Commentary on the Old Testament Volume 2-4, Biblical commentary 4 · Proverbs · Chapter 21
CHAP. XXI.
THe Kings heart is in the hand of the Lord, as the rivers of water, he turneth Vers. 1.it whether soever he will. As rivers of water by Gods hand are turned, so that sometime they run forward, sometime backward, as the river Jordan, of which David saith, in speaking of the Miracle that was wrought upon it, What ayled thee O Jordan, that thou wast driven back? so when God pleaseth, he can turne the Kings heart, that is running to cruelty and injustice, to lenity and justice, so that he shall not doe to his Subjects as he had intended. Of this we have many examples, of Ahab towards Elijah, of Jeroboam towards the Prophet, whom Josephus calleth Jadon, that came to threaten the Altar that he had made for Idolatry; and of Nebuchadnezzar towards the three Children. And he turneth likewise, saith Lavater, other mens hearts, as Esau's towards Jacob, who came out with a purpose to kill him, but he kindly imbraced him; and Laban's also, Lavater.who pursued him in sury, but made a League with him.
As Cyrus, by digging trenches in the ground turned the river Euphrates, that ran before through Babilon, but he did it with great labour, God without. The Septuagint for rivers of water, hath force of water; whereby is implied the great violence whereby the Kings heart is carried, yet turned by God, as he pleaseth. Therefore let Kings voluntarily yeeld to the will of God, and submit themselves to be governed by him, and not stay till he cometh by force to turne them, lest he Note. deale by them as by Nebuchadnezzar, take away the heart of a man, and give them the heart of a beast, and drive them from their Kingdome; and let Subjects, having a wicked King, pray to God, that he would turne his heart; but not when his heart is turned, and there is some appearance of hope of living more comfortably under him, to suspect him, and yet to refuse to comply with him any more for ever, sith this were a mocking of God, to whom we have prayed, and a rejecting of his grant obtained, a sleighting of his favour, to the bringing downe of more wrath upon us. For ver. 2. see chap. 16. 2.
To doe justice, and judgement, is more acceptable to the Lord then sacrifice. Vers. 3.By sacrifice here, understand all duties of piety, praying, preaching, hearing of the Word, &c. it is therefore meant, that when these duties are done, and we are frequent herein, yet if justice, and judgement be not done by us, we are not for these accepted of, yea, our sacrifices are abominable, Prov. 8. 15. Esa. 1. 13, 14, 15, 16. And the reason is, because love is wanting, which is shewed by injuring no man, but dealing justly with all men. And he that loveth not, hateth, and is hated of God, and therefore cannot be accepted in any thing that he doth, neither is any present acceptable, which he bringeth; as a man accepteth not of a gift from him, whom he hateth.
He that executeth Justice, and Judgement then, and as is elsewhere added, sheweth mercy, if he sacrificeth, is highly accepted of, for he is bidden, Offer to God the Mich. 6. 6. Mat. 23. 23. Psal. 50. 18.sacrifice of righteousnesse, and of praise; but the wicked are forbidden so to doe.
An high looke, and a proud heart, and the plowing of the wicked is sinne. Vers. 4.Jun & Vulg. the light of the wicked is sinne; and so it is Hebr. Some by light here, understand the best duties done by the wicked, for which they seeme to be children of Light, yet being done by them they are sinne; whereupon it is that Augustine calleth them, being done by the Heathen, Splendida peccata, bright shining sinnes. But others understand the two things before spoken of, the high looke, and proud heart, which are the light and glory of the wicked, because that in their pride by an haughty carriage, and other outward pomp, they thinke that they shine as bright lights in the eyes of others; and this is the rather to be received, because there is no conjunction copulative, as in the New Translation, but the word light is put by opposition to those two before going, as if he had said; The proud looke, and heart, even both these, in which the light of the wicked standeth, when they are in prosperity, are sinne; or they make their prosperity sin, by being thus turned by them into sinne, as fuell that feeds the fire, is made all fire.
