As we read this, it teaches us a great truth, that we are not
sufficient of ourselves to think or speak any thing of ourselves that is
wise and good, but that all our sufficiency is of God, who is with the
heart and with the mouth, and works in us both to will and to do, Phil.
2:13; Ps. 10:17. But most read it otherwise: The preparation of the heart is
in man (he may contrive and design this and the other) but the answer of
the tongue, not only the delivering of what he designed to speak, but the
issue and success of what he designed to do, is of the Lord. That is, in
short, 1. Man purposes. He has a freedom of thought and a freedom of will
permitted him; let him form his projects, and lay his schemes, as he thinks
best: but, after all, 1. God disposes. Man cannot go on with his business
without the assistance and blessing of God, who made man's mouth and
teaches us what we shall say. Nay, God easily can, and often does, cross men's
purposes, and break their measures. It was a curse that was prepared in Balaam's
heart, but the answer of the tongue was a blessing.
Note, 1. We are all apt to be partial in judging of ourselves: All
the ways of a man, all his designs, all his doings, are clean in his own
eyes, and he sees nothing amiss in them, nothing for which to condemn
himself, or which should make his projects prove otherwise than well; and
therefore he is confident of success, and that the answer of the tongue shall be
according to the expectations of the heart; but there is a great deal of
pollution cleaving to our ways, which we are not aware of, or do not think so
ill of as we ought. 2. The judgment of God concerning us, we are sure, is
according to truth: He weighs the spirits in a just and unerring balance,
knows what is in us, and passes a judgment upon us accordingly, writing Tekel
upon that which passed our scale with approbation—weighed in the balance
and found wanting; and by his judgment we must stand or fall. He not only
sees men's ways but tries their spirits, and we are as our spirits are.
Note, 1. It is a very desirable thing to have our thoughts
established, and not tossed, and put into a hurry, by disquieting cares and
fears,—to go on in an even steady course of honesty and piety, not disturbed,
or put out of frame, by any event or change,—to be satisfied that all shall
work for good and issue well at last, and therefore to be always easy and
sedate. 2. The only way to have our thoughts established is to commit
our works to the Lord. The great concerns of our souls must be committed to
the grace of God, with a dependence upon and submission to the conduct of that
grace (2 Tim. 1:12); all our outward concerns must be committed to the
providence of God, and to the sovereign, wise, and gracious disposal of that
providence. Roll thy works upon the Lord (so the word is); roll the
burden of thy care from thyself upon God. Lay the matter before him by prayer. Make
known thy works unto the Lord (so some read it), not only the works of thy
hand, but the workings of thy heart; and then leave it with him, by faith and
dependence upon him, submission and resignation to him. The will of the Lord
be done. We may then be easy when we resolve that whatever pleases God shall
please us.
Note, 1. That God is the first cause. He is the former of all
things and all persons, the fountain of being; he gave every creature the being
it has and appointed it its place. Even the wicked are his creatures, though
they are rebels; he gave them those powers with which they fight against him,
which aggravates their wickedness, that they will not let him that made them
rule them, and therefore, though he made them, he will not save them. 2. That
God is the last end. All is of him and from him, and therefore all is to him and
for him. He made all according to his will and for his praise; he designed to
serve his own purposes by all his creatures, and he will not fail of his
designs; all are his servants. The wicked he is not glorified by, but he will be
glorified upon. He makes no man wicked, but he made those who he foresaw would
be wicked: yet he made them (Gen. 6:6), because he knew how to get himself
honour upon them. See Rom. 9:22. Or (as some understand it) he made the
wicked to be employed by him as the instruments of his wrath in the day of evil,
when he brings judgments on the world. He makes some use even of wicked men, as
of other things, to be his sword, his hand (Ps. 17:13, 14), flagellum Dei—the
scourge of God. The king of Babylon is called his servant.
Note, 1. The pride of sinners sets God against them. He that,
being high in estate is proud in heart, whose spirit is elevated with his
condition, so that he becomes insolent in his conduct towards God and man, let
him know that though he admires himself, and others caress him, yet he is an
abomination to the Lord. The great God despises him; the holy God detest
him. 2. The power of sinners cannot secure them against God, though they
strengthen themselves with body hands. Though they may strengthen one another
with their confederacies and combinations, joining forces against God, they
shall not escape his righteous judgment. Woe unto him that strives with his
Maker, ch. 11:21; Isa. 45:9.
See here, 1. How the guilt of sin is taken away from us—by the
mercy and truth of God, mercy in promising, truth in performing, the
mercy and truth which kiss each other in Jesus Christ the Mediator—by the
covenant of grace, in which mercy and truth shine so brightly—by our mercy and
truth, as the condition of the pardon and a necessary qualification for it—by
these, and not by the legal sacrifices, Mic. 6:7, 8. 2. How the power of sin is
broken in us. By the principles of mercy and truth commanding in us the
corrupt inclinations are purged out (so we may take the former part); however, by
the fear of the Lord, and the influence of that fear, men depart from
evil; those will not dare to sin against God who keep up in their minds a
holy dread and reverence of him.
Note, 1. God can turn foes into friends when he pleases. He that
has all hearts in his hand has access to men's spirits and power over them,
working insensibly, but irresistibly upon them, can make a man's enemies to
be at peace with him, can change their minds, or force them into a feigned
submission. He can slay all enemies, and bring those together that were at the
greatest distance from each other. 2. He will do it for us when we please him.
If we make it our care to be reconciled to God, and to keep ourselves in his
love, he will incline those that have been envious towards us, and vexatious to
us, to entertain a good opinion of us and to become our friends. God made Esau
to be at peace with Jacob, Abimelech with Isaac, and David's enemies to court
his favour and desire a league with Israel. The image of God appearing upon the
righteous, and his particular lovingkindness to them, are enough to recommend
them to the respect of all, even of those that have been most prejudiced against
them.
Here, 1. It is supposed that an honest good man may have but a
little of the wealth of this world (all the righteous are not rich),—that a
man may have but little, and yet may be honest (though poverty is a temptation
to dishonesty, ch. 30:9, yet not an invincible one),—and that a man may grow
rich, for a while, by fraud and oppression, may have great revenues, and
those got and kept without right, may have no good title to them nor make
any good use of them. 2. It is maintained that a small estate, honestly come by,
which a man is content with, enjoys comfortably, serves God with cheerfully, and
puts to a right use, is much better and more valuable than a great estate
ill-got, and then ill-kept or ill-spent. It carries with it more inward
satisfaction, a better reputation with all that are wise and good; it will last
longer, and will turn to a better account in the great day, when men will be
judged, not according to what they had, but what they did.
