Exegetical and Hermeneutical Commentary of Proverbs 21:21
He that followeth after righteousness and mercy findeth life, righteousness, and honor.
21. righteousness ] The proverb asserts the general law of God’s moral government, that they who seek good things shall find more than they sought for (1Ki 3:11; Mat 6:33); the pursuit of “righteousness and mercy” will end in the acquisition of “life, righteousness and honour.” But the proverb seems also to insist upon aiming at a perfect character in the pursuit of moral excellence. Not only should the sterner virtues, represented by righteousness, be cultivated, but their gentler fellows, which are summed up in “mercy.” They who “hunger and thirst after righteousness” should also be “the merciful” (Mat 5:6-7). So shall the reward attained be that which was sought for, righteousness (used here perhaps in its widest sense of moral perfection, including mercy, the “righteous man” and the “good man” being one and the same person, Rom 5:7), and with it in rich companionship life and honour, which were not objects of direct pursuit.
Fuente: The Cambridge Bible for Schools and Colleges
The man who keeps righteousness will assuredly find it, but he will find besides it the life and the honor which he was not seeking. Compare 1Ki 3:13; Mat 6:33.
Fuente: Albert Barnes’ Notes on the Bible
Pro 21:21
He that followeth after righteousness and mercy findeth life, righteousness, and honour.
Righteousness and mercy
In every perfect character there will be found many opposite virtues, such as gentleness and courage, energy and patience, determination and docility, justice and mercy. We all respect the sterling worth of justice, yet justice alone would mark a defective character. It could be trusted, but not loved. Mercy alone would make one too weak. Love may lack the fidelity required to rebuke wrong, as is often seen in parental indulgence. Judicial laxity that sacrifices law, or military inefficiency that ignores discipline, are other illustrations. The wider the government, the nobler the interests to be guarded, the more imperative the need of the union of law with love, truth with gentleness. It is important to notice that this union of apparently opposing virtues does not weaken, but really makes either the more impressive in action. The rebuke of a loving father is all the more effective on account of the affection that inspires it. Justice speaks all the more terribly from the lips of a tender judge. When Washingtons tears blot the order for Andres execution, the awful necessity of Andres doom is seen and felt at every camp-fire. In Jesus Christ we see the blending of these diverse qualities in a remarkable degree. Tender and gentle as He was, incarnate mercy, He uttered the most awful denunciations and threats of everlasting fire. The awfulness of future punishment is felt when we remember it is the wrath of the Lamb! This theme sheds light on certain problems of the Divine government. The universe needs a corner-stone, and human hopes an anchorage. These are found in God. The highest triumph of wisdom is seen in the harmony of diverse qualities. As our character approaches His, we can the better interpret the problems of His government that confound others. President Woolsey rightly marvels at the folly of men who legislate about the universe, pass judgment on sin and retribution, yet cannot govern their own homes, or agree on the principles of human legislation. A greater than Woolsey exclaims: Behold the goodness and severity of God! Christianity exhibits this union as an exclusive trait, one that commands at once the hearts and the consciences of men. At the Cross of Christ justice and mercy blend, righteousness and grace kiss each other. God is holy as well as loving. Grace makes righteousness sure and pardon free. So peace comes, for justice is not compromised in giving a pardon that we should wish to hide from righteousness. The gospel unites them in one display. We show these virtues at different times; here they appear in parallel glory. No human justice has risen to this conception, no philosophy has embodied these ideas. Grace comes to be the marvel and the loadstone of our hearts. (Arthur Mitchell, D. D.)
The true pursuit of mankind
I. Goodness is the object. He that followeth after righteousness and mercy.
1. We are to follow after this supremely.
2. We are to follow after this constantly. It must be pursued, not occasionally, but always; not on the Sundays, but on the weekdays as well.
