THE great truth that the prophet Daniel sought to bring to bear upon the conscience of the impious Belshazzar on the last night of his reign at Babylon is that which the opening verse presents, in a slightly different way. Daniel endeavored to impress the Chaldean king with his duty to acknowledge “the God in whose hand thy breath is, and whose are all thy ways;” but he would not be humbled. Here we are told that
1 The king’s heart is in the hand of Jehovah, as the rivulets of water:
He turneth it whithersoever He will.
See Proverbs 20:24. There is no monarch so great that he can act in independence of God. Whether he owns it or not, Jehovah is controlling him as He controls the flow of the water-brooks. He who “hath His way in the whirlwind and the storm” can make the wrath of man to praise Him, and restrain the remainder thereof. As already noted, the book of Esther is the fitting illustration of this, especially Esther 6:1-10. Jehovah’s word to Cyrus, written long ere that ruler was born, is another striking case in point. See Isaiah 45:1-7.
2 Every way of a man is right in his own eyes:
But Jehovah pondereth the hearts.
See Proverbs 20:6. Self-righteousness is perhaps the most human of all sins. Men will excuse and explain away in themselves what in others would be censured with severity. The Lord beholds the heart, and takes notice of the pride gnawing like a worm at the root. Not he who commends himself, but he who is commended by God, is approved. See Paul (1 Cor. 4:4).
3 To do righteousness and judgment
Is more acceptable to Jehovah than sacrifice.
It was a common thing for men to forget that sacrifices and offerings were not pleasing to the Lord when uprightness was lacking. He ever placed righteousness and equity above ceremonial observances, as, we may rest assured, He does today. The Lord witheringly rebuked the Pharisees, when He was on earth, for their attention to ritualistic details while justice and integrity were lacking. “I will have mercy, and not sacrifice” was His word. Isaiah sets forth the same truth, of the supreme importance of the execution of righteousness, when contrasting the ceremonial fasts with what Jehovah really delighted in (Isa. 58:5-14). See Samuel’s word to Saul (1 Sam. 15:22).
4 A high look, and a proud heart,
And the tillage of the lawless, is sin.
As long as man persists in rebellion against God, he can do nothing that will be acceptable in His sight. Not only are lofty eyes and a proud heart evil, but even what might otherwise be meritorious is sin while man refuses to bow in repentance before Him.
Let a province rebel against its lawful ruler, the inhabitants may carry on many useful occupations and labor diligently in them, but all are tainted with sedition, so cannot be considered profitable or right. When they ground their arms at the feet of the king, and own his sway, these same occupations become pleasing and proper in his sight. So it is with man away from God, and with those who turn to Him in contrition of heart. See the Holy Spirit’s estimate of Israel while God’s Anointed is rejected (Rom. 10:1-3).
5 The thoughts of the diligent tend only to plenteousness;
But of every one that is hasty only to want.
6 The getting of treasures by a lying tongue
Is a vanity tossed to and fro of them that seek death.
7 The robbery of the lawless shall destroy them;
Because they refuse to do judgment.
Riches accumulated by means of honest, wholesome toil give pleasure and a measure of satisfaction to their possessor. But the hasty gathering of wealth by lying and deceit, often coupled with downright robbery, will bring sorrow and shame in their wake. One may possess boundless stores of gold and silver, and yet be as needy as the Arab lost in the desert, who, when almost dead for want of food, found in the track of a caravan a package, which he opened with trembling eagerness, hoping it might be dates. He dropped it in dire disappointment, as he groaned, “It’s only pearls!” Those pearls were worth thousands of dollars, but they could not feed a starving man. So with wealth illegally gotten. It cannot satisfy. He who possesses it will be in deepest and most abject poverty after all. Life will be a weary round of vexation and disappointment, and he will be left to groan at last, “All is vanity, and pursuit of the wind.” See Ecclesiastes 5:10-17.
8 The way of a guilty man is very crooked:
But as for the pure, his work is right.
Like the trail of the serpent are the ways of a guilty man. It is invariably a sign that something is radically wrong at bottom when a person’s path is crooked, and he has to be continually excusing and explaining. He who walks with God will be above reproach; for he will shun every form of evil. The work of the pure is right. His life is like an open book, which explains itself, and shuts the lips even of enemies. Daniel was of this character; so that when the presidents and princes sought to find occasion against him concerning the kingdom, “they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him” (Dan. 6:4). Ahab’s history is a solemn illustration of the crooked ways of a guilty man (1 Kings 16-22).
9 It is better to dwell in a corner of the housetop,
Than with a brawling woman in a wide house.