Man is here represented to us, 1. As a reasonable creature, that
has the faculty of contriving for himself: His heart devises his way,
designs an end, and projects ways and means leading to that end, which the
inferior creatures, who are governed by sense and natural instinct, cannot do.
The more shame for him if he do not devise the way how to please God and provide
for his everlasting state. 2. But as a depending creature, that is subject to
the direction and dominion of his Maker. If men devise their way, so as
to make God's glory their end and his will their rule, they may expect that he
will direct their steps by his Spirit and grace, so that they shall not
miss their way nor come short of their end. But let men devise their worldly
affairs ever so politely, and with ever so great a probability of success, yet
God has the ordering of the event, and sometimes directs their steps to
that which they least intended. The design of this is to teach us to say, If
the Lord will, we shall live and do this or that (Jam. 4:14, 15), and to
have our eye to God, not only in the great turns of our lives, but in every step
we take. Lord, direct my way, 1 Th. 3:11.
We wish this were always true as a proposition, and we ought to
make it our prayer for kings, and all in authority, that a divine sentence
may be in their lips, both in giving orders, that they may do that in wisdom,
and in giving sentence, that they may do that in equity, both which are included
in judgment, and that in neither their mouth may transgress, 1
Tim. 2:1. But it is often otherwise; and therefore, 1. it may be read as a
precept to the kings and judges of the earth to be wise and instructed. Let them
be just, and rule in the fear of God; let them act with such wisdom and
conscience that there may appear a holy divination in all they say or do, and
that they are guided by principles supernatural: let not their mouths transgress
in judgment, for the judgment is God's. 2. It may be taken as a promise to all
good kings, that if they sincerely aim at God's glory, and seek direction from
him, he will qualify them with wisdom and grace above others, in proportion to
the eminency of their station and the trusts lodged in their hands. When Saul
himself was made king God gave him another spirit. 3. It was true concerning
Solomon who wrote this; he had extraordinary wisdom, pursuant to the promise God
made him, See 1 Ki. 3:28.
Note, 1. The administration of public justice by the magistrate
is an ordinance of God; in it the scales are held, and ought to be held by a
steady and impartial hand; and we ought to submit to it, for the Lord's sake,
and to see his authority in that of the magistrate, Rom. 13:1; 1 Pt. 2:13. 2.
The observance of justice in commerce between man and man is likewise a divine
appointment. He taught men discretion to make scales and weights for the
adjusting of right exactly between buyer and seller, that neither may be
wronged; and all other useful inventions for the preserving of right are from
him. He has also appointed by his law that they be just. It is therefore a great
affront to him, and to his government, to falsify, and so to do wrong under
colour and pretence of doing right, which is wickedness in the place of
judgment.
Here is, 1. The character of a good king, which Solomon intended
not for his own praise, but for instruction to his successors, his neighbours,
and the viceroys under him. A good king not only does justice, but it is an
abomination to him to do otherwise. He hates the thought of doing wrong and
perverting justice; he not only abhors the wickedness done by others, but abhors
the wickedness done by others, but abhors to do any himself, though, having
power, he might easily and safety do it. 2. The comfort of a good king: His throne
is established by righteousness. He that makes conscience of using his power
aright shall find that to be the best security of his government, both as it
will oblige people, make them easy, and keep them in the interest of it, and as
it will obtain the blessing of God, which will be a firm basis to the throne and
a strong guard about it.
Here is a further character of good kings, that they love
and delight in those that speak right. 1. They hate parasites and
those that flatter them, and are very willing that all about them should deal
faithfully with them and tell them that which is true, whether it be pleasing or
displeasing, both concerning persons and things, that every thing should be set
in a true light and nothing disguised, ch. 29:12. 2. They not only do
righteousness themselves, but take care to employ those under them that do
righteousness too, which is of great consequence to the people, who must be
subject not only to the king as supreme, but to the governors sent by him, 1 Pt.
2:14. A good king will therefore put those in power who are conscientious, and
will say that which is righteous and discreet, and know how to speak aright and
to the purpose.
These two verses show the power of kings, which is every where
great, but was especially so in those eastern countries, where they were
absolute and arbitrary. Whom they would they slew and whom they would they kept
alive. Their will was a law. We have reason to bless God for the happy
constitution of the government we live under, which maintains the prerogative of
the prince without any injury to the liberty of the subject. But here it is
intimated, 1. How formidable the wrath of a king is: It is as
messengers of death; the wrath of Ahasuerus was so to Haman. An angry word
from an incensed prince has been to many a messenger of death, and has
struck so great a terror upon some as if a sentence of death had been pronounced
upon them. He must be a very wise man that knows how to pacify the
wrath of a king with a word fitly spoken, as Jonathan once pacified his father's
rage against David, 1 Sa. 19:6. A prudent subject may sometimes suggest that to
an angry prince which will cool his resentments. 2. How valuable and desirable
the king's favour is to those that have incurred his displeasure; it is life
from the dead if the king be reconciled to them. To others it is as a cloud
of the latter rain, very refreshing to the ground. Solomon put his subjects
in mind of this, that they might not do any thing to incur his wrath, but be
careful to recommend themselves to his favour. We ought by it to be put in mind
how much we are concerned to escape the wrath and obtain the favour of the King
of kings. His frowns are worse than death, and his favour is better than life;
and therefore those are fools who to escape the wrath, and obtain the favour, of
an earthly prince, will throw themselves out of God's favour, and make
themselves obnoxious to his wrath.
Solomon here not only asserts that it is better to get wisdom
than gold (ch. 3:14, 8:19), but he speaks it with assurance, that it is much
better, better beyond expression—with admiration (How much better!) as
one amazed at the disproportion—with an appeal to men's consciences
("Judge in yourselves how much better it is")—and with an addition
to the same purport, that understanding is rather to be chosen than silver
and all the treasures of kings and their favourites. Note, 1. Heavenly wisdom is
better than worldly wealth, and to be preferred before it. Grace is more
valuable than gold. Grace is the gift of God's peculiar favour; gold only of
common providence. Grace is for ourselves; gold for others. Grace is for the
soul and eternity; gold only for the body and time. Grace will stand us in stead
in a dying hour, when gold will do us no good. 2. The getting of this heavenly
wisdom is better than the getting of worldly wealth. Many take care and pains to
get wealth, and yet come short of it; but grace was never denied to any that
sincerely sought it. There is vanity and vexation of spirit in getting wealth,
but joy and satisfaction of spirit in getting wisdom. Great peace have those
that love it.