II. Happiness is the attendant. Life stands for happiness. The unregenerate has no true life. The righteous man will be righteously dealt with. God has established such a connection between excellence and conscience that conscience must recognise it wherever it is seen. Happiness comes as goodness is pursued. Happiness never comes to a man when he seeks it as an end. It wells out of those activities which spring from generous self-obliviating love. The unselfish and the loving have ever been the truly happy men. Happiness is the end of the universe, but God has ordained that our happiness shall grow out of our goodness. (D. Thomas, D. D.)
Religion
Religion is here presented in two aspects.
I. As a pursuit. Really to do what the text expresses implies–
1. A true estimate of the objects to be pursued. Righteousness and mercy. These are the two cardinal elements of moral excellence in all worlds, are essential to the well-being of all moral intelligences. To pursue them you must be impressed with their transcendent worth. Thus Moses chose rather to suffer affliction with the people of God, etc.
2. Resolute perseverance. The pursuit of these cardinal blessings involves great difficulties. The world, the flesh, and the devil all obstruct the way.
II. As a realisation. He that thus successfully pursues findeth life, righteousness, and honour. Religion is its own reward. The good man is blessed in his deed.
1. The reward is a natural effect of the conduct. Holiness and happiness are inseparably united.
2. The reward agrees with the conduct. It grows out of it. Life, righteousness, and honour–these grow out of righteousness and mercy: the fruit is of the same kind as the seed. Mans heavenly joys will not be grapes gathered from thorns but from the vine-tree of goodness, the True Vine. (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
That followeth after; that fervently desires, and diligently and constantly endeavours, to attain to them, for such shall and will certainly obtain them.
Righteousness and mercy; living in the constant exercise of these virtues.
Findeth; shall obtain from God what is right and due to him; either from God, by virtue of his gracious promise; or from men, whose hearts God will dispose to deal justly and kindly with him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
21. He who tries to act justlyand kindly (Ps 34:14) willprosper and obtain justice and honor.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He that followeth after righteousness and mercy,…. Is eager, diligent, and fervent in his pursuit of these things: “after righteousness”; not a legal righteousness, such as the Jews followed after, but did not attain to; because they sought it not by faith, but as it were by the works of the law, Ro 9:31; by which there is no righteousness or justification before God; but an evangelical righteousness, the righteousness of Christ; see Isa 51:1. To follow after it is to seek, desire, and thirst after it, Mt 5:6; which supposes a want of righteousness, a sense of that want; a view of a righteousness without them, even in Christ; a love and liking of it, and therefore follow after it; it being pure, perfect, agreeably to the law and justice of God, which justifies now, and will answer for them in a time to come. And such follow after “mercy” or “grace” g; seeing themselves miserable by sin, and having no merit of their own, apply to God for pardoning grace and mercy; and seek for righteousness in a way of grace, as a free gift; and for the whole of salvation in the same way, as well as for all grace and fresh supplies of it: it may be understood, in consequence of the former, of a diligent and eager performance of works of righteousness and mercy, and an earnest desire after both. And such a man
findeth life, righteousness, and honour; which is more than he is said to follow after: “life” spiritual, which he has from Christ by his Spirit, and which is owing to the grace and mercy of God; and eternal life, through the righteousness of Christ, in whom it is only to be found, and from whom all the blessings of life come; who has it in his hands to give, and does give it to all his people: “righteousness” also he finds, not in himself, nor by the works of the law, but in Christ; being directed to him by the Spirit and word of God; and an excellent finding this is; a robe of righteousness, which he lays hold upon, puts on, and rejoices in: and likewise “honour”, through relation to God and Christ; through grace received from them; by enjoying the presence of them, and being made a king and priest to God; and hereafter will be placed at Christ’s right hand, inherit the kingdom of glory, sit on the same throne with Christ, and wear the crown of life and righteousness.
g “gratiam”, Cocceius.
Fuente: John Gill’s Exposition of the Entire Bible
21 He that followeth after righteousness and kindness
Will obtain life, righteousness, and honour.
