Those who follow after righteousness, shall find righteousness, honor and life. The sacrifice which typified the great sacrifice of Christ, was a divine institution. Religious ceremonies based upon Christ’s sacrifice are pleasing to God when offered in faith and repentance, but when not backed by true devotion, are an abomination. The king’s heart is in the hand of God. We should practice mercy and justice. The lying tongue. The quarrelsome woman. The punishment of the wicked. The uncharitable. The private gift. The happiness of the righteous. The wicked a ransom for the righteous. The treasures of the wise. He who guards his tongue. Desire of the sluggard. The false witness. Salvation is of the Lord. 21:1 The king’s heart is in the hand of the LORD, as the rivers of water: he turns it whithersoever he will. 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. Verse 1. The king’s heart is in the hand of the Lord — The Lord is the only ruler of princes. He alone can govern and direct their counsels. But there is an allusion here to the Eastern method of watering their lands. Several canals are dug from one stream; and by opening a particular sluice, the husbandman can direct a stream to whatever part he please: so the king’s heart, wherever it turns; i.e., to whomsoever he is disposed to show favor. As the land is enriched with the streams employed in irrigation; so is the favourite of the king, by the royal bounty: and God can induce the king to give that bounty to whomsoever he will. See Harmer. 21:1 And when they had ridden a long time they came to the end of their journey, John thus fasting. And they brought him before the king, and said: Worshipful king, we bring to thee John, a God, not a man; for, from the hour in which we apprehended him, to the present, he has not tasted bread. At this Domitian being amazed, stretched out his mouth on account of the wonder, wishing to salute him with a kiss; but John bent down his head, and kissed his breast. And Domitian said: Why hast thou done this? Didst thou not think me worthy to kiss thee? And John said to him: It is right to adore the hand of God first of all, and in this way to kiss the mouth of the king; for it is written in the holy books, The heart of a king is in the hand of God. Acts Of The Holy Apostle And Evangelist John The Theologian. 21:1 Great indeed is the help of the grace of God, so that He turns our heart in whatever direction He pleases. St. Augustine: On the Grace of Christ, 24. 21:1 The Scripture says in the Proverbs of Solomon, “Even as the rush of water, so is the heart of a king in God’s hand; He will turn it in whatever way He shall choose.” Again, in the 104th Psalm, in reference to the Egyptians, one reads what God did to them: “And He turned their heart to hate His people, to deal subtly with His servants.” (Ps. 105:25). Observe, likewise, what is written in the letters of the apostles. St. Augustine: On Grace and Free Will, 42 (21). 21:2 Every way of a man is right in his own eyes: but the LORD ponders the hearts. We are partial in judging ourselves and our actions. Verse 2. The Lord pondereth the hearts. — Every man feels strongly attached to his own opinions, modes of acting, etc.; and though he will not easily give up any thing to the judgment of a neighbor, whom he will naturally consider at least as fallible as himself, yet he should consider that the unerring eye of God is upon him; and he should endeavor to see that what he does is acceptable in the eye of his Maker and Judge. 21:3 To do justice and judgment is more acceptable to the LORD than sacrifice. https://coptic-treasures.com/ Proverbs 21 2 . vs. 3: Many deceive themselves with a conceit that outward devotions will excuse unrighteousness. Verse 3. To do justice and judgment — The words of Samuel to Saul. See note on 1 Samuel 15:23. 21:4 An high look, and a proud heart, and the plowing of the wicked, is sin. vs. 4: Sin is the pride, the ambition, the glory, the joy, and the business of wicked men. Verse 4. A high look — The evidence of pride, self-conceit, and vanity. A proud heart, from which the high look, etc., come. And the ploughing—rn ner, lucerna, the lamp, the prosperity and posterity of the wicked; is sin-it is evil in the seed, and evil in the root evil1788 in the branch, and evil in the fruit. They are full of sin themselves, and what they do is sinful. 21:5 The thoughts of the diligent tend only to plenteousness; but of every one that is hasty only to want. vs. 5: The really diligent employ foresight as well as labor. 