The vulgar renders it, The high looke is the dilatation of the heart, and hereupon some Expositors say, That by the high looke is the covetous eye meant, which looketh after, and aspireth after a great and high estate in this world; he which hath, inlargeth his heart after wealth more and more, the more he aboundeth with it. But this agreeth not so well to the word, high, for covetous men rather crouch low, and abase themselves to get, they care not how; it is therefore doubtlesse spoken of the proud, who are puft up by worldly wealth, which they have unjustly gotten, or their fathers before them; this makes them to looke with so high and supercilious a looke upon others, and hereby it is said, their heart is inlarged, or extended greater, according to the common saying. He swelleth with pride; but Hebrew it is not, the high looke is the dilatation, but the high looke and the dilatation of the heart; and then followeth, the light of the wicked is sinne, in the sence before said; or if we understand by light acts, and exercises of light, That is, the doing of religious and charitable duties, wherein a light is given to lead others to the same, then it is to be understood; thus; The high looke, and heart swelled with pride, yea, the very light; the pious practices of the wicked are sinne, and no lesse abomination then their pride, which God despiseth.
The thoughts of the diligent tend only to plenteousnesse, but of every one that Vers. 5.is hasty, only to want; That is, true industrious and provident men consider wel in all things what they goe about, to doe it well, being patient of continuall labour, and so they grow wealthy; but he that is for the most part idle, when he cometh to doing, is rash, and inconsiderate; or when he cometh to bargaining, hereby that which he hath, is wasted, and he is brought to poverty, according to the saying Hast makes wast.
The getting of treasures by a lying tongue, is a vanity tossed to and fro, of Vers. 6.them that seeke death. Of goods gotten by lying, and deceit, here are two evils set forth.
1 They are vanities tossed to and fro; That is, they are vaine and transitory, going from one to another, and not long continuing with him, that getteth them by such wicked meanes.
2 They bring their Owners to death, and destruction for ever; they get the world, but loose their soules; and therefore they, who thus seeke worldly goods, seeke their owne death, which who but a mad man will doe?
Of Lyers for gaine there are foure sorts; 1. The false Witnesse, who is hired for money to sweare. 2. The corrupt Judge, who judgeth for Bribes. 3. The crafty Lawyer, that undertakes a bad cause for a Fee. 4. The Flatterer, who by speaking pleasingly circumventeth his neighbour; And this is spoken in opposition to that, ver. 5. of diligence, tending to abundance; as if he had said, contrariwise he, that seekes wealth by lying.
The robbery of the wicked shall destroy them, because they refuse to doe Vers. 7.judgement; Junius renders it, the calamity of the wicked, but all others robbery, or rapine, as foreign signifieth, and best agreeth with the premises; for hereby is shewed how they seeke their owne death, that get by lying, both false Witnesses, and corrupt Judges, &c. are robbers, they rob men of their goods, and are therefore said to be companions of Theeves: To refuse to doe judgement, is to goe from Esa. 1. 25.the way of justice and equity in their dealings in Courts of Justice, between man and man.
The way of man is froward, and strange, but as for the pure his worke is Vers. 8.right; That is, the way of man, who is but naturall, and unregenerate, is crosse to the way which God hath commanded us to walke in, and strangely differing from it; but the way of the pure in heart, who are borne againe of the Spirit, is alwayes right in respect of the intention of his minde. and if he erreth at any time, he turneth againe into the right way by repentance.
Some will have it said to be strange, because against the nature of one reasoonable: of the tediousnesse of a scolding wife, see Chap. 19. 13. Now the trouble of Vers. 9.such an one is otherwise set forth.
The soule of the wicked desireth evill, his neighbour findeth no favour in his Vers. 10.eyes. It is the description of one set upon mischiefe, one, a neighbour dwelling neare unto him, and his acquaintance and friend, is no more to him then another man, so eagerly is he carried to the doing of evill, yea he will wrong his owne brother, or father. This is true in the covetous desiring unlawfully his neighbours inheritance, as Ahab did Naboths vineyard, and in the drunkard, who when he rageth through strong drinke, strikes, and kills, if he can, every one that cometh in his way without respect of persons.