How we are to render is seen from the connection of Pro 21:3 and Hos 6:7: tsedakah is conduct proceeding from the principle of self-denying and compassionate love, which is the essence of the law, Mic 6:8; and hesed is conduct proceeding from sympathy, which, placing itself in the room of another, perceives what will benefit him, and sets about doing it (cf. e.g., Job 6:14: to him who is inwardly melted disheartened is due from his neighbour). The reward which one who strives thus to act obtains, is designated 21b by and . Honour and life stand together, Pro 22:4, when precedes, and here stands between, which, Pro 8:18, Psa 24:5, is thought of as that which is distributed as a gift of heaven, Isa 45:8, which has glory in its train, Isa 58:8; as Paul also says, “Whom He justified, them He also glorified.” The lxx has omitted tsedakah , because it can easily appear as erroneously repeated from 21a. But in reality there are three good things which are promised to those who are zealous in the works of love: a prosperous life, enduring righteousness, true honour. Life as it proceeds from God, the Living One, righteousness as it avails the righteous and those doing righteously before God, honour or glory (Psa 29:3) as it is given (Psa 84:12) by the God of glory. Cf. with , Pro 10:2, and with , especially Jam 2:13, .
Fuente: Keil & Delitzsch Commentary on the Old Testament
21 He that followeth after righteousness and mercy findeth life, righteousness, and honour.
See here, 1. What it is to make religion our business; it is to follow after righteousness and mercy, not to content ourselves with easy performances, but to do our duty with the utmost care and pains, as those that are pressing forward and in fear of coming short. We must both do justly and love mercy, and must proceed and persevere therein; and, though we cannot attain to perfection, yet it will be a comfort to us if we aim at it and follow after it. 2. What will be the advantage of doing so: Those that do follow after righteousness shall find righteousness; God will give them grace to do good, and they shall have the pleasure and comfort of doing it; those that make conscience of being just to others shall have the pleasure and comfort of doing it; those that make conscience of being just to others shall be justly dealt with by others and others shall be kind to them. The Jews followed after righteousness, and did not find it, because they sought amiss, Rom. ix. 31. Otherwise, Seek and you shall find, and with it shall find both life and honour, everlasting life and honour, the crown of righteousness.
Fuente: Matthew Henry’s Whole Bible Commentary
Verse 21 suggests the spiritual values gained by those who pursue true righteousness and mercy (lovingkindness) as Abraham did, Rom 4:1-10. the treasures gained are LIFE (Psa 16:11; Pro 14:32), RIGHTEOUSNESS (Rom 4:3-5) and HONOR (Psa 91:15; Joh 12:26).
Fuente: Garner-Howes Baptist Commentary
MAIN HOMILETICS OF Pro. 21:21
A NOBLE PURSUIT AND A RICH PRIZE
I. A noble pursuit. Following after righteousness and mercy. These words may be taken as referring both to a state of judicial righteousness before God and to mercy received from him, and also to the attainment of a righteous and merciful character. The teaching of the Scriptures is that the latter is the result of the former;that all true righteousness and mercifulness among men flows from having obtained mercy from God, and having come into right relations with Him. If a pursuit of any kind is to be successful it must be conducted according to certain known laws, and must recognise certain indisputable facts. If a man sets out to seek a distant shore where he knows the land is fertile enough to afford him abundant means of living, he must regulate his pursuit of the land and of its riches in accordance with the laws which govern the natural world. During his voyage he must observe the laws of navigationhe must steer his vessel with a due regard to the winds and tides, or he will never reach the shore, and when he lands he must still seek to obtain what he desires by working in harmony with natural laws. If he ploughs in the autumn and expects to gather in the winter, or sows weeds and expects to reap corn, he will be utterly disappointed. God is willing to bless his endeavours if they are made in subjection to known and established conditions, but not otherwise. So in every pursuit, whether in the world of matter or of mind. If a man also strive for masteries, says Paul, yet is he not crowned except he strive lawfully (2Ti. 2:5), that is, unless he conform to the rules of the course. The Grecian runner might reach the goal without having a regard to the conditions of the contest, but he would not even then receive the crown. But in the pursuit of many thingsand especially in the following after a righteous and godly characterit is impossible to reach the desired end without observance of the conditions laid down by God Himself. There is one way only to become a