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Matthew Henry’s Complete Commentary
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Matthew Henry |
P R O V E R B S
CHAP. XXI.
| Miscellaneous Maxims. | |
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1 The king’s heart is in the hand of the LORD, as the
rivers of water: he turneth it whithersoever he will.
Note,
1. Even the hearts of men are in God’s hand, and not only their
goings, as he had said,
God can change men’s minds, can, by a powerful insensible operation
under their spirits, turn them from that which they seemed most intent
upon, and incline them to that which they seemed most averse to, as the
husbandman, by canals and gutters, turns the water through his grounds
as he pleases, which does not alter the nature of the water, nor put
any force upon it, any more than God’s providence does upon the native
freedom of man’s will, but directs the course of it to serve his own
purpose.
2. Even kings’ hearts are so, notwithstanding their powers and
prerogatives, as much as the hearts of common persons. The hearts of
kings are unsearchable to us, much more unmanageable by us; as they
have their arcana imperii—state secrets, so that they
have great prerogatives of their crown; but the great God has them not
only under his eye, but in his hand. Kings are what he makes them.
Those that are most absolute are under God’s government; he puts
things into their hearts,
Rev. xvii. 17; Ezra vii. 27.
2 Every way of a man is right in his own eyes: but the LORD
pondereth the hearts.
Note,
1. We are all apt to be partial in judging of ourselves and our own
actions, and to think too favourably of our own character, as if there
was nothing amiss in it: Every way of a man, even his by-way,
is right in his own eyes. The proud heart is very ingenious in
putting a fair face upon a foul matter, and in making that appear right
to itself which is far from being so, to stop the mouth of conscience.
2. We are sure that the judgment of God concerning us is according to
truth. Whatever our judgment is concerning ourselves, the Lord
ponders the heart. God looks at the heart, and judges of men
according to that, of their actions according to their principles and
intentions; and his judgment of that is as exact as ours is of that
which we ponder most, and more so; he weighs it in an unerring balance,
3 To do justice and judgment is more acceptable to the LORD
than sacrifice.
Here,
1. It is implied that many deceive themselves with a conceit that, if
they offer sacrifice, that will excuse them from doing justice, and
procure them a dispensation for their unrighteousness; and this makes
their way seem right,
v. 2.
We have fasted,
Isa. lviii. 3.
I have peace-offerings with me,
Prov. vii. 14.
2. It is plainly declared that living a good life (doing justly and
loving mercy) is more pleasing to God than the most pompous and
expensive instances of devotion. Sacrifices were of divine
institution, and were acceptable to God if they were offered in faith
and with repentance, otherwise not,
&c. But even then moral duties were preferred before them
which intimates that their excellency was not innate nor the obligation
to them perpetual,
Much of religion lies in doing judgment and justice from a principle of
duty to God, contempt of the world, and love to our neighbour; and this
is more pleasing to God than all burnt-offerings and sacrifices,
4 An high look, and a proud heart, and the plowing of the
wicked, is sin.
This may be taken as showing us,
1. The marks of a wicked man. He that has a high look and a proud
heart, that carries himself insolently and scornfully towards both
God and man, and that is always ploughing and plotting, designing and
devising some mischief or other, is indeed a wicked man. The light
of the wicked is sin. Sin is the pride, the ambition, the glory
and joy, and the business of wicked men.
2. The miseries of wicked man. His raised expectations, his high
designs, and most elaborate contrivances and projects, are sin to him;
he contracts guilt in them and so prepares trouble for himself. The
very business of all wicked men, as well as their pleasure, is nothing
but sin; so Bishop Patrick. They do all to serve their lusts, and have
no regard to the glory of God in it, and therefore their ploughing
is sin, and no marvel when their sacrificing is so,
5 The thoughts of the diligent tend only to plenteousness;
but of every one that is hasty only to want.