For Vers. 11. see before Chap. 19. 25.Vers. 11. Vers. 12.
The wise man rightly considereth the house of the wicked, but God overthroweth the wicked for their wickednesse. Heb. overthrowing the wicked into evill, or throwing him, so also Junius, whom Muffet followeth; and the meaning is, Although the wicked prosper for a time, yet he that is wise, as being taught by the word, lookes upon his house as ready to come to ruine, and having the cause of this evill in it, viz. the materials thereof gotten by bloud, Hab. 2. 11. and that hereby he is throwne into evill, when for this Gods judgements seize upon him, and destroy him, see Psal. 73. and 49.
He that stops his eares at the cry of the poore, he also shall cry himselfe and Vers. 13.not be heard. He stops his eares that heareth not he poore and miserable to relieve them; in saying, that he shall cry, he meaneth, that he shall fall into misery likewise, and then seeke for some comfort, but in vaine, as we may see in the example of Dives and Lazarus; and if this happeneth not in this life, yet it shall certainly be so in the life to come, as in the example propounded.Luke 16.
A gift in secret pacifieth anger, and a reward in the bosome strong wrath. Vers. 14.The word rendred gift is foreign the reward or present foreign by the first of which say the Hebrewes a lesser gift is set forth, by the other a greater, and so the meaning is, a Judge being angry with a malefactor, by a gift, although small, given him in secret, is pacified, the cause of his anger being not great; but let him be never so angry, a great gift pacifieth him in case of the greatest offence. Some distinguish thus, A gift promised secretly, lenifieth him, but being given, much more, but the first is best. And it is to be noted here that foreign signifieth to extinguish wrath, as well as to mitigate it, and therefore it is hereby intimated, that the Judges wrath is as a great fire; but as a great quantity of any heavy things, not combustible, being cast together upon this fire covering it all over, the fire not being able to pierce through, goeth out; in like manner by great presents the great wrath of the Judge is extinguished. But this is not spoken as approving such doings, but to shew how it is with corrupt Judges, as was touched before, Chap. 16. 16. and Chap. 17. 8. yet Matth. 6.it is applicable to God the just Judge of all the world, If by gifts given in secret, we understand almes secretly given; for hereby his strong wrath is pacisied, neither do we read of any thing else as able to do it, Matth. 25. Almes are therefore by Cyprian compared to the water of Baptisme, as that once extinguiheth the fire of hell, Cyprian serm. de apret. eleemosyn. Aug. serm de Elisaeo.being once administred; so Almes often given, often extinguish the fire of Gods wrath, when it ariseth for sin.
Augustine comparing it to oyle, speakes likewise of the same, and whereas oyle rather increaseth, then extinguisheth the fire, it is said, that although it commonly doth so, yet if it be cast upon lime burning, it quencheth it. And for secret giving Almes, he bringeth in that which Elishah bad the widow doe, viz. to shut 2 King. 4.the door of her house to her, and then to poure out of her little oyle, promising, that so it should increase miraculously; for in like manner this miracle of extinguishing the fire of Gods wrath, and procuring mercy from him, which is as oyle to make us chearfull, is not wrought but the doore being shut, when wee poure out our oyle, that is, when we exercise mercy, we are close and secret, and seeke not hereby the praise of men.
It is joy to the just to doe judgement, but destruction shall be to the workers of Vers. 15. Junius.iniquity. Junius, To doe judgement bringeth joy; that is, the joy and peace of a good conscience here, and everlasting joy hereafter, when the just shall shine as the firmament; Hebr. The doing of judgement a joy to the reighteous, which by Lavater Dan. 12.is expounded of the content and comfort that he taketh in doing that which is right, as when he hath delivered any that were in danger to suffer wrong, or being Lavater.tempted to any injust action he hath grace to resist, and to doe rightly, although to his hinderance.Psal. 15.
