Proverbs 21:29 Ulasan

Note, 1. Even the hearts of men are in God's hand, and not only their goings, as he had said, Pro 20:24. God can change men's minds, can, by a powerful insensible operation under their spirits, turn them from that which they seemed most intent upon, and incline them to that which they seemed most averse to, as the husbandman, by canals and gutters, turns the water through his grounds as he pleases, which does not alter the nature of the water, nor put any force upon it, any more than God's providence does upon the native freedom of man's will, but directs the course of it to serve his own purpose. 2. Even kings' hearts are so, notwithstanding their powers and prerogatives, as much as the hearts of common persons. The hearts of kings are unsearchable to us, much more unmanageable by us; as they have their arcana imperii - state secrets, so that they have great prerogatives of their crown; but the great God has them not only under his eye, but in his hand. Kings are what he makes them. Those that are most absolute are under God's government; he puts things into their hearts, Rev 17:17; Ezr 7:27.

Here is, 1. The presumption and impudence of a wicked man: He hardens his face - brazens it, that he may not blush - steels it, that he may not tremble when he commits the greatest crimes; he bids defiance to the terrors of the law and the checks of his own conscience, the reproofs of the word and the rebukes of Providence; he will have his way and nothing shall hinder him, Isa 57:17. 2. The caution and circumspection of a good man: As for the upright, he does not say, What would I do? What have I a mind to? and that will I have; but, What should I do? What does God require of me? What is duty? What is prudence? What is for edification? And so he does not force his way, but direct his way by a safe and certain rule.

The king's heart is in the hand of the Lord, as the rivers of water,.... The heart of every king, and all that is in it, his thoughts, counsels, purposes, and designs; the hearts of bad kings, as Pharaoh, whom the Lord hardened and softened at pleasure; the antichristian kings, into whose hearts he put it to give their kingdoms to the beast, Rev 17:17; the hearts of good kings, as David, Solomon, Cyrus, and others: and if the hearts of kings are in the hands of the Lord, which are full of things of the greatest importance with respect to the government of the world; and which are generally more untractable and unmanageable; and who are more resolute and positive, and will have their own wills and ways, especially arbitrary princes; then much more the hearts of other persons. And which are as "rivers of water"; for so the words may be rendered, as rivers of water is "the heart of a king", which is "in the hand of the Lord"; unstable, fluid, and fluctuating; and yet the Lord can stay and settle, and fix them, and keep them steady and within bounds: or which, like a torrent of water, comes with force and impetus; and so the Septuagint render it, "the force of waters"; and bears all before it, as do the wills of despotic kings; and yet these the Lord can stop and bound, and rule and overrule: or like rivers of water, reviving and refreshing, so is the heart of a good king, full of wisdom and prudence, of integrity and faithfulness, of clemency and goodness; the streams of whose bounty and kindness flow among his subjects, to their great pleasure and profit; so Christ, the King of kings, is said to be as "rivers of water", Isa 32:2. The allusion is to gardeners, that make channels for the water to run in, to water their gardens; or to husbandmen, that cut aqueducts from rivers, to water their fields; or to the turning of the course of rivers, as Euphrates was by Cyrus, when he took Babylon. The heart of a king is as much at the dispose of the Lord, and can be turned by him as easily as such canals may be made, or the course of a river turned; for it follows: he turneth it whithersoever he will; contrary to their first designs, and to answer another purpose; oftentimes towards his people, and for the good of his cause and interest, which they never designed; and to bring about such things as were out of their view. And so, in conversion, the Lord can turn the hearts of men as he pleases; their understanding, will, and affections, are in his hands: he can make the understanding light which was darkness, and so turn it from darkness to light; he can take off the stiffness of the will, and turn it from its bias and bent, and make it willing to that which is good in the day of his power: he can turn the channel and course of the affections from sinful lusts and pleasures, to himself, his son, his truths, word, worship, ordinances, and people; he can take out of the heart what he pleases, its ignorance, hardness, enmity, unbelief, pride, and vanity; and he can put in what he pleases, his fear, his laws, his Spirit, and the gifts and graces of if; he can change and turn it just as he will; he that made the heart can operate upon it, and do with it as seems good in his sight. The Heathens very wrongly call one of their deities Verticordia (o), from the power of turning the heart they ascribe to it; however, this shows their sense, that to turn the heart is the property of deity. (o) Valer. Maximus, l. 8. c. 15. s. 12. Vid. Ovid. Fasti, l. 4. v. 158.

A wicked man hardeneth his face,.... Against all corrections and reproofs of parents, masters, ministers, and others; he blushes not at sins committed, and is not ashamed of them, but glories in them: or, he "strengthens with his face" (l); he puts an impudent face upon his words, and confirms them by his impudence; if he tells the most notorious lies, and says things the most shameful and scandalous, his countenance does not alter, by which he would be thought to have spoken what is right and true; but as for the upright, he directeth his way; or "his ways" (m); according to the various reading; the man that is upright in heart, and walks uprightly, he directs his way according to the word of God; and, if he does amiss, when sensible he is ashamed of it, and amends. (l) "roborat vultu suo", Baynus; "in faciebus suis", Montanus. (m) , Sept. "vias suas", Baynus, Tigurine version, Mercerus, Gejerus.

The impious man insolently stiffens his face, etc. Judas, because he was impious in heart, although reproved by the Lord himself, did not wish to restrain his evil beginnings; but Peter, because he was upright in heart, that is, a lover of uprightness, corrected himself at once with repentance when the Lord looked at him, having erred by denying.

(Pro. 21:1-31) rivers--irrigating channels (Psa 1:3), whose course was easily turned (compare Deu 11:10). God disposes even kings as He pleases (Pro 16:9; Psa 33:15).

hardeneth his face--is obstinate. directeth . . . way--considers it, and acts advisedly.

Another proverb with אישׁ: - A godless man showeth boldness in his mien; But one that is upright-he proveth his way. The Chethı̂b has יכין; but that the upright directeth, dirigit, his way, i.e., gives to it the right direction (cf. Ch2 27:6), is not a good contrast to the boldness of the godless; the Kerı̂, הבין דּרכּו, deserves the preference. Aquila, Symmachus, the Syr., Targ., and Venet. adhere to the Chethı̂b, which would be suitable if it could be translated, with Jerome, by corrigit; Luther also reads the verb with כ, but as if it were יכּון (whoever is pious, his way will stand) - only the lxx render the Kerı̂ (συνιεῖ); as for the rest, the ancients waver between the Chethı̂b דּרכיו and the Kerı̂ דּרכּו: the former refers to manner of life in general; the latter (as at Pro 3:31 and elsewhere) to the conduct in separate cases; thus the one is just as appropriate as the other. In the circumstantial designation אישׁ רשׁע (cf. Pro 11:7) we have the stamp of the distinction of different classes of men peculiar to the Book of Proverbs. העז (to make firm, defiant) had, Pro 7:13, פנים as accus.; the בּ here is not that used in metaphoristic expressions instead of the accus. obj., which we have spoken of at Pro 15:4; Pro 20:30, but that of the means; for the face is thought of, not as the object of the action, but, after Gesen. 138, 1, as the means of its accomplishment: the godless makes (shows) firmness, i.e., defiance, accessibility to no admonition, which is countenance; but the upright considers, i.e., proves (Pro 14:8), his way. בּין (הבין) means a perceiving of the object in its specific peculiarity, an understanding of its constituent parts and essential marks; it denotes knowing an event analytically, as השׂכּיל, as well as synthetically (cf. Arab. shakl), and is thus used as the expression of a perception, which apprehends the object not merely immediately, but closely examines into its circumstances.