to hear it.

This is about an explicit request for help. It can also be applied to an unspoken request for help, to perceiving someone who is poor, but avoiding him. He who does so has no feeling; he closes his inner self, his bowels (1Jn_3:17 ). He can even camouflage his deafness with very pious words (Jas_2:16 ).

Those who show no mercy will not obtain mercy if they themselves call for it (cf. Jas_2:13 ). Poor Lazarus lay at the rich man’s front gate and longed to satisfy his hunger with what fell from the rich man’s table, but the rich man didn’t look after him. He closed his ears and eyes to Lazarus and did not care for him. When the rich man lifts up his eyes in torment and asks for coolness for his tongue, he finds no answer (Luk_16:19-31 ).

Proverbs 21:14

A Gift and a Bribe Bring Rest

“A gift in secret” is a gift that is not made aloud. It is a gift from one person to another without others hearing about it. Such a gift has a calming effect on someone who is angry for whatever reason. It makes him more lenient. In other words, the second line of verse says the same thing.

This verse does not seem to be about a bribe or kickbacks or hush money, but about a means by which someone can be soothed. It often does a person who is inflamed by something in wrath good if someone comes along who is kind to him. The gift or gratuity need not be given by the one at whom he has become wrathful, but can also be someone who has heard of it. Examples are the gift Jacob sends to Esau (Gen_32:1-20 ) and the gift Abigail takes with her when she goes to David (1Sa_25:18-20 1Sa_25:35 ).

Proverbs 21:15

Joy and Terror

The character of people is shown by their reaction to “the exercise of justice”. If doing justice is “a joy” to someone, we are dealing with “the righteous”. If doing justice is “terror” to people, we are dealing with “the workers of iniquity”. The righteous does not just do justice because he should, but he does it with joy. He does not do justice because he fears the consequences if he does not, but he does justice because he loves justice. The Lord Jesus is the true Righteous. God testifies of Him, “You have loved righteousness and hated lawlessness” (Heb_1:9 ).

“The workers of iniquity” are those whose life consists in doing iniquity. Doing justice is doing God’s will. They abhor the thought of that. The very thought is a terror to them. They cannot do justice and they do not want to do it at all. They will be completely terrorized when they have to answer to Him. Then they will be forced to do justice in the sense of bowing before Him before Whom they have never wanted to bow. Hell will be full of people who have always hated justice. They will be under eternal terror because justice has been done to their iniquity.

Proverbs 21:16

Wandering Leads to the Dead

“A man who wanders from the way of understanding” is one who has known the right way, but abandons it. The way of understanding is the way of God. He who abandons it turns his back on God and His Word and His people. First he walked in the way that God presents to man in His Word as the right way, which is the way of blessing. Whoever wanders from it becomes someone who continually wanders and always walks a wandering way (2Pe_2:15 ).

The tragedy is that such a person believes that on that wandering way he is going the way of understanding. He is, but the way of his own darkened understanding. It is impossible for someone living in utter spiritual darkness to find the right way and go that way. Only the grace of God can make someone come to the discovery that he wanders.

He who wanders is on the way of the “assembly of the dead” to “rest” there, that is, to dwell or reside there. This refers to the wandering way he is going. That way is full of the spiritually dead, those who live as dead without God. It also refers to the place where he eventually ends up when he dies physically.

Proverbs 21:17

He Who Loves Pleasure, Wine and Oil

The love for “joy” and “wine and oil” is a love for these things in itself, without a connection to God. It is about someone who belongs to the group of people about whom Paul says they are “more lovers of their own pleasure than of God” (2Ti_3:4 ). We may certainly enjoy all kinds of earthly blessings that God has given us. But if we forget that we owe everything to Him and our lives revolve only around earthly things, there comes lack of spiritual life and lack of spiritual riches. Joy in the sense of flat entertainment, having a lot of fun every day, is a hollow form of life. This life is seen as the highest good by the world around us.

‘Enjoyment’ is the key word. You come across it in numerous advertisements. Delicious food and drink, music, sports and entertainment in all variations are supposed to give a feeling of joy. However, it is the crackling of thorns from which warmth comes very briefly when set on fire, but whose fire is extinguished in no time. Then it is over and out with the warmth.

Wine and oil here symbolize luxurious living and as stand-alone causes of joy (Amo_6:6 ). If these things are pursued, they lead to a life of self-indulgent enjoyment, which in turn leads to spiritual poverty. He who focuses on living in luxury will seek less and less fellowship with God in reading the Bible and praying. He will become spiritually impoverished. He who pursues luxury will also begin to neglect other responsibilities, such as attention and care for wife and children.

It also has something to say to us Christians. We can be so focused on the joy of faith that we forget its Source. It becomes being joyful for and in joy. However, joy is never a mere phenomenon, but flows from the Source from Whom can be drawn. You do encounter this in certain churches where joy and the ‘Spirit’, of Whom the oil is a picture, occupy an excessive place. The result, then, is always the poverty spoken of here.

Proverbs 21:18

The Wicked as a Ransom

When God brings His judgment on the wicked, it is to be seen as a ransom for the righteous (cf. Isa_43:3-4 ). The righteous is thereby set free from oppression by the wicked. Ransom is the price paid to free a captive. God brings upon the wicked the evil that he has done to the righteous (cf. Pro_11:8 ). The treacherous also perishes under the judgment of God. He deserves and receives that judgment because he himself first oppressed the upright.

There comes a time when God turns the tables. That is at the coming of the Lord Jesus to earth to judge and reign. He will judge the oppressors of His people, and bring His people who were oppressed into rest (2Th_1:6-7 ). He kills the wicked and thereby delivers the righteous.

Proverbs 21:19

Better … Than

Like Pro_21:9 , this proverb is a “better… than” proverb about living with a contentious woman. From a corner on a roof where in
Pro_21:9 the husband had a better place than in the common home, the man has moved to “a desert land”. There it is better for him to dwell “than with a contentious and vexing woman”. There he is far out of earshot of this woman.

On a corner of a roof he could still hear her, but there he was also able to socialize. In a desert land, he lives all alone and virtually without social contacts. It is sparsely populated and very quiet, but also dangerous because of the wild animals. Nevertheless, that living area and environment are preferable to being constantly confronted with “domestic strife”. The woman is not only contentious, always out to quarrel, but also “vexing”, a woman who annoys the man and gives him grief. Marriage with such a woman is a constant source of misery rather than joy.

Both verses dealing with living with a contentious wife are a warning to the unmarried man. They do not imply advice for the married man to live elsewhere if his wife displays characteristics of contentiousness and vexation. They underscore the importance of being careful when choosing a marriage partner. It is also a warning to the married man to make every effort to ensure that not strife and vexation but serving love characterize the marriage. That is primarily his responsibility.

Proverbs 21:20-21

The Wise Is Saving and Lives

“The wise” (Pro_21:20 ) lives with an eye to the future, while also living in the present. There is in his home “a precious treasure and oil” of which he uses every day, while knowing that what he has will also be enough in future times of want. This is because he looks beyond and especially higher than these resources. He sees that he receives them from God’s hand.

The wise may be a poor person living in a hut. The precious treasure is not so much a heap of gold or silver, but may be a bit of bread, trusting God to give him each day the amount of bread he needs that day (Mat_6:11 ). The oil does not refer to a large supply of oil that he can sell later, but a small amount that he trusts is enough for what he needs that day and will need later. In short, the wise trusts in God.

The widow in Zarephath was such a wise person (1Kg_17:11-15 ). She had a little bit of flour and a little bit of oil in her house, but also the man of God. He made sure the flour and oil did not run out because the woman believed him. Thus, we have a precious treasure and oil in our home when we give everything in our home to the Lord Jesus. Then He will see to it that we lack nothing.

The fool does not think about the future. He also has a precious treasure and oil, but no faith in God. Therefore, he swallows up everything he has. The wise one lives here and now, but with his eye on the future; the fool lives only for here and now. The fool lets money slip between his fingers like sand. He does not contemplate his possession in the light of the future and therefore he squanders it. His motto is ‘he who lives then, cares then’, but he does not consider that ‘then’ he will meet God and have to answer Him for what he has done with his possessions.

He who “pursues” something (Pro_21:21 ) is convinced of its value and that it is worthwhile to dedicate oneself entirely to it. The wise person is convinced of the value of “righteousness and loyalty”. Righteousness is giving to God what He is entitled to and to people what they are entitled to. It is acting in accordance with justice. “Loyalty” indicates a mind of goodness. They go together in God in a perfectly balanced wise. They should also go together in the righteous.

Whoever pursues these two characteristics will find and experience true “life” both now and in eternity. True life is living in fellowship with God, as Christ knew when He was on earth. In addition, he also finds “righteousness”. He knows that he has been fully accepted by God. This is not about obtaining a position before God, for that cannot be earned. It is about the awareness of the blessing of being able to be in God’s presence. The basis of this is the work of Christ. Finally, he also finds “honor”. God honors him for his efforts (cf. Joh_12:26 ).

This “pursuit” no one can do in his own strength. It can only happen through the Holy Spirit Who in the new life works this pursuit. Timothy is also told to pursue righteousness and a number of other characteristics. If he does so, he will grasp the true, eternal life (1Ti_6:11-12 ). Timothy was a believer, but the point is that the new life is also lived by him. That is also what Solomon means here.

Proverbs 21:22-23

The Wise Conquers and Guards Himself

“The city of the mighty” thinks she is invincible (Pro_21:22 ). She relies on the strength of her mighty. But “wisdom is better than strength” (Ecc_9:16 ). It is more effective to use wisdom than to rely on strength (Ecc_7:19 ). A wise man, because of his wisdom, is able to scale that city in spite of the mighty in it and bring down the stronghold that it was believed could not be brought down (Ecc_9:14-15 ).

The stronghold is brought down because people trust in it. That makes the difference with wisdom. Wisdom is stronger than self-confidence and reliance on human resources because wisdom relies on God. Indeed, fearing God is the beginning of wisdom. Only through the power of God that accompanies wisdom is the wise able to scale a city of the mighty.

Prudent tactics and wise application of courage win out over mere muscular strength and skillful use of weapons. Thus Joshua took Ai (Jos_8:3-22 ) and Gideon defeated the great army of the Midianites with a small army (Jdg_7:7 ). The power of the enemy is broken by those who trust in God. The same is true in the spiritual struggle. Every stronghold of human, God-hostile thinking is overthrown and cast down by those who are guided by the Spirit of God and the Word of God (2Co_10:3-5 ).

Another victory is that over the mouth and the tongue (Pro_21:23 ). He who guards his mouth and his tongue, has control over them, avoids getting into trouble. The wise one knows the time to be silent (Ecc_3:7 ). The loose tongued one quickly gets into troubles. He has run his mouth and said something no one should know or he has been too quick in passing judgment on someone. This causes him opposition and sometimes even enmity. He is blamed for saying it.

People who have control over their mouth and tongue think before they say anything. They are not likely to get into social or legal trouble because of a wrong remark (cf. Pro_13:3 ). Therefore, it is good to think of things that are true, honorable, right, pure, lovely and of good repute (Php_4:8 ) and say those things, while avoiding anything false, hurtful and harmful to others.

Proverbs 21:24

The Scoffer and His Insolent Pride

“Proud” and “Haughty” are names which represent the traits by which the “Scoffer” is recognized. A person who is haughty and proud and a scoffer bears these names. This person goes through life arrogantly, with contempt for any form of authority. In his pride, he refuses to bow down before God. In his haughtiness, he exalts himself above others. There is with him no desire for wisdom, for that implies that he must have reverence for God.

With the scoffer there is a total lack of modesty. In his conceit he “acts with insolent pride”. He believes that he can get everything done and that he can order anyone to help him. He does not tolerate contradiction. The antichrist is the scoffer par excellence. Pharaoh and Sennacherib sneered at God and both perished by God’s judgment (Exo_5:2 Exo_14:23-30 ; Isa_36:16-20 Isa_37:6-10 Isa_37:36-38 ). So too will the antichrist perish and all who follow him and are marked by his spirit of scoffing.

Proverbs 21:25-26

The Sluggard and the Righteous

“The sluggard” has a powerful working “desire”, but “hands” that “refuse to work” (Pro_21:25 ). That combination puts him to death. A sluggard lies daydreaming about food and drink, about all that others have and all that he wants too. But he doesn’t want to get his hands dirty. That costs him too much energy. It is not a matter of not being able to, but of not wanting to. He chooses not to work.

In doing so, the sluggard is also naive or gullible, because he does not realize that his laziness is leading him to death. He is so preoccupied with his desires, he lives so much in the make-believe world of “wishful thinking”, that this way of life becomes fatal to him and that he dies of want.

Pro_21:26 connects directly to Pro_21:25 and continues the theme of the sluggard and what he desires. A sluggard is completely wrapped up in his own lifestyle. He is filled with cravings looking for satisfaction all day long. It may be about good food and drink, or acquiring things that make life fun or exciting. To him, these are covetable things. In his imagination he has surrounded himself with these, but he throws off the thought of purchasing these things with money earned by himself.

“The righteous man” is not a sluggard, but a diligent worker. That he is a righteous person is also evidenced by his generosity. The Bible teaches that a righteous person is a giving person. The righteous person is not only diligent and not only has enough for himself, but has so much that he also gives to the poor. He who is lazy constantly covets; the righteous one gives constantly and does not hold back (cf. Act_20:34-35 ). The sluggard always wants to receive without working for it. The righteous works hard and gives generously to those who are poor.

Proverbs 21:27-29

The Hypocrite Will Perish

God abhors “the sacrifice” or worship “of the wicked” because they come to God without acknowledgment of their sins and are therefore without righteousness before God (Pro_21:27 ; Jer_6:20 ; Amo_5:21-24 ). The sacrifice or worship that such a person brings is not only unacceptable to God, but it is also an abomination to Him. God first requires of the worshiper true repentance and the purpose to live righteously. “The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, You will not despise” (
Psa_51:17 ).

Hypocritical worship is bad enough; worship “with evil intent” is totally reprehensible. God does not want acts of worship without repentance, and He abhors them altogether from one who thinks he can bribe God with his sacrifice to give him his desires. ‘Quid pro quo; I make a sacrifice to God – for example, I give money to the church or occasionally visit a sick person – then He must give me what I want or at least make sure that nothing happens to me.’ Shameful intentions are a great abomination to God.

The hypocrite in Pro_21:27 stands opposite God. The hypocrite in Pro_21:28 stands opposite people. “A false witness” is one who knowingly gives false testimony against someone. He will perish. God will judge him. If it turns out before people that he gave a false testimony, he will already be judged by the judge on earth.

Opposite the lying witness in the second line of verse is “the man who listens”. Such a person is a true, trustworthy witness. The man who constantly listens first to what is said about a case in which he is to testify, who says nothing but what he has heard or seen, can testify forever. He is trustworthy; he may testify every time in appropriate cases. Because he knows and understands what the truth is, he need never be silent. No one will be able to contradict or refute him.

Stephen was such a witness. He listened to God’s voice through His Word. The wisdom and spirit with which he spoke could not be resisted (Act_6:10 ). Even after he died, he still spoke (cf. Heb_11:4 ). Above all, the Lord Jesus is the faithful and true Witness. He has always listened to God and therefore may always speak. He is the truth and speaks the truth.

“A wicked man” gives the impression of being a convinced man (Pro_21:29 ). His face is bold. He is not ashamed of anything and does not know how to blush (Jer_6:15 Jer_8:12 ). The hardened face reflects a hardened, unrepentant heart (Isa_48:4 ; Jer_5:3 ; Eze_3:7 ). With an expressionless face, he tells the crudest lies and commits the most heinous deeds. The second line of verse shows that a wicked man is going down a way that has no hold whatsoever, no matter how powerful he pretends to be. He will sink into unfathomably deep misery when he is judged by God.

“The upright… makes his way sure” because he looks upward, to God, and asks Him for guidance. He positions himself as dependent and weak. As a result, he is strong because God gives him strength. God’s pleasure rests on him. The Lord Jesus is also the perfect example here. In His imitation, we also see an example in Paul. He was upright (2Co_1:17 ) and acknowledged his dependence on grace: “When I am weak, then I am strong” (2Co_12:10 ).

Proverbs 21:30-31

Unconquerable and Victorious

The chapter ends what it began with: the absolute sovereignty and exaltedness of God. Everything He purposes to do will come to pass. There is nothing that and no one who can prevent Him from carrying out His plans (Pro_21:30 ). He laughs at everything man undertakes to thwart His plans (Psa_2:1-4 ).

Human “wisdom”, “understanding” and “counsel” are nothing but foolishness in the light of the wisdom, understanding and counsel of God. It speaks of total blindness and impotence. The use of the word “no” three times emphasizes that there really is nothing that can be done against the LORD. All His purposes and actions are perfect and untouchable to any power whatsoever.

We see this in everything that was planned against the Lord Jesus in order to kill Him. Yet everything went the way God had determined (Act_2:23 ). For example, if the religious leaders assigned His grave with the wicked, yet He is with the rich in His death because God has determined it that way (Isa_53:9 ; Mat_27:57-60 ). God proclaims the end from the beginning and man cannot change that. On the contrary, God even uses him for the fulfillment of His plans.

A man can be wise in certain respects and have understanding and therefore can give wise counsel. He may have studied and gained experience. But if he has no fear of the LORD, he lacks true wisdom and understanding, and his counsel proves to be foolishness. We offend God if we would compare human wisdom, understanding and counsel with His wisdom, understanding and counsel.

Man is of “yesterday and knows nothing” (Job_8:9 ). “Jesus Christ is the same yesterday and today and forever” (Heb_13:8 ). He, Who is God, oversees the past, the present and the future. Man cannot see into the future. He can make predictions based on experience and assumptions, but he cannot offer guarantees. God determines what happens. Man would be wise to agree with that and not turn against Him. The so-called wise do not possess foresight and they have no control over the future. They do moderate that by presenting goals for the future with lofty words, but all their claims fail because of the LORD, for He alone has wisdom, understanding and counsel.

The ultimate success of a venture or victory in a battle comes from God and not through human effort (Pro_21:31 ). The contrast here is between the plans and efforts for battle on the one hand, “the horse is prepared for the day of battle”, and on the other hand the recognition of the true source of victory, “the LORD” (Psa_20:8 Psa_33:17 ). Means may be used to accomplish something, but we must never forget that we owe it to God when we succeed. We may use means, but never turn them into an idol (cf. Hab_1:16 ).

Proverbs 21:1-2
CRITICAL NOTES
Pro_21:1. Rivers of water. Rather streams, the allusion being to the watercourses, which in hot countries intersect fields and gardens for the purpose of irrigation, in which the water is entirely under the control of the husbandman.
Pro_21:2 Pondereth, rather weigheth, as in chap. Pro_16:2. It is the same verb as that used in 1Sa_2:3 and Isa_40:12-13.
MAIN HOMILETICS OF Pro_21:1
THE KING OF KINGS
I. Kings are more entirely in the hand of God than subjects are in the hands of kings. The king of the days of Solomon was, as some Oriental rulers are now, an absolute monarch. In the case of Solomon himself, his will was law, and in his hand was the power of life and death (see 1Ki_3:24-25). Of Nebuchadnezzar it is said, “Whom he would he slew, and whom he would he kept alive; whom he would he set up, and whom he would he put down” (Dan_5:19). It is to such a king that the proverb refers—to one who called no man or any number of men master, but upon whose single will apparently depended the destiny of millions. Yet he was not the independent being that he appeared, neither were his subjects so dependent upon his will as they appeared to be. The most abject slave in his dominions was less under his control than he was under the control of Him by whom “kings reign” and “princes rule” (chap. Pro_8:15-16). The gardener whose ground is intersected by water-channels finds it a very easy task to turn the stream in the direction he desires; the soil yields to his touch, and forthwith the water flows whithersoever he wills. But the moist earth is not so easily moulded by the hand of man, as the heart of the proudest monarch is subdued to obedience by his Maker; and the water is not more entirely subject to the will of the husbandman than is the will of the most stubborn despot to the will of Jehovah.
II. The power which God exercises over kings extends into a region where no earthly ruler can penetrate. The heart of the king is in the hand of Jehovah. This is more than the most absolute monarch can boast concerning his meanest subject. Nebuchadnezzar could issue his decree, that whoso did not fall down before his golden image should be cast into the fiery furnace, but he could not move the steadfast determination of the Hebrew youths to acknowledge no god but the God of Israel. His will could determine what should be done to their bodies, but all his threatenings could not reach their hearts. But God rules the spirit of a man in that He has access to his innermost thoughts and feelings, and can thus touch the spring of all his actions, and thus bring him to do His will, even when he seems to be doing only his own.
OUTLINES AND SUGGESTIVE COMMENTS
Could anything be more bold? Mark the compass—first, of subject, the whole stream as the gardener turns it; second, of object, “whithersoever” or anything He pleases; and third, of sovereignty; its pleasing Him, that being the only test. The “king” may be a Cæsar. His lip may make new geographies (ch. Pro_16:10). His “heart” may change the history of all things. And yet, like a vineyard’s channels diverted by a child, this Pharaoh’s heart is in the fingers of the Most High.… Upon whatsoever. Not toward anything. A stream may be turned in a new direction to get rid of it. God has no such streams. It is turned on something. For God has an end to answer when He rules even the vilest of fiends.—Miller.
Whether, in the second line, the pleasant refreshing influence of the rivulets, dispensing blessing and increase, comes into account as a point of the comparison, is uncertain (comp. Isa_32:2); this, however, is not improbable, inasmuch as the heart of a king may in fact become in an eminent degree a fountain of blessing for many thousands, and, according to God’s design, ought to be so. See chap. Pro_16:15.—Lange’s Commentary.
For Homiletics on Pro_21:2 see on chap. Pro_16:2, page 454.