Note, 1. It is the way of the upright to avoid sin, and
every thing that looks like it and leads towards it; and this is a highway
marked out by authority, tracked by many that have gone before us, and in which
we meet with many that keep company with us; it is easy to find and safe to be
travelled in, like a highway, Isa. 35:8. To depart from evil is
understanding. 2. It is the care of the upright to preserve their own souls,
that they be not polluted with sin, and that by the troubles of the world they
may not be put out of the possession of them, especially that they may not
perish for ever, Mt. 16:26. And it is therefore their care to keep their way,
and not turn aside out of it, on either hand, but to press towards perfection.
Those that adhere to their duty secure their felicity. Keep thy way and God will
keep thee.
Note, 1. Pride will have a fall. Those that are of a haughty
spirit, that think of themselves above what is meet, and look with contempt
upon others, that with their pride affront God and disquiet others, will be
brought down, either by repentance or by ruin. It is the honour of God to humble
the proud, Job 40:11, 12. It is the act of justice that those who have lifted up
themselves should be laid low. Pharaoh, Sennacherib, Nebuchadnezzar, were
instances of this. Men cannot punish pride, but either admire it or fear it, and
therefore God will take the punishing of it into his own hands. Let him alone to
deal with proud men. 2. Proud men are frequently most proud, and insolent, and
haughty, just before their destruction, so that it is a certain presage that
they are upon the brink of it. When proud men set God's judgments at defiance,
and think themselves at the greatest distance from them, it is a sign that they
are at the door; witness the case of Benhadad and Herod. While the word was
in the king's mouth, Dan. 4:31. Therefore let us not fear the pride of
others, but greatly fear pride in ourselves.
This is a paradox which the children of this world cannot
understand and will not subscribe to, that it is better to be poor and humble
than to be rich and proud. 1. Those that divide the spoil are commonly
proud; they value themselves and despise others, and their mind rises with their
condition; those therefore that are rich in this world have need to be
charged that they be not high-minded, 1 Tim. 6:17. Those that are proud
and will put forth themselves, that thrust, and shove, and scramble, for
preferment, are the men that commonly divide the spoil and share it among
them; they have the world at will and the ball at their foot. 2. It is upon all
accounts better to take our lot with those whose condition is low, and their
minds brought to it, than to covet and aim to make a figure and a bustle in the
world. Humility, though it should expose us to contempt in the world, yet while
it recommends us to the favour of God, qualifies us for his gracious visits,
prepares us for his glory, secures us from many temptations, and preserves the
quiet and repose of our own souls, is much better than that high-spiritedness
which, though it carry away the honour and wealth of the world, makes God a man's
enemy and the devil his master.
Note, 1. Prudence gains men respect and success: He that
handles a matter wisely (that is master of his trade and makes it to appear
he understands what he undertakes, that is considerate in his affairs, and, when
he speaks or writes on any subject, does it pertinently) shall find good,
shall come into good repute, and perhaps may make a good hand of it. 2. But it
is piety only that will secure men's true happiness: Those that handle a
matter wisely, if they are proud and lean to their own understanding, though
they may find some good, yet they will have no great satisfaction in it; but he
that trusts in the Lord, and not in his own wisdom, happy is he,
and shall speed better at last. Some read the former part of the verse so as to
expound it of piety, which is indeed true wisdom: He that attends to the word
(the word of God, ch. 13:13) shall find good in it and good by it. And
whoso trusts in the Lord, in his word which he attends to, is happy.
Note, 1. Those that have solid wisdom will have the credit of
it; it will gain them reputation, and they shall be called prudent grave
men, and a deference will be paid to their judgment. Do that which is wise
and good and thou shalt have the praise of the same. 2. Those that with
their wisdom have a happy elocution, that deliver their sentiments easily and
with a good grace, are communicative of their wisdom and have words at will, and
good language as well as good sense, increase learning; they diffuse and
propagate knowledge to others, and do good work with it, and by that means
increase their own stock. They add doctrine, improve sciences, and do service to
the commonwealth of learning. To him that has, and uses what he has, more
shall be given.
Note, 1. There is always some good to be gotten by a wise and
good man: His understanding is a well-spring of life to him, which always
flows and can never be drawn dry; he has something to say upon all occasions
that is instructive, and of use to those that will make use of it, things new
and old to bring out of his treasure; at least, his understanding is a spring
of life to himself, yielding him abundant satisfaction; within his own
thoughts he entertains and edifies himself, if not others. 2. There is nothing
that is good to be gotten by a fool. Even his instruction, his set and solemn
discourses, are but folly, like himself, and tending to make others like him.
When he does his best it is but folly, in comparison even with the common talk
of a wise man, who speaks better at table than a fool in Moses's seat.
Solomon had commended eloquence, or the sweetness of the lips
(v. 21), and seemed to prefer it before wisdom; but here he corrects himself, as
it were, and shows that unless there be a good treasure within to support the
eloquence it is worth little. Wisdom in the heart is the main matter. 1.
It is this that directs us in speaking, that teaches the mouth what to
speak, and when, and how, so that what is spoken may be proper, and pertinent,
and seasonable; otherwise, though the language be ever so fine, it had better be
unsaid. 2. It is this that gives weight to what we speak and adds learning
to it, strength of reason and force of argument, without which, let a thing be
ever so well worded, it will be rejected, when it comes to be considered, as
trifling. Quaint expressions please the ear, and humour the fancy, but it is
learning in the lips that must convince the judgment, and sway that, to which
wisdom in the heart is necessary.
The pleasant words here commended must be those which the
heart of the wise teaches, and adds learning to (v. 23), words of seasonable
advice, instruction, and comfort, words taken from God's word, for that is it
which Solomon had learned from his father to account sweeter than honey and
the honey-comb, Ps. 19:10. These words, to those that know how to relish
them, 1. Are pleasant. They are like the honey-comb, sweet to the soul,
which tastes in them that the Lord is gracious; nothing more grateful and
agreeable to the new man than the word of God, and those words which are
borrowed from it, Ps. 119:103. 2. They are wholesome. Many things are pleasant
that are not profitable, but these pleasant words are health to the bones,
to the inward man, as well as sweet to the soul. They make the bones,
which sin has broken and put out of joint, to rejoice. The bones are the
strength of the body; and the good word of God is a means of spiritual strength,
curing the diseases that weaken us.
