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Proverbs
Chapter Twenty-one
Proverbs 21
Commentary on Proverbs 21:1
(Read Proverbs 21:1)
The believer
perceiving that the Lord rules every heart
as he sees fit
like the husbandman who turns the water through his grounds as
he pleases
seeks to have his own heart
and the hearts of others
directed in
his faith
fear
and love.
Commentary on Proverbs 21:2
(Read Proverbs 21:2)
We are partial in judging ourselves and our actions.
Commentary on Proverbs 21:3
(Read Proverbs 21:3)
Many deceive themselves with a conceit that outward
devotions will excuse unrighteousness.
Commentary on Proverbs 21:4
(Read Proverbs 21:4)
Sin is the pride
the ambition
the glory
the joy
and
the business of wicked men.
Commentary on Proverbs 21:5
(Read Proverbs 21:5)
The really diligent employ foresight as well as labour.
Commentary on Proverbs 21:6
(Read Proverbs 21:6)
While men seek wealth by unlawful practices
they seek
death.
Commentary on Proverbs 21:7
(Read Proverbs 21:7)
Injustice will return upon the sinner
and will destroy
him here and for ever.
Commentary on Proverbs 21:8
(Read Proverbs 21:8)
The way of mankind by nature is froward and strange.
Commentary on Proverbs 21:9
(Read Proverbs 21:9)
It is best to shun bitter contention by pouring out the
heart before God. For by prudence and patience
with constant prayer
the cross
may be removed.
Commentary on Proverbs 21:10
(Read Proverbs 21:10)
The evil desires of a wicked man's heart
lead to
baseness in his conduct.
Commentary on Proverbs 21:11
(Read Proverbs 21:11)
The simple may be made wise by punishments on the wicked
and by instructions to those who are willing to be taught.
Commentary on Proverbs 21:12
(Read Proverbs 21:12)
Good men envy not the prosperity of evil-doers; they see
there is a curse on them.
Commentary on Proverbs 21:13
(Read Proverbs 21:13)
Such as oppress the poor by beating down wages
such as
will not relieve according to their ability those in distress
and those in
authority who neglect to do justice
stop their ears at the cry of the poor.
But doubtless care is to be used in the exercise of charity.
Commentary on Proverbs 21:14
(Read Proverbs 21:14)
If money can conquer the fury of the passions
shall
reason
the fear of God
and the command of Christ
be too weak to bridle them?
Commentary on Proverbs 21:15
(Read Proverbs 21:15)
There is true pleasure only in the practice of religion.
Commentary on Proverbs 21:16
(Read Proverbs 21:16)
Of all wanderers in the ways of sin
those are in the
most dangerous condition who turn aside into the ways of darkness. Yet there is
hope even for them in the all-sufficient Saviour; but let them flee to him
without delay.
Commentary on Proverbs 21:17
(Read Proverbs 21:17)
A life of worldly pleasure brings ruin on men.
Commentary on Proverbs 21:18
(Read Proverbs 21:18)
The righteous is often delivered out of trouble
and the
wicked comes in his stead
and so seems as a ransom for him.
Commentary on Proverbs 21:19
(Read Proverbs 21:19)
Unbridled passions spoil the comfort of all relations.
Commentary on Proverbs 21:20
(Read Proverbs 21:20)
The plenty obtained by prudence
industry
and frugality
is desirable. But the foolish misspend what they have upon their lusts.
Commentary on Proverbs 21:21
(Read Proverbs 21:21)
True repentance and faith will lead him that relies on
the mercy of God in Christ
to follow after righteousness and mercy in his own
conduct.
Commentary on Proverbs 21:22
(Read Proverbs 21:22)
Those that have wisdom
often do great things
even
against those confident of their strength.
Commentary on Proverbs 21:23
(Read Proverbs 21:23)
It is our great concern to keep our souls from being
entangled and disquieted.
Commentary on Proverbs 21:24
(Read Proverbs 21:24)
Pride and haughtiness make men passionate; such continually
deal in wrath
as if it were their trade to be angry.