truly righteous and merciful man, and that is by accepting the mercy of God and His method of justification, called in the New Testament the righteousness of God (Rom. 3:21, etc.). The history of the Church combines with the testimony of Scripture to confirm this truth. The Jewish nation, as a nation, refused to accept it, going about to establish their own righteousness they have not submitted unto the righteousness of God (Rom. 10:3). Their history since has been a moral failure, and it is the history of all who have united with them in the rejection of the way of righteousness through the atonement of the Son of God. On the contrary, the acceptance of that righteousness and mercy has been the first step in the formation of the most righteous and merciful characters that have ever lighted up our world. The apostle who was the great expounder of the doctrine of imputed righteousness through the mercy of God could appeal to his spiritual children in such words as these: For our exhortation was not of deceit, nor of uncleanness, nor in guile; neither at any time used we flattering words, as ye know, nor a cloke of covetousness but we were gentle among you, even as a nurse cherisheth her children; so being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us (1Th. 2:3-8). This was Pauls disposition and character after he became a partaker of Divine mercy and a justified man through faith in the Lord Jesus Christ, and all those who sincerely accept Gods method of being made righteous bring forth the same kind of fruit in their life, although not always in such abundant measure.
II. A rich reward. He who seeks mercy and righteousness from God by faith becomes, as we have seen, a righteous and merciful man. This in itself is moral lifea quickening of the spiritual capabilitiesan awakening to spiritual realities and joys which were before unknownan entrance into the possession of all that makes existence worth having. Such a man gets honour of a real and lasting naturethe goodwill of all the good in all worlds and the favour of God Himself. He follows after righteousness for its own sakeout of pure love of holiness and purity, and not for any reward that it may bring either now or hereafter, and he finds as he follows it that many things are added unto it.
OUTLINES AND SUGGESTIVE COMMENTS
Follows after, chases eagerly. How absorbed the chase of some poor partridge on the hills. Even let that be our picture. Righteousness and mercy, or kindness, the two tables of the law; a genial picture of all holiness. Now let a man chase holiness with the absorbed forgetfulness of self that such game would imply, and all else will come in at the death. Seek ye first the kingdom of God and His righteousness, and all things else will be added thereto. (Mat. 6:33). Life, all sorts of life. Righteousness, but one sort of righteousness in place of that personal righteousness which (in the first clause) we are still called to chase. Glory, all sorts of glory. The list is not an illogical one. Life, all that is personally good and happy, righteousness all that buys that and keeps a title to it, glory, that which is above happiness, and is always to be counted higherviz., the honour and excellency of absolute purity of being.Miller.
There is nothing which a man hath that is not going from him; there is nothing that a man seeketh that doth not seek to keep itself from him. It is therefore following that bringeth a man both to finding and possessing. But they are spiritual things, not the things of this world, that are worthy either of a mans following, or finding, or possessing. They are righteousness and mercy that are worthy of our seeking, they are life, righteousness, and mercy that are worthy of our finding. Gregory, comparing spiritual and temporal riches together, showeth their difference to be great, because spiritual riches do even then increase, when that they are laid out, earthly riches are either laid out and so consumed, or else are kept and are not profitable. And in the following after them there is also this difference, that he who followeth after the things of this world always findeth less than he looked for; but he that followeth after spiritual things shall be sure to find more than he did or could look for.Jermin.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
TEXT Pro. 21:21-31
21.
He that followeth after righteousness and kindness
Findeth life, righteousness, and honor.
22.
A wise man scaleth the city of the mighty,
And bringeth down the strength of the confidence thereof.
23.
Whoso keepeth his mouth and his tongue
Keepeth his soul from troubles.
24.
The proud and haughty man, scoffer is his name;
He worketh in the arrogance of pride.
25.
The desire of the sluggard killeth him;
For his hands refuse to labor.
26.
There is that coveteth greedily all the day long;
But the righteous giveth and withholdeth not.
27.
The sacrifice of the wicked is an abomination;
How much more, when he bringeth it with a wicked mind!