Here is,
1. The way to be rich. If we would live plentifully and comfortably in
the world, we must be diligent in our business, and not shrink from the
toil and trouble of it, but prosecute it closely, improving all
advantages and opportunities for it, and doing what we do with all our
might; yet we must not be hasty in it, nor hurry ourselves and others
with it, but keep doing fair and softly, which, we say, goes far in a
day. With diligence there must be contrivance. The thoughts of the
diligent are as necessary as the hand of the diligent. Forecast is
as good as work. Seest thou a man thus prudent and diligent? He will
have enough to live on.
2. The way to be poor. Those that are hasty, that are rash and
inconsiderate in their affairs, and will not take time to think, that
are greedy of gain, by right or wrong, and make haste to be rich by
unjust practices or unwise projects, are in the ready road to poverty.
Their thoughts and contrivances, by which they hope to raise
themselves, will ruin them.
6 The getting of treasures by a lying tongue is a vanity
tossed to and fro of them that seek death.
This shows the folly of those that hope to enrich themselves by
dishonest practices, by oppressing and over-reaching those with whom
they deal, by false-witness-bearing, or by fraudulent contracts, of
those that make no scruples of lying when there is any thing to be got
by it. They may perhaps heap up treasures by these means, that which
they make their treasure; but,
1. They will not meet with the satisfaction they expect. It is a
vanity tossed to and fro; it will be disappointment and vexation
of spirit to them; they will not have the comfort of it, nor can they
put any confidence in it, but will be perpetually uneasy. It will be
tossed to and fro by their own consciences, and by the censures
of men; let them expect to be in a constant hurry.
2. They will meet with destruction they do not expect. While they are
seeking wealth by such unlawful practices they are really seeking
death; they lay themselves open to the envy and ill-will of men by the
treasures they get, and to the wrath and curse of God, by the lying
tongue wherewith they get them, which he will make to fall upon
themselves and sink them to hell.
7 The robbery of the wicked shall destroy them; because they
refuse to do judgment.
See here,
1. The nature of injustice. Getting money by lying
(v. 6)
is no better than downright robbery. Cheating is stealing; you might as
well pick a man’s pocket as impose upon him by a lie in making a
bargain, which he had no fence against but by not believing you; and it
will be no excuse from the guilt of robbery to say that he might choose
whether he would believe you, for that is a debt we should owe to all
men.
2. The cause of injustice. Men refuse to do judgment; they will
not render to all their due, but withhold it, and omissions make way
for commissions; they come at length to robbery itself. Those that
refuse to do justice will choose to do wrong.
3. The effects of injustice; it will return upon the sinner’s own head.
The robbery of the wicked will terrify them (so some); their
consciences will be filled with horror and amazement, will cut them,
will saw them asunder (so others); it will destroy them
here and for ever, therefore he had said
(v. 6),
They seek death.
8 The way of man is froward and strange: but as for the
pure, his work is right.
This shows that as men are so is their way.
1. Evil men have evil ways. If the man be froward, his way also
is strange; and this is the way of most men, such is the general
corruption of mankind. They have all gone aside
all flesh have perverted their way. But the froward man, the man of
deceit, that acts by craft and trick in all he does, his way is
strange, contrary to all the rules of honour and honesty. It is
strange, for you know not where to find him nor when you have him; it
is strange, for it is alienated from all good and estranges men from
God and his favour. It is what he behold afar off, and so do all honest
men.
2. Men that are pure are proved to be such by their work, for it is
right, it is just and regular; and they are accepted of God and
approved of men. The way of mankind in their apostasy is froward and
strange; but as for the pure, those that by the grace of God are
recovered out of that state, of which there is here and there one,
their work is right, as Noah’s was in the old world,
9 It is better to dwell in a corner of the housetop, than
with a brawling woman in a wide house.
See here,
1. What a great affliction it is to a man to have a brawling scolding
woman for his wife, who upon every occasion, and often upon no
occasion, breaks out into a passion, and chides either him or those
about her, is fretful to herself and furious to her children and
servants, and, in both, vexatious to her husband. If a man has a wide
house, spacious and pompous, this will embitter the comfort of it to
him–a house of society (so the word is), in which a man may be
sociable, and entertain his friends; this will make both him and his
house unsociable, and unfit for enjoyments of true friendship. It makes
a man ashamed of his choice and his management, and disturbs his
company.