Proverbs 21:3
MAIN HOMILETICS OF Pro_21:3
THE MORE ACCEPTABLE SACRIFICE
I. The sacrifices of the Mosaic law were acceptable to God as ceremonial signs. They were instituted by God, and therefore He expected them to be offered, and was displeased when His commands concerning them were disregarded. But they were but the means to an end, and if they did not lead to that end they were worthless in His sight. They were intended to awaken a sense of sin, and to be accompanied by observance of higher precepts and by obedience to more enduring laws. It availed nothing for a man to offer his bullock or his goat unless he laid his will upon the altar at the same time—no sin-offering could be acceptable to God unless the sin was put away, and no meat-offering could be regarded with favour if the heart of the offerer was without love to his neighbour and his life was marked by acts of injustice to him. It was of no avail to come before the Lord with “thousands of rams, or with ten thousand rivers of oil” unless the higher requirement was fulfilled—to do justly, and to love mercy, and to walk humbly with God (Mic_6:7-8).
II. The doing of justice and judgment is more acceptable to God because it is a moral reality. To love our neighbour as ourself is in itself good,—it is a moral attribute, an element of character, a part of the man himself. It is an expression of love to God and of obedience to His commands which can be made anywhere and at all times, for to do justice and judgment is the law of the moral universe, and belongs to heaven as much as to earth. It is to do what God has been doing from all eternity, for it is written that they “are the habitation of His throne” (Psa_89:14). All other offerings without these are “vain oblations” and even “an abomination” (Isa_1:13) unto Him who owns “every beast of the forest and the cattle upon a thousand hills” (Psa_50:10). To expect a holy and spiritual Being to accept anything less than a moral reality is to expect Him to be satisfied with less than would often content a fellow-creature.
OUTLINES AND SUGGESTIVE COMMENTS
Sacrifice; literally, slaughter. But with slender exceptions, the slaughter is a slaughter for sacrifice.… He did not love the slaughtering of His Son upon the cross. He did not love the slaughtering of beasts year by year continually. On the contrary, He does love righteousness, and, therefore, He does love, in the severities that men impugn, that very element of right which is the attribute that they would bring into the question. Doing righteousness Himself, He prefers the right-doing of His creatures to any form of sacrifice or possible service they can ever render.—Miller.
“Sacrifice” at best is only circumstantially good—rectitude is essentially so. Sacrifice, at best, is only the means and expression of good; rectitude is goodness itself. God accepts the moral without the ceremonial, but never the ceremonial without the moral. The universe can exist without of the ceremonial, but not without the moral.—David Thomas.
This maxim of the Proverbs was a bold saying then—it is a bold saying still; but it well unites the wisdom of Solomon with that of his father in the 51st Psalm, and with the inspiration the later prophets.—Stanley.

Proverbs 21:4
CRITICAL NOTES
Pro_21:4. The ploughing. This word is by most modern commentators translated, as in the marginal references, light. It is likewise so rendered in the Septuagint, the Vulgate, and in Luther’s version. Ewald, Elster, Wordsworth, and others, translate as in the English version. The Hebrew words are very similar. Those who adopt the former rendering understand the word to stand in apposition to the high look and the proud heart of the first clause (literally “To be lofty of eyes, and to be swollen of heart”), and regard it as a figurative representation of the spirit of the wicked man. Ewald and others refer the ploughing of the wicked to the “very first-fruits of a man’s activity.”
MAIN HOMILETICS OF Pro_21:4
THE PLOUGHING OF THE WICKED
I. The high look and the proud heart indicate a man wrong at the foundation of his character. They show that he has not yet learned the alphabet of true godliness—that he has not yet begun to know his guilt and his weakness. He is ignorant of the depravity of his moral nature—of the capabilities of wrong that lie hidden within him, undeveloped now, it may be, but ready to assert their presence when the temptation presents itself. The man who has been born blind is entirely ignorant of the outline even of his own features, but he does not form a conception which is farther removed from the reality than a spiritually unenlightened man does of the real features of his moral character. The proud man by his pride proclaims his moral blindness—his high look is a sure indication that the light within him is darkness—that he has never seen himself as he really is. Hence it follows that he is wrong at the very core and centre of his moral being; where pride holds her throne there is no room for God, there is no confession of sin, and no yielding to Divine guidance.
II. While the heart is wrong the whole life will be wrong. This truth is expressed in the proverb, however we translate the verb in the second clause (See CRITICAL NOTES). Things that are not wrong in themselves become wrong if done from a sinful motive. A man may plough a field, and in itself the action may be neither good nor bad, but if he plough in order to sow a crop of thistles the action is a criminal one. A man may be diligent and painstaking in his business, and his diligence may in itself seem commendable, but if he exercises it only to gain money for sinful ends his very buying and selling becomes sin. And if we translate the word “light,” and understand it to signify prosperity, the truth taught is very much the same. While a man’s pride keeps him at a moral distance from God, no matter how successful he may be, the taint and curse of unpardoned guilt is upon all his gains and possessions.
OUTLINES AND SUGGESTIVE COMMENTS
Holy intention is to the actions of a man that which the soul is to the body, or form to its matter, or the root to the tree, or the sun to the world, or the fountain to the river, or the base to a pillar. Without these the body is a dead trunk, the matter is sluggish, the tree is a block, the world is darkness, the river is quickly dry, the pillar rushes into flatness and ruin, and the action is sinful, or unprofitable and vain.—
Jeremy Taylor.
The evil spirit called sin may be trained up to politeness, and made to be genteel sin; it may be elegant, cultivated sin; it may be very exclusive and fashionable sin; it may be industrious, thrifty sin; it may be a great political manager, a great commercial operator, a great inventor; it may be learned, scientific, eloquent, highly-poetic sin! Still it is sin, and, being that, has in fact the same radical and fundamental quality that, in its ranker and less restrained conditions, produces all the most hideous and revolting crimes of the world.—Bushnell.
All thine actions while unregenerate—whether inward or outward, whether worldly or religious—are all sinful and cursed. Like the leper under the law, thou taintest whatever thou touchest, and makest it unclean.… Thy calling is not without its corruption.… nay, thy very religious exercises are sinful.… Thine incense stinks of the hand that offered it.… The vessel of thy heart is not clean, and God will not taste of the liquor which cometh out of it. Because thy person is not accepted, thy performances are all rejected. “Thou art in the flesh, and therefore canst not please God” (Rom_8:8).—Swinnock.

Proverbs 21:5-7
CRITICAL NOTES
Pro_21:5. Thoughts, rather the counsels, the calculatings.
Pro_21:6. Vanity tossed to and fro. Rather a fleeting breath. The Hebrew word hebel, here translated vanity, means rapour.
Pro_21:7. Robbery, or violence, rapacity.
Pro_21:8. Zöckler translates the first clause of this verse, “Crooked is the way of the guilty man.” Fausset remarks that the Hebrew word ish (man) expresses a man once good; froward implies his perversity, by having left the good way. Right, i.e., direct, straightforward.
MAIN HOMILETICS OF Pro_21:5; Pro_21:7; Pro_21:17
TWO ROADS TO WEALTH
I. The most likely road to lead to wealth. 1. Thoughtful diligence as opposed to thoughtless haste. We have before considered the necessity of thought before action (see on chap. Pro_20:18), and the same idea is conveyed in the use of the first noun here (see CRITICAL NOTES). But although it is wise and necessary to think before we act, thinking must only be preparatory to action, and must not take its place. It is good for a man to make a good plan of his house before he begins to build; but a house on paper only will not shelter him from the winter storms. It is advisable for the captain to study his chart well before he embarks upon his voyage, but if he does no more he will never reach the desired port. So it is good for a man to take counsel with himself and others before he sets out upon the voyage of commercial life—before he begins to build for a competency or a fortune; but after the thought and with the thought there must be action, and there must be painstaking and persevering action. He must not be all eagerness to-day and indifference to-morrow—he must not work hard this week and neglect his business next week;—such a man may get rich by a mere chance speculation or by a dishonest act, but, apart from all higher considerations, it is not the best road, because it is not the most likely road. No doubt there are men who have made their fortunes by short cuts—by what is called luck, or by craft and robbery—but these are the exceptions, and the way of diligent perseverance is the one by which riches are generally gotten. 2. Self-denial as opposed to self-indulgence. “He that loveth pleasure shall be a poor man: he that loveth wine and oil shall not be rich” (Pro_21:17). He who spends in self-indulgence as fast as he earns will be always poor. The lover of pleasure and luxury will not be a lover of hard work, and as we have just seen, it is that alone by which most men grow rich. And the extravagant and idle man will not be very likely to keep within his means, and to confine himself to honest ways of making money. And both these roads are roads which lead in the end to ruin. It is not likely that Solomon here refers to any poverty except material poverty. But it is also true that no man whose heart is set upon the gratification of his own selfish desires—whose life is one of self-indulgent ease—can ever be rich in the only true and lasting riches. He must always be in poverty as to character, as to intellectual wealth, and as to the gratitude and respect of those whom he might bless with his riches. “If, therefore, ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? And if ye have not been faithful in that which is another man’s (or another’s), who shall give you that which is your own?” Luk_16:11-12). He is a poor man who has nothing but what he must leave behind him when he leaves the world. The greatest millionaire has nothing he can call his own if he has not a godly character.
II. The only blessed road to wealth, viz., the way of truth as opposed to lying, the way of honesty as opposed to dishonesty. We need not consider these sins separately, for they are inseparable in human character and conduct. The liar is a thief, for by his tongue he cheats men of their rights, and the thief lies in action as well as in word. Solomon does not say that thieves and liars shall not grow rich. As a matter of fact they often do, and leave far behind them in their race those who are plodding slowly on in the path of honest diligence. But he looks to the end of such a way of making money, and of those who so make it. It often vanishes like a vapour (see CRITICAL NOTES), while the man who made it still lives. One falsehood leads to another, and a little dishonesty bringing success leads to another and another, each one on a larger scale, until the bubble becomes too thin, and it bursts and all is gone. But if the rogue keeps his fortune till the last—if he meets death a rich man, and is buried with all the pomp of wealth,—retribution awaits him before the tribunal of a righteous God. He sought death and destruction while he lived, and he found it even here;—destruction of character and spiritual death, and he who here “refused to do judgment” goes to meet his judge a morally self-ruined man—one whose spiritual deathblow has been dealt by his own hand. (On this subject see also Homiletics on chap. Pro_13:11, page 306.)
OUTLINES AND SUGGESTIVE COMMENTS
Pro_21:5. Haste may have much of diligence in the temperament. But as indolence is its defect, this is its excess, its undisciplined impulse. The hand too often goes before, and acts without the judgment. Hence our English philosopher wisely counsels us—“not to measure dispatch by the times of sitting, but by the advancement of the business.” A wise man had it for a bye-word, when he saw men hasten to a conclusion—“Stay a little that we may make an end the sooner.” To choose time is to save time, and an unreasonable motion is but “beating the air.” The heavenly race is not to be run by so many heats, but by a steady course. “Run,” not with haste or speed, but “with patience the race set before us.” (Heb_12:1.) The seed springing up in haste withered. (Mat_13:20-21.)—Bridges.
Pro_21:6. They seek death because they not only walk in the way to it, but run and fly with post haste as if they were afraid they should come too late or that hell would be full before they got thither. Thus Balaam’s ass never carries him fast enough after the wages of wickedness. Set but a wedge of gold before Achan, and Joshua that could stop the sun in his course, cannot stay him from fingering of it. Judas, in selling his Master, what he doth, doth quickly.—Trapp.
Treasures; literally stores; from a root to shut up. “Tongue;” standing for all instruments of labour (see comment on chap. Pro_12:6). “Lying;” not telling lies in the worldly sense, for, so put, decent sinners would miss the signification, but lying in that high sense in which the most honest worldling may fill the portrait. “Tongue;” just coincident with fact, is of the haste of the last verse; that untrue uttering of thought against conviction in one’s self, and, therefore, hardly to be dreamed of as spared by the Most High. Stores got by this lying career of business may seem solid, because they may be whole blocks of granite in some fire-proof square mile of street; and yet as to their possession the wise man employs a singularly intensive figure. They are driven breath! Surely he will pause at that! But no! They are driven breath as of men chasing after death!… The meaning is, that the hot breath of a man rushing to his doom is like the money made by the deceived impenitent. First, it is utterly perishable; second, it betokens the speed; and third, the voluntary rush to get himself to ruin.—Miller.
And forget not what the “lying tongue” includes—that he is chargeable with the evil who pretends, in any way, to be what he is not, to have what he has not, not to have what he has, to have said what he has not said, or to have done what he has not done, or not to have said and done what he has said and done; who tries to gain an end by any word, or act, or look, or even by silence and concealment designed to convey a false impression—by any means whatever not in harmony with honest truth—with “simplicity and godly sincerity.” This, says Solomon, “is a vanity tossed to and fro of them that seek death.” It is a “vanity;” inasmuch as it involves both folly and sin—the folly being made evident in ultimate detection, exposure, shame, and loss—loss of character, loss of confidence, and many a time loss of even what the falsehood had acquired. It is “tossed to and fro.” Men learn it from one another. The man who has been imposed upon retaliates—he has no satisfaction until he has succeeded in duping him by whom he has himself been taken in, in practising on him an equal or a better trick. It is practised with little thought—with the vanity of a light and inconsiderate mind—and laughed at, in many instances, when it proves successful, instead of engendering remorse. Success produces a hundred imitators: and the cheats and the dupes are successively reversed, the dupe becoming in his turn the cheat, and the cheat the dupe.—
Wardlaw.
Pro_21:17. Self-indulgence is not human happiness; it is a delirium, not a delight. It is a mere titillation of the dying nerves, not a Divine thrill of our imperishable sensibilities and powers. Its music is the notes of a maniac, not the strains of a seraph.—David Thomas.
He may be rich secularly. For here is a proverb that on earth has but a partial verity. But now, spiritually it is as settled as the heavens. “He that loveth his life shall lose it” (Joh_12:25). A man cannot scale heaven for its “wine.” Unless a man gets higher objects than himself, he cannot see the kingdom of God. And, therefore, it is literally true that the wealth that the soul attains is never made by the very most feverish desire to escape, or by the very most impassioned thirst for the mere joy of heaven. “Man;” the higher name for man. He may be ever so skilful.… “Loving;” not, if it loves, but because it loves. It is no harm to love happiness; but it cannot be in loving it, or because we love it, that we can create everlasting riches.—Miller.
Strange as it may seem, the way to enjoy pleasure is not to love it; to live above it; to “rejoice as though we rejoiced not; to use the world, as not abusing it” (1Co_7:30-31); never pursuing it as our portion, or as making the happiness of an immortal being. The man who gives his whole heart and time to the love of pleasure, and sacrifices to it all his prudence and foresight, is surely on the highroad to poverty. On the same road is he that loveth wine, under the power of a “mocking delusion.” He that loveth oil—one of the most precious fruits of Canaan—may find, that “those who could not live without dainties came to want necessaries.”—Bridges.

Proverbs 21:8
MAIN HOMILETICS OF Pro_21:8
TWO WAYS
I. The way of fallen man. It is a froward or refractory way in relation to God. When we look at man’s ways and compare them with the ways of all the creatures below him and inferior to him, we note a remarkable contrast. The sun, which was created to give him light and heat, never turns aside from its ordained path, and the moon never forsakes her orbit, but, with the rest of the heavenly bodies, continue in the way ordained for them at the creation, and impress us with a sense of order, and regularity, and obedience. And the living creatures beneath man remain true to their instincts, and manifestly fulfil their destinies in ministering to the wants of the human race. But when we come to man we come to a law-breaking, perverse creature—to a being who resists the law of God as written in his conscience, and the commands of God as given in revelation, and the very pleadings of self-love which often urge him to submission. The way of the Hebrew people under special Divine tuition is a specimen of the frowardness of all men in their natural condition, which is indeed a most unnatural condition, seeing that it is out of harmony with all the rest of creation. Delivered from bondage by miracle and fed and guided by the same miraculous love and power for nearly half a century, and again and again after their settlement in Canaan delivered from the consequences of their disobedience by the same mighty hand, the testimony against them was, “Ephraim, is joined unto idols, let him alone” (Hos_4:15). Neither appeals to their conscience or their reason, or even to their own self-interest, nor promises nor threatenings, could induce them to choose God’s way in preference to their own, and when He appeared among them in flesh, and after He had risen from the grave and the full meaning of His incarnation and death was unfolded to them by His apostles, they still perversely chose to go about “to establish their own righteousness” rather than “submit themselves unto the righteousness of God” (Rom_10:3). And man in general is as froward, as perverse, as was this froward people. Though their reason, and conscience, and self-love are all on the side of God’s way they persist in walking in their own.
II. The way of renewed man. It is a direct or straight way (see CRITICAL NOTES), because it is an obedient way. No man but a godly man keeps in one undeviating course, for none but he has but one aim and goal. The unrenewed man may be swayed by passion to-day, and by worldly interest to-morrow; but with him who has been born to a new and higher life one principle lies behind all his actions; and whatever his secondary plans and purposes, they are all subordinated to the one ruling law—the will of God. His work—whatever it may be—whether that of the judge upon the bench, the minister in the pulpit, the tradesman behind the counter, or the sailor at the mast-head, has one end and aim above all others, viz., to glorify God; and this gives to it a directness and straightforwardness which is not an element in the walk and work of the ungodly. See also on chap. Pro_10:9-10, page 153, and on chap. Pro_11:3, page 196.
OUTLINES AND SUGGESTIVE COMMENTS
No one is such a stranger in any land as man is in the land of righteousness; neither is any stranger so ignorant of his way, as man is of the way of virtue. Wherefore, man and purity are rightly opposed in our translation. For what is more froward, more impure, than man’s way is? And he that is pure, how little man must he have in him. How must he put off man to put on purity. Wherefore, if in the whole way of man there be a right work, it is not the work of man, as he is man, but the grace of God.—Jermin.
It is too natural for us to think that, if we are no worse than the generality of our neighbours, we are safe. But Solomon and Paul teach us, that, to walk as men, is not to walk like saints (Cor. Pro_3:3). Whilst we are following the course of this world, we are walking in the broad road that leadeth to destruction, and not in the narrow way that leadeth unto life.—Lawson.

Proverbs 21:9
CRITICAL NOTES
Pro_21:9. Wide house. Literally a house of companionship, i.e., to share the house with her.
MAIN HOMILETICS OF Pro_21:9; Pro_21:19
AN ANGRY WOMAN
I. No social discomfort is to be compared to that of an ill-tempered wife. A corner of the housetop would be exposed to the rain and to the storm, both of which, in eastern countries, are generally of a violent character; and although it is not uncommon for orientals sometimes to pass the night there, it would be most undesirable to be obliged at all seasons, and under all circumstances, to have no other place of refuge. He who had to dwell there would at one time be subjected to the intense heat of the mid-day sun, and at another would be chilled by the midnight air. Neither is the wilderness a pleasant place of abode. In addition to all the drawbacks of the housetop arising from exposure to the weather, a wilderness is a place of dreary solitude, and often of danger from wild beasts and lawless men. But it is better to dwell in either of these places than with a brawling or even with an angry woman. 1. Because one might enjoy intervals of repose. The rain would not always descend, neither would the storm-wind be always blowing; the sun would sometimes give forth only an agreeable warmth, and the night-wind bring only a refreshing coolness. Even in the wilderness the solitude would sometimes be enjoyable, and life there would not always be in peril. But the woman pictured here is one whose ill-temper is always ruling her and casting gloom over the home, and when there is no storm of passion actually raging there is one brewing and ready to burst forth. The unhappy partner of her life can never look forward to an hour of ease, for the lulls in the storm are but momentary, and the rifts in the clouds obscured again immediately. 2. Because, whatever may be the discomforts of a housetop or wilderness dwelling, they may leave the soul at rest. They can but reach the body, and the mind may be so absolutely calm or absorbed in thought as to be almost unconscious of what is passing without. To some men solitude has such charms that they are willing to forego many bodily comforts in order to obtain it. There have been and are those whose own thoughts are the only company they desire, and who would gladly brave the drawbacks of the housetop or the wilderness, if by so doing they could be left undisturbed to indulge their own speculations, or pursue their meditations. But the sharp tongue of a contentious woman leaves no corner of the soul undisturbed. It is vain for the subject of it to seek refuge in reflection upon more agreeable topics, to endeavour to banish the actual present by calling up images of the future, or of unseen though distant realities. All the powers of the mind are paralyzed by such an incubus, and the soul cannot wing its flight into pleasanter regions, as it can do sometimes when the suffering only touches the outer man.
II. External good fortune is no proof against this domestic curse. The “wide house” or the “house of companionship,” suggests a goodly mansion—a dwelling which might be the centre of social gatherings, and whose owner is able to indulge in hospitality on a large scale. It calls up before us not the top-story garret of the very poor, or even the narrow dwelling of a struggling man, where the fight for bread, and the effort to make both ends meet, may have something to do with spoiling the temper of the housewife. But the angry and contentious woman is not confined to these abodes—Solomon almost seems to speak here from experience, but even if he did not, we know that even palace walls cannot keep out the curse, and that there is often such a skeleton at the most sumptuous feast.
OUTLINES AND SUGGESTIVE COMMENTS
The family is sometimes a fierce fire. It comprehends the greatest portion of our world. It is to us the most interesting, and therefore is capable of becoming the most trying portion.—Cecil.
Everyone has known some pair chained together by human laws where the heart’s union has either never existed or been rent asunder. Two ships at sea are bound together by strong, short chains. As long as the sea remains perfectly calm all may be well with both; though they do each other no good, they may not inflict much evil. But the sea never rests long, and seldom rests at all. Woe to these two ships when the waves begin to roll. There are two conditions in which they might be safe. If they were either brought more closely together, or more widely separated, it might yet be well with them. If they were from stern to stern riveted into one, or if the chain were broken and the two left to follow independently their several courses, there would be no further cause of anxiety on their account. If they are so united that they shall move as one body, they are safe; if they move far apart, they are safe. The worst possible position is to be chained together, and yet have separate and independent motion in the waves. They will rasp each other’s sides off, and tear open each other’s heart, and go down together.—
Arnot.
Better to retire into a corner of the housetop than to quit the house and go into bad company for diversion, as many who, like Adam, make their wife’s sin the excuse of their own.—Henry.

Proverbs 21:10
MAIN HOMILETICS OF Pro_21:10
THE DESIRE OF THE WICKED
On “the desire of the wicked” see on chap. Pro_11:5-6, page 199. Concerning that desire it is here affirmed—
That it overmasters and destroys all natural feelings of compassion. The Bible teaches us that in the estimation of God he is our neighbour who, as one of the same great human family, stands upon the same level with us,—the child of the same God and heir to the same inheritance of sorrow and death. As such he has a claim upon our consideration and goodwill at all times, and sometimes he stands in need of our sympathy and help. Now there are spiritual desires and inclinations to which we are bound to subordinate some claims of human kinship. The relation of a disciple of Christ to his Master is so far above all human ties that they sink into apparent insignificance beside it, but this relationship has not the effect of lessening man’s concern for the welfare of his brother, but of increasing it tenfold. But here is subjection to a principle as much below nature as the other is above it—evil instead of good is the aim of the life, and in proportion as it rules and reigns it drags a man below the level of even ordinary human nature and leads him to so earnest a pursuit of his own wicked devices that he has no time to pause to consider the claims of others.
OUTLINES AND SUGGESTIVE COMMENTS
“Evil.” All kinds of it. He rejoices in iniquity (1Co_13:6); he rejoices in calamity (chap. Pro_17:5); he desires nothing but evil (chap. Pro_17:11). Blessed be God, if a soul desires anything but evil, i.e., desires it truly (see Jas_4:2), that soul is saved. As to the second clause, there may be a bending over earthly distress, but real favour to his neighbour the lost man never shows. “The tender mercies of the wicked are cruel” (chap. Pro_12:10).—Miller.
And here lies the difference between the godly and the wicked; not that the one is pure from evil, and the other commits it, but that the one does it from constraint, the other from delight. The one testifies—“What I hate”—the other—What my soul desireth—“that do I.” As the fruit of this native cherished principle, self to the wicked is both his god and his object.—Bridges.
He views “his neighbour” in no other light than as, on the one hand, the means of thwarting, or, on the other, the instrument of promoting his own ends. Can he gain anything by him? he will flatter and cajole him, and do everything to win his favour, and secure his services. Does his “neighbour’s” interest, reputation, personal and family comforts, connections, or even life itself, stand in the way of the attainment of his wishes?—he is ready to sacrifice all to his idol.—Wardlaw.
It is the common maxim of the schools, that, seeing the nature of the good is the nature of that which is desirable, it is impossible that evil, as it is so, should be desired. But then the schools do add also, that the will may desire anything, it is not required that it be good in the truth of the thing, but that it be apprehended as if it were good. And thus it is that the soul of the wicked desireth evil, because that he apprehendeth the good, either of some pleasure of profit, or some contentment in it.—Jermin.