This we had before (ch. 14:12), but here it is repeated, as that
which is very necessary to be thought of, 1. By way of caution to us all to take
heed of deceiving ourselves in the great concerns of our souls by resting in
that which seems right and is not really so, and, for the preventing of a
self-delusion, to be impartial in self-examination and keep up a jealousy over
ourselves. 2. By way of terror to those whose way is not right, is not as it
should be, however it may seem to themselves or others; the end of it will
certainly be death; to that it has a direct and certain tendency.
This is designed to engage us to diligence, and quicken us, what
our hand finds to do, to do it with all our might, both in our worldly
business and in the work of religion; for in the original it is, The soul
that labours labours for itself. It is heart-work which is here intended,
the labour of the soul, which is here recommended to us, 1. As that which will
be absolutely needful. Our mouth is continually craving it of us; the
necessities both of soul and body are pressing, and require constant relief, so
that we must either work or starve. Both call for daily bread, and therefore
there must be daily labour; for in the sweat of our face we must eat, 2 Th.
3:10. 2. As that which will be unspeakably gainful. We know on whose errand we
go: He that labours shall reap the fruit of his labour; it shall be for
himself; he shall rejoice in his own work and eat the labour of his
hands. If we make religion our business, God will make it our blessedness.
There are those that are not only vicious themselves, but
spiteful and mischievous to others, and they are the worst of men; two sorts of
such are here described:- 1. Such as envy a man the honour of his good name, and
do all they can to blast that by calumnies and misrepresentations: They dig
up evil; they take a great deal of pains to find out something or other on
which to ground a slander, or which may give some colour to it. If none appear
above ground, rather than want it they will dig for it, by diving into what is
secret, or looking a great way back, or by evil suspicions and surmises, and
forced innuendos. In the lips of a slanderer and backbiter there is as a
fire, not only to brand his neighbour's reputation, to smoke and sully it,
but as a burning fire to consume it. And how great a matter does a little
of this fire kindle, and how hardly is it extinguished! James 3:5, 6. 2. Such as
envy a man the comfort of his friendship, and do all they can to break that, by
suggesting that on both sides which will set those at variance that are most
nearly related and have been long intimate, or at least cool and alienate their
affections one from another: A froward man, that cannot find in his heart
to love any body but himself, is vexed to see others live in love, and therefore
makes it is his business to sow strife, by giving men base characters one
of another, telling lies, and carrying ill-natured stories between chief
friends, so as to separate them one from another, and make them angry
at or at least suspicious of one another. Those are bad men, and bad women too,
that do such ill offices; they are doing the devil's work, and his will their
wages be.
Here is another sort of evil men described to us, that we may
neither do like them, nor have any thing to do with them. 1. Such as (like
Satan) do all the mischief they can by force and violence, as roaring lions, and
not only by fraud and insinuation, as subtle serpents: They are violent men,
that do all by rapine and oppression, that shut their eyes, meditating
with the closest intention and application of mind to devise froward things,
to contrive how they may do the greatest mischief to their neighbour, to do it
effectually and yet securely to themselves; and then moving their lips,
giving the word of command to their agents, they bring the evil to pass,
and accomplish the wicked device, biting his lips (so some read it) for
vexation. When the wicked plots against the just he gnasheth upon him
with his teeth. 2. Such as (like Satan still) do all they can to entice
and draw in others to join with them in doing mischief, leading them in a way
that is not good, that is not honest, nor honourable, nor safe, but
offensive to God, and which will be in the end pernicious to the sinner. Thus he
aims to ruin some in this world by bringing them into trouble, and others in the
other world by bringing them into sin.
Note, 1. It ought to be the great care of old people to be
found in the way of righteousness, the way of religion and serious
godliness. Both God and man will look for them in that way; it will be expected
that those that are old should be good, that the multitude of their years should
teach them the best wisdom; let them therefore be found in that way. Death will
come; the Judge is coming; the Lord is at hand. That they may be found
of him in peace, let them be found in the way of righteousness (2 Pt.
3:14), found so doing, Mt. 24:46. Let old people be old disciples; let
them persevere to the end in the way of righteousness, which they long
since set out in, that they may then be found in it. 2. If old people be
found in the way of righteousness, their age will be their honour. Old age,
as such, is honourable, and commands respect (Thou shalt rise up before the
hoary head, Lev. 19:32); but, if it be found in the way of wickedness, its
honour is forfeited, its crown profaned and laid in the dust, Isa. 65:20. Old
people therefore, if they would preserve their honour, must still hold fast
their integrity, and then their gray hairs are indeed a crown to them;
they are worthy of double honour. Grace is the glory of old age.
This recommends the grace of meekness to us, which will well
become us all, particularly the hoary head, v. 31. Observe, 1. The nature
of it. it is to be slow to anger, not easily put into a passion, nor apt
to resent provocation, taking time to consider before we suffer our passion to
break out, that it may not transgress due bounds, so slow in our motions towards
anger that we may be quickly stopped and pacified. It is to have the rule of our
own spirits, our appetites and affections, and all our inclinations, but
particularly our passions, our anger, keeping that under direction and check,
and the strict government of religion and right reason. We must be lords of
our anger, as God is, Nah. 1:3. Aeolus sis, affectuum tuorum—Rule your
passions, as Aeolus rules the winds. 2. The honour of it. He that gets and
keeps the mastery of his passions is better than the mighty, better than
he that by a long siege takes a city or by a long war subdues a
country. Behold, a greater than Alexander or Caesar is here. The conquest of
ourselves, and our own unruly passions, requires more true wisdom, and a more
steady, constant, and regular management, than the obtaining of a victory over
the forces of an enemy. A rational conquest is more honourable to a rational
creature than a brutal one. It is a victory that does nobody any harm; no lives
or treasures are sacrificed to it, but only some base lusts. It is harder, and
therefore more glorious, to quash an insurrection at home than to resist an
invasion from a broad; nay, such are the gains of meekness that by it we are
more than conquerors.
Note, 1. The divine Providence orders and directs those things
which to us are perfectly casual and fortuitous. Nothing comes to pass by
chance, nor is an event determined by a blind fortune, but every thing by the
will and counsel of God. What man has neither eye nor hand in God is intimately
concerned in. 2. When solemn appeals are made to Providence by the casting of
lots, for the deciding of that matter of moment which could not otherwise be at
all, or not so well, decided, God must be eyed in it, by prayer, that it may be
disposed aright (Give a perfect lot, 1 Sa. 14:41; Acts 1:24), and by
acquiescing in it when it is disposed, being satisfied that the hand of God is
in it and that hand directed by infinite wisdom. All the disposals of Providence
concerning our affairs we must look upon to be the directing of our lot, the
determining of what we referred to God, and must be reconciled to them
accordingly.
