THIS chapter completes the first part of the book; the proverbs arranged directly by the wise king, and evidently put into circulation before his death.
The first one is a warning against falling into the snare that so distracted the godly Asaph, until he went into the sanctuary of the Lord (Psalm 73).
1 Be not thou envious of evil men,
Neither desire to be with them.
2 For their heart studieth destruction,
And their lips talk of mischief.
See note on Proverbs 23:17, 18. It was when he saw the end of the wicked, that Asaph felt every envious yearning vanish from his bosom. How could a saint of God begrudge the poor worldling his evanescent pleasures when judgment, like a dark and gloomy cloud, is lowering over their heads!
Nor is that the only thing that makes their lot wretched. Their hearts and lips are alike concerned in destruction and mischief. Who could be happy when so engaged? Disappointment and grief must ever be their portion, who hope through iniquity to find happiness. See, out of many instances with which Scripture abounds, the wretched life of Jehoram, king of Judah (2 Chron. 21).
3 Through wisdom is a house builded;
And by understanding it is established:
4 And by knowledge shall the inner-chambers be filled
With all precious and pleasant riches.
Storing the mind and heart with wisdom, knowledge, and understanding, is like building a mansion on a solid foundation, and beautifying and enriching it with costly treasures that gratify the beholder, and add to the enjoyment of the occupants. He can never be poor who has the wisdom that cometh down from above. See James 3:17, 18.
5 A wise man is strong;
Yea, a man of knowledge increaseth strength.
6 For by wise counsel thou shalt make war for thyself;
And in the multitude of counselors there is safety.
See notes on Proverbs 20:18. Intimate is the connection between these verses and those just preceding. Wisdom makes strong its possessor, however inferior he may be in other respects to his adversaries.
The sense of the expression “make war for thyself” is evidently “make successful warfare,” or “war to thine advantage.”
7 Wisdom is too high for a fool:
He openeth not his mouth in the gate.
The wise man is not rash. As he goes out to meet the enemy, he avails himself of the counsel and experience of others. He is not an egoist. His safety is in his willingness to hear what others soberly present. Our Lord may have had these words in mind, as also those of verse 27, when He instructed His disciples as to the importance of counting the cost, ere beginning to build or going forth to a conflict (Luke 14:28-32). See the poor wise man of Ecclesiastes 9:14-16.
Unable to attain to wisdom, because unwilling to repent of his evil-doing, the fool will be speechless “in the gate,” that is, when the hour of his judgment has come. See the man who ignored the wedding garment (Matt. 22:11-13).
How rich the grace that led the Eternal Wisdom to be as a lamb, dumb before the shearers, when He stood “in the gate,” that judgment for His own might be exhausted upon Him. (Isa. 53:7).
8 He that deviseth to do evil
Shall be called a mischievous person.
9 The thought of folly is sin;
And the scoffer is an abomination to men.
Evil thoughts, says our Lord, come from the heart, indicating therefore the moral pollution of the entire being. He who allows his mind to riot in evil devices is full of mischief. His thoughts of folly, whether put into execution or not, are sinful; for thoughts as well as deeds shall be judged when the secrets of men’s hearts are laid bare. For them, as also for words and actions, men shall give account. The scoffer is one who permits the foolishness of his heart to control his lips. He rails at holy things, as did Pharaoh when he asked, “Who is the Lord that I should obey His voice” (Ex. 5:2).
10 If thou faint in the day of adversity,
Thy strength is small.
It is the hour of trial that manifests whatever strength one really has. To faint, or become disheartened then, is to show that one has not been truly counting upon God for deliverance. The hour of trial and opposition will only find the trusting soul more confident still, for he knows where the source of all power is to be found. Contrast Elijah when threatened by Jezebel, with David when the people spake of stoning him (1 Kings 19:2-4; 1 Sam. 30:6).
11 If thou forbear to deliver them that are drawn unto death, And those that are ready to be slain;
12 If thou sayest, Behold we knew it not; Doth not He that pondereth the heart consider it? And He that keepeth thy soul, cloth not He know it? And shall not He render to every man according to his works?
In these solemn questions reference seems to be made to a mode of execution, once prevalent in Syria and Palestine. Muenscher says, “When a criminal was anciently led to execution, a crier went before, who proclaimed the crime of which he had been convicted, and called upon any one who could say anything in behalf of the condemned culprit, to come forward; in which case, he was led back to the tribunal and the cause was re-heard.” To have the information, which, if declared, would save the condemned man, but to selfishly withhold it and allow him to be slain, would be to take common ground with Cain, and ask, “Am I my brother’s keeper?” But the great Judge of all, who ponders the heart, would be witness against the one who acted so perfidiously and would assuredly render accordingly.