21:6 The getting of treasures by a lying tongue is a vanity tossed to and fro of them that seek death. vs. 6: While men seek wealth by unlawful practices, they seek death. Verse 6. Of them that seek death — Instead of y چqbm mebakshey, “them that seek,” several MSS., some ancient editions, with Symmachus, the Septuagint, Vulgate, and Arabic, have y چqm mokeshey, the snares. He who gets treasures by a lying tongue, pursues vanity into the snares of death. Our common translation may be as good. But he who, by the snares of his tongue, endeavors to buy and sell to the best advantage, is pursuing what is empty in itself; and he is ensnared by death, while he is attempting to ensnare others. 21:6 So he receives who gives, and he gives who receives. “But the righteous pity and show mercy.” “But the mild shall be inhabitants of the earth, and the innocent shall be left in it. But the transgressors shall be extirpated from it.” St. Clement of Alexandria: Stromata 2:19. 21:7 The robbery of the wicked shall destroy them; because they refuse to do judgment. vs. 7: Injustice will return upon the sinner, and will destroy him here and for ever. Verse 7. The robbery of the wicked — The wicked shall be terrified and ruined by the means they use to aggrandize themselves. And as they refuse to do judgment, they shall have judgment without mercy. 21:8 The way of man is froward and strange: but as for the pure, his work is right. vs. 8: The way of mankind by nature is forward and strange Wherefore we must cast out all wickedness from our souls, and never more contrive any deceit; for, saith one, “To the perverse God sendeth crooked paths” (Proverbs 21:8, LXX.); St. John Chrysostom: Homilies on St. John, 41. 21:9 It is better to dwell in a corner of the housetop, than with a brawling woman in a wide house. vs. 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. Verse 9. In a corner of the housetop — A shed raised on the flat roof. — a wide house; rbj tyb beith chaber, “a house of fellowship;” what we should call a lodging-house, or a house occupied by several families. This was usual in the East, as well as in the West. Some think a house of festivity is meant: hence my old MS. Bible has, “the hous and feste”. 21:10 The soul of the wicked desires evil: his neighbor finds no favor in his eyes. vs. 10: The evil desires of a wicked man’s heart, lead to baseness in his conduct. 21:11 When the scorner is punished, the simple is made wise: and when the wise is instructed, he receives knowledge. vs. 11: The simple may be made wise by punishments on the wicked, and by instructions to those who are willing to be taught. Verse 11. When the scorner is punished — When those who mock at religion, blaspheme against its Author, and endeavor to poison society, and disturb the peace of the community by their false doctrine, meet with that degree of punishment which their crimes, as far as they affect the public peace, deserve; then the simple, who were either led away, or in danger of being led away, by their pernicious doctrines, are made wise. And when those thus made wise are instructed in the important truths which have been decried by those unprincipled men, then they receive https://coptic-treasures.com/ Proverbs 21 3 knowledge; and one such public example is made a blessing to thousands. But only blasphemy against God and the Bible should be thus punished. Private opinion the state should not meddle with. 21:12 The righteous man wisely considers the house of the wicked: but God overthrows the wicked for their wickedness. vs. 12: Good men envy not the prosperity of evil-doers; they see there is a curse on them. Verse 12. The righteous man wisely considereth — This verse is understood as implying the pious concern of a righteous man, for a wicked family, whom he endeavors by his instructions to bring into the way of knowledge and peace. 1789 21:13 Whoso stopps his ears at the cry of the poor, he also shall cry himself, but shall not be heard. vs. 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. Verse 13. Whoso stoppeth his ears — See the conduct of the priest and Levite to the man who fell among thieves; and let every man learn from this, that he who shuts his ear against the cry of the poor, shall have the ear of God shut against his cry. The words are quite plain; there is no difficulty here. 21:13 For he shall not be able to deserve the mercy of the Lord, who himself shall not have been merciful; nor shall he obtain aught from the divine pity in his prayers, who shall not have been humane towards the poor man’s prayer. And this also the Holy Spirit declares in the Psalms, and proves, saying, Blessed is he that considereth of the poor and needy; the Lord will deliver him in the evil day.” (Ps. 41:1) St. Cyprian: Treatise Viii On Works And Alms, 5. Such were the offerings of Cornelius. For (it is said) “thy prayers and thine alms are come up for a memorial before God.” (Acts 10:4) Thou seest a most excellent union. Then are we heard, when we ourselves also hear the poor who come to us. “He” (it is said) “that stoppeth his ears that he may not hear the poor” (Proverbs 21:13), his prayer God will not hearken to. “Blessed is he that considereth the poor and needy: the Lord will deliver him in the evil day.” (Psalm 40:1) But what day is evil except that one which is evil to sinners? St. John Chrysostom: Homilies on Hebrews, 11. 