See note on Proverbs 19:13. Happy must the family be where the lovely order of God’s word is recognized as to the various relationships of each one. If the husband render unto the wife due benevolence, and the wife be adorned by the ornament of a meek and quiet spirit, the children are likely to be in godly subjection, and the home a sweet foretaste of that eternal one for which we wait. But where a brawling woman seeks to rule, and will not be content unless she has things her own way, it is most unpleasant. A quiet corner on the housetop is better far than to dwell in a palatial residence with such company. Both Job and David found it so at times (Job 2:9,10; 2 Sam. 6:20-23). See verse 19, below.
10 The soul of the lawless desireth evil:
His neighbor findeth no favor in his eyes.
We generally find in others what we look for. The man who seeks in his neighbor goodness and virtue is almost certain to find something worthy of praise; but he who goes about looking for evil can readily find that in most people which he can gloat over. None find favor in his eyes, even though he have to admit their superiority to himself. Of this ilk was Sanballat of old (Neh. 6:5-9).
11 When the scorner is punished, the simple is made wise:
And when the wise is instructed, he receiveth knowledge.
When he who resists the truth is permitted to go unrebuked, it strengthens his position in the eyes of the ignorant. For this reason, we are told, “Them that sin rebuke before all, that others also may fear” (1 Tim. 5:20). They are likely keenly to feel and bitterly to resent the correction; but this only emphasizes their need of it; for a wise man would profit by instruction, and receive knowledge. See the result of Paul’s rebuke to Elymas the sorcerer, as contrasted with his withstanding of Peter and Barnabas (Acts 13:8-12; Gal. 2:11-16).
12 The righteous man wisely considereth the house of the lawless:
He overthroweth the lawless because of their evil.
It is the final triumph of the righteous over the lawless that is referred to, I judge. The just man will not be unduly depressed, and certainly not anxious, when he sees the present prosperity of the wicked. He knows their joys are empty indeed, and their days of boasting few at the best. Soon he shall tread them down; for so has God ordained it. The verse might be easier understood by a Jew than a Christian; but in either case it abides true. Iniquity cannot flourish long. The just shall overthrow the house of those given to evil. Even a Jehu can thus be an instrument in God’s hand (2 Kings 9).
13 Whoso stoppeth his ears at the cry of the poor,
He also shall cry himself, but shall not be answered.
In Proverbs 19:17 we had a positive statement regarding the Lord’s assurance that he who had pity on the poor should be richly repaid. The negative is equally true. He who heeds not the bitter cry of the needy shall in due time cry himself, and be unheard. The destitute and afflicted have a faithful Friend in the God who created them. His concern is very real, and He takes note of all done for or against them. Especially is this so when they are of the household of faith. See the pre-millennial judgment of the nations of the earth, as pictured by our Lord Himself in Matthew 25:31-46.
14 A gift in secret pacifieth anger:
And a reward in the bosom, strong wrath.
Nothing so readily vanquishes hatred and wrath as doing good to one who cherishes ill-will, providing it be done quietly and unpretentiously, so that others are not made aware of it. For there is danger that well-meant kindnesses, done openly in the sight of all, may be mistaken for unreal acting, designed to deceive onlookers. But what passes between two parties in private cannot be so construed, if mention be not made of it afterward. It was thus that Jacob sought to turn aside the assumed wrath of Joseph (Gen. 43:11-14).
15 It is joy to the just to do what is right:
But it is ruin to the workers of iniquity.
16 The man that wandereth out of the way of under, standing
Shall abide in the assembly of the dead.
When a man is himself righteous, he delights in righteousness; whereas, in the mind of the unjust, moral rectitude seems to be the certain road to ruin. Take a business man who has learned to order his ways in public and private in integrity and honesty—to depart from principles such as these, would be, in his eyes, painful, and cause for grief and sorrow. But with too many it is accepted as an axiom that one cannot prosper in a business way and maintain the right. To attempt to do so seems to them to foreshadow certain and speedy failure. The young man launching out in life is very apt to be leavened with this unholy and utterly false idea; whereas the experience of multitudes has but confirmed the testimony of Scripture that the only true and lasting success results from righteous dealing.
He who wanders away from the paths of sound wisdom will remain in the congregation of the dead. “She that liveth in pleasure is dead while she liveth” (1 Tim. 5:6). That which is really life is only enjoyed by the upright who set the Lord always before them. Contrast Judas (Acts 1:18).
17 He that loveth pleasure shall be a poor man:
He that loveth wine and oil shall not be rich.