2. What many a man is forced to do under such an affliction. He cannot
keep up his authority. He finds it to no purpose to contradict the most
unreasonable passion, for it is unruly and rages so much the more; and
his wisdom and grace will not suffer him to render railing for railing,
nor his conjugal affection to use any severity, and therefore he finds
it his best way to retire into a corner of the house-top, and
sit alone there, out of the hearing of her clamour; and if he employ
himself well there, as he may do, it is the wisest course he can take.
Better do so than 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.
10 The soul of the wicked desireth evil: his neighbour findeth
no favour in his eyes.
See here the character of a very wicked man.
1. The strong inclination he has to do mischief. His very soul
desires evil, desires that evil may be done and that he may have
the pleasure, not only of seeing it, but of having a hand in it. The
root of wickedness lies in the soul; the desire that men have to do
evil, that is the lust which conceives and brings forth sin.
2. The strong aversion he has to do good: His neighbour, his
friend, his nearest relation, finds no favour in his eyes,
cannot gain from him the least kindness, though he be in the greatest
need of it. And, when he is in the pursuit of the evil his heart is so
much upon, he will spare no man that stands in his way; his next
neighbour shall be used no better than a stranger, than an enemy.
11 When the scorner is punished, the simple is made wise: and
when the wise is instructed, he receiveth knowledge.
This we had before
(ch. xix. 25),
and it shows that there are two ways by which the simple may be made
wise:–
1. By the punishments that are inflicted on those that are incorrigibly
wicked. Let the law be executed upon a scorner, and even he that is
simple will be awakened and alarmed by it, and will discern, more than
he did, the evil of sin, and will take warning by it and take heed.
2. By the instructions that are given to those that are wise and
willing to be taught: When the wise is instructed by the
preaching of the word he (not only the wise himself, but the
simple that stands by) receives knowledge. It is no injustice at
all to take a good lesson to ourselves which was designed for
another.
12 The righteous man wisely considereth the house of the
wicked: but God overthroweth the wicked for their wickedness.
1. As we read this verse, it shows why good men, when they come to
understand things aright, will not envy the prosperity of evil-doers.
When they see the house of the wicked, how full it is perhaps of
all the good things of this life, they are tempted to envy; but when
they wisely consider it, when they look upon it with an eye of
faith, when they see God overthrowing the wicked for their
wickedness, that there is a curse upon their habitation which will
certainly be the ruin of it ere long, they see more reason to despise
them, or pity them, than to fear or envy them.
2. Some give another sense of it: The righteous man (the judge
or magistrate, that is entrusted with the execution of justice, and the
preservation of public peace) examines the house of the wicked,
searches it for arms or for stolen goods, makes a diligent enquiry
concerning his family and the characters of those about him, that he
may by his power overthrow the wicked for their wickedness and
prevent their doing any further mischief, that he may fire the nests
where the birds of prey are harboured or the unclean birds.
13 Whoso stoppeth his ears at the cry of the poor, he also
shall cry himself, but shall not be heard.
Here we have the description and doom of an uncharitable man.
1. His description: He stops his ears at the cry of the poor, at
the cry of their wants and miseries (he resolves to take no cognizance
of them), at the cry of their requests and supplications–he resolves
he will not so much as give them the hearing, turns them away from his
door, and forbids them to come near him, or, if he cannot avoid hearing
them, he will not need them, nor be moved by their complaints, no be
prevailed with by their importunities; he shuts up the bowels of his
compassion, and that is equivalent to the stopping of his ears,
2. His doom. He shall himself be reduced to straits, which will make
him cry, and then he shall not be heard. Men will not
hear him, but reward him as he has rewarded others. God will not hear
him; for he that showed no mercy shall have judgment without
mercy
(Jam. ii. 13),
and he that on earth denied a crumb of bread in hell was denied a drop
of water. God will be deaf to the prayers of those who are deaf to the
cries of the poor, which, if they be not heard by us, will be heard
against us,
14 A gift in secret pacifieth anger: and a reward in the bosom
strong wrath.