Proverbs 21:11
CRITICAL NOTES
Pro_21:11. Instructed, Zöckler translates this “prospereth,” and understands the simple to be the subject of both clauses of the verse.
MAIN HOMILETICS OF Pro_21:11
INSTRUCTION FOR THOSE WHO NEED IT
I. An inevitable event in the history of the scorner. It is here taken for granted that he will be punished—that he who sets at nought the “counsel,” and will have none of the “reproof” of wisdom, will have his day of reckoning. The “day of his calamity” and “fear” will come (chap. Pro_1:27). Throughout this book, as throughout all the inspired writings, sin and punishment are linked as cause and effect. There is punishment in the constantly increasing dominion of evil in the soul, and there is punishment in the stings of conscience; but there is also punishment by the direct interposition of God, and it is to this that the proverb evidently points.
II. One of the fruits of wisdom. He who is wise will be instructed. Having used what he has, he will in accordance with the Divine law receive more. To “him that hath shall be given” (Mar_4:25). He who by a wise use of five talents has gained other five, shall have his store increased still more. This is likewise a foundation principle of this book, that the wise are those who are willing to be instructed, and that to those who desire instruction it will not be wanting. The special point of the verse is in the fact—
III. That the punishment of the evil man, and the soul-advancement of the good, have a work to do outside the men themselves. When the scorner receives punishment others receive instruction. This is one of its objects. A good ruler, as we have before seen (chap. Pro_20:26), is bound to distinguish between the righteous and the wicked for many reasons, and for this reason among others, that the punishment of one offender may prevent others from committing a like offence. Men often learn by example what they would not learn by precept—the inexperienced are often more deeply impressed by one instance of retributive justice than they would be by many admonitions in word. This is, as we know from God’s Word, one end of His visitations. “For this cause,” said God to Pharaoh, “have I raised thee up, for to show in thee My power, and that My name may be declared throughout all the earth” (Exo_9:16). There are vessels belonging to our navy which are past repair, and are therefore unfit for sea. Yet they are retained as light-ships along the coast, and are useful in preventing better ships from going to pieces on the rocks. Pharaoh had long scorned the commands and the judgments of Jehovah, and his own doom was fast hastening on. But he would still serve as a beacon-light to save others—by his punishment the simple would be made wise. But there is the other and brighter side of the picture. The inexperienced are allured to goodness by the advancement of the good, as well as deterred from evil by the downfall of the wicked. When the simple sees the wise man in the attitude of a learner—when he finds that the wiser he is the more he desires instruction; and when he marks the effect of his humility and earnestness in his growth in all that is calculated to win him respect and to afford him real satisfaction, he “receives knowledge” by “the instruction of the wise” as well as by the “punishment of the scorner.”
OUTLINES AND SUGGESTIVE COMMENTS
A respectful sinner; how is he a scorner? The Holy Ghost plainly intends just the shock that such words occasion. If a man hears that he should repent, and knows the reasons, and among the reasons are facts like hell, and calls like Christ’s, and scenes like death, with all the realities of an eternal judgment, is there any spoken scorn that can be thought of as more scornful than the acted scorn of not repenting? “The simple becomes wise,” i.e., the subject or the witness of the punishment, just as it may happen … Punishment never wastes. The wicked may be thrust lower by his evil (chap. Pro_14:32), but some saint receives the lesson. This principle reaches through the system. The philosophy of hell is its good-doing through all the universe.—Miller.
It is a stroke easily taken which another feels, the receiver only fears, and it is a blow haply given which, striking one, reacheth two; the scorner to his reward, the simple to his amendment … Let it therefore be a sharp punishment which is inflicted; smite a scorner, for such it is that the scorner deserveth, and it will work upon the simple, though not by the touch of the punishment yet by the virtue of it. And when wisdom hath once subdued him by fear, then will it lead him on to hear the wise, and by attention to receive knowledge.—Jermin.

Proverbs 21:12
CRITICAL NOTES
Pro_21:12. The words man and God are both supplied by the translators. The verse should be “The righteous considereth the house of the wicked (and) overthroweth, etc. Some understand it, therefore, to mean “The righteous man gives instruction to the house of the wicked to turn them away from evil.” But Stuart remarks that the verb of the second clause is a very strong word, to precipitate, to cast down headlong, and refers the righteous (one) of the first clause to God. This is Zöckler’s rendering also.
MAIN HOMILETICS OF Pro_21:12
GOD’S SURVEILLANCE OF THE WICKED
We follow here the rendering now generally given of this verse. (See CRITICAL NOTES.)
I. We have a reference to a mystery in the government of God. It is mysterious that the wicked are permitted to live at large—to pursue their plans and carry on their iniquitous work. Under human governors, men who break the laws of the State and endanger life and property are not allowed to have liberty. If they are permitted to live, they live under restraint—their activities are confined within narrow limits, and so their power to do mischief is taken from them. The prisons scattered throughout our land declare that our rulers only permit those who break our laws to have a very narrow sphere of action; they live where all their freedom is taken from them, and where their rule of life is not their own will but that of others. But God allows those who break His laws a larger amount of freedom—He permits them to mingle freely with righteous men, and to exercise their influence upon the world, and to carry out designs which are often in defiance of His commands. This has often perplexed the good in the world, and they have again and again asked the question, “Wherefore do the wicked live—become old; yea, are mighty in power?” (Job_21:7.)
II. The wicked living thus at large have God for a sentinel. There are many men living at large who are known to be dangerous characters—who, although they do not come within the reach of the law, are known to cherish feelings and intentions which are antagonistic to it. Such people need a more vigilant supervision than those in the prison cells, just because their freedom is greater. An ordinary man can watch a criminal who is secure in a prison, but much greater watchfulness and skill is needed to supervise the actions of one at liberty. Every house of the wicked contains a lawbreaker at liberty, and often one house contains many such who have a large amount of freedom in the execution of their wicked designs. God is the only Being capable of being the sentinel over such a house. They need one who knows the heart as only God knows it—one who sees all their plans before they become actions. They need a sleepless sentinel—one who can be awake at all hours, and so can never be taken by surprise. And this they have in God. None enters or departs from the house of the wicked, and no plot is concocted within it that is not marked by this everwakeful sentinel. The wicked have what it is indispensable they should have—an omniscient and omnipresent eye ever upon them.
III. After the watch has been kept for a given time, the house is marked for falling. We know why God gives such men freedom, for He has told us. It is that they shall have opportunities of repentance—that they “shall turn from their way and live” (Eze_33:11). He spares the house of the godless, for the same reason that the vine-dresser desired that the fruitless fig-tree should be spared (Luk_13:6-9). He gives men time to bring forth fruits of holiness, to their own profit and to His glory. So He considered the house of the sinners, before the flood. His “longsuffering waited while the ark was a preparing” (1Pe_3:20) for some tokens of a change of disposition towards Himself, and consequently towards His laws. But none came, and so the day came when the flood came, and swept away both the houses and their inhabitants. So He considered the house of the Jewish nation, after the death of Christ. In the days of John the Baptist, the “axe was laid unto the root of the tree” (Mat_3:10), but the hand was not lifted to strike, until the rejection of the Messiah, and of the ministry of His apostles, had proved that there was no hope of a moral change. The wicked shall be overthrown, but God considereth their house long before He gives the final blow.
OUTLINES AND SUGGESTIVE COMMENTS
(It will be seen that these read the verse as in our version.)
The punishment of the wicked reads a lesson not only of love and trembling, but of wise consideration. Yet many are the perplexing mysteries of Providence. The righteous man does not always see with his right eyes. The prosperity of the wicked staggers his faith, excites his envy, and induces hard thoughts of God. (Psa_73:2-14.) But when he looks with the eye of faith, he sees far beyond the dazzling glory of the present moment. He wisely considereth their house; not its external splendour and appurtenances, but how it will end. He justifies God, and puts himself to shame, (Ib. Pro_21:16-22.) “Shall not the Judge of all the earth do right?” (Gen_18:25.) Here we rest, until He shall “arise, and plead His own cause,” and “with the breath of His mouth, and the brightness of His coming, destroy” the very existence of evil. Meanwhile, where the superficial eye sees nothing but confusion, let the righteous man wisely consider lessons of deep and practical profit. The shortness of the prosperity, and the certainty of the overthrow, of the wicked; the assurance of a day of recompense; the contrast of the substance of the godly for time and for eternity—these are the apprehensions of faith. Do they not marvellously set out the perfections of God, and call to each of His children—“My son, give glory to God?”—Bridges.

Proverbs 21:13
MAIN HOMILETICS OF Pro_21:13
THE CRY OF THE POOR
I. The cry of the poor may always be heard. “The poor,” said the Saviour, “ye have always with you” (Joh_12:8), and so long as sin is in the world it must be so. There are many whom sickness and bereavement makes poor, and many who are in need because of the sin of others, besides those who have been brought to poverty by their own wrong-doings. And from all these creatures of need there comes a cry—a direct appeal, it may be, for help, or the voice of lamentation because of their distress. This cry may be around us even when no appeal comes from the lip, and when no word of complaint is uttered. The wrongs of the oppressed and the miseries of the needy cry still when there is no speech nor language, and when no voice is heard.
II. No human creature can afford to stop his ears to this cry. Not one of the millions who walk the earth can reckon upon being always independent of the pity and help of his fellow-creatures. He may be almost certain that he will not be so. He is not sure, however rich he is now, that he may not have to cry for bread, or he may have to cry for help in sickness or for sympathy in sorrow. It is quite certain that he will at some period of his existence cry to God for mercy. If, therefore, he is deaf to the cry of those whose distress he can relieve, he is as unwise as that servant of whom our Lord speaks in His parable, who refused to have compassion on his fellow-servant to the amount of a hundred pence, while he himself stood in need of the forgiveness of a far heavier debt. (Mat_18:23; Mat_18:35). He who stops his own ears at the cry of the poor stops the ears of God against his own, for in the day when the favour of the King of the universe will be more precious than the wealth of ten thousand worlds, the charge will be brought against him, “I was an hungred and ye gave Me no meat; I was thirsty and ye gave Me no drink,” etc. (Mat_25:42).
OUTLINES AND SUGGESTIVE COMMENTS
When we have reason to complain that we cry and shout, but God shutteth our prayer, let us consider our ways; perhaps we have shut our ears on some occasions against the cries of the poor. This was one reason why God accepted not the prayers and fasts of those people whom Isaiah speaks of in the fiftieth chapter of his book.—Lawson.
Did a rich man know for certain, that himself should be a beggar before he died, it would make him give to the poor when they cried, that others might give to him when he cried. Now the wise man here assureth every hard churl, that although now he be never so rich, yet shall he be a beggar.… The cries of the poor are but God’s proclamation, whereby He publisheth His pleasure for the relieving of them. It is God therefore Himself that is not heard when they are denied; it is God that is not heard in His command, as well as the poor in his necessity. And, therefore, being made deaf as it were with the loudness of His own crying, He doth not hear the uncharitable when they cry unto him.—Jermin.

Proverbs 21:14
MAIN HOMILETICS OF Pro_21:14
THE PACIFICATION OF ANGER
I. Human anger is an evil to be avoided. Even the anger of a righteous man exposes the object of it to danger. David had good reason to be angry with Nabal, but his anger, though it was the anger of a man just in the main, so nearly overmastered him for the time as to lead him to meditate a very bitter revenge. For even righteous indignation has a tendency to run into unrighteous action, as in the case of Esau and Jacob. The elder brother had just cause to be angry with the younger for his meanness and deceit, but lawful displeasure soon degenerated into an unlawful purpose, and Jacob had to flee for his life. If, then, even the anger of the righteous man is to be feared because it may lead him to visit the offender with justice without mercy, much more is the anger of the unrighteous man likely to lead him to extreme measures, and the anger of either is an evil to be avoided when it can be done without sin.
II. Gifts may appease human anger. This proverb does not, we think, refer to bribery but to lawful tokens of goodwill, and of a desire to be reconciled—to gifts by which we seek to make some atonement for a wrong done. Such were the presents which Jacob offered to Esau, and Abigail to David. A bribe is a gift offered to a third person who is to judge between the parties at strife, but the gift here is from the offender to the person offended.
OUTLINES AND SUGGESTIVE COMMENTS
A gift in itself is gracious, but if it be secretly given it is yet more acceptable; for privy bestowing taketh away the blush of open receiving. When as then a present shall even so closely be conveyed unto the receiver as that it shall covertly be put into his bosom, then it will be most welcome and even forcible.—Muffett.
“Have gifts,” says a judicious writer, “such a powerful influence to disarm resentment? Then let no man plead, in apology for the fury of his passions, that he is not able to conquer them. If money can conquer them, shall reason, and the fear of God, and the command of Christ, be too weak to bridle them? Surely the commandments of God our Saviour have too little authority with us, if they have less influence upon our spirits than gold and jewels have upon the spirits of almost all men.”—Wardlaw.

Proverbs 21:15
CRITICAL NOTES
Pro_21:15. Shall be. These words are not in the original, and destroy the sense, which is that justice is joy to the good, and destruction to the bad. Luther renders, “It is a joy to the just to do what is right; but to the wicked a terror.”
MAIN HOMILETICS OF Pro_21:15
THE JOY OF RIGHTEOUSNESS
I. The just man’s own character and actions give him joy. It is a matter of experience with all the righteous beings in the universe that joy comes to them from uprightness of character. The blessedness and joy of God Himself comes from His supreme and absolute righteousness, and in proportion as His creatures are conscious of partaking of His rectitude of character they feel joy. But this righteousness of character is made manifest in righteous deeds. We know that God is a righteous God by what He has done, and by what He has promised to do, and the character of righteous men is likewise manifested in their acts. From these deeds come joy to the doer. Whenever a good man is able to redress some injury, or to make right some moral wrong—to put into exercise the love of right which is always latent within him—he feels joy.
II. The just man derives joy from the justice and righteousness of others. His great desire is to see the world freed from the rule of sin, with all its consequent miseries, and he hails every act of justice done as one more step towards that end. He sympathises with all those who struggle for right against might, whether with human or Satanic powers, and every victory gained by them gladdens his heart. As he is on the side of justice he has nothing to fear, but everything to gain, from the advance of justice in the world, and in the universe, and therefore he not only rejoices in the doings of other righteous men, but especially in the righteous acts of God. Knowing that everyone of them tends to bring in the rule of everlasting righteousness, and knowing that this rule will be the best possible for both the just and the unjust, and having a glad consciousness that to him it can bring nothing but good, the just dealings of God are the constant theme of his glad meditations. With the Psalmist he can sing, “
Seven times a day do I praise Thee, because of Thy righteous judgments” (Psa_119:164).
III. The workers of iniquity have no such source of personal joy. The name given implies their character. It is iniquitous, unequal, crooked. Their path lies quite apart from the straight road of obedience to God and justice to men, and therefore none of the flowers and fruits which grow only in the one path can be gathered upon the other. But they not only miss the joy of the just, but are active agents in creating their own misery. Sin is a destructive power. Destruction is used in two senses. A thing is destroyed when the elements which composed it cease to be, but it is also destroyed when the form which made it precious and beautiful is lost. The palace is destroyed when the earthquake lays it level with the ground, although all the stones and timbers are still there. The garment is destroyed when the fire blackens and scorches it, although the warp and woof of the fabric is still in existence. So a man’s destruction is, as we understand the Word of God, not the cessation of his existence, but the loss of all that makes existence of worth to himself and others.
IV. The workers of iniquity cannot rejoice in the righteous dealings of others. The rectitude of the just man condemns them. It makes their ways look more crooked by the force of contrast, and it rebukes their consciences. It necessarily sometimes takes a more active form against them. The thief cannot joy in the law that condemns him to punishment, and is not likely to take pleasure in the character of the judge who passes sentence upon him. No godless man can rejoice in reflecting on the righteousness of God, for that righteousness fills him with terror in the present, and apprehensions concerning the future.
OUTLINES AND SUGGESTIVE COMMENTS
Not the saint’s “judgment;” that is “joy,” of course: but all “judgment,” even the judgment of the lost. Sad doctrine that! and to man’s feeling a very shameful one. But to man’s reason there may be a glimpse of light. The highest “joy” is to be holiness; the highest holiness, the holiness of God. All judgment is built upon that. God’s holiness, therefore, being the basis upon which He condemns the lost, in that “judgment” which is part of the trait may be part of the “joy” which springs to the glorified believer.—Miller.
“It is joy to the just to do right; but vexation” (distress, trouble) “to the workers of iniquity.” Such is Boothroyd’s rendering; and it agrees with the French. The righteous find their happiness in the ways of God,—in doing the thing that is right. So far from true religion—practical godliness—being a source to them of irksome melancholy, it is their “joy.” But to the wicked it is irksome. The principle of goodness or of godliness being absent from the heart, all conformity to precept is against the grain with them. They may do what is right from compulsion, from considerations of interest, or from the constraint of conscience and fear; but pleasure in it they have none—no “joy.” And hence it is that amongst ungodly, worldly men, the impression and saying are so prevalent, that religion is melancholy. While the heart continues at enmity with God, all outward conformity to the will and worship of God can be nothing better than vexation,—harassing and fretting to the spirit, and drawing forth the exclamation, What a weariness is it! The joy of religious and virtuous practice can only be felt where there is the inward power of religious and virtuous principle. It is a joy that can only be known by the experience of the new heart; and by the new heart it is felt to be the only joy worthy of the name. But the heart that is still a stranger to the love must be still a stranger to the joy; and the whole life of the good man must appear a life of bondage. The man who has no ear for music would regard the ecstasies of a Handel as ridiculous; but such ecstasies are not on that account the less real.—Wardlaw.
Gravity is nowhere so seemly, as when it is the robe of the judgment seat; and though justice be done, yet if wantonly or lightly done, it is divested of the honour of it. Wherefore the joy which the wise man here commendeth is not the vanity, but the alacrity of the mind. That detracteth from the worth of it even in the sight of men, this addeth to it in the sight of God. Now, that which breedeth this joy is the habit of it. He that doth judgment now and then is not righteous, though he do that which is righteous. It is the constant doer of judgment that is made righteous by it, and findeth joy in the doing of it.—Jermin.

Proverbs 21:16-17
MAIN HOMILETICS OF Pro_21:16
LIKE TO LIKE
I. The way of understanding. What is this way? In other parts of this book it is called the “path of the just” (chap. Pro_4:18. See page 58). “A way of righteousness” (chap. Pro_12:28, page 291), and a “way of life” (chap. Pro_15:24, page 430). It is a way of understanding, because it is the path or method of life which is followed by those who have well considered their way—who regard both their present and future welfare in the highest sense of the word. The way of righteousness is a way of understanding, because it leads to spiritual life and blessedness, both here and hereafter; therefore those who walk in it give a proof of their wisdom. If we count a man to have no understanding who persists in walking on a road which those who know tell him leads to a precipice over which he must fall, and if the truth of what they say is confirmed by his own knowledge, how much more shall we count those of no understanding who persist in following the path of moral ruin? And by contrast the way of present moral light and life which is ever leading on to more light and life is well named “the way of understanding.”
II. The doom of the wanderer from it. He becomes one of an assembly with whom it is most undesirable to be numbered—the congregation of the dead. The graveyard is a place in which living men never take up their abode. Those who are there are there because they can no longer remain in the dwellings of the living and healthy. They would pollute the homes of those who are in life, and must therefore be separated from them. There is a spiritual graveyard—a place to which those who are destitute of moral life must be banished, because they are unfit for any other dwelling. And there they must remain, for it is the only place suited to their character and disposition. Judas, when he left this world, went to his “own place” (Act_1:25)—to the place to which he belonged, because it was the abode of those like-minded with himself. From the parable of the rich man and Lazarus we infer that those who become numbered with that congregation will remain there until the great gulf fixed between them and the living is removed (Luk_16:26).
OUTLINES AND SUGGESTIVE COMMENTS
The original word here translated remains, signifieth to rest and be quiet. It is rest that giveth understanding, and it is understanding that giveth rest. A disquieted mind doth not readily understand things, and it is the understanding of things that quieteth the mind. In the way, therefore, of understanding, there be many resting-places. He that is wearied with the cares of the world, when he understandeth that man is born to cares, resteth himself therein. He that is toiled in getting the things of this world, when he understandeth how little sufficeth nature, and that when he dieth all shall be taken from him, resteth himself there. He that tireth his brains to search out knowledge, when he understandeth that the greatest part of men’s knowledge is the least of his ignorance, and that to know Jesus Christ is life everlasting, resteth himself there. But he that wandereth from the way of understanding meeteth with no rest in all the ways he goes—his thoughts are in no quietness, his heart hath no contentment, his mind no peace. It is the grave alone that is the bed of his rest; and when he cometh to the congregation of the dead, to the general assembly of all mankind, then he shall be quiet. Or else, to consider the verse as our translation hath it: everyone that understandeth his way is not in the way of understanding. The crafty politician understands his way well enough, and goes on readily in it; the covetous worldling understandeth his way well enough, and goes and gets apace in it; the cunning cheater understandeth his way well enough, and passeth through with it. But none of these are in the way of understanding: that is but one, and is the enlightening of the understanding by the word and grace of God. That is the way of understanding, because thereby we understand ourselves to be in the right way indeed. The man, therefore, that wandereth out of this way, when he hath wandered all his ways, shall end them at last in the congregation of the dead—that is the rendezvous to which all are gathered—and being once there, he shall remain for ever amongst them. For when that change is come, they that have passed the way of understanding shall pass from death to life, but they that have gone out of the way shall only go from one death to another.—Jermin.
Pro_21:17 has been treated with Pro_21:5-7.