The vulgar Latine for these words, destruction shall be to the wicked, hath Pavor, feare shall be to the wicked, expounded by some of the Judges doing justly: for when he doth so, the just hath cause of joy, because he is out of the danger of his censure, and the wicked, who would otherwise rob, or be some way obnoxious to him, is cut off; But when this is done, other wicked men surviving feare. Some by judgement, understanding mercy to the poore shewed in secret, according to the verse before going, expound it thus, to give Almes is a joy to the just, because hee thus provideth for the securing of all the rest of his estate, and is sure of a reward in heaven; but the wicked miser is alwayes full of feare of being robbed, and losing that, which he hath with so much care, and stretching of his conscience gotten, because there is no fence by Almes set about it, and if his conscience be awakened, he hath inward horrour in respect of the wrath to come. Some, the just hath joy, and is delighted in well-doing, but this very thing is a terrour to the wicked, because his goodnesse condemneth the wicked mans naughtinesse, as it is said, The Queene of the South shall rise in judgement against this generation, and condemne it, for she came from a farre to heare the wisdome of Salomon, but they would not Matth. 12.heare the wisdome of Christ, who was greater then Salomon, for to be condemned is matter of terrour. Some because the word rendred feare cometh from foreign to bring forth, which when a woman doth, she doth it not without great feare and sorrow, expound it of the feare, in which wicked men doe their wicked facts, as the Thiefe when he breaketh through and stealeth, the Adulterer in regard of her husband, whom he defileth, the riotour seeking to the night for feare of being seene; but contrariwise, doing rightly to the just is secure without fear or care, full of joy and comfort. And of the wicked mans travelling with, and conceiving sinne, we read Jam. 1. 14. Job 15. This, if the word hath such a signification, which I cannot finde, were excellent; but that it signifieth pavor or feare none doubteth, and therefore I thinke it best to follow the Vulgar, especially because so it answers best to joy, and I see nothing against any of the Expositions premised, and therefore indifferently imbrace any of them.
The man that wandreth out of the way of understanding, shall remaine in the Vers. 16.congregation of the dead. The word foreign rendred dead, signifieth also Giants, for which the Vulgar renders it so, and by Giants Devils are commonly understood, for their Gigantean qualities, wonderfull power and cruelty. If it be rendred dead, the meaning is (if this deadnesse be taken for corporally dead) he shall fall into some sepulchre or other of the dead, and there remaine and perish, that is, doe like unto one that goeth out of the common road, who cannot in some places goe farre, but he cometh amongst these sepulchres, which amongst the Jewes were made neare to common roads in the fields, and therfore such a man going out of the way came soone amongst them; or for this wickednesse he shall be adjudged to dye: Or by the dead understanding the spiritually dead, it is meant, that the hereticke going from the truth, is now no longer to be counted one, that is living amongst the living, but dead amongst the dead, because he is as a member cut off from the body, thenceforth living no more, as Augustine reasoneth: And if he were orthodoxe before, now he is twice dead, or twofold more made the childe of hell, August. Iud. Epist. Matth. 23.then the Pharisees once, as all are by nature, and now the second time by falling away from the truth, so that indeed the hereticke is more the childe of hell, then the very devill, for he was but once made so, the hereticke twice. If it be understood of Giants, or Devils, then the meaning is, that none other end is to be expected by him, that erreth from the right way, but to be cast into the place of terrible and cruell Devils, there to abide for ever and ever, yea, he is continually in the assembly of Devils here, as having them for his friends, companions, allies, and Note. fathers. To this effect Athanasius, heretickes goe about every whither with Athan. Naz. orat. 84.their father the Devill, hauking after causes of iniquity: and Nazianzen calleth such a company the Devills fortresse, there he hath an Army, saith he, there are his guard and defenders, and legions of uncleane spirits. A dreadfull case then are they in that erre from the way of true doctrine either by departing to heresie, or out of the way of righteousnesse or holinesse hereby taught.