Here is,
1. The power that is commonly found to be in gifts. Nothing is more
violent than anger. O the force of strong wrath! And yet
a handsome present, prudently managed, will turn away some men’s wrath
when it seemed implacable, and disarm the keenest and most passionate
resentments. Covetousness is commonly a master-sin and has the command
of other lusts. Pecuniæ obediunt omnia—Money commands
all things. Thus Jacob pacified Esau and Abigail David.
2. The policy that is commonly used in giving and receiving bribes. It
must be a gift in secret and a reward in the bosom, for he that
takes it would not be thought to covet it, nor known to receive it, nor
would he willingly be beholden to him whom he has been offended with;
but, if it be done privately, all is well. No man should be too open in
giving any gift, nor boast of the presents he sends; but, if it be a
bribe to pervert justice, that is so scandalous that those who are fond
of it are ashamed of it.
15 It is joy to the just to do judgment: but destruction
shall be to the workers of iniquity.
Note,
1. It is a pleasure and satisfaction to good men both to see justice
administered by the government they live under, right taking place and
iniquity suppressed, and also to practise it themselves, according as
their sphere is. They no only do justice, but do it with pleasure, not
only for fear of shame, but for love of virtue.
2. It is a terror to wicked men to see the laws put in execution
against vice and profaneness. It is destruction to them; as it is also
a vexation to them to be forced, either for the support of their credit
or for fear of punishment, to do judgment themselves. Or, if we
take it as we read it, the meaning is, There is true pleasure in the
practice of religion, but certain destruction at the end of all vicious
courses.
16 The man that wandereth out of the way of understanding shall
remain in the congregation of the dead.
Here is,
1. The sinner upon his ramble: He wanders out of the way of
understanding, and when once he has left that good way he wanders
endlessly. The way of religion is the way of understanding;
those that are not truly pious are not truly intelligent; those that
wander out of this way break the hedge which God has set, and
follow the conduct of the world and the flesh; and they go astray like
lost sheep.
2. The sinner at his rest, or rather his ruin: He shall remain
(quiescet—he shall rest, but not in pace—in
peace) in the congregation of the giants, the sinners of the
old world, that were swept away by the deluge; to that destruction the
damnation of sinners is compared, as sometimes to the destruction of
Sodom, when they are said to have their portion in fire and brimstone.
Or in the congregation of the damned, that are under the power
of the second death. There is a vast congregation of damned sinners,
bound in bundles for the fire, and in that those shall remain, remain
for ever, who are shut out from the congregation of the righteous. He
that forsakes the way to heaven, if he return not to it, will certainly
sink into the depths of hell.
17 He that loveth pleasure shall be a poor man: he that
loveth wine and oil shall not be rich.
Here is an argument against a voluptuous luxurious life, taken from the
ruin it brings upon men’s temporal interests. Here is
1. The description of an epicure: He loves pleasure. God allows
us to use the delights of sense soberly and temperately, wine to
make glad the heart and put vigour into the spirits, and oil to
make the face to shine and beautify the countenance; but he that
loves these, that sets his heart upon them, covets them earnestly, is
solicitous to have all the delights of sense wound up to the height of
pleasurableness, is impatient of every thing that crosses him in his
pleasures, relishes these as the best pleasures, and has his mouth by
them put out of taste for spiritual delights, he is an epicure,
2. The punishment of an epicure in this world: He shall be a poor
man; for the lusts of sensuality are not maintained but at great
expense, and there are instances of those who want necessaries, and
live upon alms, who once could not live without dainties and varieties.
Many a beau becomes a beggar.
18 The wicked shall be a ransom for the righteous, and the
transgressor for the upright.
This intimates,
1. What should be done by the justice of men: The wicked, that
are the troublers of a land, ought to be punished, for the preventing
and turning away of those national judgments which otherwise will be
inflicted and in which even the righteous are many times involved. Thus
when Achan was stoned he was a ransom for the camp of
righteous Israel; and the seven sons of Saul, when they were
hanged, were a ransom for the kingdom of righteous David.