28.
A false witness shall perish;
But the man that heareth shall speak so as to endure.
29.
A wicked man hardeneth his face;
But as for the upright, he establisheth his ways.
30.
There is no wisdom nor understanding
Nor counsel against Jehovah.
31.
The horse is prepared against the day of battle;
But the victory is of Jehovah.
STUDY QUESTIONS OVER 21:21-31
1.
What was Timothy told to follow after (Pro. 21:21)?
2.
What book tells of a wise man who delivered his city from the enemy (Pro. 21:22)?
3.
What play is made on the word keepeth in Pro. 21:23?
4.
What five words in Pro. 21:24 really belong together?
5.
Killeth him in what sense (Pro. 21:25)?
6.
With which action is the righteous identifiedbeing greedy or giving (Pro. 21:26)?
7.
What is meant in Pro. 21:27 by one bringing his sacrifice with a wicked mind?
8.
What will cause the false witness to perish (Pro. 21:28)?
9.
Does Pro. 21:29 refer to the momentary look of a wicked man or the permanent hard-looking face that sin develops?
10.
What other passages besides Pro. 21:31 show that it is God and not horses that make the difference in battle?
PARAPHRASE OF 21:21-31
21.
The man who tries to be good, loving and kind finds life, righteousness and honor.
22.
The wise man conquers the strong man and levels his defenses.
23.
Keep your mouth closed and youll stay out of trouble.
24.
Mockers are proud, haughty and arrogant.
25, 26.
The lazy man longs for many things but his hands refuse to work. He is greedy to get, while the godly love to give!
27.
God loathes the gifts of evil men, especially if they are trying to bribe Him!
28.
A false witness must be punished; an honest witness is safe.
29.
An evil man is stubborn, but a godly man will reconsider.
30.
No one, regardless of how shrewd or well-advised he is, can stand against the Lord.
31.
Go ahead and prepare for the conflict, but victory comes from God.
COMMENTS ON 21:21-31
Pro. 21:21. Youngs Literal: Whoso is pursuing righteousness… This would suggest an earnest following after righteousness and kindness. Pro. 15:9 and 1Ti. 6:11 also speak of following righteousness. Mat. 5:6 speaks of hungering and thirsting after righteousness. Mat. 6:33 says we should seek the kingdom of God and righteousness before everything else. Both in the seeking the right thing and in the promise of finding the good things of life, righteousness, and honor, this verse is quite similar to Rom. 2:6-7.
Pro. 21:22. This verse shows that wisdom is really might. Ecc. 9:13-16 tells of a single wise man who without great forces or great equipment was able to discomfit a mighty army. That wisdom is greater than might, consider the superior brute force of some of the ferocious animal world that man, who is inferior in physical strength, is able to subdue and handle through his superior wisdom.
Pro. 21:23. Pro. 13:3 contains a similar truth. A godly man will keep his heart (Pro. 4:23), will keep himself in the love of God (Jud. 1:21), will keep himself unspotted from the world (Jas. 1:27), and will keep his tongue (this verse). Would you keep yourself from many troubles? Then keep your mouth and your tongue. Most trouble springs from something that one says!
Pro. 21:24. Notice three words that go together: proud, haughty, and arrogance. This verse speaks of his working; but what does he do? He scoffs! He laughs at religion, makes fun of godly people, etc. Peter predicted that such would show up in the last days (2Pe. 3:3-4).
Pro. 21:25. Pro. 13:4 also speaks of the desire of the sluggard, saying that he hath nothing. This verse explains why: his hands refuse to labor. On his desire killing him, Pulpit Commentary suggests: The mere wish, combined with no active exertion to secure its accomplishment, is fatal to soul, body, and fortune.
Pro. 21:26. This verse reflects two ways to live with reference to material things: (1) how can one get more for himself even at others expense? and (2) how can one help others who are in need? The first majors on selfishness, the second on service. Psa. 37:26 and Psa. 112:9 blesses the giver.