Proverbs 21:17
CRITICAL NOTES
Pro_21:5. Thoughts, rather the counsels, the calculatings.
Pro_21:6. Vanity tossed to and fro. Rather a fleeting breath. The Hebrew word hebel, here translated vanity, means rapour.
Pro_21:7. Robbery, or violence, rapacity.
Pro_21:8. Zöckler translates the first clause of this verse, “Crooked is the way of the guilty man.” Fausset remarks that the Hebrew word ish (man) expresses a man once good; froward implies his perversity, by having left the good way. Right, i.e., direct, straightforward.
MAIN HOMILETICS OF Pro_21:5; Pro_21:7; Pro_21:17
TWO ROADS TO WEALTH
I. The most likely road to lead to wealth. 1. Thoughtful diligence as opposed to thoughtless haste. We have before considered the necessity of thought before action (see on chap. Pro_20:18), and the same idea is conveyed in the use of the first noun here (see CRITICAL NOTES). But although it is wise and necessary to think before we act, thinking must only be preparatory to action, and must not take its place. It is good for a man to make a good plan of his house before he begins to build; but a house on paper only will not shelter him from the winter storms. It is advisable for the captain to study his chart well before he embarks upon his voyage, but if he does no more he will never reach the desired port. So it is good for a man to take counsel with himself and others before he sets out upon the voyage of commercial life—before he begins to build for a competency or a fortune; but after the thought and with the thought there must be action, and there must be painstaking and persevering action. He must not be all eagerness to-day and indifference to-morrow—he must not work hard this week and neglect his business next week;—such a man may get rich by a mere chance speculation or by a dishonest act, but, apart from all higher considerations, it is not the best road, because it is not the most likely road. No doubt there are men who have made their fortunes by short cuts—by what is called luck, or by craft and robbery—but these are the exceptions, and the way of diligent perseverance is the one by which riches are generally gotten. 2.
Self-denial as opposed to self-indulgence. “He that loveth pleasure shall be a poor man: he that loveth wine and oil shall not be rich” (Pro_21:17). He who spends in self-indulgence as fast as he earns will be always poor. The lover of pleasure and luxury will not be a lover of hard work, and as we have just seen, it is that alone by which most men grow rich. And the extravagant and idle man will not be very likely to keep within his means, and to confine himself to honest ways of making money. And both these roads are roads which lead in the end to ruin. It is not likely that Solomon here refers to any poverty except material poverty. But it is also true that no man whose heart is set upon the gratification of his own selfish desires—whose life is one of self-indulgent ease—can ever be rich in the only true and lasting riches. He must always be in poverty as to character, as to intellectual wealth, and as to the gratitude and respect of those whom he might bless with his riches. “If, therefore, ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? And if ye have not been faithful in that which is another man’s (or another’s), who shall give you that which is your own?” Luk_16:11-12). He is a poor man who has nothing but what he must leave behind him when he leaves the world. The greatest millionaire has nothing he can call his own if he has not a godly character.
II. The only blessed road to wealth, viz., the way of truth as opposed to lying, the way of honesty as opposed to dishonesty. We need not consider these sins separately, for they are inseparable in human character and conduct. The liar is a thief, for by his tongue he cheats men of their rights, and the thief lies in action as well as in word. Solomon does not say that thieves and liars shall not grow rich. As a matter of fact they often do, and leave far behind them in their race those who are plodding slowly on in the path of honest diligence. But he looks to the end of such a way of making money, and of those who so make it. It often vanishes like a vapour (see CRITICAL NOTES), while the man who made it still lives. One falsehood leads to another, and a little dishonesty bringing success leads to another and another, each one on a larger scale, until the bubble becomes too thin, and it bursts and all is gone. But if the rogue keeps his fortune till the last—if he meets death a rich man, and is buried with all the pomp of wealth,—retribution awaits him before the tribunal of a righteous God. He sought death and destruction while he lived, and he found it even here;—destruction of character and spiritual death, and he who here “refused to do judgment” goes to meet his judge a morally self-ruined man—one whose spiritual deathblow has been dealt by his own hand. (On this subject see also Homiletics on chap. Pro_13:11, page 306.)
OUTLINES AND SUGGESTIVE COMMENTS
Pro_21:5. Haste may have much of diligence in the temperament. But as indolence is its defect, this is its excess, its undisciplined impulse. The hand too often goes before, and acts without the judgment. Hence our English philosopher wisely counsels us—“not to measure dispatch by the times of sitting, but by the advancement of the business.” A wise man had it for a bye-word, when he saw men hasten to a conclusion—“Stay a little that we may make an end the sooner.” To choose time is to save time, and an unreasonable motion is but “beating the air.” The heavenly race is not to be run by so many heats, but by a steady course. “Run,” not with haste or speed, but “with patience the race set before us.” (Heb_12:1.) The seed springing up in haste withered. (Mat_13:20-21.)—Bridges.
Pro_21:6. They seek death because they not only walk in the way to it, but run and fly with post haste as if they were afraid they should come too late or that hell would be full before they got thither. Thus Balaam’s ass never carries him fast enough after the wages of wickedness. Set but a wedge of gold before Achan, and Joshua that could stop the sun in his course, cannot stay him from fingering of it. Judas, in selling his Master, what he doth, doth quickly.—Trapp.
Treasures; literally stores; from a root to shut up. “Tongue;” standing for all instruments of labour (see comment on chap. Pro_12:6). “Lying;” not telling lies in the worldly sense, for, so put, decent sinners would miss the signification, but lying in that high sense in which the most honest worldling may fill the portrait. “Tongue;” just coincident with fact, is of the haste of the last verse; that untrue uttering of thought against conviction in one’s self, and, therefore, hardly to be dreamed of as spared by the Most High. Stores got by this lying career of business may seem solid, because they may be whole blocks of granite in some fire-proof square mile of street; and yet as to their possession the wise man employs a singularly intensive figure. They are driven breath! Surely he will pause at that! But no! They are driven breath as of men chasing after death!… The meaning is, that the hot breath of a man rushing to his doom is like the money made by the deceived impenitent. First, it is utterly perishable; second, it betokens the speed; and third, the voluntary rush to get himself to ruin.—Miller.
And forget not what the “lying tongue” includes—that he is chargeable with the evil who pretends, in any way, to be what he is not, to have what he has not, not to have what he has, to have said what he has not said, or to have done what he has not done, or not to have said and done what he has said and done; who tries to gain an end by any word, or act, or look, or even by silence and concealment designed to convey a false impression—by any means whatever not in harmony with honest truth—with “simplicity and godly sincerity.” This, says Solomon, “is a vanity tossed to and fro of them that seek death.” It is a “vanity;” inasmuch as it involves both folly and sin—the folly being made evident in ultimate detection, exposure, shame, and loss—loss of character, loss of confidence, and many a time loss of even what the falsehood had acquired. It is “tossed to and fro.” Men learn it from one another. The man who has been imposed upon retaliates—he has no satisfaction until he has succeeded in duping him by whom he has himself been taken in, in practising on him an equal or a better trick. It is practised with little thought—with the vanity of a light and inconsiderate mind—and laughed at, in many instances, when it proves successful, instead of engendering remorse. Success produces a hundred imitators: and the cheats and the dupes are successively reversed, the dupe becoming in his turn the cheat, and the cheat the dupe.—Wardlaw.
Pro_21:17. Self-indulgence is not human happiness; it is a delirium, not a delight. It is a mere titillation of the dying nerves, not a Divine thrill of our imperishable sensibilities and powers. Its music is the notes of a maniac, not the strains of a seraph.—David Thomas.
He may be rich secularly. For here is a proverb that on earth has but a partial verity. But now, spiritually it is as settled as the heavens. “He that loveth his life shall lose it” (Joh_12:25). A man cannot scale heaven for its “wine.” Unless a man gets higher objects than himself, he cannot see the kingdom of God. And, therefore, it is literally true that the wealth that the soul attains is never made by the very most feverish desire to escape, or by the very most impassioned thirst for the mere joy of heaven. “Man;” the higher name for man. He may be ever so skilful.… “Loving;” not, if it loves, but because it loves. It is no harm to love happiness; but it cannot be in loving it, or because we love it, that we can create everlasting riches.—Miller.
Strange as it may seem, the way to enjoy pleasure is not to love it; to live above it; to “rejoice as though we rejoiced not; to use the world, as not abusing it” (1Co_7:30-31); never pursuing it as our portion, or as making the happiness of an immortal being. The man who gives his whole heart and time to the love of pleasure, and sacrifices to it all his prudence and foresight, is surely on the highroad to poverty. On the same road is he that loveth wine, under the power of a “mocking delusion.” He that loveth oil—one of the most precious fruits of Canaan—may find, that “those who could not live without dainties came to want necessaries.”—Bridges.

Proverbs 21:18-20
MAIN HOMILETICS OF Pro_21:18
THE RANSOM OF THE RIGHTEOUS
This verse must be understood to express the same truth as that in Isa_43:3, in which Jehovah, speaking to the Hebrew people, says, “I gave Egypt for thy ransom—Ethiopia and Seba for thee,” referring doubtless to the deliverance by the overthrow of the Egyptians and other nations. Here the Divine interposition is not on behalf of an elect nation, but on behalf of a special character; not for the deliverance of Israel according to the flesh, but of the true Israelite—the righteous and upright man wherever he is found, for “in every nation he that feareth Him and worketh righteousness is accepted with Him” (Act_10:35).
I. When the wicked man stands in the way of the true advancement of the good he shall be removed out of the way. It is a law of the universe, and the end to which all God’s government tends, that goodness shall finally have the ascendancy over evil—that right shall triumph over wrong. Now, although we speak of goodness and of evil in the abstract, they have no abstract existence; they can only exist in connection with free personalities; with beings who have the choice of their actions. Hence, if evil is to be put down, it must be put down in the person of evil men or devils, and if good is to rule it must rule in the person of the good. Therefore, when the transgressor in any way opposes the real and true advancement of the righteous man he opposes the advance of righteousness, and he must be sacrificed. This is not always apparent to human eyes; things often seem to tend in quite the contrary direction; but this is because we do not know what is really most conducive to the coming of the kingdom of righteousness, nor how the overthrow of evil can be best accomplished.
II. Every man must either be ransomed from sin or become a ransom for righteousness. The righteous and the upright on the earth have only become so by submission to the righteous will of God—by taking His yoke and choosing His service. This has delivered them from the power of evil—this has redeemed them from the slavery of sin. It was quite open to Pharaoh to fall in with God’s will concerning Israel—to obey the demand which was made upon him. It was only after repeated refusal that he and his were made a ransom for God’s people. It is in every case where God’s will is made known, and it is only when men persist in transgression that they are made a ransom for the upright. But there is no neutral ground. Every man who is not upright is a transgressor, and as such will be subject to this law.
OUTLINES AND SUGGESTIVE COMMENTS
In the time of some strange visitation for sin, the notorious offender, who is guilty of heinous crimes, by his suffering and death shall free the innocent person from the stroke of God’s vengeance, who should not be spared, but plagued, if the evildoer were winked at. Moreover, some one that hath, by breaking the Lord’s covenant or precept, caused trouble to fall both on himself and many others, who in like manner have not sinned as he hath done, shall, suffering alone for the sin which he hath committed, deliver by his misery the rest that are in the same adversity, but not for the same cause. The executing of Saul’s sons (2 Samuel 21.), the storming of Achan (Jos_7:20), and casting of Jonah into the sea (Jon_1:12), may more plainly declare and more fully prove the truth of this matter. It may be here objected, if the Lord punish the righteous for the wicked man’s offence, how is he then righteous? To answer hereunto briefly—First, though the Lord afflict the innocent with the sinners oftentimes, yet He doth not correct them for the faults of transgressors, but for their own faults, there being none so just but that he sinneth sometimes. Secondly, when the just, having authority to punish sin, wink at the known offences of the ungodly, by letting them go scot-free, they make their transgressions their own, so that in such cases no marvel if the Lord scourge the just with the unjust; for even the just do in such cases appertain to the family of the unjust.—Muffet.
It is the hatred of the wicked against the righteous that bringeth them into captivity, but it is the favour of God towards them that He maketh those who have made them captives to be themselves the redemption of them. Or else, if the condition of this world by God’s permission and providence hath cast the righteous into thraldom, it is the sport of the wicked to insult over them; but it is the compassion of God towards them that He maketh those who make sport at them to be themselves the sacrifice of their deliverance. And, seeing misery, being man’s master, requireth the right of command over him, according as many are the general calamities of mankind, God maketh the wicked to serve it, and the transgressor to pay bondage unto it instead of the righteous.—Jermin.
The subjects of Pro_21:19-20 have been already treated in this chapter. See on Pro_21:5-7, and on Pro_21:9.

Proverbs 21:19
CRITICAL NOTES
Pro_21:9. Wide house. Literally a house of companionship, i.e., to share the house with her.
MAIN HOMILETICS OF Pro_21:9; Pro_21:19
AN ANGRY WOMAN
I. No social discomfort is to be compared to that of an ill-tempered wife. A corner of the housetop would be exposed to the rain and to the storm, both of which, in eastern countries, are generally of a violent character; and although it is not uncommon for orientals sometimes to pass the night there, it would be most undesirable to be obliged at all seasons, and under all circumstances, to have no other place of refuge. He who had to dwell there would at one time be subjected to the intense heat of the mid-day sun, and at another would be chilled by the midnight air. Neither is the wilderness a pleasant place of abode. In addition to all the drawbacks of the housetop arising from exposure to the weather, a wilderness is a place of dreary solitude, and often of danger from wild beasts and lawless men. But it is better to dwell in either of these places than with a brawling or even with an angry woman. 1. Because one might enjoy intervals of repose. The rain would not always descend, neither would the storm-wind be always blowing; the sun would sometimes give forth only an agreeable warmth, and the night-wind bring only a refreshing coolness. Even in the wilderness the solitude would sometimes be enjoyable, and life there would not always be in peril. But the woman pictured here is one whose ill-temper is always ruling her and casting gloom over the home, and when there is no storm of passion actually raging there is one brewing and ready to burst forth. The unhappy partner of her life can never look forward to an hour of ease, for the lulls in the storm are but momentary, and the rifts in the clouds obscured again immediately. 2. Because, whatever may be the discomforts of a housetop or wilderness dwelling, they may leave the soul at rest. They can but reach the body, and the mind may be so absolutely calm or absorbed in thought as to be almost unconscious of what is passing without. To some men solitude has such charms that they are willing to forego many bodily comforts in order to obtain it. There have been and are those whose own thoughts are the only company they desire, and who would gladly brave the drawbacks of the housetop or the wilderness, if by so doing they could be left undisturbed to indulge their own speculations, or pursue their meditations. But the sharp tongue of a contentious woman leaves no corner of the soul undisturbed. It is vain for the subject of it to seek refuge in reflection upon more agreeable topics, to endeavour to banish the actual present by calling up images of the future, or of unseen though distant realities. All the powers of the mind are paralyzed by such an incubus, and the soul cannot wing its flight into pleasanter regions, as it can do sometimes when the suffering only touches the outer man.
II. External good fortune is no proof against this domestic curse. The “wide house” or the “house of companionship,” suggests a goodly mansion—a dwelling which might be the centre of social gatherings, and whose owner is able to indulge in hospitality on a large scale. It calls up before us not the top-story garret of the very poor, or even the narrow dwelling of a struggling man, where the fight for bread, and the effort to make both ends meet, may have something to do with spoiling the temper of the housewife. But the angry and contentious woman is not confined to these abodes—Solomon almost seems to speak here from experience, but even if he did not, we know that even palace walls cannot keep out the curse, and that there is often such a skeleton at the most sumptuous feast.
OUTLINES AND SUGGESTIVE COMMENTS
The family is sometimes a fierce fire. It comprehends the greatest portion of our world. It is to us the most interesting, and therefore is capable of becoming the most trying portion.—Cecil.
Everyone has known some pair chained together by human laws where the heart’s union has either never existed or been rent asunder. Two ships at sea are bound together by strong, short chains. As long as the sea remains perfectly calm all may be well with both; though they do each other no good, they may not inflict much evil. But the sea never rests long, and seldom rests at all. Woe to these two ships when the waves begin to roll. There are two conditions in which they might be safe. If they were either brought more closely together, or more widely separated, it might yet be well with them. If they were from stern to stern riveted into one, or if the chain were broken and the two left to follow independently their several courses, there would be no further cause of anxiety on their account. If they are so united that they shall move as one body, they are safe; if they move far apart, they are safe. The worst possible position is to be chained together, and yet have separate and independent motion in the waves. They will rasp each other’s sides off, and tear open each other’s heart, and go down together.—Arnot.
Better to retire into a corner of the housetop than to quit the house and go into bad company for diversion, as many who, like Adam, make their wife’s sin the excuse of their own.—Henry.

Proverbs 21:21
MAIN HOMILETICS OF Pro_21:21
A NOBLE PURSUIT AND A RICH PRIZE
I. A noble pursuit. Following after righteousness and mercy. These words may be taken as referring both to a state of judicial righteousness before God and to mercy received from him, and also to the attainment of a righteous and merciful character. The teaching of the Scriptures is that the latter is the result of the former;—that all true righteousness and mercifulness among men flows from having obtained mercy from God, and having come into right relations with Him. If a pursuit of any kind is to be successful it must be conducted according to certain known laws, and must recognise certain indisputable facts. If a man sets out to seek a distant shore where he knows the land is fertile enough to afford him abundant means of living, he must regulate his pursuit of the land and of its riches in accordance with the laws which govern the natural world. During his voyage he must observe the laws of navigation—he must steer his vessel with a due regard to the winds and tides, or he will never reach the shore, and when he lands he must still seek to obtain what he desires by working in harmony with natural laws. If he ploughs in the autumn and expects to gather in the winter, or sows weeds and expects to reap corn, he will be utterly disappointed. God is willing to bless his endeavours if they are made in subjection to known and established conditions, but not otherwise. So in every pursuit, whether in the world of matter or of mind. “
If a man also strive for masteries,” says Paul, “yet is he not crowned except he strive lawfully” (2Ti_2:5), that is, unless he conform to the rules of the course. The Grecian runner might reach the goal without having a regard to the conditions of the contest, but he would not even then receive the crown. But in the pursuit of many things—and especially in the following after a righteous and godly character—it is impossible to reach the desired end without observance of the conditions laid down by God Himself. There is one way only to become a truly righteous and merciful man, and that is by accepting the mercy of God and His method of justification, called in the New Testament “the righteousness of God” (Rom_3:21, etc.). The history of the Church combines with the testimony of Scripture to confirm this truth. The Jewish nation, as a nation, refused to accept it, “going about to establish their own righteousness they have not submitted unto the righteousness of God (Rom_10:3). Their history since has been a moral failure, and it is the history of all who have united with them in the rejection of the way of righteousness through the atonement of the Son of God. On the contrary, the acceptance of that righteousness and mercy has been the first step in the formation of the most righteous and merciful characters that have ever lighted up our world. The apostle who was the great expounder of the doctrine of imputed righteousness through the mercy of God could appeal to his spiritual children in such words as these: “For our exhortation was not of deceit, nor of uncleanness, nor in guile; … neither at any time used we flattering words, as ye know, nor a cloke of covetousness … but we were gentle among you, even as a nurse cherisheth her children; so being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us” (1Th_2:3-8). This was Paul’s disposition and character after he became a partaker of Divine mercy and a justified man through faith in the Lord Jesus Christ, and all those who sincerely accept God’s method of being made righteous bring forth the same kind of fruit in their life, although not always in such abundant measure.
II. A rich reward. He who seeks mercy and righteousness from God by faith becomes, as we have seen, a righteous and merciful man. This in itself is moral life—a quickening of the spiritual capabilities—an awakening to spiritual realities and joys which were before unknown—an entrance into the possession of all that makes existence worth having. Such a man gets honour of a real and lasting nature—the goodwill of all the good in all worlds and the favour of God Himself. He follows after righteousness for its own sake—out of pure love of holiness and purity, and not for any reward that it may bring either now or hereafter, and he finds as he follows it that many things are added unto it.
OUTLINES AND SUGGESTIVE COMMENTS
“Follows after,” chases eagerly. How absorbed the chase of some poor partridge on the hills. Even let that be our picture. “Righteousness and mercy, or kindness,” the two tables of the law; a genial picture of all holiness. Now let a man chase holiness with the absorbed forgetfulness of self that such game would imply, and all else will come in at the death. “Seek ye first the kingdom of God and His righteousness, and all things else will be added thereto.” (Mat_6:33). “Life,” all sorts of life. “Righteousness,” but one sort of righteousness in place of that personal righteousness which (in the first clause) we are still called to chase. “Glory,” all sorts of glory. The list is not an illogical one. “Life,” all that is’ personally good and happy, “righteousness all that buys that and keeps a title to it, “glory,” that which is above happiness, and is always to be counted higher—viz., the honour and excellency of absolute purity of being.—Miller.
There is nothing which a man hath that is not going from him; there is nothing that a man seeketh that doth not seek to keep itself from him. It is therefore following that bringeth a man both to finding and possessing. But they are spiritual things, not the things of this world, that are worthy either of a man’s following, or finding, or possessing. They are righteousness and mercy that are worthy of our seeking, they are life, righteousness, and mercy that are worthy of our finding.… Gregory, comparing spiritual and temporal riches together, showeth their difference to be great, because spiritual riches do even then increase, when that they are laid out, earthly riches are either laid out and so consumed, or else are kept and are not profitable. And in the following after them there is also this difference, that he who followeth after the things of this world always findeth less than he looked for; but he that followeth after spiritual things shall be sure to find more than he did or could look for.—Jermin.