2. What is often done by the providence of God: The righteous is
delivered out of trouble, and the wicked comes in his stead, and so
seems as if he were a ransom for him,
ch. xi. 8.
God will rather leave many wicked people to be cut off than abandon his
own people. I will give men for thee,
Isa. xliii. 3, 4.
19 It is better to dwell in the wilderness, than with a
contentious and an angry woman.
Note,
1. Unbridled passions embitter and spoil the comfort of all relations.
A peevish angry wife makes her husband’s life uneasy, to whom she
should be a comfort and a meet help. Those cannot dwell in peace and
happiness that cannot dwell in peace and love. Even those that are one
flesh, if they be not withal one spirit, have no joy of their union.
2. It is better to have no company than bad company. The wife of thy
covenant is thy companion, and yet, if she be peevish and provoking,
it is better to dwell in a solitary wilderness, exposed
to wind and weather, than in company with her. A man may better enjoy
God and himself in a wilderness than among quarrelsome relations and
neighbours. See
v. 9.
20 There is treasure to be desired and oil in the dwelling of
the wise; but a foolish man spendeth it up.
Note,
1. Those that are wise will increase what they have and live
plentifully; their wisdom will teach them to proportion their expenses
to their income and to lay up for hereafter; so that there is a
treasure of things to be desired, and as much as needs be
desired, a good stock of all things convenient, laid up in season, and
particularly of oil, one of the staple commodities of Canaan,
This is in the habitation, or cottage, of the wise; and
it is better to have an old-fashioned house, and have it well
furnished, than a fine modern one, with sorry housekeeping. God blesses
the endeavors of the wise and then their houses are replenished.
2. Those that are foolish will misspend what they have upon their
lusts, and so bring the stock they have to nothing. Those manage
wretchedly that are in haste to spend what they had, but not in care
which way to get more. Foolish children spend what their wise parents
have laid up. One sinner destroys much good, as the prodigal
son.
21 He that followeth after righteousness and mercy findeth
life, righteousness, and honour.
See here,
1. What it is to make religion our business; it is to follow after
righteousness and mercy, not to content ourselves with easy
performances, but to do our duty with the utmost care and pains, as
those that are pressing forward and in fear of coming short. We must
both do justly and love mercy, and must proceed and persevere therein;
and, though we cannot attain to perfection, yet it will be a comfort to
us if we aim at it and follow after it.
2. What will be the advantage of doing so: Those that do follow
after righteousness shall find righteousness; God will give
them grace to do good, and they shall have the pleasure and comfort of
doing it; those that make conscience of being just to others shall have
the pleasure and comfort of doing it; those that make conscience of
being just to others shall be justly dealt with by others and others
shall be kind to them. The Jews followed after righteousness,
and did not find it, because they sought amiss,
Otherwise, Seek and you shall find, and with it shall find both
life and honour, everlasting life and honour, the crown of
righteousness.
22 A wise man scaleth the city of the mighty, and casteth
down the strength of the confidence thereof.
Note,
1. Those that have power are apt to promise themselves great things
from their power. The city of the mighty thinks itself
impregnable, and therefore its strength is the confidence
thereof, what it boasts of and trust in, bidding defiance to
danger.
2. Those that have wisdom, though they are so modest as not to promise
much, often perform great things, even against those that are so
confident of their strength, by their wisdom. Good conduct will go far
even against great force; and a stratagem, well managed, may
effectually scale the city of the mighty and cast down the
strength it had such a confidence in. A wise man will gain
upon the affections of people and conquer them by strength of reason,
which is a more noble conquest than that obtained by strength of arms.
Those that understand their interest will willingly submit themselves
to a wise and good man, and the strongest walls shall not hold out
against him.
23 Whoso keepeth his mouth and his tongue keepeth his soul from
troubles.
Note,
1. It is our great concern to keep our souls from straits, being
entangled in snares and perplexities, and disquieted with troubles,
that we may preserve the possession and enjoyment of ourselves and that
our souls may be in frame for the service of God.