21:14 A gift in secret pacifies anger: and a reward in the bosom strong wrath. vs. 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? 21:15 It is joy to the just to do judgment: but destruction shall be to the workers of iniquity. vs. 15: There is true pleasure only in the practice of religion. 21:16 The man that wanders out of the way of understanding shall remain in the congregation of the dead. vs. 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 Savior; but let them flee to him without delay Verse 16. The man once enlightened, that wandereth out of the way of understanding, in which he had walked, shall remain-have a permanent residence-in the congregation of the dead; μyapr rephaim, the lost; either separate spirits in general, or rather the assembly of separate spirits, which had fallen from primitive rectitude; and shall not be restored to the Divine favor; particularly those sinners who were destroyed by the deluge. This passage intimates that those called rephaim are in a state of conscious existence. It is difficult to assign the true meaning of the word in several places where it occurs: but it seems to mean the state of separate spirits, i.e., of those separated from their bodies, and awaiting the judgment of the great day: but the congregation may also include the fallen angels. My old MS. Bible translates, “The man that errith fro the wei of doctrine, in the felowschip of geantis schal wonnen”. 21:17 He that loves pleasure shall be a poor man: he that loves wine and oil shall not be rich. vs. 17: A life of worldly pleasure brings ruin on men Verse 17. He that loveth pleasure — That follows gaming, fowling, hunting, coursing, etc., when he should be attending to the culture of the fields, shall be a poor man; and, I may safely add, shall be so deservedly poor, as to have none to pity him. 21:18 The wicked shall be a ransom for the righteous, and the transgressor for the upright. The righteous is often delivered out of trouble, and the wicked comes in his stead, and so seems as a ransom for him. https://coptic-treasures.com/ Proverbs 21 4 Verse 18. The wicked shall be a ransom for the righteous — God often in his judgments cuts off the wicked, in order to prevent them from destroying the righteous. And in general, we find that the wicked fall into the traps and pits they have digged for the righteous. 21:19 It is better to dwell in the wilderness, than with a contentious and an angry woman. vs. 19: Unbridled passions spoil the comfort of all relations. 21:20 There is treasure to be desired and oil in the dwelling of the wise; but a foolish man spends it up. vs. 20: The plenty obtained by prudence, industry, and frugality, is desirable. But the foolish misspend what they have upon their lusts. 21:20 Let the treasure to be desired rest upon your lips. 21:21 He that follows after righteousness and mercy finds life, righteousness, and honor. vs. 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. 21:22 A wise man scales the city of the mighty, and casts down the strength of the confidence thereof. vs. 22: Those that have wisdom, often do great things, even against those confident of their strength. 5:22 What cords? The word is well known in holy Scripture, and elsewhere we find what “cords” signify. For “each one is holden with the cords of his sins,” saith Scripture. And Esaias saith openly, “Woe to them that draw sin like a long rope.” And why is it called a “cord”? Because every sinner who persevereth in his sins, addeth sin to sin; and when he ought by accusing his sins to amend, by defending he doubleth what by confession he might have removed, and often seeketh to fortify himself by other sins, on account of the sins he hath already committed... St. Augustine: On the Psalms, 140:8. Verse 22. A wise man scaleth the city of the mighty — Wisdom is in many respects preferable to strength, even in the case of defense. See what skill does in the fortification and reduction of strong places. 21:23 Whoso keeps his mouth and his tongue keeps his soul from troubles. vs. 23: It is our great concern to keep our souls from being entangled and disquieted. 21:24 Proud and haughty scorner is his name, who deals in proud wrath. vs. 24: Pride and haughtiness make men passionate; such continually deal in wrath, as if it were their trade to be angry. 21:25 The desire of the slothful kills him; for his hands refuse to labor. Verse 25. The desire of the slothful killeth him — He desires to eat, drink, and be clothed: but as he does not labor, hence he dies with this desire in his heart, envying those who possess plenty through their labor and industry. Hence he is said to covet greedily all the day long, ver. 26, while the righteous, who has been laborious and diligent, has enough to eat, and some to spare. 