Proverbs 21:22-23
MAIN HOMILETICS OF Pro_21:22
A WISE MAN AND A MIGHTY CITY
I. The city of the mighty will not easily yield to conquerors. When a fortress encloses within its walls many strong arms and stout hearts, it will not be captured by child’s play. The confidence that the defenders have, not only in the strength of their position but in their own individual power and prowess, will certainly prevent them from giving up without a struggle. Such a city must be “scaled” or captured either by stratagem or by a mightier force than that which defends it. There are various ways in which this may be done. When the height and thickness of the walls prevent their overthrow from without they may be assailed from beneath, and when brave men cannot be subdued by the sword they may be by hunger.
II. In whatever way the city is taken wisdom is the mightiest force employed. Military strength—indeed physical force of any kind—is of little or no avail without wisdom to direct it. Under the guidance of a wise commander an undisciplined and almost powerless mob becomes a powerful army, and a very small amount of mere strength can be made very effective if it is wisely directed. Belshazzar had strong walls around his city, and a mighty army within it, but Cyrus possessed the wisdom which the Babylonians lacked, and therefore the “wise man” overthrew the confidence of the mighty.
III. Wisdom is a power that is needed to take other strongholds besides those built of brick or stone. Any obstruction or difficulty which a man encounters in life may be a “city of the mighty” to overthrow which wisdom will be an indispensable ally. Poverty is such a city, and it cannot be scaled by activity and industry alone—the industrious effort must be guided by wisdom. Ignorance may be compared to such a stronghold, and wisdom is needed to guide the pursuit after knowledge. Sinful habits are walls around a man, and they are so defended and strengthened by invisible powers of evil that they cannot be cast down by strength of will alone—wisdom must be sought from above to turn the struggle into a victory. But we have not only to contend with personal evils but with relative ones, with the misery and sin around us if not within us, and here again nothing can be done without wisdom. Muscular force can do a little to put down their outward manifestations, but wisdom only can do anything towards lessening their real and terrible hold upon men. The human soul, also, is a “city” which can be “scaled” only by “the wise man.” In Eden the city of Man-soul was taken by the subtlety and craft of the devil, and a wisdom more than human is needed to regain it. The undertaking is especially difficult, because there are inhabitants within the city who are averse to a change of masters—there are evil tendencies within which make men unwilling to leave the yoke of Satan for the service of God. Our Lord Jesus Christ has, however, scaled this city of the mighty; all the wisdom of God has been brought to bear upon the work of reconciling men to Himself, and the Cross has accomplished what the physical force of Omnipotence itself could not have achieved.
What is strength without a double share
Of wisdom? Vast, unwieldy, burdensome;
Proudly secure, yet liable to fall
By weakest subtleties; strength’s not made to rule,
But to subserve where wisdom bears command.—Milton.
OUTLINES AND SUGGESTIVE COMMENTS
The Israelites never crushed the Philistines. The Jebusites long dwelt in Jerusalem’s stronghold (Jos_15:63). The sinner (at conversion) in his feeblest state enters Canaan, and “scales the city of the mighty.” But when his foot has touched that eternal tramping-ground, alas for him! there is still the citadel! “A wise man,” not only as being a wise man, but in becoming a wise man, has scaled the city of the mighty, and evermore afterwards, in becoming wiser, he is “casting down the strength of its place of confidence.” … Not to print mistake upon his emblems, Solomon qualifies the last by those that immediately follow. Conversion is not a warfare. It is not the glow of camps or the shout of armed men, but a drowsy and forlorn awakening. Arrayed against it may be the strength of the mighty, but it is a strength absurd and miserable, as against a droning and depressing inanition. “We wrestle not against flesh and blood,” and when we come to understand the venture, the climb over the gates is not a bound of strength, but a torpid crawl out of mortal infirmity of feeling. Hence the patient prosing of the Preacher, as he next approaches us (in Pro_21:23). Christian obedience is the way to triumph.—Miller.
The art of war has already shewn the pre-eminence of wisdom above strength. Prudent tactics, or a wise application of courage, triumphs over mere personal prowess. Joshua’s stratagem in taking Ai was a proof of military wisdom. Solomon seems to have known of a wise man singly delivering his city from the power of a mighty king; a proof of wisdom quite tantamount to the strength of an aggressor scaling the walls, and thus casting down its confidence. (
Ecc_9:13-18). Much more therefore will spiritual wisdom, the immediate gift of God, overcome difficulties as formidable as the scaling of the city of the mighty. A wise calculation of the cost is eminently serviceable in achieving most important triumphs. (Luk_14:31-32). For does not conscious weakness lead to a single dependence upon God? And what difficulties are too great for an Almighty arm? “By thee”—said a valiant soldier in the army of faith—“I have run through a troop; and by my God have I leaped over a wall.” “Weapons of a spiritual, not of a carnal,” temper, “are mighty through God to the pulling down of strongholds” (2Co_10:4), impregnable to the power of man. All the promises are “to him that overcometh.” Let the soldier go to the conflict “strong in the Lord,” and “putting on his whole armour.” (Eph_6:10). The triumph is sure. The heavenly city will be scaled. “The kingdom of heaven suffereth violence, and the violent take it by force.” (Mat_11:12.)—Bridges.
For Homiletics of Pro_21:23 see on chap. Pro_13:3, page 294.

Proverbs 21:24
CRITICAL NOTES
Pro_21:24. Proud wrath, literally “wrath of pride,” or overflowings of haughtiness.
MAIN HOMILETICS OF Pro_21:24
A NAME OF DEGREES
I. Many terms are needed to set forth the complete character of the wicked man. A complicated machine has many parts, each of which has a different action and performs a different work, and each of which has its distinctive name. But the whole make up one machine, the name of which includes all the parts. So is it with a wicked man. He is like a complicated and destructive piece of machinery—all that he does and is may be comprehended in the general term, godless, or wicked; but the various vices which go to make up his character have their distinctive name. In this proverb three degrees of wickedness seem to be set forth under different names, each one being an intensified form of the vice that has gone before. First there is pride; the man overrates his own worth, and by so doing underrates the worth of others. From pride of heart comes haughtiness of conduct—he is overbearing and insolent in his bearing towards those whom he looks upon as his inferiors. Then he becomes a scorner—he despises all, whether good or bad, and so fills up the measure of wickedness. For when all feelings of respect and reverence for even human worth have died out of a man he cannot fall much lower.
II. Such a man is a constant vendor of what is within him. He dealeth in it; he cannot keep his pride and scorn to himself, it overflows in his contemptuous carriage, in his haughty look, in his angry words, and in his oppressive deeds. He may deny the fidelity of the portrait which Solomon here draws of him, but he whose dealings with his fellow-creatures are marked by these characteristics must submit to be called by the odious names here given.
OUTLINES AND SUGGESTIVE COMMENTS
In the course of different proverbs this teacher will be found to have explained all his own use of terms. Piety as wisdom, and wickedness as folly—terms very characteristic of his books—he explains at the very first. Scorner is his favourite name for the impenitent. We were giving reasons for this under the eleventh verse.… The demurest sinner, who seems thoroughly respectful to the truth, would not push along so into the very jaws of death if he were not arrogantly trusting to himself, and if he felt not scornfully free from the necessities of the gospel.—Miller.
It is the nature of pride to show itself as losing the contentment of those things upon which it is placed, unless by showing of them it show itself in them. And yet so odious a vice is pride, and so shameful, as that it would fain hide itself also. But there is nothing that doth so manifest and make known the pride of anyone as his wrath doth; wherefore as the name of a man telleth who he is, so he who dealeth in wrath telleth his name.—Jermin.

Proverbs 21:25-26
MAIN HOMILETICS OF Pro_21:25-26
THE SWORD OF THE SLUGGARD
I. A sluggard cannot help desiring the results of toil. It is natural and lawful for men to value bodily health and comfort, and all those blessings which are the ordinary fruits of industry—they are good things which God gives His creatures to enjoy, but they are not His only gifts nor His best gifts. But they are the main objects of the sluggard’s desire, for an inordinate and exclusive love of them has made him a slothful man. If he had put his reputation and his duty before his love of ease—if he had listened to the voice of conscience rather than to the pleadings of self-indulgence, he would be a worker instead of a mere wisher. The text suggests that mere desire to possess is not a power strong enough to turn an indolent man into an industrious one, although it is strong enough to make him miserable and wicked. For—
II. A sluggard is an unrighteous man. This is both implied and expressed in the proverb. He is placed in contrast with the righteous man as one of an opposite character, and he is declared to be an habitual breaker of the tenth commandment. Covetousness is a sin nearly allied to envy, and both are in themselves transgressions of the moral law, and often lead to more heinous crimes. Let no man, then, say that his refusal to take his part in the work of the world is a matter which concerns himself alone, for even if a man were not responsible for a negative existence, such a course is certain to lead to positive sin.
III. He is a self-destroyer. This is a phase of sloth which has not been placed before us in former proverbs on the subject. The sluggard not only makes wretched the existence which it is his great aim to pamper, but he shortens it. His covetous and unsatisfied state of mind is as a canker-worm at the root of all that he does possess, and, deprived of the healthful influence of labour, he becomes an easy prey to disease and death. It is probable that nothing undermines the bodily constitution more surely than unsatisfied desire. Men who have been great workers, but who have not seen the desire of their hearts fulfilled, have often died in consequence. How much more likely will the slothful man be to die under such a disappointment! If the rust eats into the sword which is in constant use, how much more certainly will it destroy that which is never drawn from the scabbard!
IV. The righteous man is a worker and a giver. He is in all respects the exact opposite of the sluggard. He works not so much because of the gain of labour as because he loves to work, and because it is wrong to be idle. This he shows by the use he makes of much that he gains—he gives with an unsparing hand. In both he is an imitator of the righteous God, who is the Greatest Worker and the Greatest Giver in the universe. The righteousness of God prompts Him to bountiful acts towards needy creatures, and the righteousness of His righteous servants prompts them to do like deeds, according to their ability. On this subject see also Homiletics on chap. Pro_13:4, page 296.
OUTLINES AND SUGGESTIVE COMMENTS
The desire kills him. Why? Because he will not gratify it. The way to gratify it is to get it accomplished.… Say not, It is the refusal that kills and not the desire. That is not altogether the case. The spark that is too weak to grow puts itself out by its attempts. The desire that is too dull to act has treasured in it the last remainders of the heart, and in its languid throbs makes itself the instrument of its own growing dissolution.—Miller.
In the Paris French translation the words stand thus—“All the day long he does nothing but wish.” How very expressive at once of the unconquerable indolence and the fretful, envious, pining unhappiness of the sluggard! And in his wishing, he may at times, by the power of a sanguine imagination, work himself into hope; and then, disappointment only embitters the cup of his own mingling,—aggravates the misery, which he is painfully conscious is self-inflicted.—Further: he appears before us a stranger to all the positive and exquisite pleasures of charity and beneficence; but “the righteous giveth and spareth not.” It is not said, you will observe—“the diligent giveth and spareth not;” because there are not a few who are sufficiently exemplary in diligence, to whom the Bible would not give the designation of “the righteous,” and who are far from being distinguished for benevolence. But the antithesis, as it stands here, implies these three things: First, that diligence is one of the features in the character of the righteous:—Secondly, that the natural tendency, and ordinary result of this is, through the divine blessing, abundance to spare:—Thirdly, that another distinguishing feature of the character of the righteous man, is readiness to part with what his industry acquires—“giving, and not sparing;” that is, giving cheerfully, and giving liberally; not assenting merely to the truth of the maxim, as being the word of the Lord, but feeling the truth of it in their own heart’s experience—“It is more blessed to give than to receive.” Wardlaw.
It is not said by Paul, “If any man do not work, neither let him eat,” for some would work and cannot get it, others would work and are not able, but “If any man will not work,” if any have work to do, and will not, let him not eat. In the same manner the wise man speaketh; he doth not say, his hands do not labour, but his hands refuse to labour.… But he sheweth that though a sluggard be idle himself, yet his desire be so hard a labourer, that it is a daily labourer, and such a daily labourer painfully worketh all the day long. So that although he have no hands to work, his desire hath hands to beg and crave of him; which being not satisfied, is a just punishment of his careless sluggishness. But the righteous man, being as earnest in his labour as the other in his desire, getteth enough, not only to satisfy his own desire, but to supply the wants of others.—Jermin.

Proverbs 21:27-28
CRITICAL NOTES
Pro_21:27. With a wicked mind, literally “
for iniquity, and may refer to a desire to cloak a sinful purpose by an outward show of piety, or an attempt to expiate a sinful act by an outward atonement. Miller reads for “how much more” “because also.”
Pro_21:28. Constantly, rather for ever. Stuart understands the verse to mean “that the sincere listener to the Divine commands will ever be at liberty to speak, and find confidence put in what he says.”
MAIN HOMILETICS OF Pro_21:27
THE SACRIFICE OF THE WICKED
I. A Divine institution may become an abomination to the Divine Being. The right use of the gifts of God makes them blessings to men, but the abuse of them turns them into curses. So with the ordinances of worship, both under the Old Testament dispensation and in the New—that which is designed to bless men may by misuse add to their guilt before God, and that which, done in a right spirit, is most acceptable to Him, will, when joined to a sinful motive, be most abhorrent to His holy nature. The sacrifice of the Levitical dispensation was an ordinance of Divine appointment, but even those who lived before the days of the prophets were not left to suppose that the merely ceremonial act was of any value in the sight of God if a correspondent state of heart was wanting. The offering of Cain was unacceptable, because he lacked the faith of his brother Abel. (Heb_11:4). Samuel taught the truth that “to obey is better than sacrifice, and to hearken than the fat of rams (1Sa_15:22), and the father of our preacher was deeply conscious that “sacrifice and burnt offering” would not be acceptable to God unless they were the outcome of a “broken spirit, a broken and a contrite heart” (Psa_51:16-17). The doctrine that “God is a spirit, and they who worship Him must worship Him in spirit and in truth (Joh_4:24), is taught in the Old Testament as well as in the New. It is the teaching of this proverb.
II. A Divine institution may be used by men to cloak their iniquity. The absence of right motive is enough to turn the sacrifice into an abomination, as we have seen (see also on chapter Pro_15:9, page 408), but this comparatively negative wrong seems to lose some of its guilt beside the actual crime of the second clause of the verse, when men actually put on an outward semblance of religion, not from inadequate ideas of the requirements of God’s law, or from the force of habit, or in a thoughtless spirit, but with the deliberate intention of deceiving their fellow-creatures. For it is inconceivable that any reasonable being can for a moment suppose that he can blind Him before whom all things must be “naked and opened” (Heb_4:13). If he believes in a God he cannot think that He is a Being who can be imposed upon by such a miserable deception, and, this being granted, it is most astonishing that any creature can presume to offer so great an insult to his Creator. And yet we know sacrifices have been and are even now being offered to God for no other purpose than to cloak sin.
OUTLINES AND SUGGESTIVE COMMENTS
This is a New Testament idea:—“Ye ask and receive not,” saith the Apostle James, “because ye ask amiss.” How? Why, precisely in the way that the proverb points out, because ye do it for an interested purpose; as the Apostle expresses it, “that ye may consume it upon your desires.” The wicked man asks for heaven that he may consume it in keeping comfortable through a long eternity. The proverb in Pro_21:17 postulates the opposite, In merely loving happiness a man cannot create wealth. The mass of hypocrites, therefore, are these eternal-happiness hypocrites.… There may be other reasons, but that additional and fundamental among them all is this deepest one, that religious acts cannot be accepted if they are built upon nothing tenderer than “a calculated purpose.” (So Miller translates the last two words. See also CRITICAL NOTES.) “Ye seek Me,” says our blessed Redeemer, “not because ye saw the miracles, but because ye did eat of the loaves and were filled” (Joh_6:26).—Miller.
For Homiletics of Pro_21:28, see on chap. Pro_12:19, page 275. “The man that heareth” is evidently the man who is teachable and open to conviction, and therefore qualified to bear witness of the truth.
OUTLINES AND SUGGESTIVE COMMENTS
The last clause of the proverb seems to fix and restrict the first. A false witness often becomes so by the culpable habit of thoughtlessly repeating, without examination or certain knowledge. A man may thus do very serious injury to his neighbour’s character or property. It proves a very loose conscience, and an utter want of that “charity which covers” instead of exposing faults. It is “rejoicing in iniquity” rather than “rejoicing in truth.” This false witness will certainly be punished by God; and even by man he will be confounded and silenced. No one for the future will regard or receive his testimony. But the man that heareth—the true witness who speaketh only what he heareth, and is fully acquainted with—he speaketh constantly—to conviction. He holds to his testimony and never contradicts himself. He “speaks the truth, the whole truth, and nothing but the truth.” His word, even if it had been slighted at first, gains more and more credit and authority when the false witness shall have perished (chap. Pro_12:19).—Bridges.

Proverbs 21:29
CRITICAL NOTES
Pro_21:29. Hardeneth his face, or “putteth on a bold countenance.” Directeth, or “considereth” or “establisheth.”
MAIN HOMILETICS OF Pro_21:29
THE FACE AND THE WAY
The last verb in the text is better translated—establisheth, or maketh firm.
I. What is intended to reveal may be used to conceal. The human countenance is intended to express the feelings of the mind, and when a man is not afraid for another to read his thoughts and intentions, his face is to a great extent the index of his heart. But a bad man is unwilling that his neighbour should know what is passing within him—his thoughts and purposes will not bear the light—they are so selfish or impure that he is ashamed of them, or they are occupied with some malicious plan which must be concealed if it is to be successful. He therefore hardens his face—puts on an appearance of innocence and frankness as a cloak of the evil underneath. But this method of life is not an easy or a pleasant one—the contrast in the second clause seems to imply that such a man walks in an uneven or a miry road—it is hard to be always acting a part and to be obliged at all times to look what we do not feel, and there may come unguarded moments and unlooked-for surprises when the mask will fall and the truth come to light.
II. The godly man has no need to practise hypocrisy. His thoughts and desires, and aims, are toward the true and the good—his heart is filled with goodwill towards his fellow-men, and he has, therefore, nothing to fear or to be ashamed of when his face reveals his inner self. This way of the upright is, in comparison with the way of the wicked, as a firm and level road—he who walks on it finds solid ground beneath his feet, and has no need to be ever on the look-out for bogs and pitfalls.
OUTLINES AND SUGGESTIVE COMMENTS
A hardened heart and a hardened face,—a face that has learned to brave accusation and to look innocent under conscious guilt, are the most undesirable of all attainments. The confusion of innocence, when evil is imputed, is far preferable. Better far to be innocent and thought guilty, than to be guilty and thought innocent. Better far to have the sentence of acquittal in our own bosoms, though condemned by men, than to succeed in getting acquittal from men, and carry within us the sentence of guilt. How painful soever the former, we can still look up to God, and forward to His tribunal, as that of unerring rectitude,—where He will “bring forth our righteousness as the light, and our judgment as the noon-day.” O! there will be no “hardening of the face” then. Conscience will do its duty. The eyes which are as a flame of fire will search the inmost soul. Every eye will quail, and every countenance, even the most hardened, sink, before the look of Him that sitteth upon the throne. He will then at once “wipe off the reproach of his people,” and “bring to light the hidden things of darkness.” And then they who, under the influence of faith, and fear, and love, have “considered their way,” shall lift up their faces without dread, and meet the smiles of their gracious Judge!—Wardlaw.

Proverbs 21:30-31
MAIN HOMILETICS OF Pro_21:30-31
COUNSEL AGAINST THE LORD
I. Only those plans succeed which harmonise with the will of God. This is of course true only in regard to the ultimate and final issue of men’s plans and purposes. Sometimes, and indeed oftentimes, counsel against the Lord is very successful for a season, and for a very long season, but it is only for a season. 1. This is obvious if we consider God’s knowledge of the future. It is inseparable from His Divine nature that He shall be able to “declare the end from the beginning,” and therefore He says “My counsel shall stand, and I will do all my pleasure:” “yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it” (Isa_46:10-11). Imagine the general of a vast army being confronted with a handful of blind men, would there be any room to doubt who would have the victory? If a traveller whose eyesight is so dim that he can only see a step or two before him has to travel an unknown road, will he not do well to take the arm and avail himself of the guidance of a man whose sight is perfect? The plan or purpose of our life is the road we desire to walk upon, and as we “know not what shall be on the morrow” (Jas_5:14) we can only hope to attain our desire if we enlist the All-seeing God on our side, and in order to do this our counsel must be in harmony with His. 2. God’s Almighty power, also, ensures the success of His counsel. “The horse is prepared against the day of battle,” but what is the united force of a world compared with the might of Him “who hath comprehended the dust in a measure, and weighed the mountains in scales and the hills in a balance?” … The prophet answers the question, “
The nations are as a drop of a bucket, and are counted as the small dust of a balance” (Isa_40:12; Isa_40:15). The knowledge that our guide has of a dangerous path—the fact that he is acquainted with it from the beginning to the end—may not ensure our arrival at the desired goal. He and we may together be attacked by powerful foes, and power to protect is as needful as knowledge to guide. When we commit our way to God we have omnipotence as well as omniscience on our side.
II. Yet men are ever opposing their finite wisdom and strength to the almightiness and infinite knowledge of God. The proverb embodies a truth so palpable to any who will look facts plainly in the face—it contains an inference so obvious to an unprejudiced mind that it would seem unnecessary to write it if we did not know that sin has so distorted men’s mental vision—so biassed their reason—that they are ever imagining a “vain thing” and taking “counsel against the Lord and against His anointed, saying, Let us break their bands asunder and cast away their cords from us” (Psa_2:2-3). The world is full of confirmations of the fact, and it also contains abundant evidence of the truth of the inspired word. “He that sitteth in the heavens shall laugh, the Lord shall have them in derision.”
OUTLINES AND SUGGESTIVE COMMENTS
It would be a strong sentence if he declared that counsel against the Lord could never amount to anything.… But he does something more clear than that. There is no (such thing as) wisdom, etc., against the Most High. They could do nothing if they were; but wisdom never could be enticed to that side. The sentence embodies both ideas. There is no wisdom that could avail against God; but secondly, there is none that would ever attempt it. The expressions are peculiar. There is nothing of wisdom. The word is repeated: “Nothing, nothing, nothing.”—Miller.
We may, perhaps, consider the wise man as pointing out three modes of covering and effecting evil purposes: in the twenty-seventh verse, the mask of religion; in the twenty-eighth, false testimony; in the twenty-ninth, the assumed boldness and look of innocence. But (Pro_21:30) “there is no wisdom, nor understanding, nor counsel, against the Lord.” There may be against men. In one, or other, or all of these ways they may be deceived. There may, in many cases, be “wisdom, and understanding, and counsel” more than sufficient to impose upon and outwit them. But God knows all. His eye cannot be eluded; His designs cannot be thwarted; neither His promises nor His threatenings can be falsified, by any artifice, or policy, or might of the children of men—no, nor of any created being.—Wardlaw.
Wisdom is that which is gotten by experience, understanding that which is gotten by study, counsel that which is gotten by advice … but let all be put in the scales against the Lord, they are but as the dust of the balance unto Him … For if wisdom be gotten by experience, He is the Ancient of days; He was ancient when days began. If understanding come by study, He hath all understanding of Himself at once.… And the whole world is His common council, and that not to give at all, but to receive counsel from Him.—Jermin.

Proverbs 21:1
The king’s heart is in the hand of the Lord.
God and the human race
In these verses we have God unfolded to us.
I. As the controller of human hearts. Some suppose there is an allusion to the gardener directing the rills of water through the different parts of his ground, and that the comparison is between the ease with which the gardener does this and the ease with which the Almighty controls the purposes and volitions of the human soul.