What shall be said of Christians who can see thousands daily of their fellow men passing on to eternal woe, and hear of millions more, yet scarcely ever bestir themselves to make known God’s message of justification for guilty sinners through the Lord Jesus Christ?
Appalling is the thought that, albeit nineteen centuries have almost gone since Jesus said, “Go ye into all the world, and preach the gospel to every creature,” we have today to face the fact that over five hundred million members of the human race are still awaiting the first proclamation of the gospel; and this, not because these millions live in inaccessible regions, but because there is so little heart, on the part of those so richly blessed, to carry the word of reconciliation to the regions beyond where Christ has not been named.
Even in instances where men have been ready to go, so amazing is the lethargy among those who could well afford to assist them, that it is only by exercise of the greatest self-denial they can get to, and remain in, the needy fields, white already to the harvest.
Let us not forget that for all these things we shall yet have to say to God. He will not lightly pass by the self-seeking, the worldly-mindedness, the positive indifference of His people which has led them to neglect to so large an extent the carrying of His gospel “into all the world.”
The cry of those who are ready to be slain is going up into His ear day and night; while they wait for a deliverer. Be it ours, then, not to say “we knew it not,” but to rise to our privileges, and, in every way we can, help to spread abroad the saving word. See Ezekiel, the watchman to Israel (Ezek. 33:1-12).
13 My son, as thou eatest honey, because it is good;
And the honeycomb, because it is sweet to thy taste:
14 So shall the knowledge of wisdom be to thy soul;
When thou hast found it, then there shall be a reward,
And thine expectation shall not be cut off.
As honey is delightful to the palate, so shall Wisdom be to the soul of her devotee. In Proverbs 5:3 we found the strange woman simulating this; but though her lips “drop as the honeycomb,” they who follow her pernicious ways shall have bitterness in the latter end. On the contrary, Wisdom promises an assured reward—an expectation which shall not result in disappointment. The earnest seeker after understanding shall never be put to shame. See Cornelius (Acts 10).
15 Lie not in wait, O lawless man, against the dwelling of the righteous;
Spoil not his resting-place.
16 For a righteous man falleth seven times, and riseth up again;
But the lawless shall be overwhelmed with mischief.
The wicked rejoice in iniquity, and are glad at the calamities of the righteous. But though the just man stumble frequently, he shall be lifted up again. for “God is able to make him stand.”
The sevenfold fall may refer, I judge, either to what are commonly called misfortunes, or to moral lapses brought on through unwatchfulness; for, let the saint of God become careless, and he is as weak as other men. But where grace has wrought in the soul, there will be recovery; while, as for the mere empty professor, he will return like a dog to his vomit, or like a sow to her wallowing in the mire, thus becoming overwhelmed with evil. Contrast Peter with Judas (Matt. 26:75; 27:3-5). Compare Psalm 34:18-22.
17 Rejoice not when thine enemy falleth,
And let not thy heart be glad when he stumbleth;
18 Lest Jehovah see it, and it be evil in His eyes,
And He turn away His wrath from him.
Love does not gloat over the sorrows of others, even though richly deserved, and although the one who is suffering has been a bitter foe. Remembering that he is himself a subject of grace, the humble, contrite soul walks softly, having tears, not sneers, for the afflictions of his enemies. When it is otherwise, the eye of Jehovah will note it; He will see that he who is glad at calamities shall not be unpunished. This was what provoked His wrath against Edom (Oba. 12-16). Therefore His anger turned away from Jacob to Esau. See notes on Proverbs 17:5.
19 Fret not thyself became of evil men,
Neither be thou envious of the lawless;
20 For there shall be no reward to the evil man
The lamp of the lawless shall be put out.
See verse 1 above. There is no reason to be either disquieted because of evil men, or to envy their present estate. They have no power or might, unless it be for a brief space delegated by the God of the righteous: and as for their wealth and prosperity, it is only for a moment, and will soon vanish away forever, leaving them poorer than the poorest. No reward for all their toil on earth awaits them in eternity. Their lamp shall go out in darkness as they go down beneath the awful judgment of the God whose holiness they have despised, and whose grace they have refused. See Herod (Acts 12:20-23).
21 My son, fear thou Jehovah and the king;
And meddle not with them that are given to change:
22 For their calamity shall rise suddenly;
And who knoweth the ruin of them both?
Subjection to God, and therefore to the powers that be, by Him ordained, should be characteristic of all who know the Lord. To meddle with them who are given to change would be to associate with or assist men who by rebellion and intrigue disturb the peace and order of society, delighting in revolutions and plots against the established government. In the Church too such men arise, who would subvert all godly order and disquiet the minds of the saints. If left severely alone, their capacity for evil is greatly hindered. In worldly commonwealths, Christians are subjects, not rulers. Therefore it becomes all such to render to Caesar what belongs to him, not interfering with political changes and social upheavals. To fail thus to obey the word of God will involve the unwise saint in many a snare; and when the overthrow of the revolutionary leader comes suddenly, “who knoweth the ruin of them both?”—that is, of the upstart and his followers. See Theudas and Judas of Galilee (Acts 5:36, 37).