Commentary on Proverbs 21:25
26
(Read Proverbs 21:25
26)
Here is the misery of the slothful; their hands refuse to
labour in an honest calling
by which they might get an honest livelihood; yet
their hearts cease not to covet riches
pleasures
and honours
which cannot be
obtained without labour. But the righteous and industrious have their desires
satisfied.
Commentary on Proverbs 21:27
(Read Proverbs 21:27)
When holiness is pretended
but wickedness intended
that
especially is an abomination.
Commentary on Proverbs 21:28
(Read Proverbs 21:28)
The doom of a false witness is certain.
Commentary on Proverbs 21:29
(Read Proverbs 21:29)
A wicked man bids defiance to the terrors of the law and
the rebukes of Providence. But a good man asks
What does God require of me?
Commentary on Proverbs 21:30
31
(Read Proverbs 21:30
31)
Means are to be used
but
after all
our safety and
salvation are only of the Lord. In our spiritual warfare we must arm ourselves
with the whole armour of God; but our strength must be in the Lord
and in the
power of his might.
── Matthew Henry《Concise Commentary on Proverbs》
Proverbs 21
Verse 1
[1] The king's heart is in the hand of the LORD
as the
rivers of water: he turneth it whithersoever he will.
The kings — He names kings not to exclude
other men
but because they are more arbitrary and uncontrollable than others.
As rivers — Which husband-men draw by little
channels into the adjacent grounds as they please.
Verse 4
[4] An high look
and a proud heart
and the plowing of the
wicked
is sin.
The plowing — Even their civil or natural
actions
which in themselves are lawful
are made sinful as they are managed by
ungodly men
without any regard to the glory of God
which ought to be the end
of all our actions.
Verse 5
[5] The thoughts of the diligent tend only to plenteousness;
but of every one that is hasty only to want.
Hasty — Who manages his affairs rashly.
Verse 6
[6] The getting of treasures by a lying tongue is a vanity
tossed to and fro of them that seek death.
Lying tongue — By any false or deceitful words
or actions.
Is tossed — Is like the chaff or smoak driven
away by the wind.
Of them — That take those courses which will bring destruction
upon them.
Verse 8
[8] The way of man is froward and strange: but as for the
pure
his work is right.
The way — Of every man by nature.
Strange — Estranged from God.
Right — But he whose heart is pure
his conversation is
agreeable to it.
Verse 10
[10] The soul of the wicked desireth evil: his neighbour
findeth no favour in his eyes.
Desireth — To do mischief.
No favour — He spares neither friend nor foe.
Verse 11
[11] When the scorner is punished
the simple is made wise:
and when the wise is instructed
he receiveth knowledge.
The wise — The simple learn wisdom
both from the punishment of
wicked men
and from the prosperity of good men.
Verse 12
[12] The righteous man wisely considereth the house of the
wicked: but God overthroweth the wicked for their wickedness.
Considereth — He looks through its present
glory to that ruin for which it is designed.
Verse 14
[14] A gift in secret pacifieth anger: and a reward in the
bosom strong wrath.
In secret — Which makes it more acceptable.
In the bosom — Secretly conveyed into the bosom.
Verse 16
[16] The man that wandereth out of the way of understanding
shall remain in the congregation of the dead.
Shall remain — Shall
without repentance
be
condemned to eternal death.
Verse 17
[17] He that loveth pleasure shall be a poor man: he that
loveth wine and oil shall not be rich.
Wine and oil — Delicious fare and luxurious
feasting. Wine and oil were much used in feasts in those parts.
Verse 18
[18] The wicked shall be a ransom for the righteous
and the
transgressor for the upright.
A ransom — The wicked shall be brought into those troubles
which
were designed by wicked men for the righteous: thus Haman was a ransom for
Mordecai.
Verse 20
[20] There is treasure to be desired and oil in the dwelling
of the wise; but a foolish man spendeth it up.