The spendthrift and the self-indulgent are not in the way to future wealth and comfort. It is the frugal and self-denying who, by present carefulness, pave the way to easier circumstances in years to come. The young man who spends his time in folly, seeking dubious pleasures with unwise companions, is laying up misery and want for his afterlife. He who pampers his appetite with costly dainties in youth, is likely to be brought to coarse fare in old age; while those who were wise enough to forego present indulgences, which would only have been baneful in their early days, will be in a position later on rationally to enjoy what, by dint of labor and carefulness, they have been enabled to lay by. The intemperate lover of folly and pleasure is likely soon to reach the depths to which sank the prodigal of Luke 15.
18 The lawless shall be a ransom for the righteous,
And the treacherous for the upright.
This is intrinsic justice. But when grace was being made known in Christ Jesus, the Righteous became a ransom for the lawless, and the Upright for the treacherous! Justice demands the punishment of the guilty, in order that the guiltless may be delivered; but love gave the Guiltless to die that the guilty might be justified. An illustration of the proverb is seen in the siege and deliverance of Abel of Beth-maachah (2 Sam. 20:14-22).
19 It is better to dwell in a desert land
Than with a contentious and an angry woman.
See verse 9 above. No creature is more lovely than a woman who exhibits the precious graces of the Spirit of God. Even natural graces adorn and beautify her beyond all that the foolish fripperies and vanities of her oft-times artificial life can do. But a woman bereft of thoughtfulness and kindliness seems almost to be a misnomer. A contentious and angry woman is beyond all words disagreeable, and can by her tongue and her wretched ways produce untold misery. A tent in a wilderness alone, is to be preferred to a palace in her company. Athaliah was evidently of this unhappy class, who, violent and treacherous, would stop at nothing to accomplish her unholy ends (2 Kings 11). See chapter 27:15, 16.
20 There is desirable treasure and oil in the dwelling of the wise;
But a foolish man swalloweth it up.
See verse 17 above. The wise man does not live for the present but prudently considers the coming years when strength will fail, and he will be unable to labor as in his youth and prime. Therefore when his days of rest from toil come, he has costly store laid by for the sustenance of those dependent still upon him.
The foolish thinks only of the passing moment and spends with a lavish hand; but shall come to want at last. Consider Paul’s word as to parents providing for their children (2 Cor. 12:14).
21 He that followeth after righteousness and loving-kindness,
Findeth life, righteousness and honor.
To steadily pursue righteousness and loving-kindness, exemplifying both in the walk and ways, this is the sure road to what all men desire—life and honor. They are linked together by uprightness. The empty glory of this world, the plaudits of the carnally-minded, are worth little after all. But to be honored by God, and by those who love Him—this abides forever. He delights to bestow His blessing upon those who esteem His Word and yield obedience to His truth. For the truth was not given to be a source of intellectual enjoyment alone, though it is that; but that it might be manifested in the life, as it was to the full in our Lord Jesus Christ. Coupled with moral rectitude He would have that gentle lovingkindness which commends the truth to those who might, by severity on the part of its adherents, be driven therefrom. When grace and truth thus together control the being, life, righteousness, and honor must be the happy result. See Asa, king of Judah, and note how he ever prospered as he sought what was pleasing to God. His only recorded errors but emphasize this (2 Chron. 14-16).
22 A wise man scaleth the city of the mighty,
And casteth down the strength of the confidence thereof.
Brute force and heavy fortifications are of no avail against superior wisdom. It is not might alone that counts, but science and ability. Seemingly impregnable positions have often been taken by the exercise of sagacity and stratagem. Jebus and Babylon were supposedly proof against every assault, but both fell before men of wisdom and sagacity (1 Chron. 11:4-6; Jer. 51:27-33). The lesson is important when it is against spiritual foes we are called to fight. For the overcoming of the powers of evil, that wisdom is greatly needed which comes from acquaintance with God and His Word. See Ephesians 6:10-18.
23 Whoso keepeth his mouth and his tongue,
Keepeth his soul from troubles.
Again we are directed to the subject that is so often brought to the fore in this book: the control of the tongue. Unwise words, however true they may sometimes be, are often the cause of grave trouble and disaster. To keep the mouth and the tongue as with an armed guard is to avoid many a grief and bitter memory. See James 3:2-12 and compare the notes on Proverbs 11:13; 15:1; 17:20 and 18:6-8.
24 Proud and haughty scorner is his name,
Who dealeth in proud wrath.
An arrogant, self-willed spirit is manifested by unbridled words and uncontrolled anger. A humble man is a gentle man; he will not be given to ebullitions of wrath or outbursts of indignation. Of course the “dealer in proud wrath” is to be distinguished from one who on extreme occasions loses control of his temper and utters hasty words under strong provocation. Such an one may afterward be plunged in deepest sorrow and humiliation over his sin; but it is otherwise with the proud and haughty scorner. He has no compunction of conscience because of his wrong spirit, but persists in a course of action that is in every way contrary to meekness and forbearance, forgetting that the wrath of man works not the righteousness of God. See Simeon and Levi (Gen. 49:5-7).