23 These things belong also to the wise.
It is not good to have respect of persons in judgment.
24 He that saith unto the lawless, Thou art righteous;
Him shall the people curse,
Nations shall abhor him:
25 But to them that rebuke him shall be delight.
And a good blessing shall come upon them.
26 All shall kiss his lips who giveth a just sentence.
From verse 23 to the end of the chapter seems to be a kind of appendix to the book as originally sent forth. This is indicated by the introductory sentence, “These things belong also to the wise.” Four subjects are taken up in this additional section, all of which have been previously treated of, but are now, in two instances at least, somewhat amplified. The topics are, the evil of respect of persons in judgment; counting the cost; prejudiced witness; and slothfulness.
Of the first, the verses quoted treat. He who justifies the wicked makes himself rightly abhorred. He will draw down upon his head the indignation of the upright. But he who rebukes, or condemns, the guilty, will earn the esteem of the people, and receive their blessing. All will “kiss his lips” who gives a right sentence. The kiss, among Eastern nations, was a symbolical act, denoting affection and esteem.
Solomon himself is perhaps the best illustration in Scripture of the righteous judge, until “He shall come whose right it is to reign, and to execute justice throughout the whole earth” (1 Kings 2, and 3:16-28).
27 Prepare thy work without,
And make it fit for thyself in the field;
And afterward build thy house.
We have already noticed that the discourse of our Lord recorded in Luke 14:28-30 seems to have had reference to the principle enunciated in verse 6 above. This 27th verse appears to have been also before Him. The one was illustrated in His words about the king going out to battle. This finds its counterpart and fuller explanation in the warning drawn from the account of the man who began to build, and was not able to finish. It is the part of wisdom to count the cost, lest the undertaking be too great, and prove but a monument of folly in the end. Such a reminder was the tower of Babel, which overconfident men began sacrilegiously to build, but were unable to complete (Gen. 11:1-9).
28 Be not a witness against thy neighbor without cause;
And deceive not with thy lips.
29 Say not, I will do so to him as he hath done to me:
I will render to the man according to his work.
See note on Proverbs 20:22. To appear as a witness against one’s neighbor, with the deceitful purpose of accomplishing his ruin, because of real or fancied wrong, and in order to procure revenge, is opposed to the holiness that becomes a saint of God. The man of faith need not be concerned about defending his good name, and certainly will not be found falsely accusing his neighbor, however much he may have suffered through him. He can quietly leave all in the hands of Him who will ever vindicate His faithful servants.
It is an important point reached in the experience of a believer when he learns to look back of all second causes to God Himself. Only then can he say, “I have learned, in whatsoever state I am, to be content” (Phil. 4:11). The translators’ addition of the italicized word “therewith” really mars the beauty of this lovely expression of subjection to the will of God. Content to know His will is being carried out, despite all efforts of the enemy to thwart it; such is the condition of mind and soul described by the apostle. This is a wonderful victory gained over the natural propensity to see in persons and things around us cause for complaint and dissatisfaction, and to be goaded on with a desire for revenge.
See the remarks as to David’s behavior towards Shimei, in the notes on Proverbs 20:22.
30 I went by the field of the slothful man,
And by the vineyard of the man void of understanding;
31 And, lo, it was all grown over with thorns,
And nettles had covered the face thereof,
And the stone wall thereof was broken down.
32 Then I saw, and considered it well;
I looked upon it, and received instruction:
33 Yet a little sleep, a little slumber,
A little folding of the hands to sleep:
34 So shall thy poverty come as one that traveleth,
And thy want as an armed man!
See notes on Proverbs 6:10, 11, and 20:4. Graphic is the portrayal of the sluggard’s field, as by an eye-witness who stood sadly gazing upon it, and pondered as he viewed its desolation. Thorns and nettles flourishing, but fruit absent; the wall broken down; and everything speaking of lack of care, and slothful indifference. May we too gaze upon it, and consider it well!
Verses 33 and 34 are the musings of his heart as he meditated upon the unhappy scene. Sleeping when he should have been laboring, the hour draws nigh when, aroused by poverty coming like a man on a journey, and want like a soldier in full armor, the sluggard will be awakened too late to realize that his wasted opportunities have gone beyond recall.
The spiritual lesson has already been animadverted upon in the notes on the portions referred to above.
With this warning against sloth and laziness, the book, as first set forth, was brought to a close, unless the chapters attributed to Agur and Lemuel were then part of it. If so, the next section was inserted in its present place, by divine guidance we cannot doubt, when the work was issued in its final complete form.