2. Those that would keep their souls must keep a watch before the door
of their lips, must keep the mouth by temperance, that no
forbidden fruit go into it, no stolen waters, that nothing be eaten or
drunk to excess; they must keep the tongue also, that no
forbidden word go out of the door of the lips, no corrupt
communication. By a constant watchfulness over our words we shall
prevent abundance of mischiefs which an ungoverned tongue runs men
into. Keep thy heart, and that will keep thy tongue from sin; keep thy
tongue, and that will keep thy heart from trouble.
24 Proud and haughty scorner is his name, who dealeth in
proud wrath.
See here the mischief of pride and haughtiness.
1. It exposes men to sin; it makes them passionate, and kindles in them
the fire of proud wrath. They are continually dealing in it, as
if it were their trade to be angry, and they had nothing so much to do
as to barter passions and exchange bitter words. Most of the wrath that
inflames the spirits and societies of men is proud wrath. Men
cannot bear the least slight, nor in any thing to be crossed or
contradicted, but they are out of humour, nay, in a heat, immediately.
It likewise makes them scornful when they are angry, very abusive with
their tongues, insolent towards those above them and imperious towards
all about them. Only by pride comes all this.
2. It exposes men to shame. They get a bad name by it, and every one
calls them proud and haughty scorners, and therefore nobody
cares for having any thing to do with them. If men would but consult
their reputation a little and the credit of their profession, which
suffers with it, they would not indulge their pride and passion as they
do.
25 The desire of the slothful killeth him; for his hands refuse
to labour.
26 He coveteth greedily all the day long: but the righteous
giveth and spareth not.
Here we have,
1. The miseries of the slothful, whose hands refuse to labour in
an honest calling, by which they might get an honest livelihood. They
are as fit for labour as other men, and business offers itself, to
which they might lay their hands and apply their minds, but they will
not; herein they fondly think they do well for themselves, see
Soul, take thy ease. But really they are enemies to themselves;
for, besides that their slothfulness starves them, depriving them of
their necessary supports, their desires at the same time stab them.
Though their hands refuse to labour, their hearts cease not to covet
riches, and pleasures, and honours, which yet cannot be obtained
without labour. Their desires are impetuous and insatiable; they
covet greedily all the day long, and cry, Give, give;
they expect every body should do for them, though they will do nothing
for themselves, much less for any body else. Now these desires kill
them; they are a perpetual vexation to them, fret them to death,
and perhaps put them upon such dangerous courses for the satisfying of
their craving lusts as hasten them to an untimely end. Many that must
have money with which to make provision for the flesh, and would not be
at the pains to get it honestly, have turned highwaymen, and that has
killed them. Those that are slothful in the affairs of their souls, and
yet have desires towards that which would be the happiness of their
souls, those desires kill them, will aggravate their
condemnation and be witnesses against them that were convinced of the
worth of spiritual blessings, but refused to be at the pains that were
necessary to the obtaining of them.
2. The honours of the honest and diligent. The righteous and
industrious have their desires satisfied, and enjoy not only that
satisfaction, but the further satisfaction of doing good to others. The
slothful are always craving and gaping to receive, but the
righteous are always full and contriving to give; and it is more
blessed to give than to receive. They give and spare not,
give liberally and upbraid not; they give a portion to seven and
also to eight, and do not spare for fear of wanting.
27 The sacrifice of the wicked is abomination: how much more,
when he bringeth it with a wicked mind?
Sacrifices were of divine institution; and when they were offered in
faith, and with repentance and reformation, God was greatly honoured by
them and well-pleased in them. But they were often not only
unacceptable, but an abomination, to God, and he declared so,
which was an indication both that they were not required for their own
sakes and that there were better things, and for effectual, in reserve,
when sacrifice and offering should be done away. They were an
abomination,
1. When they were brought by wicked men, who did not, according to the
true intent and meaning of sacrificing, repent of their sins, mortify
their lusts, and amend their lives. Cain brought his offering. Even
wicked men may be found in the external performances of religious
worship. Many can freely give God their beasts, their lips, their
knees, who would not give him their hearts; the Pharisees gave alms.