25 The desire of the slothful killeth him;
For his hands refuse to labor.
26 He coveteth greedily all the day long;
But the righteous giveth and spareth not.
Like a drone in the hive, the slothful man covets the fruits of labor but detests the work which produces them. He is occupied with himself, full of desire, but opposed to effort. Selfishness is his strongest characteristic. The righteous man is a producer. He loves to acquire, but only in order that he may “provide things honest in the sight of all men,” properly meeting the need of those dependent upon him, and having plenty to give to any who are in need. In this he is an imitator of God “who giveth to all men liberally and upbraideth not.” Contrast the spirit manifested by Achan (Josh. 7:21), and the Philippian assembly (2 Cor. 8:2). See notes on Proverbs 12:27; 13:4; 19:24; 20:4.
27 The sacrifice of the lawless is abomination:
How much more, when he bringeth it with a wicked purpose!
See notes on Proverbs 15:8, 9, 26 and 21:4. The sacrifice of the lawless is ever detestable and unacceptable in the eyes of God; but especially so when it is but a cover for hypocrisy. To carry on so-called religious duties to be seen of men and to hide a life of wickedness, is iniquity of the most revolting character. It was this that caused our Lord so sternly to rebuke the scribes and Pharisees of His day. They were punctilious in observing the law and the added directions of the Talmud in regard to the temple-offerings; they made broad their phylacteries; they loved to pray standing on the street-corners to be seen of men; but meantime they profited at the expense of poor widows and were characterized by covetousness and wickedness of the vilest description. Their moral descendants are many in our own day, who can put on a devout expression, use pious words, and ostentatiously give of their wealth, to public charities; but whose inner lives are black and iniquitous. For a time they may cover from the eyes of men, their true condition, but in God’s sight their sacrifice is abominable.
28 A false witness shall perish:
And a man that heareth shall speak constantly.
29 A lawless man hardeneth his face:
But as for the upright, he establisheth his way.
The false witness may carry his point for the moment but his destruction is certain to come. He who testifies according to his hearing and knowledge will be able to maintain consistently his position, and speak constantly, or unchallenged. Such was the good confession witnessed before Caiaphas and Pontius Pilate by our Lord Jesus Christ, when the testimony of the lying witnesses agreed not one with the other (Matt. 26:59-64; 27:11-14).
He who has no regard for law, human or divine, will harden his face and persist in his false words and ways; but the upright by his consistent speech and actions establishes his purpose.
30 There is no wisdom, nor understanding,
Nor counsel against Jehovah.
31 The horse is prepared against the day of battle,
But safety is of Jehovah.
The trusting soul rests on the fact that the counsel of the Lord will never be defeated. Therefore he fears not the wisdom or understanding or the plots of his foes. What can man do to harm the one who is covered by the wings of Jehovah? “Though a host encamp against me,” said David, “yet will I not fear.”
It is not numbers or superior accoutrements that ensures victory; but to have the God of our salvation going before us. This was the confidence of Asa when confronted by the vast army of Zerah the Ethiopian at the battle of Mareshah. “Asa cried unto the Lord his God, and said, Lord, it is nothing with Thee to help, whether with many, or with them that have no power: help us, O Lord our God; for we rest on Thee, and in Thy Name we go against this multitude. O Lord, Thou art our God; let not man prevail against Thee” (2 Chron. 14:11). This is delightful to contemplate. With Asa it was not a question of the relative strength and prowess of the hordes of Africans and the army of Judah; but it was simply a question of the power of God and the puny ability of weak, mortal men. “Let not man prevail against Thee,” was his plea. He chooses a word for man that emphasizes his insignificance and lack of strength.
In the Hebrew language there are various words which he might have used. Ahdahm is the ordinary term which links man with his first father, from a root meaning red clay. Geber is man in his might, from a root meaning to be strong. Ish is man in his dignity; whereas the word used by Asa is Enosh, from a root signifying frail and incurable. It is man in his low estate as fallen and mortal.
This then was all the great Ethiopian host meant to Asa. All were as nothing in contrast to the mighty power of the God who was leading on the army of Judah and Benjamin. The result was certain, “The Lord smote the Ethiopians before Asa and before Judah; and the Ethiopians fled... for they were destroyed before the Lord, and before His host; and they carried away very much spoil” (verses 12, 13).
May each tried saint cast himself upon the same Omnipotent Saviour-God in every time of apparently overwhelming trouble, and thus prove for himself that “safety is of the Lord.”