Proverbs 16 Bible Commentary
Matthew Henry Bible Commentary (complete)
Verse 1
As we read this, it teaches us a great truth, that we are not sufficient of ourselves to think or speak any thing of ourselves that is wise and good, but that all our sufficiency is of God, who is with the heart and with the mouth, and works in us both to will and to do, Phil. 2:13; Ps. 10:17. But most read it otherwise: The preparation of the heart is in man (he may contrive and design this and the other) but the answer of the tongue, not only the delivering of what he designed to speak, but the issue and success of what he designed to do, is of the Lord. That is, in short, 1. Man purposes. He has a freedom of thought and a freedom of will permitted him; let him form his projects, and lay his schemes, as he thinks best: but, after all, 1. God disposes. Man cannot go on with his business without the assistance and blessing of God, who made man's mouth and teaches us what we shall say. Nay, God easily can, and often does, cross men's purposes, and break their measures. It was a curse that was prepared in Balaam's heart, but the answer of the tongue was a blessing.
Verse 2
Note, 1. We are all apt to be partial in judging of ourselves: All the ways of a man, all his designs, all his doings, are clean in his own eyes, and he sees nothing amiss in them, nothing for which to condemn himself, or which should make his projects prove otherwise than well; and therefore he is confident of success, and that the answer of the tongue shall be according to the expectations of the heart; but there is a great deal of pollution cleaving to our ways, which we are not aware of, or do not think so ill of as we ought. 2. The judgment of God concerning us, we are sure, is according to truth: He weighs the spirits in a just and unerring balance, knows what is in us, and passes a judgment upon us accordingly, writing Tekel upon that which passed our scale with approbation—weighed in the balance and found wanting; and by his judgment we must stand or fall. He not only sees men's ways but tries their spirits, and we are as our spirits are.
Verse 3
Note, 1. It is a very desirable thing to have our thoughts established, and not tossed, and put into a hurry, by disquieting cares and fears,—to go on in an even steady course of honesty and piety, not disturbed, or put out of frame, by any event or change,—to be satisfied that all shall work for good and issue well at last, and therefore to be always easy and sedate. 2. The only way to have our thoughts established is to commit our works to the Lord. The great concerns of our souls must be committed to the grace of God, with a dependence upon and submission to the conduct of that grace (2 Tim. 1:12); all our outward concerns must be committed to the providence of God, and to the sovereign, wise, and gracious disposal of that providence. Roll thy works upon the Lord (so the word is); roll the burden of thy care from thyself upon God. Lay the matter before him by prayer. Make known thy works unto the Lord (so some read it), not only the works of thy hand, but the workings of thy heart; and then leave it with him, by faith and dependence upon him, submission and resignation to him. The will of the Lord be done. We may then be easy when we resolve that whatever pleases God shall please us.
Verse 4
Note, 1. That God is the first cause. He is the former of all things and all persons, the fountain of being; he gave every creature the being it has and appointed it its place. Even the wicked are his creatures, though they are rebels; he gave them those powers with which they fight against him, which aggravates their wickedness, that they will not let him that made them rule them, and therefore, though he made them, he will not save them. 2. That God is the last end. All is of him and from him, and therefore all is to him and for him. He made all according to his will and for his praise; he designed to serve his own purposes by all his creatures, and he will not fail of his designs; all are his servants. The wicked he is not glorified by, but he will be glorified upon. He makes no man wicked, but he made those who he foresaw would be wicked: yet he made them (Gen. 6:6), because he knew how to get himself honour upon them. See Rom. 9:22. Or (as some understand it) he made the wicked to be employed by him as the instruments of his wrath in the day of evil, when he brings judgments on the world. He makes some use even of wicked men, as of other things, to be his sword, his hand (Ps. 17:13, 14), flagellum Dei—the scourge of God. The king of Babylon is called his servant.
Verse 5
Note, 1. The pride of sinners sets God against them. He that, being high in estate is proud in heart, whose spirit is elevated with his condition, so that he becomes insolent in his conduct towards God and man, let him know that though he admires himself, and others caress him, yet he is an abomination to the Lord. The great God despises him; the holy God detest him. 2. The power of sinners cannot secure them against God, though they strengthen themselves with body hands. Though they may strengthen one another with their confederacies and combinations, joining forces against God, they shall not escape his righteous judgment. Woe unto him that strives with his Maker, ch. 11:21; Isa. 45:9.
Verse 6
See here, 1. How the guilt of sin is taken away from us—by the mercy and truth of God, mercy in promising, truth in performing, the mercy and truth which kiss each other in Jesus Christ the Mediator—by the covenant of grace, in which mercy and truth shine so brightly—by our mercy and truth, as the condition of the pardon and a necessary qualification for it—by these, and not by the legal sacrifices, Mic. 6:7, 8. 2. How the power of sin is broken in us. By the principles of mercy and truth commanding in us the corrupt inclinations are purged out (so we may take the former part); however, by the fear of the Lord, and the influence of that fear, men depart from evil; those will not dare to sin against God who keep up in their minds a holy dread and reverence of him.
Verse 7
Note, 1. God can turn foes into friends when he pleases. He that has all hearts in his hand has access to men's spirits and power over them, working insensibly, but irresistibly upon them, can make a man's enemies to be at peace with him, can change their minds, or force them into a feigned submission. He can slay all enemies, and bring those together that were at the greatest distance from each other. 2. He will do it for us when we please him. If we make it our care to be reconciled to God, and to keep ourselves in his love, he will incline those that have been envious towards us, and vexatious to us, to entertain a good opinion of us and to become our friends. God made Esau to be at peace with Jacob, Abimelech with Isaac, and David's enemies to court his favour and desire a league with Israel. The image of God appearing upon the righteous, and his particular lovingkindness to them, are enough to recommend them to the respect of all, even of those that have been most prejudiced against them.
Verse 8
Here, 1. It is supposed that an honest good man may have but a little of the wealth of this world (all the righteous are not rich),—that a man may have but little, and yet may be honest (though poverty is a temptation to dishonesty, ch. 30:9, yet not an invincible one),—and that a man may grow rich, for a while, by fraud and oppression, may have great revenues, and those got and kept without right, may have no good title to them nor make any good use of them. 2. It is maintained that a small estate, honestly come by, which a man is content with, enjoys comfortably, serves God with cheerfully, and puts to a right use, is much better and more valuable than a great estate ill-got, and then ill-kept or ill-spent. It carries with it more inward satisfaction, a better reputation with all that are wise and good; it will last longer, and will turn to a better account in the great day, when men will be judged, not according to what they had, but what they did.