But when the person is an abomination, as every wicked man is to
God, the performance cannot but be so; even when he brings it
diligently; so some read the latter part of the verse. Though
their offerings are continually before God
(Ps. l. 8),
yet they are an abomination to him.
2. Much more when they were brought with wicked minds,
when their sacrifices were made, not only consistent with, but
serviceable to, their wickedness, as Absalom’s vow, Jezebel’s fast, and
the Pharisees’ long prayers. When men make a show of devotion, that
they may the more easily and effectually compass some covetous or
malicious design, when holiness is pretended, but some wickedness
intended, then especially the performance is an abomination,
28 A false witness shall perish: but the man that heareth
speaketh constantly.
Here is,
1. The doom of a false witness. He who, for favour to one side
or malice to the other, gives in a false evidence, or makes an
affidavit of that which he knows to be false, or at least does not know
to be true, if it be discovered, his reputation will be ruined. A man
may tell a lie perhaps in his haste; but he that gives a false
testimony does it with deliberation and solemnity, and it cannot but be
a presumptuous sin, and a forfeiture of man’s credit. But, though he
should not be discovered, he himself shall be ruined; the vengeance he
imprecated upon himself, when he took the false oath, will come upon
him.
2. The praise of him that is conscientious: He who hears (that
is, obeys) the command of God, which is to speak every man truth
with his neighbour, he who testifies nothing but what he has heard
and knows to be true, speaks constantly (that is, consistently
with himself); he is always in the same story; he speaks in
finem—to the end; people will give credit to him and hear
him out; he speaks unto victory; he carries the cause, which the
false witness shall lose; he shall speak to eternity. What is
true is true eternally. The lip of truth is established for
ever.
29 A wicked man hardeneth his face: but as for the upright,
he directeth his way.
Here is,
1. The presumption and impudence of a wicked man: He hardens his
face–brazens it, that he may not blush–steels it, that he may not
tremble when he commits the greatest crimes; he bids defiance to the
terrors of the law and the checks of his own conscience, the reproofs
of the word and the rebukes of Providence; he will have his way and
nothing shall hinder him,
2. The caution and circumspection of a good man: As for the
upright, he does not say, What would I do? What have I a
mind to? and that will I have; but, What should I do? What does
God require of me? What is duty? What is prudence? What is for
edification? And so he does not force his way, but direct his
way by a safe and certain rule.
30 There is no wisdom nor understanding nor counsel against
the LORD.
31 The horse is prepared against the day of battle: but
safety is of the LORD.
The designing busy part of mankind are directed, in all their counsels
and undertakings, to have their eye to God, and to believe,
1. That there can be no success against God, and therefore they must
never act in opposition to him, in contempt of his commands, or in
contradiction to his counsels. Though they think they have
wisdom, and understanding, and counsel, the best
politics and politicians, on their side, yet, if it be against the
Lord, it cannot prosper long; it shall not prevail at last. He that
sits in heaven laughs at men’s projects against him and his anointed,
and will carry his point in spite of them,
Those that fight against God are preparing shame and ruin for
themselves; whoever make war with the Lamb, he will certainly
overcome them,
Rev. xvii. 14.
2. That there can be no success without God, and therefore they must
never act but in dependence on him. Be the cause ever so good, and the
patrons of it ever so strong, and wise, and faithful, and the means of
carrying it on, and gaining the point, ever so probable, still they
must acknowledge God and take him along with them. Means indeed are to
be used; the horse must be prepared against the day of
battle, and the foot too; they must be armed and disciplined. In
Solomon’s time even Israel’s kings used horses in war, though they were
forbidden to multiply them. But, after all, safety and
salvation are of the Lord; he can save without armies, but
armies cannot save without him; and therefore he must be sought to and
trusted in for success, and when success is obtained he must have all
the glory. When we are preparing for the day of battle our great
concern must be to make God our friend and secure his favour.
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