He that loveth pleasure shall be poor, and he that loveth wine and oyl, shall not Vers. 17.be rich. Vulg. He that loveth banquets, and that loveth wine and fat things. Heb. A poor man loving mirth, and loving wine and oyl shall not be rich. The Cald. and Sept. also render the first words so but the Sep. goeth far from the Heb. in the last, He that loveth wine and oyle to riches. The word foreign signifieth either oyl or fatnesse, Lavater.as Lavater readeth it, understanding hereby all delicate and dainty fare, as also sweet oyntments, in spending which upon their bodies they of the East were very profuse, and some touch hereof is given in the woman, that poured a boxe of oyntment very costly upon the head of Christ, of the preciousnesse of which see there in the history. The meaning is plaine, a poore man, that is given to pleasure, and fare daintily, and to drinking, shall never bee rich. For indeed hee that is thus addicted, although he be rich now, shall not long so continue, but become poore.
The wicked shall be a ransome for the righteous, and the transgressor for the Vers. 18.upright. The Vulg. here renders it, The wicked is given for the just, leaving out the word ransome, which is Heb. foreign and there is no word signifying, is given. To keep therefore to the New Translation it is meant, that the righteous and wicked both being in danger of Gods wrath, the wicked is taken, and cut off, and he preserved, as is shewed Ezek. 9. and was verified in the example of Jeremiah and Baruch, who, when all the City of Jerusalem was destroyed, were preserved. Some expound it of the wicked wronging the just by imprisonment, deprivation of goods or life, they shall come to suffer in like manner for their thus Hugo. Dionys. Beda. 2 Sam. 21.using of them. But I adhere to the first: so the seven men of Sauls posterity were made the price of redemption, as it were for righteous David, and his people, when they were hanged up, and the famine ceased, which before endangered their lives. Thus when Israel was spared, and Egypt, and Ethiopia suffered, it is said▪ I will give Egypt and Ethiopia for thy ransome; which way soever it be taken, it is a comfort to the just, as shewing Gods care to deliver him; as it is a great comfort to a poore subject taken by the enemy, and carried away captive, to know, Note. that his Prince will pay his ransome; but a terrour to the wicked, that liveth yet at home, to know that he shall go to live in slavery in his stead. He then that is wicked, that fareth best in this world, can have no joy of it, if he considers this well; for he hath but a time, and that very short, to live thus, and then he must goe into misery for ever, and the just man, whom he thought miserable for his present afflictions, shall be delivered, and live joyfully for evermore.
There is a treasure to be desired, and are in the dwellings of the wise, but a Vers. 20.foolish man spendeth it up. Hebr. foreign will devoure it, we may understand this either of wealth, and plentifull provision of the best food, for this doth oyle or fitnesse commonly set forth: or if by oyle mercy to the poore be understood, as was before said, it is meant, that such spend in charity much, and yet have abundance; whereas the foolish covetous man devoureth all that he hath alone, not that he spends so much upon his body, but he devoureth all by his covetous minde, being poore and destitute, because he hath not the power to use his wealth that he hath; but is a slave or servant to it; or he is said to devoure it, because he hoords it up, and giveth not to the poore, as the wise doe, but keepes all to himselfe, and his children; or his foolish and prodigall spending consumeth it, together with his improvidence, and witlesse ordering of his affaires. It is not here commended unto men, to gather abundance and to set their hearts upon thus doing, but propounded as an incouragement to doe wisely, because through Gods blessing it shall be thus with the righteous and provident.
He that followeth after righteousnesse and mercy, findoth life, righteousnesse, Vers. 21.and honour. The just dealing man, that liveth in the feare of God, and is charitable, is through Gods mercy in Christ accepted of for perfectly righteous, and so shall after this fraile life ended, live eternally in heavenly glory; yea, he is in Note. the way of living long and prosperously here also, and coming to promotion and honour amongst men.