21:26 He covets greedily all the day long: but the righteous gives and spares not. vs. 25, 26:Here is the misery of the slothful; their hands refuse to labor in an honest calling, by which they might get an honest livelihood; yet their hearts cease not to covet riches, pleasures, and honors, which cannot be obtained without labor. But the righteous and industrious have their desires satisfied. 21:27 The sacrifice of the wicked is abomination: how much more, when he brings it with a wicked mind? vs. 27: When holiness is pretended, but wickedness intended, that especially is an abomination. Verse 27. When he bringeth it with a wicked mind? — If such a person even bring the sacrifices and offerings which God requires, they are an abomination to him, because the man is wicked; and if such offerings be imperfect in themselves, or of goods ill-gotten, or offered by constraint of custom, etc., they are doubly abominable. 21:28 A false witness shall perish: but the man that hears speaks constantly. vs. 28: The doom of a false witness is certain. 21:28 But then, further, let those who are admonished be told how to give mercifully what they have, when they have learnt not to confound the good of mercy by throwing into it the wickedness of robbery. For they violently exact what they mercifully bestow. For it is one thing to shew mercy on account of our sins; another thing to sin on account of shewing mercy; which can no longer indeed be called mercy, since it cannot grow into sweet fruit, being embittered by the poison of its pestiferous root. For hence it is that the Lord through the prophet rejects even sacrifices themselves, saying, I the Lord love judgment, and I hate robbery in a whole burnt offering (Isaiah 61:8). https://coptic-treasures.com/ Proverbs 21 5 Hence again He has said, The sacrifices of the ungodly are abominable, which are offered of wickedness (Proverbs 21:28). Such persons also often withdraw from the indigent what they give to God. Fr. Gregory (the Great), Pastoral Rule, 21. 21:29 A wicked man hardens his face: but as for the upright, he directs his way. vs. 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? Verse 29. He directeth his way— Instead of yky yachin, he directeth, upwards of fifty of Kennicott’s and De Rossi’s MSS., several ancient editions with some of the versions, read yby yabin, he understands; and because he understands his way, he is able to direct himself in walking in it. 21:30 There is no wisdom nor understanding nor counsel against the LORD. 21:31 The horse is prepared against the day of battle: but safety is of the LORD. vs. 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 armor of God; but our strength must be in the Lord, and in the power of his might. Verse 31. The horse is prepared against the day of battle — Horses were not used among the Jews before the time of Solomon. There was a Divine command against them, Deuteronomy 17:16; but Solomon transgressed it; see 1 Kings 10:29. But he here allows that a horse is a vain thing for safety; and that however strong and well appointed cavalry may be, still safety, escape, and victory, are of the Lord. Among the ancient Asiatics, the horse was used only for war; oxen labored in the plough and cart, the ass and the camel carried backloads; and mules and asses served for riding. We often give the credit of a victory to man, when they who consider the circumstances see that it came from God. 21:31 We ought then always to sing with the blessed David: “My strength and my praise is” not my free will, but “the Lord, and He is become my salvation.” (Ps. 117:14) And the teacher of the Gentiles was not ignorant of this when he declared that he was made capable of the ministry of the New Testament not by his own merits or efforts but by the mercy of God. “Not” says he, “that we are capable of thinking anything of ourselves as of ourselves, but our sufficiency is of God, which can be put in less good Latin but more forcibly, “our capability is of God,” and then there follows: “Who also made us capable ministers of the New Testament” (2 Cor. 3:5,6). St. John Cassian: Conference 3:15. 21:31 It was, in truth, good for them that my good should come from them, though, indeed, it was not from them, but by them; for from Thee, O God, are all good things, and from my God is all my safety? This is what I have since discovered, as Thou hast declared Thyself to me by the blessings both within me and without me which Thou hast bestowed upon me. For at that time I knew how to suck, to be satisfied when comfortable, and to cry when in pain — nothing beyond. St. Augustine: Confession, 1:6 (7).
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