1. This is an undoubted fact. A priori reasoning renders this obvious. The God of infinite wisdom must have a purpose to answer in relation to the existence and history of the human race. He has a purpose not only in the rise and fall of empires, but in all the events that happen in the individual history of the obscure as well as the illustrious. But unless He has a control over the workings of the human heart and the volitions of the human soul, how could this purpose be realised? If He controls not the thoughts and impulses of the human mind, He has no control over the human race, and His purposes have no guarantee for their fulfilment.
2. This fact interferes not with human responsibility. Though the Creator has an absolute control over all the workings of our minds, yet we are conscious that we are free in all our volitions and actions. Though the reconciliation of these two facts transcends our philosophy, they involve no absurdity.
   II. As the judge of human character. There is a connection between the second and first verses. The connection suggests—
3. That God judges men’s characters, not according to their own estimate. Men generally are so vain that they form a high opinion of themselves, but this estimate may be the very reverse of God’s.
4. That God judges men’s characters not according to the result of their conduct. Though they may unwittingly work out His plans, they do not approve themselves to Him on that account.
5. That God judges men’s characters by the heart. The essence of the character is in the motive.
   III. As the approver of human goodness (Pro_21:3). Sacrifice, at best, is only circumstantially good—rectitude is essentially so. Sacrifice, at best, is only the means and expression of good—rectitude is goodness itself. God accepts the moral without the ceremonial, but never the ceremonial without the moral. The universe can do without the ceremonial, but not without the moral. (D. Thomas, D. D.)

God rules the hearts of men
General Gordon had an Arab text inscribed over his throne in the Palace of Khartoum—“God rules over the hearts of men.”

Proverbs 21:3
To do Justice and Judgment is more acceptable to the Lord than sacrifice.
Ceremonial and moral duties
This text is a complete and independent sentence. Confirm the proposition deduced from the text—
I. From other places of Scripture. We find God rejecting and abhorring sacrifices if they were not accompanied with a real repentance and inward sincerity of mind, and the outward works of mercy and justice (Pro_21:27; Mic_6:6-7; Isa_1:11).
II. From the different nature of these two duties, and the different grounds from whence ariseth our obligation to them. Sacrifice was grounded upon a positive precept and institution, but justice has its foundation in the nature of God. If we consult merely natural light, we shall discover no necessary foundations in that for sacrifices. As the notion of God includes in it all possible and conceivable perfection, we discern justice to be one of His most essential attributes.
III. From the different ends of these two duties. Sacrifice was not enjoined for its own sake, but justice always was, and is, and ever will be. Sacrifices were ordained to be types of Christ, who was to be offered up in the fulness of time upon the Cross. Sacrifices were enjoined to be as a guard and security for other duties, to be as a hedge and a fence for the moral precepts, and especially to defend the Jews against idolatry. Evidently the goodness of this duty of sacrifice was not natural and intrinsical, but relative and external. But justice was, and is, and ever will be, enjoined for its own sake. It has a natural goodness and beauty in it which, at all times, and in all ages, recommends it to the practice of mankind. Justice is a duty that ariseth from the moral frame and constitution of our souls, and we must offer violence to ourselves, if we be not just to others.
IV. From the different effects of these two duties. The effect of sacrifices was the expiation of legal guilt. For deeper guilt no sacrifices were appointed. It is otherwise in the distribution of justice. An impartial execution of that in magistrates and judges does not only put a stop to the growth and increase of sin, but it also appeaseth the wrath and disarms the severity of God. (William Stainforth, M. A.)

Proverbs 21:5
The thoughts of the diligent tend only to plenteousness.
Diligence
Diligence, while it is opposed to laziness, is opposed also to rashness—to premature and inconsiderate haste. The diligent man first plans and then acts. He proceeds thoughtfully and systematically. Diligence can effect little, unless accompanied with careful forethought. Diligence means steady perseverance in execution. The projects of the attentive, plodding, persevering man, who begins in earnest and goes on to the end in earnest, prepared for difficulties, are those that promise to produce, and generally do produce, a favourable result. (R. Wardlaw, D. D.)

Proverbs 21:6-7
The getting of treasures by a lying tongue is a vanity.
Dishonesty
I. The evil of dishonesty.

1. A breach of the law of God.
2. An invasion of the Divine right of property.
3. An encouragement to indolence. The workshop is one of the finest fields for human development.
4. A certain development of selfishness.
5. A weapon for the destruction of mutual confidence. Men cannot trust those who are watching for opportunities to defraud them.
6. An incentive to other sins (Jer_7:8; Joh_12:6; Mat_26:15).
   II. The remedy for dishonesty.
7. A renewed nature. The Spirit of truth dwelling in a man will make war against all dishonesty.
8. A sensitive conscience. Petty pilfering will deaden conscience with respect to this and all other sins (1Ti_4:2).
9. A realisation of the dignity of labour.
10. A due estimate of the value of human possessions.
11. A consciousness of the Divine presence and oversight.
12. A remembrance of the damaging nature of property dishonestly acquired (Pro_21:7). An act of theft often destroys self-respect, peace of mind, bodily health, and the soul itself. (H. Thorne.)

Proverbs 21:8
The way of man is froward and strange; but as for the pure, his work is right.
Pure
I. The nature of the man of God. It is pure. It is a grand thing to be clean in character. Take care that your words are clean. The very looks of a man of God are pure. The word “pure” implies that there is no wrong mixture in the composition of the righteous man. The nature of the pure man is genuine. The pure man is one who acts according to rule. He carries that rule in his conscience.
II. The nature of the work of the man of God. It is right, and therefore reliable. The man of God works as faithfully behind your back as before your face. He is always ready for any good work. His work is for the benefit of others. The man who sincerely desires to be pure in his motives and life is upheld by Divine power. The man of God has an inward source of happiness which does not depend on outward things. (W. Birch.)

The works of the righteous
A Christian is like the rose that drinks the dew as the sunbeam opens all its folds, then sheds a grateful fragrance on the wings of every gentle breeze which blows across it. Like also the rose, which spreads its varied colours to the sight of each beholding eye, proclaiming thus His glory; the glory of Him who sustains the shining sun, and sends refreshing morn and evening dew. So, the believer drinking of the flowing streams of love Divine, the heart-cheering promises of grace, with generous heart and bounteous hand, diffuses blessings like a fragrance around him, and blesses the place where he dwells. (H. G. Salter.)

Proverbs 21:13
Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard.
The cry of the poor
I. Social distress. “The cry of the poor.” The poor may be divided into two classes.

1. The deserving. There is a poverty that comes on men by circumstances over which they have no control: infirm bodies, diseased faculties, social oppression, untoward events. Such poverty is often associated not only with great intelligence, but with virtue and piety of a high order.
2. The undeserving.
   II. Social heartlessness. “Whoso stoppeth his ears.”
3. The wealthy.
4. The legislating. In the name of heaven, what is the good of a government if it cannot overcome pauperism?
   III. Social retribution. (D. Thomas, D. D.)

An unmerciful disposition

1. We may always expect, both in general society and in the Church of God, “the rich and poor to meet together.” Wherever there has been property it has been in various portions; and were there an equal division of property to-day, there would be a difference to-morrow. There are varieties of poverty; for poverty is a relative and comparative term. And among the indigent and dependent poor there are also varieties—the industrious and the indolent; the sober and the intemperate; the virtuous and the vicious, the deserving and the undeserving.
2. Nothing can be of greater consequence than marking this distinction, and regulating our charity accordingly. There is a “stopping of the ears” that is at times a virtue—requiring an effort of self-denying principle in opposition to the mere emotion and impulse of present pity. Charity must be exercised judiciously.
3. The sin here reproved is an unmerciful disposition; unfeeling hardness of heart; pitiless, avaricious, griping selfishness. This may be exemplified in beating down the wages of the poor labourer and artisan; in the denial of protection to the poor when it is pleaded for against oppression, and when we have it in our power to afford it. (
   R. Wardlaw, D. D.)

Proverbs 21:15
It is joy to the just to do Judgment.
The pleasure of doing right
The text virtually says, When good magistrates discharge their trust faithfully, and execute justice impartially, all honest and good men are greatly rejoiced at it, but it brings a sore terror and consternation upon the workers of iniquity.
I. It is a great pleasure to a just man to do justice.

1. Because it is acting according to his own inclinations. It is always pleasant to a man to pursue the natural or habitual inclinations of his mind. Even evil and naughty inclinations make it pleasant in some degree for the time to act according to them.
2. Because he knows that he does well in so doing, and that his action is approved by Almighty God.
3. Because of the assured hope it gives him of God’s favour, who is evermore a lover and rewarder of the upright.
4. Because it is a high honour done him by Almighty God to be employed in doing part of His work. For it is God that is the great doer of justice to all His creatures.
   II. It is a great pleasure to the spectators, if they be righteous and good men, to see good magistrates faithfully discharging their duty in the execution of justice.
5. Because this is a thing so very necessary and so beneficial to mankind.
6. There are some particular eases wherein it is more especially a pleasant thing to do justice or to see it well done.
   III. The execution of justice is terrible to evil-doers. It must needs be so, since it is they who suffer by it.
   IV. Injustice and wickedness will most certainly bring a man to ruin without repentance. In this world it cannot otherwise be but some will escape from justice, as it is executed by men. There is One above whom no man can deceive, none can bribe, who will not fail to do right to all. This doctrine will afford us motives sufficient to the duties which all or any of us are now called to.
7. To choose such a magistrate as we believe will be faithful to the trust reposed in him.
8. To discharge the great trust of magistracy accordingly, and so as to answer the hopes and expectations of good men.
9. To be aiding and assisting in the doing thereof, which is every one’s duty as he has ability and opportunity.
10. To behave ourselves so that a good magistrate faithfully discharging his trust may be no terror, but a joy and comfort to us. (Samuel Barton, D. D.)

Proverbs 21:16
The man that wandereth out of the way of understanding shall remain in the congregation of the dead.
The wanderer’s gloomy state
I. What is meant by “wandering out of the way of understanding”? The book of nature and of providence is the way of understanding. This book was opened to all the heathen world, but from it they most shamefully wandered. Their philosophers erred most grossly. They wandered in following the vile affections of their own depraved hearts. Another way of understanding is the book of revelation. This was committed to the Jews as a separate and distinct people. But how much they wandered from it! Their teachers wandered from the doctrines and duties which they knew. We have the book of revelation complete, but there are those who never read the Scriptures, and there are many who wander from their precepts, preferring their own flattering conceits to the truth of God. The Bible may properly be called “the way of understanding,” because it contains all we need to know of God our maker, of Jesus Christ our Saviour, and of the Holy Ghost our teacher, sanctifier, guide, and comforter. Where pure and public worship is performed, there is the way of understanding.
II. The wanderer’s gloomy state. “The congregation of the dead” means that vast assembly which is made up of all who are dead in trespasses and sins. This is called “spiritual death.” It implies the prevalence of sin in the soul. Eternal death is the separation of soul and body, the whole man, from all heavenly possessions and enjoyments for ever; and the sensation of all misery in hell—misery in full measure, without mixture, intermission, or end. (Edward Phillips.)

Proverbs 21:17
He that loveth pleasure shall be a poor man.
The love of pleasure
Here is the secret of the failure of nine-tenths of our unsuccessful young men. They loved pleasure and gave themselves up to its pursuit, and so they have never got on, and never will. When poverty comes as the result of idleness and sloth and self-indulgence, it is both a curse and a shame. Poverty is, of course, a relative term. A leading business man says that only three out of every hundred who enter upon mercantile life become ultimately successful. The failures are largely due to causes that are within the young men’s own control. Some young men fail through trying to acquire money by any other means than good honest work; and when a young fellow once gets on this line of rail you may say he is done for. Some remain poor because they lack business capacity. Others fail through sheer downright laziness; others through mistaking their calling, others through instability or lack of originality and enterprise. Some through extravagant sanguineness and boastfulness. What does the wise man mean by “pleasure”? We are all so constituted that the love of happiness is both a necessity of our nature and a positive duty. There is no truer index of character than the kind of object or pursuit that affords us our intensest pleasure. The word “pleasure” is often used in the Bible in a distinctly evil sense, as denoting voluptuousness and carnality. The text reads in the margin “He that loveth sport shall be a poor man.” Certain forms of “sport” in moderation are perfectly legitimate. But incalculable mischief is being wrought amongst our young men by a too great fondness for sports and amusements. The inordinate craving for excitement has much to do with the ruin of some young men. It has been the same in every age, but we should have learned more wisdom by this time of day. (Thain Davidson, D. D.)

Self-indulgence source of poverty
Self-indulgence is prevalent amongst all classes.
I. It involves an extravagance of expenditure. Pleasure is an expensive divinity. The largest fortunes must often be laid upon its altar.
II. It involves a fostering of laziness. The self-indulgent man becomes such a lover of ease that effort of any kind becomes distasteful; the spirit of industry forsakes him. “He that loveth pleasure, shall be a poor man; he that loveth wine and oil shall not be rich.” But whilst it is true that self-indulgence leads to material poverty, it also leads to intellectual poverty. The man who would get his soul strong in holy resolves and righteous principles must agonise to enter in at the strait gate of habitual reflection, holy labour and earnest worship. This the self-indulgent man will not do. (D. Thomas, D. D.)

Moderation in pleasure
Let not your recreations be lavish spenders of your time; but choose such which are healthful, short, transient, recreative, and apt to refresh you; but at no period dwell upon them, or make them your great employment; for he that spends his time in sports, and calls it recreation, is like him whose garment is all made of fringes, and his meat nothing but sauces: they are healthless, chargeable, and useless. And, therefore, avoid such games which require much time or long attendance, or which are apt to steal thy affections from more severe employments. For, to whatsoever thou hast given thy affections, thou wilt not grudge to give thy time. Natural necessity teaches us that it is lawful to relax and unbend our bow, but not to suffer it to be unready or unstrung. (Jeremy Taylor.)

Proverbs 21:19
It is better to dwell in the wilderness than with a contentious and an angry woman.
An angry woman
I. No social discomfort is to be compared to that of an ill-tempered wife. A corner of the housetop would be exposed to the rain and to the storm, both of which, in Eastern countries, are generally of a violent character. Neither is the wilderness a pleasant place of abode. But it is better to dwell in either of these places than with a brawling or even with an angry woman.

1. Because one might enjoy intervals of repose.
2. Because, whatever may be the discomforts of a housetop or wilderness dwelling, they may leave the soul at rest. They can but reach the body, and the mind may be so absolutely calm or absorbed in thought as to be almost unconscious of what is passing without.
   II. External good-fortune is no proof against this domestic curse. The “wide house” or the “house of companionship” suggests a goodly mansion. (W. Harris.)

Proverbs 21:20
There is treasure to be desired . . . in the dwelling of the wise.
Treasure in the house; or proverbs of home-life
One simple Saxon word has talismanic power over every heart. That word is “home.” Who of us can forget our home and home-life in the past? We are now what our mothers made us in that far-off time of childhood. Great are the responsibilities of home-life, for it is the seedtime of the eternal harvest. God Himself instituted the family relationship as one of His antidotes for Satan’s various enticements. Terrible is the vengeance God exacts for the violation of His laws of love. Education cannot be confined to the school, academy, or college. The true educators are the street and the home. God has given to parents a mighty instrument for good in the family relationship. But home-life and home-lessons will avail little without home-love. And there should be real and attractive pleasures by the fireside and round the home-table. Obedience, truth, and love will give us treasure in the house, and will clothe us with the ornaments of grace in our earthly homes. The same qualities of mind and temper exercised towards the great All-Father in heaven will make us meet for the house above, and lay up for us there treasures that shall never fail. (Wm. Stevens Perry, D. D.)

Proverbs 21:21
He that followeth after righteousness and mercy findeth life, righteousness, and honour.
Righteousness and mercy
In every perfect character there will be found many opposite virtues, such as gentleness and courage, energy and patience, determination and docility, justice and mercy. We all respect the sterling worth of justice, yet justice alone would mark a defective character. It could be trusted, but not loved. Mercy alone would make one too weak. Love may lack the fidelity required to rebuke wrong, as is often seen in parental indulgence. Judicial laxity that sacrifices law, or military inefficiency that ignores discipline, are other illustrations. The wider the government, the nobler the interests to be guarded, the more imperative the need of the union of law with love, truth with gentleness. It is important to notice that this union of apparently opposing virtues does not weaken, but really makes either the more impressive in action. The rebuke of a loving father is all the more effective on account of the affection that inspires it. Justice speaks all the more terribly from the lips of a tender judge. When Washington’s tears blot the order for Andre’s execution, the awful necessity of Andre’s doom is seen and felt at every camp-fire. In Jesus Christ we see the blending of these diverse qualities in a remarkable degree. Tender and gentle as He was, incarnate mercy, He uttered the most awful denunciations and threats of everlasting fire. The awfulness of future punishment is felt when we remember it is the “wrath of the Lamb”! This theme sheds light on certain problems of the Divine government. The universe needs a corner-stone, and human hopes an anchorage. These are found in God. The highest triumph of wisdom is seen in the harmony of diverse qualities. As our character approaches His, we can the better interpret the problems of His government that confound others. President Woolsey rightly marvels at the folly of men who legislate about the universe, pass judgment on sin and retribution, yet cannot govern their own homes, or agree on the principles of human legislation. A greater than Woolsey exclaims: “Behold the goodness and severity of God!” Christianity exhibits this union as an exclusive trait, one that commands at once the hearts and the consciences of men. At the Cross of Christ justice and mercy blend, righteousness and grace kiss each other. God is holy as well as loving. Grace makes righteousness sure and pardon free. So peace comes, for justice is not compromised in giving a pardon that we should wish to hide from righteousness. The gospel unites them in one display. We show these virtues at different times; here they appear in parallel glory. No human justice has risen to this conception, no philosophy has embodied these ideas. Grace comes to be the marvel and the loadstone of our hearts. (Arthur Mitchell, D. D.)

The true pursuit of mankind
I. Goodness is the object. “He that followeth after righteousness and mercy.”

1. We are to follow after this supremely.
2. We are to follow after this constantly. It must be pursued, not occasionally, but always; not on the Sundays, but on the weekdays as well.
   II. Happiness is the attendant. Life stands for happiness. The unregenerate has no true life. The righteous man will be righteously dealt with. God has established such a connection between excellence and conscience that conscience must recognise it wherever it is seen. Happiness comes as goodness is pursued. Happiness never comes to a man when he seeks it as an end. It wells out of those activities which spring from generous self-obliviating love. The unselfish and the loving have ever been the truly happy men. Happiness is the end of the universe, but God has ordained that our happiness shall grow out of our goodness. (D. Thomas, D. D.)

Religion
Religion is here presented in two aspects.
I. As a pursuit. Really to do what the text expresses implies—

1. A true estimate of the objects to be pursued. “Righteousness and mercy.” These are the two cardinal elements of moral excellence in all worlds, are essential to the well-being of all moral intelligences. To pursue them you must be impressed with their transcendent worth. Thus Moses chose “rather to suffer affliction with the people of God,” etc.
2. Resolute perseverance. The pursuit of these cardinal blessings involves great difficulties. The world, the flesh, and the devil all obstruct the way.
   II. As a realisation. He that thus successfully pursues “findeth life, righteousness, and honour.” Religion is its own reward. The good man is blessed in his deed.
3. The reward is a natural effect of the conduct. Holiness and happiness are inseparably united.
4. The reward agrees with the conduct. It grows out of it. “Life, righteousness, and honour”—these grow out of “righteousness and mercy”: the fruit is of the same kind as the seed. Man’s heavenly joys will not be grapes gathered from thorns but from the vine-tree of goodness, the True Vine. (Homilist.)

Proverbs 21:23
Whoso keepeth his mouth and his tongue keepeth his soul from troubles.
The Christian governing his tongue
Instead of simply commanding with supreme authority that men should keep their mouths and tongues, he graciously condescends to annex reward and blessings for its own sake. “Keepeth his soul from troubles.” In keeping of God’s commandments there is great reward. In proportion as any faculty is important in the use and rightful application of it, so is the neglect of it an evil, and the result of its perversion fatal in the same degree. The government of the tongue, on this principle, assumes at once its due importance. Consider the benefits that must accrue to society from the judicious use of this powerful organ on the part of those who in God’s providence are fitted to exert influence over their fellows. Consider the Christian governing his tongue, with especial reference to the law and will of God. Of the ten commandments two are assigned, one in each table, to this needful admonition. “Thou shalt not take the name of the Lord thy God in vain”; “Thou shalt not bear false witness against thy neighbour.” A careless, unreflecting use of the holy name betrays a trifling and unstable heart. But with reference to his neighbour, the Christian has the greatest need of caution as to the government of his tongue. What irreparable injury a severe remark, whether carelessly or wickedly whispered against the character of another, is sure to produce. It may be our duty to speak to the prejudice of others, but we must always be very sure that the duty is clear. In cases where the conduct of our neighbour appears doubtful, we are bound to give him the benefit of that doubt, and to feel towards him, and to speak of him, accordingly. When a Christian is reviled and calumniated, how is he to act? He should “in patience possess his soul.” One topic remains—the responsible office of the tongue, employed in preaching the gospel of salvation to perishing sinners. (Thos. Nolan, M. A.)

An unbridled tongue
A furious horse needs a bridle to restrain its fierceness, and it seems the tongue of man needs more than a double bridle to keep it in from doing hurt. The wise man never ceases to admonish us about this point. As a high-spirited horse, if its fury is not curbed with a strong hand, will hurry its rider along, without regarding pits, or precipices, or deep waters, and expose him to extreme jeopardy of his life, so an unbridled tongue will make a man hateful to God and men, plunge him into contentions and debates, and expose his estate, and life, and credit, to extreme danger. Who is the man that wishes to enjoy a quiet and peaceable life? Let him set a guard over his mouth, and refrain his tongue from profaneness and corrupt communication, from railing and reviling, and all evil speaking, from foolish talking, and from inconvenient jesting. Let prudence and the fear of God stand continually like sentinels at the door of his lips. (George Lawson, D. D.)

Keeping the tongue
When trouble is brewing, keep still. When slander is getting on its legs, keep still. When your feelings are hurt, keep still till you recover from your excitement, at any rate. Things look differently through an unagitated eye. Silence is the most massive thing conceivable sometimes. It is strength in its very grandeur. It is like a regiment ordered to stand still in the mid fury of battle. To plunge in were twice as easy. The tongue has unsettled more ministers than small salaries ever did, or lack of ability.
The government of the tongue
I. Such a government is necessary. “Whoso keepeth his mouth and tongue, keepeth his soul from troubles.” What troubles come through an ungoverned tongue?

1. Troubles on self.
   (1) The troubles of moral remorse have often been brought into the soul through unguarded language.
   (2) The troubles of social distress have often come upon a man through unguarded language. Friends have been sacrificed, enemies created, litigations commenced, and fines and penalties enacted.
2. Troubles on others. An ungoverned tongue is like a river, whose embankments have given way, spreading disasters through a whole neighbourhood. In America the Indians strike a spark from flint and steel, and thus set fire to the dry grass, and the flames spread and spread until they sweep like a roaring torrent over a territory as large as England, and men and cattle have to flee for their lives. An unguarded word can produce a social conflagration greater far.
   II. Such a government is practicable. The tongue is not an involuntary organ, an organ that works irrespective of the will, like the heart and lungs; it is always the servant of the mind; it never moves without volition. Heaven has endowed us with a natural sovereignty equal not only to the government of the tongue, but to all the lusts and passions that set it in motion. A finer manifestation of moral majesty you can scarcely have than in reticence under terribly exciting circumstances. (Homilist.)