He then that thinkes without following righteousnesse and mercy, to be justified by faith, and saved, shall be deceived; they are onelyonly the just and mercifull, that attaine to this, or if they have been wicked, turne whilst they have time, and thenceforth follow this way.
A wise man scaleth the City of the mighty, and casteth downe the strength of the confidence thereof. Here wisdome in warre is preferred before strength: a Vers. 22.wise Captain with a few men by his warlike stratagems shall prevail to win a strong City, when as a foolish and unexpert Captaine with a great power of men shall bee repulsed, and made to depart without doing the worke. Some understand it of a man fearing God, and so setting to this worke by seeking his helpe first, as the Machabees did, and miraculously prevailed against their Enemy. Some of an Oratour that is wise, sent Ambassadour, and perswading by his Oration the yeelding of that strong hold, which is otherwise invincible. According to the first and last of these it is said, Let Armes give way to the Gowne, and the Laurel to the Tongue. And againe, Parva sunt for is arma, nisi sit consilium domi, Cedant arma togae, concedat laurea linguae. Vers. 23.Armes abroad are of little force, unlesse there be counsell at home.
Chap. 18. 21. Is the same in effect with Verse 23. He that keeps his tongue, keeps his soule from troubles, therefore that resolution of David, Psal. 39. ought to be every mans resolution.
Proud scorner and haughty is his name, that dealeth in proud wrath. This is spoken of one that being crossed in his wayes uttereth himselfe in words or deeds Vers. 24.like a proud and disdainfull person, all that he getteth by so doing is an ill name, and infamy, which all men naturally decline, and avoid, as joying in a good name, but grieved at discredit.
The desire of the slothfull killeth him, for his hands refuse to labour; to the same effect is Chap. 13. 4. If an idle person could by wishing and desiring Vers. 25.get sustenance, he would live, but idlenesse so prevailing with him, that he worketh not, and working being the onelyonly way to get it, he wanteth, and starveth, and dyeth in misery, for it is so ordained, He that will not worke, let him not eat.2 Thes. 3. 10.
He coveteth greedily all the day long, but the righteous giveth, and spareth not. Here the diligent, who is called righteous, is opposed to the idle, the one Vers. 26.goeth on in desiring without working, but in vaine, for he is in extream want; the other hath not onelyonly for his owne necessity, but to give to the poore also, and giveth daily.
The sacrifice of the wicked is abomination to the Lord, how much more Vers. 27.when hee bringeth it with a wicked minde? Of the first clause here, see Chap. 15. 8. Touching the other, He bringeth it with a wicked minde, that expects for this to be justified from the sinnes in which he liveth, and still goeth on, as the Ier. 7. 9. 10.Lord challengeth the Jewes by his Prophet. Touching false witnesse, Vers. 28. see Chap. 19. 5.
A wicked man hardeneth his face, but the upright directeth his way; that is, as one upon a journey wandring out of the way, although he be admonished of it, Vers. 29.yet goeth on, setting his face stifly still on the way wherein he is, and will not bee moved to turne it to any other; so a wicked man in the way of sinne will not turne his face from it, but obstinately goeth on therein whatsoever comes of it; but the just contrariwise considereth, and hearkeneth to directions given him out of the word, and if hee findeth at any time that hee is in an errour, hee returneth and taketh into the right way againe, living by rule, and not by lust.
There is no wisdome, nor counsell against the Lord. That the counsell of the Vers. 30.Lord shall stand, see before Chap. 19. 21. now it is further said, that howsoever men consult to frustrate it, they shall never be able; Joseph, in the counsel of God appointed to honour, came to it, against all the wicked plottings of his Brethren; the Children of Israel, whom God promised to bring out of Aegypt, came forth against all the opposition that Pharaoh with all his power could make, with many more.
The horse is prepared against the day of battell, &c. Psal. 33. 17. it is said, Vers. 31.That an horse is vaine to save, but here, &c. Psal. 3. 8. Salvation is of the Lord.