The wise — Wise men lay up desirable treasures for their own use
and for their families. Oil is particularly mentioned
because that was a
considerable part of their wealth and treasures in those countries.
Verse 22
[22] A wise man scaleth the city of the mighty
and casteth
down the strength of the confidence thereof.
The strength — The strongest sorts to which the
citizens trust.
Verse 25
[25] The desire of the slothful killeth him; for his hands
refuse to labour.
Killeth — Torments him to death
while he passionately desires
what he sees
he shall not enjoy
and will not take pains to procure.
Verse 26
[26] He coveteth greedily all the day long: but the righteous
giveth and spareth not.
Coveteth — Spends his whole time in vain and lazy desires.
Giveth — By God's blessing upon his industry he procures
enough
not only for his own support
but for the relief of others.
Verse 27
[27] The sacrifice of the wicked is abomination: how much
more
when he bringeth it with a wicked mind?
The sacrifice — All the most costly services
which they offer to God.
Because — As all the ancient translators render it
the Hebrew
particle
aph
being expletive: or
even because; so the following clause gives
the reason.
A wicked mind — Not in obedience to God's
command
but either to cover
or countenance
or promote some wicked design.
Verse 28
[28] A false witness shall perish: but the man that heareth
speaketh constantly.
Heareth — He witnesses nothing but what he has heard or seen.
Constantly — Always affirms the same thing.
Verse 29
[29] A wicked man hardeneth his face: but as for the upright
he directeth his way.
Hardeneth — Continues in evil with obstinacy
and impudence.
Directs — He orders his steps aright.
Verse 31
[31] The horse is prepared against the day of battle: but
safety is of the LORD.
The horse — Under which all war-like
provisions are comprehended.
── John Wesley《Explanatory Notes on Proverbs》
Proverbs 21:23
”The
boneless tongue
so small and weak
Can crush and kill
” declared the
Greek.
The Persian proverb wisely saith:
“A lengthy tongue
an early death.”
Sometimes it takes this form
instead:
“Don’t let your tongue cut off your
head.”
While Arab sages this impart:
“The tongue’s great storehouse is
the heart.”
From Hebrew wit the maxim’s sprung:
“Though feet should slip
don’t let
the tongue.”
A verse in Scripture crowns the
whole:
“Who keeps the tongue doth keep his
soul.”
21 Chapter 21
Verses 1-31
Verse 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--
1. 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.
2. 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.
3. 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 (Proverbs 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.”
Verse 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 (Proverbs 21:27; Micah 6:6-7; Isaiah 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.)
Verse 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.)
Verse 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 (Jeremiah 7:8; John 12:6; Matthew 26:15).
II. The remedy for
dishonesty.
1. A renewed nature. The Spirit of truth dwelling in a man will make
war against all dishonesty.
2. A sensitive conscience. Petty pilfering will deaden conscience
with respect to this and all other sins (1 Timothy 4:2).
3. A realisation of the dignity of labour.
4. A due estimate of the value of human possessions.
5. A consciousness of the Divine presence and oversight.
6. A remembrance of the damaging nature of property dishonestly
acquired (Proverbs 21:7). An act of theft often
destroys self-respect
peace of mind
bodily health
and the soul itself. (H.
Thorne.)
Verse 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.)
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.”
1. The wealthy.
2. 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.)
Verse 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.
1. Because this is a thing so very necessary and so beneficial to
mankind.
2. 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.
1. To choose such a magistrate as we believe will be faithful to the
trust reposed in him.
2. To discharge the great trust of magistracy accordingly
and so as
to answer the hopes and expectations of good men.
3. To be aiding and assisting in the doing thereof
which is every
one’s duty as he has ability and opportunity.
4. 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.)
Verse 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.)
Verse 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.)
Verse 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.)
Verse 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.)
Verse 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.
1. The reward is a natural effect of the conduct. Holiness and
happiness are inseparably
united.
2. 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.)
Verse 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.
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.)
Verse 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.)
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.)
──《The Biblical Illustrator》