Proverbs 21:25
The desire of the slothful killeth him; for his hands refuse to labour.
Sloth
Solomon attaches to it several evils.
I. Suicide. “The desire of the slothful killeth him.” The man who is too lazy to move his limbs or open his eyes is too lazy to have a “desire.” These desires kill him. There are several things that tend to kill such a man.

1. Ennui. This is what Byron calls “that awful yawn which sleep cannot abate.” In all life there is not a more crushing power than lassitude. It breeds those morbid moods that explain half the diseases of the rich.
2. Disappointment. Disappointment kills.
3. Envy. The slothful sees others succeed.
4. Poverty. Sloth fills our workhouses with paupers, our prisons with criminals, our army with recruits.
5. Remorse.
   II. Greed. “He covereth greedily all the day long.” In the Paris French translation the words stand thus—“All the day long he does nothing but wish.” How very expressive at once of the unconquerable indolence and the fretful, envious, pining unhappiness of the sluggard!
   III. Unrighteousness. “But the righteous giveth and spareth not.” This implies that the slothful are neither righteous nor generous. (D. Thomas, D. D.)

Proverbs 21:30
There is no wisdom nor understanding nor counsel against the Lord.
The vanity of attempting to oppose God
One of the most formidable methods of attacking religion is to exhibit it as a contrivance fit for narrow geniuses and mean souls. One of the most proper means to establish irreligion is to represent it as suited to great and generous minds.
I. Consider the text is regard to worldly grandeur. We sometimes see those who are called grandees in the world resist God, pretend to compel Him by superior force, or by greater knowledge. How often is grandeur even now in our times a patent for insolence against God!
II. Worldly policy is a second obstacle which some men set against the laws of heaven. We sometimes see men forget that they are Christians, when they deliberate on the public good.
III. The voluptuous resist God. One of the most inviolable laws of God is, that felicity should be the reward of virtue, and misery the punishment of vice. What does a voluptuous man oppose against the execution of this law? Noise, company, diversions, the refinements of lasciviousness. Examine the system of the voluptuary at the bar of reason, and at the bar of conscience. Consider it in the declining time of life, and in view of death and punishment.
IV. A stoical obstinacy is an obstacle which some place against the purposes of God. Hath Zeno any disciples now? Yes, there are yet people who, under another name, maintain the same sentiments, affect an unshaken firmness, and glory in preserving their tranquillity under all the extremes of fortune. (J. Saurin.).

Proverbs 21:1
rivers] Lit. streams, or channels of water is the heart of a king in the hand of Jehovah. The comparison is drawn from artificial irrigation. The irrigator has complete control over the water supply. He cuts his channels and directs his streams whithersoever and in whatever measure he pleases. Comp. Psa_1:3.

Proverbs 21:2
Repeated almost exactly from Pro_16:2.

Proverbs 21:3
Comp. 1Sa_15:22; Hos_6:6; Mic_6:6-8.

Proverbs 21:4
the plowing] This, which is an admissible rendering, is virtually retained (the tillage) in R.V. marg. The haughty bearing, the proud look, the prosperous labours of the wicked are alike condemned as “sin.” But it is better to render lamp, instead of plowing or tillage, even the lamp of the wicked is sin. λαμπτήρ, LXX.; lucerna, Vulg.
The lamp burning brightly and steadily in the tent or house is the symbol of the prosperity of an individual (Pro_13:9; Job_18:6; and of a dynasty, 1Ki_11:36; 1Ki_15:4). But in the case of “the wicked,” instead of being accepted with humble thankfulness as lighted by Jehovah (Psa_18:28), it finds expression in “an high look and a proud heart,” and therefore “is sin.”

Proverbs 21:5
but of every one] i.e. but the thoughts (supplied from the first clause) of every one. It is more literal, however, and at the same time avoids attributing “thoughts” to him whose fault is want of thought, to render with R.V.
But every one that is hasty hasteth only to want.

Proverbs 21:6
a vanity &c.] Lit. a vapour dispersed; seekers of death. Thus in the abrupt, sententious style of the wisdom of the East the end is described both of the treasures so sought, and of those who so seek them. “A vapour dispersed,” unsubstantial and vanishing away are the treasures gotten by a lying tongue; “seekers of death,” men whose pursuit will end in their own destruction, are those who so acquire them. By the change of a letter in the Heb. word the LXX., Vulgate, and R.V. marg. have snạres (instead of seekers) of death.

Proverbs 21:7
robbery] Rather, violence.
destroy them] Rather, sweep them up, or catch them, as fishes, for example, in a net. Comp. Hab_1:15, where the same Heb. word is used.

Proverbs 21:8
The way of man is froward and strange] Rather, very crooked is the way of a man laden with guilt; as was the way of David when he was laden with the guilt of adultery, 2 Samuel 11. The annals of crime in every land and age illustrate the proverb.

Proverbs 21:9
in a corner of the housetop] The LXX. render ἐπὶ γωνίας ὑπαίθρου, with no better hiding-place from the storms of heaven than the narrow corner in which the parapet walls of the flat roof meet (Deu_22:8).
a wide house] Lit. a house of society. This may mean, a house shared in common with her, R.V. marg., but it is better to understand it of a house large enough for the society of many people assembling there. Comp. Act_12:12.

Proverbs 21:11
See Pro_19:25, note.

Proverbs 21:12
God overthroweth] The difficulty of this proverb lies in the elliptical character of the second clause, which leaves a subject of necessity to be supplied. The A.V. makes man the subject of the first clause, and God of the second. But it is better to render, either with R.V. text:
The righteous man considereth the house of the wicked;
How the wicked are overthrown to their ruin;
or with Ewald and others, and R.V. marg., taking the Righteous One in the first clause to be God (Job_34:17), and retaining the same subject throughout.
One that is righteous considereth the house of the wicked;
He overthroweth the wicked to their ruin.
Both LXX. and Vulg., though differing from one another and from our present Heb. text, make “the righteous” the subject of both clauses.

Proverbs 21:14
pacifieth] The Heb. word occurs only here, and scholars, both ancient and modern, are divided between pacifieth (A.V. and R.V. text), turneth away, or bendeth (ἀνατρέπει, LXX.; frangit, Syr.; bendeth, R.V. marg.), and extinguisheth (extinguit, Vulg.); the word in this last case being regarded as synonymous with the similar word rendered quenched (of God’s anger), Jer_7:20. Both renderings are admissible, but the former is to be preferred.
a reward] Rather, a present, R.V., as the same Heb. word is rendered in Pro_6:35, Pro_17:8, A.V.
in the bosom] brought in the folds of the garment from which it is drawn out stealthily and presented, see Pro_17:23.

Proverbs 21:15
destruction shall be] There is no necessity for inserting the words shall be. The subject may be continued from the preceding clause but it (sc. to do judgement) is a destruction to (in the estimation of) the workers of iniquity. It is the ruin, they think, of all their prospects. Comp. Pro_10:29.

Proverbs 21:16
remain] Rather, rest; find his resting-place, the end of his wanderings, among the dead (Heb. Rephaim. See Pro_9:18 note). ἐν συναγωγῇ γιγάντων ἀναπαύσεται, LXX.

Proverbs 21:17
wine and oil] “The costly adjuncts of a princely banquet. Among these the oil, or precious unguent, was always most conspicuous (Psa_23:5; Psa_45:7, and especially Wis_2:7). And when we consider its price, the 300 denarii of Joh_12:5, the 300 days’ wages of a field labourer, (Mat_20:2), we can well understand how indulgence in such a luxury would become the type of all extravagance and excess.” Speaker’s Comm. ad loc.

Proverbs 21:18
a ransom] Comp. “I have given Egypt for thy ransom, Ethiopia and Seba for thee … I will give men for thee and peoples for thy life,” Isa_43:3-4. Egypt was, so to speak, the price paid for the deliverance of Israel (Exo_10:7; Exo_12:29; Exo_14:30).
The second member of the verse is better rendered, with R.V.,
And the treacherous cometh in the stead of the upright. Comp. Pro_11:8.

Proverbs 21:19
wilderness] regarded, as the parallel requires, not as a barren, but as a solitary place.
angry] Or, fretful, R.V. text; or, a contentious woman and vexation, R.V. marg. The LXX. introduce a third characteristic, chattering, γλωσσώδης.

Proverbs 21:20
spendeth] Lit. swalloweth, R.V. So LXX. καταπίονται; but Vulg. dissipabit.

Proverbs 21:21
righteousness] The proverb asserts the general law of God’s moral government, that they who seek good things shall find more than they sought for (1Ki_3:11; Mat_6:33); the pursuit of “righteousness and mercy” will end in the acquisition of “life, righteousness and honour.” But the proverb seems also to insist upon aiming at a perfect character in the pursuit of moral excellence. Not only should the sterner virtues, represented by righteousness, be cultivated, but their gentler fellows, which are summed up in “mercy.” They who “hunger and thirst after righteousness” should also be “the merciful” (Mat_5:6-7). So shall the reward attained be that which was sought for, righteousness (used here perhaps in its widest sense of moral perfection, including mercy, the “righteous man” and the “good man” being one and the same person, Rom_5:7), and with it in rich companionship life and honour, which were not objects of direct pursuit.

Proverbs 21:22
While asserting the superiority of skill to force in actual warfare (comp. Jos_8:3-29; Ecc_9:13-15), the proverb admits of higher applications. Comp. 2Co_10:4, where as Dean Plumptre (Speaker’s Comm.) suggests, πρὸς καθαίρεσιν ὀχυρωμάτων, may be a reminiscence of the LXX. rendering here, καθεῖλε τὸ ὀχύρωμα.

Proverbs 21:24
Proud and haughty scorner] Rather with R.V., A proud and haughty man, scorner is his name; i.e. the name which aptly describes his character. θρασὺς καὶ αὐθάδης καὶ ἀλαζὼν λοιμὸς καλεῖται, LXX.
who dealeth &c.] Rather,
He worketh in the arrogance of pride, R.V.
The Heb. word here rendered arrogance is rendered over-flowings, Job_40:11, R.V., so that we might translate in unbridled pride.

Proverbs 21:25
the desire of the slothful killeth him] This may mean either (a) his desire for slothful inaction brings him to want and starvation, because through its indulgence (as the 2nd clause of the verse explains) his hands refuse to do the work by which maintenance is to be obtained; or (b) his desire for the necessaries and comforts of life, or even for nobler things, wears him out with unsatisfied longings. Comp. Pro_21:26 below and Pro_13:4, Pro_19:24. “Idleness is ruin; the soul rusts away, like the sword in Hudibras, which
‘ate into itself for lack
Of something else to hew and hack.’ ” Horton.

Proverbs 21:26
He coveteth] We may thus with A.V., Vulg., and others supply the subject of this clause from the preceding verse, or introduce a new subject, suggested perhaps by the preceding proverb and by contrast with the succeeding clause of this verse (ἀσεβὴς, LXX.), and so make the verse a complete proverb: There is that coveteth greedily &c.
giveth] Unlike the parched ground that covets ever, he resembles the perennial spring that gives forth unceasingly.

Proverbs 21:27
with a wicked mind] In any case the sacrifice of the wicked is an abomination, even when he brings it in a mere formal spirit, because of the moral character of the offerer (Pro_15:8; Isa_1:13-15). But when he bringeth it with a wicked mind, or intent, to purchase immunity by it from the punishment of sin (to atone for wickedness, R.V. marg.) it is much more so. The sacrifice of Cain was an abomination, because he was wicked (Gen_4:5; 1Jn_3:12). How much more hateful would it have been, if he had brought it with the wicked intention of atoning by it for the murder of his brother? Comp. Sir_34:18-20.

Proverbs 21:28
that heareth] Either (1) who listens to the voice of duty and of conscience (ἀνὴρ ὑπήκοος, LXX.; vir obediens, Vulg.); or (2) who simply states in evidence what he has heard, “the truth, the whole truth, and nothing but the truth” (qui non nisi quζ ipse audivit testatur Maurer). Comp. ὃ ἑωράκαμεν καὶ ἀκηκόαμεν ἀπαγγέλλομεν ὑμῖν, 1Jn_1:3.
constantly] Lit. for ever, so as to endure, R.V. marg. He will live on to speak, in contrast to the false witness who will perish. This preserves the parallelism better than shall speak unchallenged, (R.V. text), i.e. shall speak on, without being interrupted by cross-questioning, or objection, because his testimony will carry conviction, and be listened to with respectful silence.

Proverbs 21:29
directeth] Or, ordereth, R.V. corrigit, Vulg. There is another reading, noticed in the marg. both of A.V. and R.V., considereth; συνίει, LXX.

Proverbs 21:30
Even more forcible is the Hebrew: There is no wisdom and there is no understanding and there is no counsel against Jehovah.

Proverbs 21:31
safety] Rather, victory (A.V. marg. R.V. text), or deliverance (R.V. marg.). “Two companion proverbs (Pro_21:30-31). Nothing avails against, nothing without, God.” (Speaker’s Comm.)

Proverbs 21:1-31
The following commentary covers Chapters 10 through 31.
In chapter 10 begin the details which teach those who give ear how to avoid the snares into which the simple might fall, the path to be followed in many cases, and the consequences of men’s actions: in short, that which characterises wisdom in detail, what may be prudence for man, divine discretion for the children of God; and also, the result of God’s government, whatever appearances may be for awhile. It is well to observe, that there is no question of redemption or propitiation in this book; it proposes a walk according to the wisdom of God’s government.
In the final chapter we have the character of a king according to wisdom, and that of the woman in her own house-the king who does not allow himself that which, by darkening his moral discernment through the indulgence of his lusts, would make him unfit to govern. In the woman we see the persevering and devoted industry which fills the house with riches, brings honour to its inhabitants, and removes all the cares and anxieties produced by sloth. The typical application of these two specific characters is too evident to need explanation. The example of the woman is very useful, as to the spirit of the thing, to one who labours in the assembly.
Although in this book the wisdom produced by the fear of Jehovah is only applied to this world, it is on that very account of great use to the Christian, who, in view of his heavenly privileges, might, more or less, forget the continual government of God. It is very important for the Christian to remember the fear of the Lord, and the effect of God’s presence on the details of his conduct; and I repeat that which I said at the beginning, that it is great grace which deigns to apply divine wisdom to all the details of the life of man in the midst of the confusion brought in by sin. Occupied with heavenly things, the Christian is less in the way of discovering, by his own experience, the clue to the labyrinth of evil through which he is passing. God has considered this, and He has laid down this first principle, “wise unto that which is good, and simple concerning evil.” Thus the Christian may be ignorant of evil (if a worldling were so, he would fall into it), and yet avoid it through his knowledge of good. The wisdom of God gives him the latter; the government of God provides for all the rest. Now, in the Proverbs, we have these things in principle and in detail. I have not dwelt on the figurative character of the forms of evil. They are rather principles than figures. But the violent man of the last days is continually found in the Psalms; and Babylon is the full accomplishment of the woman who takes the simple in her snares and leads them down to death; just as Christ is the perfect wisdom of God which leads to life. But these two things which manifest evil proceed from the heart of man at all times since the fall: only we have seen that there is an active development of the wiles of the evil woman, who has her own house and her own arrangements. It is not simply the principle of corruption, but an organised system, as is that of sovereign wisdom.