Verse 9
Man is here represented to us, 1. As a reasonable creature, that has the faculty of contriving for himself: His heart devises his way, designs an end, and projects ways and means leading to that end, which the inferior creatures, who are governed by sense and natural instinct, cannot do. The more shame for him if he do not devise the way how to please God and provide for his everlasting state. 2. But as a depending creature, that is subject to the direction and dominion of his Maker. If men devise their way, so as to make God's glory their end and his will their rule, they may expect that he will direct their steps by his Spirit and grace, so that they shall not miss their way nor come short of their end. But let men devise their worldly affairs ever so politely, and with ever so great a probability of success, yet God has the ordering of the event, and sometimes directs their steps to that which they least intended. The design of this is to teach us to say, If the Lord will, we shall live and do this or that (Jam. 4:14, 15), and to have our eye to God, not only in the great turns of our lives, but in every step we take. Lord, direct my way, 1 Th. 3:11.
Verse 10
We wish this were always true as a proposition, and we ought to make it our prayer for kings, and all in authority, that a divine sentence may be in their lips, both in giving orders, that they may do that in wisdom, and in giving sentence, that they may do that in equity, both which are included in judgment, and that in neither their mouth may transgress, 1 Tim. 2:1. But it is often otherwise; and therefore, 1. it may be read as a precept to the kings and judges of the earth to be wise and instructed. Let them be just, and rule in the fear of God; let them act with such wisdom and conscience that there may appear a holy divination in all they say or do, and that they are guided by principles supernatural: let not their mouths transgress in judgment, for the judgment is God's. 2. It may be taken as a promise to all good kings, that if they sincerely aim at God's glory, and seek direction from him, he will qualify them with wisdom and grace above others, in proportion to the eminency of their station and the trusts lodged in their hands. When Saul himself was made king God gave him another spirit. 3. It was true concerning Solomon who wrote this; he had extraordinary wisdom, pursuant to the promise God made him, See 1 Ki. 3:28.
Verse 11
Note, 1. The administration of public justice by the magistrate is an ordinance of God; in it the scales are held, and ought to be held by a steady and impartial hand; and we ought to submit to it, for the Lord's sake, and to see his authority in that of the magistrate, Rom. 13:1; 1 Pt. 2:13. 2. The observance of justice in commerce between man and man is likewise a divine appointment. He taught men discretion to make scales and weights for the adjusting of right exactly between buyer and seller, that neither may be wronged; and all other useful inventions for the preserving of right are from him. He has also appointed by his law that they be just. It is therefore a great affront to him, and to his government, to falsify, and so to do wrong under colour and pretence of doing right, which is wickedness in the place of judgment.
Verse 12
Here is, 1. The character of a good king, which Solomon intended not for his own praise, but for instruction to his successors, his neighbours, and the viceroys under him. A good king not only does justice, but it is an abomination to him to do otherwise. He hates the thought of doing wrong and perverting justice; he not only abhors the wickedness done by others, but abhors the wickedness done by others, but abhors to do any himself, though, having power, he might easily and safety do it. 2. The comfort of a good king: His throne is established by righteousness. He that makes conscience of using his power aright shall find that to be the best security of his government, both as it will oblige people, make them easy, and keep them in the interest of it, and as it will obtain the blessing of God, which will be a firm basis to the throne and a strong guard about it.
Verse 13
Here is a further character of good kings, that they love and delight in those that speak right. 1. They hate parasites and those that flatter them, and are very willing that all about them should deal faithfully with them and tell them that which is true, whether it be pleasing or displeasing, both concerning persons and things, that every thing should be set in a true light and nothing disguised, ch. 29:12. 2. They not only do righteousness themselves, but take care to employ those under them that do righteousness too, which is of great consequence to the people, who must be subject not only to the king as supreme, but to the governors sent by him, 1 Pt. 2:14. A good king will therefore put those in power who are conscientious, and will say that which is righteous and discreet, and know how to speak aright and to the purpose.
Verses 14-15
These two verses show the power of kings, which is every where great, but was especially so in those eastern countries, where they were absolute and arbitrary. Whom they would they slew and whom they would they kept alive. Their will was a law. We have reason to bless God for the happy constitution of the government we live under, which maintains the prerogative of the prince without any injury to the liberty of the subject. But here it is intimated, 1. How formidable the wrath of a king is: It is as messengers of death; the wrath of Ahasuerus was so to Haman. An angry word from an incensed prince has been to many a messenger of death, and has struck so great a terror upon some as if a sentence of death had been pronounced upon them. He must be a very wise man that knows how to pacify the wrath of a king with a word fitly spoken, as Jonathan once pacified his father's rage against David, 1 Sa. 19:6. A prudent subject may sometimes suggest that to an angry prince which will cool his resentments. 2. How valuable and desirable the king's favour is to those that have incurred his displeasure; it is life from the dead if the king be reconciled to them. To others it is as a cloud of the latter rain, very refreshing to the ground. Solomon put his subjects in mind of this, that they might not do any thing to incur his wrath, but be careful to recommend themselves to his favour. We ought by it to be put in mind how much we are concerned to escape the wrath and obtain the favour of the King of kings. His frowns are worse than death, and his favour is better than life; and therefore those are fools who to escape the wrath, and obtain the favour, of an earthly prince, will throw themselves out of God's favour, and make themselves obnoxious to his wrath.
Verse 16
Solomon here not only asserts that it is better to get wisdom than gold (ch. 3:14, 8:19), but he speaks it with assurance, that it is much better, better beyond expression—with admiration (How much better!) as one amazed at the disproportion—with an appeal to men's consciences ("Judge in yourselves how much better it is")—and with an addition to the same purport, that understanding is rather to be chosen than silver and all the treasures of kings and their favourites. Note, 1. Heavenly wisdom is better than worldly wealth, and to be preferred before it. Grace is more valuable than gold. Grace is the gift of God's peculiar favour; gold only of common providence. Grace is for ourselves; gold for others. Grace is for the soul and eternity; gold only for the body and time. Grace will stand us in stead in a dying hour, when gold will do us no good. 2. The getting of this heavenly wisdom is better than the getting of worldly wealth. Many take care and pains to get wealth, and yet come short of it; but grace was never denied to any that sincerely sought it. There is vanity and vexation of spirit in getting wealth, but joy and satisfaction of spirit in getting wisdom. Great peace have those that love it.