Pro. 21:27. The first statement is also found in Pro. 15:8. God does not want people to substitute religious rites for actual righteousness: To obey is better than sacrifice (1Sa. 15:22). Thus, God deplores the sacrifice of people who are not trying to live right (Jer. 6:20; Amo. 5:22; Isa. 1:11-15). To bring a sacrifice with a wicked mind must be to bring it with some motive to deceive God or to buy God off because of some sin being persisted in or because of some illegitimate gain from which he is bringing the sacrifice.
Pro. 21:28. Very similar to Pro. 19:5 and Pro. 19:9, both of which say, A false witness shall not be unpunished. So as to endure in the second statement stands over against shall perish in the first, meaning that the true witness (one who speaks what he knows through his own seeing and hearing) will not be executed for perverting justice through lying such as will befall the false witness.
Pro. 21:29. Another contrast between the wicked and the upright in which the wicked hardens his face instead of repenting and having his ways established like the upright. Septuagint: An ungodly man shamelessly withstands with his face. This continued wickedness will bring destruction. After showing the prosperity of the righteous, Psa. 1:4-6 says, The wicked are not so, But are like the chaff which the wind driveth away. Therefore the wicked shall not stand in the judgment, Nor sinners in the congregation of the righteous. For Jehovah knoweth the way of the righteous; But the way of the wicked shall perish.
Pro. 21:30. God may allow many things that are wrong to happen (until judgment), but when there is a known showdown between God and the forces of unrighteousness, His opposition always comes out on the short end. Aarons rod that miraculously became a snake ate up those of Pharaohs magicians (Exo. 7:10-12). When they tried to duplicate the plagues brought upon the land by Moses, they finally had to give up and acknowledge the supremacy of God (Exo. 8:19). Baal lost out to Jehovah on Mt. Carmel (1Ki. 18:26-39). The people of Samaria could see the difference between Simon the sorcerers fake miracles and Philips genuine ones (Act. 8:6-13). Herod of Acts 12 began laying hands on the apostles, killing James and intending to do the same to Peter (Pro. 21:1-3). But before the chapter was over, Herod was dead (Pro. 21:21-23), and the very next verse shows Gods triumph: But the word of God grew and multiplied (Pro. 21:24). As 2Co. 13:8 says, we cannot really do anything against the truth.
Pro. 21:31. Horses were used in Bible days for war and not for agricultural purposes. This verse shows that even if horses were used (representing human military might), Israels victory really came from Jehovah and not the human arrangements. See the following passages that bear on the subject: Psa. 20:7; Psa. 33:17; Isa. 31:1; Psa. 3:8.
TEST QUESTIONS OVER 21:21-31
1.
How does the Bible represent a good persons quest for righteousness (Pro. 21:21)?
2.
Give proof that wisdom is superior to brute force (Pro. 21:22).
3.
What all is a godly person to keep (Pro. 21:23)?
4.
What three words in Pro. 21:24 go together?
5.
Why will the sluggard have nothing (Pro. 21:25)?
6.
What two attitudes toward material things are found in Pro. 21:26?
7.
What kind of people does God not want sacrificing (Pro. 21:27)?
8.
What will not happen to the man who hardens his face (Pro. 21:29)?
9.
Tell of instances in which God was purposely opposed to the defeat of His opposition (Pro. 21:30).
10.
What does the Bible say about relying upon horses (Pro. 21:31)?
Fuente: College Press Bible Study Textbook Series
(21) Righteousness and mercy.He who endeavours to give God and man their due (see above on 10:2), and to shew love to them (Pro. 3:3), will gain for himself length of days (Pro. 3:16) power to live more and more uprightly, and present honour from God and man for so doing. In a higher sense he will gain life eternal now and hereafter (Joh. 17:3), righteousness, or the forgiveness of sins (Rom. 2:13), and honour (Rom. 8:30) at the last day, when he will be acknowledged as a true son of God (Rom. 8:19).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
21. Followeth after Pursues constantly, practices.
Righteousness Justice. equity, including whatever is right in disposition, thought, word, and deed.