Proverbs 21:1-31
Proverbs 21 – Peace in the Home, Prosperity in Life, Preparation for Battle
Pro_21:1
The king’s heart is in the hand of the Lord,
Like the rivers of water;
He turns it wherever He wishes.
a. The king’s heart is in the hand of the Lord: God holds and can guide the human heart. If God can do this with someone as powerful and noble as a king, He can do this with any man or woman He chooses.
i. “Thus he turned the heart of Pharaoh to Joseph; of Saul to David; of Nebuchadnezzar to Jeremiah; of Darius to Daniel; of Cyrus, and afterwards of Alexander the Great, to the Jews; of some of the Roman persecutors to the primitive Christians.” (Trapp)
ii. “God’s inscrutable mastery extends to the king, the most powerful of human beings, and to the heart, their most free member. The Lord rules even the most free and powerful of all human beings.” (Waltke)
iii. This should build our faith that God can guide and change hearts. Sometimes we despair when we see the stubbornness and hardness of man’s heart against God and His will, but the king’s heart is in the hand of the Lord and He can guide it wherever He wishes.
iv. “He names kings not to exclude other men, but because they are more arbitrary and uncontrollable than other men.” (Poole)
b.Like the rivers of water; He turns it wherever He wishes: This analogy illustrates how God may guide the heart of man. In moving a river, one does not need to carry each drop of water to a place it where it is desired; if one can shape the banks and guide the direction of the river, the water will go where desired. So, God does not need to do violence to the human heart to guide it; He may do it simply through arranging other circumstances like banks of a river to guide the flow where He wants it.
i. “Tiglath-pileser (Isa_10:6-7), Cyrus (Isa_41:2-4) and Artaxerxes (Ezr_7:21) are all examples of autocrats who, in pursuing their chosen courses, flooded or fertilized God’s field as he chose. The principle is still in force.” (Kidner)
ii. “As a farmer channels the water where he wants and regulates its flow, so does the Lord with the king. No human ruler, then, is supreme; or, to put it another way, the Lord is truly the King of kings.” (Ross)
Pro_21:2
Every way of a man is right in his own eyes,
But the Lord weighs the hearts.
a. Every way of a man is right in his own eyes: By nature, we justify ourselves. Sometimes we do this in sincerity, sometimes with deception, but stubborn pride makes us generally think every way of a man is right in his own eyes.
b. But the Lord weighs the hearts: Men and women are confident in their own way, but God knows. We justify things according to our hearts – “It was in my heart” or “I must follow my heart” or “In my heart, I know” – but God weighs the hearts of men and women, knowing that the heart itself doesn’t justify anything.
i. “Yahweh’s power of discernment goes beyond unmasking those who fool others; he even finds out those who have fooled themselves.” (Garrett)
Pro_21:3
To do righteousness and justice
Is more acceptable to the Lord than sacrifice.
a. To do righteousness and justice: The way we treat people – what might be called our horizontal relationship – is important to God. He wants us to do righteousness and justice in this world.
b. Is more acceptable to the Lord than sacrifice: Animal sacrifice was a way to walk in right relationship with God – what might be called our vertical relationship. God here says that how we treat others is more important than how we perform religious ceremonies such as sacrifice. This was the truth missed by the priest and the Levite in Jesus’s story of the Good Samaritan (Luk_10:30-36).
Pro_21:4
A haughty look, a proud heart,
And the plowing of the wicked are sin.
a. A haughty look, a proud heart: Often a proud heart is displayed through a haughty look. There is no shortage of either among humanity.
i. “This sin assumes so many different forms that until God’s Spirit reveals a man to himself, he does not think it applies to him. Indeed, he manages to be proud of his pride!” (Bridges)
b. And the plowing of the wicked are sin: These three things – the look, the heart, and the plowing of the wicked are each called sin. Even the hard work (plowing) of the wicked can be regarded as sin before God because they often use the benefit of their hard work for an evil purpose.
i. Plowing: “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.” (Clarke)
ii. “This figure indicates that the product of the wicked is sin.” (Ross)
iii. Derek Kidner agreed with some other translations that have lamp here instead of plowing. “Plowing…should almost certainly be lamp.”
Pro_21:5
The plans of the diligent lead surely to plenty,
But those of everyone who is hasty, surely to poverty.
a. The plans of the diligent lead surely to plenty: When good planning is combined with diligent work there will be a harvest of plenty.
b. But those of everyone who is hasty, surely to poverty: The one who wants to avoid work, find shortcuts, and cut corners will find failure instead of plenty. Their path leads surely to poverty.
i. Everyone who is hasty: “Elsewhere the diligent person stands over against the lethargic sluggard (Pro_10:4; Pro_12:24; Pro_12:27; Pro_13:4), but here he stands opposed to the rash and imprudent. The lazy are defective in action; the hasty, in thought.” (Waltke)
Pro_21:6
Getting treasures by a lying tongue
Is the fleeting fantasy of those who seek death.
a. Getting treasures by a lying tongue: There are some who hope to talk their way into money, and to do it with a lying tongue. They plan deals and make promises that aren’t honest, hoping it can bring them treasures.
i. Treasures by a lying tongue: “As do seducers, sycophants, flatterers, corrupt judges, that say with shame, ‘Give ye’; mercenary pleaders, that sell both their tongues and silence, and help their clients’ causes.” (Trapp)
b. Is the fleeting fantasy of those who seek death: The hope of great treasure through lying words is a dream of those who are on the path to destruction. They hope to find great treasures with little work and put their trust in fleeting fantasy instead of in God.
i. “The point of the verse, then, is that ill-gotten gain is a fleeting pleasure and a crime for which punishment is prepared.” (Ross)
ii. Those who seek death: “Instead of procuring the fortune and life they hoped for, deceivers find that they were actually seeking death and so lose everything.” (Waltke)
Pro_21:7
The violence of the wicked will destroy them,
Because they refuse to do justice.
a. The violence of the wicked will destroy them: The wicked often love violence and use it for their gain. This does not please God, and God allows such people to reap what they have sown.
i. “Judas was eager to rid himself of his ill-gotten treasure, as it became an intolerable curse. But he was unable to run away from his conscience, which tortured him.” (Bridges)
b. Because they refuse to do justice: It isn’t only what the wicked do; it is also what they do not do. What they do is violence; what they refuse to do is justice. God cares about both what they do and don’t do, and will pass judgment over both.
Pro_21:8
The way of a guilty man is perverse;
But as for the pure, his work is right.
a. The way of a guilty man is perverse: Every life is on a way, and some people walk a way that is twisted and perverse. Those who walk this crooked way are guilty before God.
b. As for the pure, his work is right: The crooked way belongs to the guilty man, but right work belongs to the pure man. The path we walk will display who we are.
Pro_21:9
Better to dwell in a corner of a housetop,
Than in a house shared with a contentious woman.
a. Better to dwell in the corner of a housetop: The corner of a housetop is not a great place to live. It is small, confined, and exposed to the elements because it is on the roof. Yet in some circumstances, the corner of a housetop is a betterplace to live.
i. “The roof of the house, which in those countries was flat and plain, and habitable, but was exposed to all the injuries of the weather.” (Poole)
ii. “A man had better abide abroad, sub dio, under the sun exposed to wind and weather, yea, to crowd into a corner, and to live in a little ease, than to cohabit in a convenient house with a contentious woman, that is ever brawling and brangling.” (Trapp)
b. Than in a house shared with a contentious woman: To have the whole house but live in constant conflict with a contentious woman is misery. The same principle would be true of the contentious man. One would be better off in a more humble living situation and have peace in the home.
i. A contentious woman: “Also ‘woman’ is ambiguous for it could refer to other women in the household, mother, grandmother, mother-in-law, daughter (cf. Pro_11:16; Pro_11:22), but the wife (Pro_12:4; Pro_19:13-14) is more probably intended, as Pro_18:22 validates.” (Waltke)
Pro_21:10
The soul of the wicked desires evil;
His neighbor finds no favor in his eyes.
a. The soul of the wicked desires evil: When a wicked man or woman does evil, it is because their soul…desires it. Their inward corruption is expressed through their desires.
i. “An important truth about depravity: men can sin not merely from weakness but eagerly and ruthlessly.” (Kidner)
ii. “Here is a graphic picture of Satan himself! He not only does evil – he craves evil. Here we see that evil is natural to the wicked, for it is in their nature.” (Bridges)
b. His neighbor finds no favor in his eyes: The evil that marks the wicked is expressed in their inability to get along with a neighbor. They look upon everyone else with no favor in their eyes. We should be careful of those who can’t get along with other people.
Pro_21:11
When the scoffer is punished, the simple is made wise;
But when the wise is instructed, he receives knowledge.
a. When the scoffer is punished, the simple is made wise: There are degrees of fools and their foolishness. A scoffer is hardened in their rejection of wisdom, while the simple is more naïve and inexperienced. A simple man or woman can learn wisdom when they see the scoffer is punished.
b. When the wise is instructed, he receives knowledge: Wise men and women don’t need to learn everything through their own misery or the misery of other people. The wise can learn as they are instructed.
i. “The simple learn wisdom, both from the punishment of wicked men, and from the prosperity of good men.” (Poole)
Pro_21:12
The righteous God wisely considers the house of the wicked,
Overthrowing the wicked for their wickedness.
a. The righteous God wisely considers the house of the wicked: The Lord is a righteous God, and what happens in the house of the wicked does not escape His sight. He sees it and wisely considers it. God considers the house of the wicked with perfect wisdom and justice.
i. Considers the house of the wicked: “He foreseeth its fearful fall, and is not offended at their present prosperity; for God, he knows, will shortly overturn it. This consideration cures him of the fret, as it did David [Psa_37:1-2]…. The destruction of others should be an instruction to us.” (Trapp)
b. Overthrowing the wicked for their wickedness: The wicked are judged for their wickedness. Whatever judgment they receive fits their actions.
Pro_21:13
Whoever shuts his ears to the cry of the poor
Will also cry himself and not be heard.
a. Whoever shuts his ears to the cry of the poor: Though many proverbs tell of poverty caused by bad conduct, other proverbs express God’s compassion towards the poor. God cares about the poor and He commands us to have a compassionate heart towards them.
b. Will also cry himself and not be heard: We will reap what we have sown. It will be measured to us as we have measured to others. If we are silent to those in need, God may arrange it so we will not be heard in our time of need.
i. “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.” (Clarke)
Pro_21:14
A gift in secret pacifies anger,
And a bribe behind the back, strong wrath.
a. A gift in secret pacifies anger: This is among the proverbs that speak honestly about the effectiveness of a gift or a bribe. The secret nature of this gift shows that it isn’t entirely proper, yet it may work to calm anger in an official or leader.
i. “I conceive the wise man’s drift here is to show how prevalent gifts are, if closely conveyed especially – which takes away the shame of open receiving – and what a pave they have to an amicable reconciliation. Thus Jacob pacified Esau; Abigail, David; Hezekiah, the Assyrian that came up against him. [2Ki_18:24-25].” (Trapp)
b. A bribe behind the back, strong wrath: Again, the secret nature of the gift or bribe is indicated. Though morally questionable, it may work with the corrupt leader or official.
i. “The verse does not condemn or condone; it merely observes the effectiveness of the practice.” (Ross)
Pro_21:15
It is a joy for the just to do justice,
But destruction will come to the workers of iniquity.
a. It is a joy for the just to do justice: When a person is just (righteous, godly) in the inner man or woman, it gives them joy to do justice. Their good works flow out of who they are. For us to really walk in the way God wants us to walk, we need to be transformed on the inside.
b. Destruction will come to the workers of iniquity: Those who work iniquity also show what is in their heart, and it should make them tremble under the judgment of God. Instead of the joy of the just, they will experience destruction.
i. Workers of iniquity: “Wicked men are great workmen; they put themselves to no small pains in ‘catering for the flesh to fulfil the lusts thereof’; yea, and this they do with singular delight.” (Trapp)
Pro_21:16
A man who wanders from the way of understanding
Will rest in the assembly of the dead.
a. A man who wanders from the way of understanding: There are two paths or ways a man or woman can walk. It is dangerous to begin on the way of understanding but not to continue on it. To some extent, this became tragically true of Solomon, the author of Proverbs (1Ki_11:1-11). The departure from the way of understanding doesn’t have to be calculated and deliberate; it may feel like wandering.
i. “As every motion has an end, so every journey has a goal.” (Waltke)
b. Will rest in the assembly of the dead: If one wanders from the way of understanding, they may well end up in the assembly of the dead. The path we walk on – and remain on – matters everything.
Pro_21:17
He who loves pleasure will be a poor man;
He who loves wine and oil will not be rich.
a. He who loves pleasure will be a poor man: To find success and prosperity, there must be a measure of discipline and self-denial. The person who loves pleasure lacks this discipline and self-denial and often ends up a poor man.
b. He who loves wine and oil will not be rich: In this proverb wine and oil represent the luxuries of life. There is an appropriate way to enjoy wine and oil without setting one’s heart on them; but if these are loved beyond proper measure, it is a pathway to poverty (will not be rich).
i. “The ‘love’ that is here portrayed must be excessive or uncontrolled, because it brings one to poverty. Perhaps other responsibilities are being neglected or the people are trying to live above their means.” (Ross)
Pro_21:18
The wicked shall be a ransom for the righteous,
And the unfaithful for the upright.
a. The wicked shall be a ransom for the righteous: This is a way of saying that the righteous will ultimately succeed and will triumph over the wicked.
i. A ransom: “The metaphor should not be pushed to walk on all fours by asking to whom the ransom is paid.” (Waltke)
ii. “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.” (Clarke)
b. And the unfaithful for the upright: God promises that in the end, all His righteous and upright will be lifted above the wicked and the unfaithful.
Pro_21:19
Better to dwell in the wilderness,
Than with a contentious and angry woman.
a. Better to dwell in the wilderness: In a previous proverb (Pro_21:9) it was thought better to live in the corner of a rooftop than with a contentious woman. This proverb removes the man from the house entirely and sets his better place in the wilderness.
b. Than with a contentious and angry woman: Pro_21:9 spoke of the contentious woman; this proverb adds the idea of anger to the picture and sets the unfortunate man even further from the house (in the wilderness). This shows the great value of peace and happiness in the home.
i. “Yet much prayer and forbearance are required to avoid being upset by every trifle. This will keep us from being irritated needlessly. We must also bear in mind that we have divine support for all our heavy crosses. We also look forward with intense longing for the home of everlasting peace.” (Bridges)
Pro_21:20
There is desirable treasure,
And oil in the dwelling of the wise,
But a foolish man squanders it.
a. There is a desirable treasure, and oil in the dwelling of the wise: The wise man or woman lives a life blessed by God, and sometimes that blessing is shown in material things. They may have desirable treasure and good oil in their home.
b. But a foolish man squanders it: The foolish man would have trouble gaining what the wise man or woman has. He doesn’t have the character of life or blessing of God that leads to prosperity. Yet even if he were to gain it, it would not last. His foolish nature dominates as he squanders it.
i. “The verse basically means that the wise gain wealth but the foolish squander it.” (Ross)
Pro_21:21
He who follows righteousness and mercy
Finds life, righteousness, and honor.
a. He who follows righteousness and mercy: Each life is on a path, and here the path is righteousness and mercy. This is the path of wisdom, God’s path for those who will listen and surrender to Him.
b. Finds life, righteousness, and honor: The path of righteousness and mercy isn’t easy and is often opposed and mocked. Yet it is rewarded, and rewarded richly with life, righteousness, and honor. The wise path is worth it.
Pro_21:22
A wise man scales the city of the mighty,
And brings down the trusted stronghold.
a. A wise man scales the city of the mighty: The walls of a city are difficult obstacles, especially the city of the mighty. Yet with wisdom one can overcome such obstacles. The wise man can accomplish things impossible for others.
i. “It is more effective to use wisdom than to rely on strength.” (Ross)
b. Brings down the trusted stronghold: Because the wise man enjoys the blessing and guidance of God, he can defeat obstacles as difficult as a trusted stronghold. This is true in military and practical life; wisdom and ingenuity have won many battles and destroyed many strongholds. It is also true in spiritual life. Cities and strongholds that stand against the progress of the believer can be broken down with the wisdom and power of God.
i. “The truth that wisdom may succeed where brute force fails (cf. Pro_24:5-6), has many applications, not least to spiritual warfare.” (Kidner)
ii. “So spiritual wisdom, a direct gift from God, overcomes formidable difficulties. Let us be like soldiers who are strong in the Lord and put on all of God’s armor (Eph_6:10). The victory is assured. The stronghold will be pulled down.” (Bridges)
Pro_21:23
Whoever guards his mouth and tongue
Keeps his soul from troubles.
a. Whoever guards his mouth and tongue: What we say is important, and some of the instruments of speech are the
mouth and tongue. It is good to guard what we say and not to speak everything that comes to mind.
b. Keeps his soul from troubles: Unguarded words can bring a lot of trouble. Having the wisdom to guard the mouth and tongue will keep us from many troubles.
Pro_21:24
A proud and haughty man—“Scoffer” is his name;
He acts with arrogant pride.
a. A proud and haughty man: Of the many types of fools, the scoffer is one of the worst. He is known to be proud and haughty, thinking himself better than others and even better than God.
b. He acts with arrogant pride: The proud and haughty man will be known by his actions. His life will be marked with great pride, arrogant pride.
i. “To say the proud act with pride is not tautology (a logical problem), but a rhetorical means of intensification, as in ‘boys will be boys.’ The proverb does not aim as much to define the mocker as to explain that his fury against God and humanity stems from his exaggerated opinion of his self-importance.” (Waltke)
ii. “This is a vivid picture of Pharaoh, who in a proud and arrogant way asked who the Lord was that he should obey him (Exo_5:2).” (Bridges)
Pro_21:25
The desire of the lazy man kills him,
For his hands refuse to labor.
a. The desire of the lazy man kills him: The lazy man has desire; he just doesn’t have the initiative or the energy to fulfill it. His life of unfulfilled desire is unsatisfying and feels as if it kills him. This is a death to self, but not in the good and blessed way described by Jesus for His disciples (Mat_10:38, Luk_9:23).
i. John Trapp explained that mere desire wasn’t enough. “Balaam wished well to heaven; so did the young Pharisee in the gospel, that came to Christ hastily, but went away heavily. Herod for a long time desired to see Christ, but never stirred out of doors to see him. Pilate asked Christ, What is truth? but never stayed his answer.”
b. For his hands refuse to labor: Having the desire for good and blessing and prosperity, but not the desire to work, the lazy man lives a life of constant frustration and disappointment. He does not know the satisfaction of earned achievement.
i. “Living in a world of wishful thinking and not working will bring ruin…the verse teaches that doing rather than desiring brings success.” (Ross)
Pro_21:26
He covets greedily all day long,
But the righteous gives and does not spare.
a. He covets greedily all day long: The reference is likely to the lazy man of the previous proverb. With his desire, that lazy man covets greedily, and he does it all day long – yet the desire is unfulfilled because he does not work towards it.
b. The righteous gives and does not spare: The lazy man experiences constant disappointment, but the righteous man – who, by implication, works hard – he has so much that he gives and does not spare. He is so blessed that he has enough for himself and to give generously.
Pro_21:27
The sacrifice of the wicked is an abomination;
How much more when he brings it with wicked intent!
a. The sacrifice of the wicked is an abomination: God said, to obey is better than sacrifice (1Sa_15:22). Religious ceremonies do not cover over a wicked life, and God may regard those religious ceremonies as an abomination.
i. “I have read of one that would haunt the taverns, theatres, and whore houses at London all day; but he durst not go forth without private prayer in the morning, and then would say at his departure, Now devil do thy worst. The Circassians are said to divide their life between rapine and repentance.” (Trapp)
b. How much more when he brings it with wicked intent: The religious ceremonies of the wicked are bad enough; they are even worse when made with wicked intent. When a sacrifice is offered, the priest or observers may not be able to see wicked intent, but God certainly can.
i. With wicked intent: “It is abominable for any man who is living wrongly to make an offering to God in the way of worship. That abomination becomes worse when the offering of the wicked comes from an ulterior motive. For a wicked man to give for his own pleasure is an evil thing; but if he hopes by his gift to win some spiritual favor while he continues in sin, that is a still deeper evil.” (Morgan)
Pro_21:28
A false witness shall perish,
But the man who hears him will speak endlessly.
a. A false witness shall perish: God is against all liars, but a false witness is a special type of liar. The primary idea is of one who lies in court, such as those who gave false witness at the trial of Jesus (Mat_26:60).
b. The man who hears him will speak endlessly: The second like of this proverb has in mind another kind of injustice in the court – the judge or lawyer in the court who hears the false witness and may speak endlessly about the matter without ever coming to a just and fair verdict.
Pro_21:29
A wicked man hardens his face,
But as for the upright, he establishes his way.
a. A wicked man hardens his face: One characteristic of the wicked is that they may be unsympathetic to others. Their face is hard and unfriendly to others, especially towards those in need.
i. Hardens his face: “He thinks to make good one lie by another; to outface the truth, to overbear it with a bold countenance. It seems to be a metaphor from a traveller that sets his face against the wind and weather, and holds on his journey, though he be taking long strides towards destruction.” (Trapp)
ii. “Here a bold front, which has no shame and does not blush in the presence of sin, is a dreadful manifestation of a hardened heart. Cain stood boldly in God’s presence while his hands dripped with his brother’s blood. The traitor had the effrontery to kiss the sacred cheeks of our Lord. What a bold front these evil men had!” (Bridges)
b. As for the upright, he establishes his way: The upright man or woman does not face the same self-made obstacles the wicked man faces. His way is established and made sure.
i. “Kidner summarizes the verse to say that a bold front is no substitute for sound principles.” (Ross)
Pro_21:30
There is no wisdom or understanding
Or counsel against the Lord.
a. There is no wisdom or understanding or counsel against the Lord: To fight against God is to fight a losing battle. One can never succeed against the sovereign of the universe.
i. This means, God wins and ultimately all His purposes will be accomplished. “Oftentimes as we have watched, we have trembled; so subtle, so clever, so cunning are the ways of this underworld of antagonism to Jehovah. Yet look again. Just as persistent in human history, the futility, the feebleness, the failure of this antagonism has been manifested.” (Morgan)
ii. “Therefore it is true, full and finally, that ‘There is no wisdom nor understanding nor counsel against Jehovah.’ And thus it becomes true that, ‘To them that love God, all things work together for good.’ Here, then, is the place of our rest; here is the secret of our confidence; here is the inspiration of songs in the darkest night.” (Morgan)
b. Wisdom or understanding or counsel: These are three similar terms used to express wisdom and right knowledge. God is the God of all wisdom and understanding and counsel, so those things are always for Him and never against the Lord.
i. “The proverb drives home the vast and unbridgeable gulf between the best of human wisdom and the Lord’s sovereignty.” (Waltke)
Pro_21:31
The horse is prepared for the day of battle,
But deliverance is of the Lord.
a. The horse is prepared for the day of battle: In the days these proverbs were written, the effective use of the horse in the war could be overwhelming against the enemy. These horses had to be trained; it was wise to prepare the horse for the day of battle.
b. But deliverance is of the Lord: Though it is wise to make the best preparations for battle, ultimately one should not trust in horses or preparation, but in God Himself. Deliverance is of the Lord, not only of horses and preparation.
i. “We often give the credit of a victory to man, when they who consider the circumstances see that it came from God.” (Clarke)
ii. “He gives it to which side he pleaseth, as he did to the Israelites in the conquest of Canaan, though they had no horses to help them, as their adversaries had, and chariots too, both Egyptians and Canaanites.” (Trapp)
iii. “Use the means, but do not idolize them. Those who put their trust in them will fall. Those who remember that their safety is in the Lord will stand upright. When it comes to spiritual warfare, it is even more important to exercise active faith and dependence on God.” (Bridges)

Proverbs 21:1
The king’s heart is in the hand of the LORD, as the rivers of water: he turneth it whithersoever he will.
There can be no question but that all hearts, and all the ways of men are, like the current of waters, subject to divine direction; and they that are made kings and priests to God and the Father, find sweet comfort in the conviction of this undoubted truth. Even Jesus in his human nature had all the blessedness of this promise of the Father. From the union of the human nature with his Godhead, his holiness, and purity of the manhood was altogether preserved; but he needed, and therefore had, all that communication from the Father which might fit him, strengthen him, and carry him through the work which the Father gave him to do. Hence we read, that God gave not the Spirit by Measure unto him. Joh_3:34. And hence also we read, that he was anointed with the oil of gladness above his fellows. Psa_45:7. So that Jesus King Mediator was directed, fitted for his work, assisted in it, and carried through it by God the Father. See Isa_42:1-4; Psa_22:9-11. And observe what is said of him at the close of all his labours. Psa_21:1-7

Proverbs 21:2-8
Every way of a man is right in his own eyes: but the LORD pondereth the hearts. To do justice and judgment is more acceptable to the LORD than sacrifice. An high look, and a proud heart, and the plowing of the wicked, is sin. The thoughts of the diligent tend only to plenteousness; but of everyone that is hasty only to want. The getting of treasures by a lying tongue is a vanity tossed to and fro of them that seek death. The robbery of the wicked shall destroy them; because they refuse to do judgment. The way of man is froward and strange: but as for the pure, his work is right.
Solomon hath set forth in these verses the striking contrast, between the possession and exercise of the graces of the Spirit, and the fruits and effects of the works of the flesh. I do not think it necessary to offer any comment upon either, under the teaching of the Holy Ghost their different origin, issue, and termination will be abundantly plain. The apostle Paul hath given also a striking view of both, in one and the same scripture. Gal_5:19-24.

Proverbs 21:9-19
It is better to dwell in a corner of the housetop, than with a brawling woman in a wide house. The soul of the wicked desireth evil: his neighbour findeth no favour in his eyes. When the scorner is punished, the simple is made wise: and when the wise is instructed, he receiveth knowledge. The righteous man wisely considereth the house of the wicked: but God overthroweth the wicked for their wickedness. Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard. A gift in secret pacifieth anger: and a reward in the bosom strong wrath. It is joy to the just to do judgment: but destruction shall be to the workers of iniquity. The man that wandereth out of the way of understanding shall remain in the congregation of the dead. He that loveth pleasure shall be a poor man: he that loveth wine and oil shall not be rich. The wicked shall be a ransom for the righteous, and the transgressor for the upright. It is better to dwell in the wilderness, than with a contentious and an angry woman.
The first and last of these verses are to the same effect. They both express the dreadful state of a sinful unregenerate heart, which pours forth evil, and that continually. Alas! what cause have we in the view of such things, to lament over a sinful, fallen, nature. Precious Jesus! what, but for thy great undertaking in the redemption of that nature, and the regeneration of the heart, could have saved from the wrath to come? Jas_3:14-16. And what a beautiful contrast follows in Jas_3:17-18!

Proverbs 21:20
There is treasure to be desired and oil in the dwelling of the wise; but a foolish man spendeth it up.
What treasure is this, but that which is derived from him, in whom are hid all the treasures of wisdom and knowledge. Col_2:3. And how doth the foolish spend it up? Surely, when despising his great salvation and rejecting this counsel of God against their own Souls.

Proverbs 21:21-22
He that followeth after righteousness and mercy findeth life, righteousness, and honour. A wise man scaleth the city of the mighty, and casteth down the strength of the confidence thereof.
Are not these things marked in opposition to what was said of the foolish man which went before? Surely that man is wise who followeth after Jesus, who is the righteousness of his people, and the mercy promised. And is not such a pursuit like scaling all the walls of opposition, that stand in the way of attainment? In confirmation, read those scriptures where Christ is said to be the salvation of Jehovah, and from Whom alone righteousness is found. Isa_49:6. and again Isa_54:17. And Christ is the very mercy promised. Luk_1:72.

Proverbs 21:23-31
Whoso keepeth his mouth and his tongue keepeth his soul from troubles. Proud and haughty scorner is his name, who dealeth in proud wrath. The desire of the slothful killeth him; for his hands refuse to labour. He coveteth greedily all the day long: but the righteous giveth and spareth not. The sacrifice of the wicked is abomination: how much more, when he bringeth it with a wicked mind? A false witness shall perish: but the man that heareth speaketh constantly. A wicked man hardeneth his face: but as for the upright, he directeth his way. There is no wisdom nor understanding nor counsel against the LORD. The horse is prepared against the day of battle: but safety is of the LORD.
I include the whole under one view that the Reader may form his own conclusions under the Spirit’s guidings, and which I am persuaded will correspond to the sentiment the wise man closeth the chapter with. Whatever are our plans or our devices, the counsel of the Lord standeth sure. All our attainments are but as the strength of horses in battle; there can be no safety but in Jesus. If he be our portion all is well. If Christ be for us, who can be against us? But if void of him, he can make even our very comforts minister to our destruction. Reader! pray take in with these scriptures that blessed portion of the apostle’s, as a divine confirmation of the whole; Rom_8:31 to the end.

Proverbs 21:31
REFLECTIONS
Reader! amidst the mingled view this Chapter affords of grace and corruption, in all their opposite effects and consequences, as well as their origin and termination, oh! that God the Holy Ghost may be our teacher, to give us a right understanding in all things. If the heart of man be subject to divine direction, and man of himself cannot guide his steps aright; can there be any argument wanting to induce the soul to look unto him, with whom are the issues of life, and who turneth the heart like rivers of waters whithersoever he pleaseth?
Reader! look closely to what this chapter relates of the unawakened and ungodly. They are uncircumcised in heart and ears. How prone to all evil, how averse to all good; they are in drudgery to sin and Satan, and are led captive by him at his will. Oh! that the prey may be taken from the mighty; and the lawful captive delivered.
Look at the souls of the regenerate, and those of whom Jesus hath opened the eyes, and brought them out of darkness and the shadow of death. Their delight is in the law of the Lord, and in that law do they exercise themselves day and night.. They have God for their Father, Christ for their portion, and the Holy Ghost for their teacher and guide. Lord, help both Writer and Reader, to be thus blessed, thus led, and thus made happy! May we be conducted on from strength to strength until that we appear before our God in Zion.