Verse 17
Note, 1. It is the way of the upright to avoid sin, and every thing that looks like it and leads towards it; and this is a highway marked out by authority, tracked by many that have gone before us, and in which we meet with many that keep company with us; it is easy to find and safe to be travelled in, like a highway, Isa. 35:8. To depart from evil is understanding. 2. It is the care of the upright to preserve their own souls, that they be not polluted with sin, and that by the troubles of the world they may not be put out of the possession of them, especially that they may not perish for ever, Mt. 16:26. And it is therefore their care to keep their way, and not turn aside out of it, on either hand, but to press towards perfection. Those that adhere to their duty secure their felicity. Keep thy way and God will keep thee.
Verse 18
Note, 1. Pride will have a fall. Those that are of a haughty spirit, that think of themselves above what is meet, and look with contempt upon others, that with their pride affront God and disquiet others, will be brought down, either by repentance or by ruin. It is the honour of God to humble the proud, Job 40:11, 12. It is the act of justice that those who have lifted up themselves should be laid low. Pharaoh, Sennacherib, Nebuchadnezzar, were instances of this. Men cannot punish pride, but either admire it or fear it, and therefore God will take the punishing of it into his own hands. Let him alone to deal with proud men. 2. Proud men are frequently most proud, and insolent, and haughty, just before their destruction, so that it is a certain presage that they are upon the brink of it. When proud men set God's judgments at defiance, and think themselves at the greatest distance from them, it is a sign that they are at the door; witness the case of Benhadad and Herod. While the word was in the king's mouth, Dan. 4:31. Therefore let us not fear the pride of others, but greatly fear pride in ourselves.
Verse 19
This is a paradox which the children of this world cannot understand and will not subscribe to, that it is better to be poor and humble than to be rich and proud. 1. Those that divide the spoil are commonly proud; they value themselves and despise others, and their mind rises with their condition; those therefore that are rich in this world have need to be charged that they be not high-minded, 1 Tim. 6:17. Those that are proud and will put forth themselves, that thrust, and shove, and scramble, for preferment, are the men that commonly divide the spoil and share it among them; they have the world at will and the ball at their foot. 2. It is upon all accounts better to take our lot with those whose condition is low, and their minds brought to it, than to covet and aim to make a figure and a bustle in the world. Humility, though it should expose us to contempt in the world, yet while it recommends us to the favour of God, qualifies us for his gracious visits, prepares us for his glory, secures us from many temptations, and preserves the quiet and repose of our own souls, is much better than that high-spiritedness which, though it carry away the honour and wealth of the world, makes God a man's enemy and the devil his master.
Verse 20
Note, 1. Prudence gains men respect and success: He that handles a matter wisely (that is master of his trade and makes it to appear he understands what he undertakes, that is considerate in his affairs, and, when he speaks or writes on any subject, does it pertinently) shall find good, shall come into good repute, and perhaps may make a good hand of it. 2. But it is piety only that will secure men's true happiness: Those that handle a matter wisely, if they are proud and lean to their own understanding, though they may find some good, yet they will have no great satisfaction in it; but he that trusts in the Lord, and not in his own wisdom, happy is he, and shall speed better at last. Some read the former part of the verse so as to expound it of piety, which is indeed true wisdom: He that attends to the word (the word of God, ch. 13:13) shall find good in it and good by it. And whoso trusts in the Lord, in his word which he attends to, is happy.
Verse 21
Note, 1. Those that have solid wisdom will have the credit of it; it will gain them reputation, and they shall be called prudent grave men, and a deference will be paid to their judgment. Do that which is wise and good and thou shalt have the praise of the same. 2. Those that with their wisdom have a happy elocution, that deliver their sentiments easily and with a good grace, are communicative of their wisdom and have words at will, and good language as well as good sense, increase learning; they diffuse and propagate knowledge to others, and do good work with it, and by that means increase their own stock. They add doctrine, improve sciences, and do service to the commonwealth of learning. To him that has, and uses what he has, more shall be given.
Verse 22
Note, 1. There is always some good to be gotten by a wise and good man: His understanding is a well-spring of life to him, which always flows and can never be drawn dry; he has something to say upon all occasions that is instructive, and of use to those that will make use of it, things new and old to bring out of his treasure; at least, his understanding is a spring of life to himself, yielding him abundant satisfaction; within his own thoughts he entertains and edifies himself, if not others. 2. There is nothing that is good to be gotten by a fool. Even his instruction, his set and solemn discourses, are but folly, like himself, and tending to make others like him. When he does his best it is but folly, in comparison even with the common talk of a wise man, who speaks better at table than a fool in Moses's seat.
Verse 23
Solomon had commended eloquence, or the sweetness of the lips (v. 21), and seemed to prefer it before wisdom; but here he corrects himself, as it were, and shows that unless there be a good treasure within to support the eloquence it is worth little. Wisdom in the heart is the main matter. 1. It is this that directs us in speaking, that teaches the mouth what to speak, and when, and how, so that what is spoken may be proper, and pertinent, and seasonable; otherwise, though the language be ever so fine, it had better be unsaid. 2. It is this that gives weight to what we speak and adds learning to it, strength of reason and force of argument, without which, let a thing be ever so well worded, it will be rejected, when it comes to be considered, as trifling. Quaint expressions please the ear, and humour the fancy, but it is learning in the lips that must convince the judgment, and sway that, to which wisdom in the heart is necessary.
Verse 24
The pleasant words here commended must be those which the heart of the wise teaches, and adds learning to (v. 23), words of seasonable advice, instruction, and comfort, words taken from God's word, for that is it which Solomon had learned from his father to account sweeter than honey and the honey-comb, Ps. 19:10. These words, to those that know how to relish them, 1. Are pleasant. They are like the honey-comb, sweet to the soul, which tastes in them that the Lord is gracious; nothing more grateful and agreeable to the new man than the word of God, and those words which are borrowed from it, Ps. 119:103. 2. They are wholesome. Many things are pleasant that are not profitable, but these pleasant words are health to the bones, to the inward man, as well as sweet to the soul. They make the bones, which sin has broken and put out of joint, to rejoice. The bones are the strength of the body; and the good word of God is a means of spiritual strength, curing the diseases that weaken us.