Mercy Not merely justice, but kindness, benevolence.
Findeth life, righteousness, and honour It is probable that the word , ( tsedhakah,) righteosness, in the latter clause, means something different from the same word in the former. It is sometimes used for the fruits or rewards of righteousness safety, prosperity, etc. He shall find all desirable good. He who practices righteousness as a matter of duty shall receive righteousness as a matter of reward; that is, righteous rewards. Compare Pro 8:18; Rom 3:28; Gal 3:21; Gal 5:5 ; 1Ki 3:11; Mat 6:13.
Fuente: Whedon’s Commentary on the Old and New Testaments
v. 21. He that followeth after righteousness and mercy,
Fuente: The Popular Commentary on the Bible by Kretzmann
Pro 21:21. Findeth life, righteousness, and honour Shall find life and glory. Houbigant.
Fuente: Commentary on the Holy Bible by Thomas Coke
He that followeth after righteousness and mercy findeth life, righteousness, and honour. A wise man scaleth the city of the mighty, and casteth down the strength of the confidence thereof.
Are not these things marked in opposition to what was said of the foolish man which went before? Surely that man is wise who followeth after Jesus, who is the righteousness of his people, and the mercy promised. And is not such a pursuit like scaling all the walls of opposition, that stand in the way of attainment? In confirmation, read those scriptures where Christ is said to be the salvation of Jehovah, and from Whom alone righteousness is found. Isa 49:6 . and again Isa 54:17 . And Christ is the very mercy promised. Luk 1:72 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Pro 21:21 He that followeth after righteousness and mercy findeth life, righteousness, and honour.
Ver. 21. He that followeth after righteousness. ] Though, for such a measure of it as he desires, he cannot overtake or compass it. If he be but doing at it, Si faciat praecepta, etiamsi non perficiat, if he “think upon God’s commandments to do them.” Psa 103:18 If, though he cannot open the door, yet he is lifting at the latch, he shall be accepted, yea, rewarded. “He that follows after righteousness and mercy, “as an apprentice follows his trade, though he be not his craftsmaster, shall “surely find righteousness,” with life and honour to boot. And is not that a good thing – a treasure to be desired?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
mercy = lovingkindness, or grace.
Fuente: Companion Bible Notes, Appendices and Graphics
Pro 21:21
Pro 21:21
“He that followeth after righteousness and kindness findeth life, righteousness and honor.”
What a happy promise indeed is this! If one would enjoy life, righteousness and honor, let him follow the teachings of the Saviour.
Pro 21:21. Youngs Literal: Whoso is pursuing righteousness… This would suggest an earnest following after righteousness and kindness. Pro 15:9 and 1Ti 6:11 also speak of following righteousness. Mat 5:6 speaks of hungering and thirsting after righteousness. Mat 6:33 says we should seek the kingdom of God and righteousness before everything else. Both in the seeking the right thing and in the promise of finding the good things of life, righteousness, and honor, this verse is quite similar to Rom 2:6-7.
Fuente: Old and New Testaments Restoration Commentary
that: Pro 15:9, Isa 51:1, Hos 6:3, Mat 5:6, Rom 14:19, Phi 3:12, 1Th 5:21, 1Ti 6:11, 2Ti 2:22, Heb 12:14
findeth: Pro 22:4, Rom 2:7-10, 1Co 15:58, 2Ti 4:7, 2Ti 4:8, 1Pe 1:7
Reciprocal: Pro 21:7 – because Rom 9:30 – followed 1Co 14:1 – Follow 2Co 9:9 – his
Fuente: The Treasury of Scripture Knowledge
Pro 21:21. He that followeth after righteousness, &c. That fervently desires, and diligently and constantly endeavours to attain these virtues, and to live in the exercise of them; findeth life Spiritual and eternal life; righteousness What is right and due to him, either from God, by virtue of his gracious promise, or from men, whose hearts God will incline to deal justly and kindly with him; and honour Esteem and respect from wise and good men here, and the crown of righteousness, that fadeth not away, hereafter.