Verse 25
This we had before (ch. 14:12), but here it is repeated, as that which is very necessary to be thought of, 1. By way of caution to us all to take heed of deceiving ourselves in the great concerns of our souls by resting in that which seems right and is not really so, and, for the preventing of a self-delusion, to be impartial in self-examination and keep up a jealousy over ourselves. 2. By way of terror to those whose way is not right, is not as it should be, however it may seem to themselves or others; the end of it will certainly be death; to that it has a direct and certain tendency.
Verse 26
This is designed to engage us to diligence, and quicken us, what our hand finds to do, to do it with all our might, both in our worldly business and in the work of religion; for in the original it is, The soul that labours labours for itself. It is heart-work which is here intended, the labour of the soul, which is here recommended to us, 1. As that which will be absolutely needful. Our mouth is continually craving it of us; the necessities both of soul and body are pressing, and require constant relief, so that we must either work or starve. Both call for daily bread, and therefore there must be daily labour; for in the sweat of our face we must eat, 2 Th. 3:10. 2. As that which will be unspeakably gainful. We know on whose errand we go: He that labours shall reap the fruit of his labour; it shall be for himself; he shall rejoice in his own work and eat the labour of his hands. If we make religion our business, God will make it our blessedness.
Verses 27-28
There are those that are not only vicious themselves, but spiteful and mischievous to others, and they are the worst of men; two sorts of such are here described:- 1. Such as envy a man the honour of his good name, and do all they can to blast that by calumnies and misrepresentations: They dig up evil; they take a great deal of pains to find out something or other on which to ground a slander, or which may give some colour to it. If none appear above ground, rather than want it they will dig for it, by diving into what is secret, or looking a great way back, or by evil suspicions and surmises, and forced innuendos. In the lips of a slanderer and backbiter there is as a fire, not only to brand his neighbour's reputation, to smoke and sully it, but as a burning fire to consume it. And how great a matter does a little of this fire kindle, and how hardly is it extinguished! James 3:5, 6. 2. Such as envy a man the comfort of his friendship, and do all they can to break that, by suggesting that on both sides which will set those at variance that are most nearly related and have been long intimate, or at least cool and alienate their affections one from another: A froward man, that cannot find in his heart to love any body but himself, is vexed to see others live in love, and therefore makes it is his business to sow strife, by giving men base characters one of another, telling lies, and carrying ill-natured stories between chief friends, so as to separate them one from another, and make them angry at or at least suspicious of one another. Those are bad men, and bad women too, that do such ill offices; they are doing the devil's work, and his will their wages be.
Verses 29-30
Here is another sort of evil men described to us, that we may neither do like them, nor have any thing to do with them. 1. Such as (like Satan) do all the mischief they can by force and violence, as roaring lions, and not only by fraud and insinuation, as subtle serpents: They are violent men, that do all by rapine and oppression, that shut their eyes, meditating with the closest intention and application of mind to devise froward things, to contrive how they may do the greatest mischief to their neighbour, to do it effectually and yet securely to themselves; and then moving their lips, giving the word of command to their agents, they bring the evil to pass, and accomplish the wicked device, biting his lips (so some read it) for vexation. When the wicked plots against the just he gnasheth upon him with his teeth. 2. Such as (like Satan still) do all they can to entice and draw in others to join with them in doing mischief, leading them in a way that is not good, that is not honest, nor honourable, nor safe, but offensive to God, and which will be in the end pernicious to the sinner. Thus he aims to ruin some in this world by bringing them into trouble, and others in the other world by bringing them into sin.
Verse 31
Note, 1. It ought to be the great care of old people to be found in the way of righteousness, the way of religion and serious godliness. Both God and man will look for them in that way; it will be expected that those that are old should be good, that the multitude of their years should teach them the best wisdom; let them therefore be found in that way. Death will come; the Judge is coming; the Lord is at hand. That they may be found of him in peace, let them be found in the way of righteousness (2 Pt. 3:14), found so doing, Mt. 24:46. Let old people be old disciples; let them persevere to the end in the way of righteousness, which they long since set out in, that they may then be found in it. 2. If old people be found in the way of righteousness, their age will be their honour. Old age, as such, is honourable, and commands respect (Thou shalt rise up before the hoary head, Lev. 19:32); but, if it be found in the way of wickedness, its honour is forfeited, its crown profaned and laid in the dust, Isa. 65:20. Old people therefore, if they would preserve their honour, must still hold fast their integrity, and then their gray hairs are indeed a crown to them; they are worthy of double honour. Grace is the glory of old age.
Verse 32
This recommends the grace of meekness to us, which will well become us all, particularly the hoary head, v. 31. Observe, 1. The nature of it. it is to be slow to anger, not easily put into a passion, nor apt to resent provocation, taking time to consider before we suffer our passion to break out, that it may not transgress due bounds, so slow in our motions towards anger that we may be quickly stopped and pacified. It is to have the rule of our own spirits, our appetites and affections, and all our inclinations, but particularly our passions, our anger, keeping that under direction and check, and the strict government of religion and right reason. We must be lords of our anger, as God is, Nah. 1:3. Aeolus sis, affectuum tuorum—Rule your passions, as Aeolus rules the winds. 2. The honour of it. He that gets and keeps the mastery of his passions is better than the mighty, better than he that by a long siege takes a city or by a long war subdues a country. Behold, a greater than Alexander or Caesar is here. The conquest of ourselves, and our own unruly passions, requires more true wisdom, and a more steady, constant, and regular management, than the obtaining of a victory over the forces of an enemy. A rational conquest is more honourable to a rational creature than a brutal one. It is a victory that does nobody any harm; no lives or treasures are sacrificed to it, but only some base lusts. It is harder, and therefore more glorious, to quash an insurrection at home than to resist an invasion from a broad; nay, such are the gains of meekness that by it we are more than conquerors.
Verse 33
Note, 1. The divine Providence orders and directs those things which to us are perfectly casual and fortuitous. Nothing comes to pass by chance, nor is an event determined by a blind fortune, but every thing by the will and counsel of God. What man has neither eye nor hand in God is intimately concerned in. 2. When solemn appeals are made to Providence by the casting of lots, for the deciding of that matter of moment which could not otherwise be at all, or not so well, decided, God must be eyed in it, by prayer, that it may be disposed aright (Give a perfect lot, 1 Sa. 14:41; Acts 1:24), and by acquiescing in it when it is disposed, being satisfied that the hand of God is in it and that hand directed by infinite wisdom. All the disposals of Providence concerning our affairs we must look upon to be the directing of our lot, the determining of what we referred to God, and must be reconciled to them accordingly.