Exegetical and Hermeneutical Commentary of Proverbs 20:6
Most men will proclaim every one his own goodness: but a faithful man who can find?
6. goodness ] i.e. bounty, A.V. marg., or kindness, R.V. Fair promises are common, but faithful performance of them is rare. Comp. 2Co 8:11 ; 2Co 9:4.
The first clause of the verse is otherwise rendered: Many a man will meet one that is kind to him, R.V. marg., but, as the next clause adds, seldom one that he can trust.
Fuente: The Cambridge Bible for Schools and Colleges
Goodness – With the special sense of bounty, beneficence. Contrast promise and performance. People boast of their liberality, yet we look in vain for the fulfillment of actual obligations.
Fuente: Albert Barnes’ Notes on the Bible
Pro 20:6
Most men will proclaim every one his own goodness; but a faithful man, who can find?
On goodness and fidelity
I. What are we to understand by goodness and a faithful man?–Goodness often means the Whole of a virtuous or religious temper. In Scripture it is sometimes limited to good affections, and the proper expression of them in our conduct. Goodness here is kindness; and a faithful man is one sincere and steady in goodness, who really feels benevolent affections, and is uniform and constant in the practical exercise of them.
1. He is faithful in goodness, whose general conduct is kind and beneficent. He is affable and courteous in his ordinary conversation, and never without necessity deliberately says that which may hurt or offend. He does not withhold his bounty till it is wrung from him by importunity. His friendly offices reach mens spiritual necessities.
2. He is faithful in goodness whose goodness flows from an inward, a sincere, and a religious principle. Goodness sufficiently diffusive in its objects and exercises can only be the fruit of the Spirit of God.
3. The man faithful in goodness is steady, constant, and persevering in doing good. Important services to others often require much of diligence, self-denial, and disinterestedness. He does good, expecting nothing again.
II. What is suggested when it is said, A faithful man, who can find?
1. He reminds us that this is a character not to be found among unconverted sinners.
2. Faithfulness in goodness is uncommon.
3. Fidelity in goodness in a strict sense, and in full perfection, is not the character of the best saints on this side the grave.
III. Solomons maxim, that most men will proclaim every one his own goodness. Men are prone to disguise their true characters under a deceitful mask, and profess sentiments and affections to which their hearts are utter strangers. There are some who, in proclaiming their own goodness, cannot be charged with gross hypocrisy. They are self-deluded. Let every one press after the fidelity in goodness, to which every false display of it is opposed. (John Erskine, D. D.)
Self-applause and self-consistency
I. The commonness of self-applause. See it in nations; in churches. Pursue the subject more personally.
1. The profane. These say they mean well; their hearts are good; they are liberal, etc.
2. The Pharisees. What attempts they make to recommend themselves to others!
3. The orthodox. Those who pride themselves on their orthodoxy.
4. The godly. These are often guilty in a measure.
II. The rareness of self-consistency. A man faithful–
1. In his civil concerns.
2. In his friendly connections.
3. To his trusts.
4. To his convictions.
5. To his religious professions.
Enough has been said–
(1) To make Christians thankful that they are not under the law, but under grace.
(2) To induce us to be diffident and humble.
(3) And to seek after the influence of Divine grace. (W. Jay.)
Subtle self-praise
Some, quite as vain, and as ambitious of commendation and praise, knowing that everything of the nature of ostentation is exceedingly unpopular, set about their object with greater art. They devise ways of getting their merits made known so as to avoid the flaw of ostentatious self-display. In company they commend others for the qualities which they conceive themselves specially to possess, or for the doing of deeds which they themselves are sufficiently well known to have done; and they turn the conversation dexterously that way; or they find fault with others for the want of the good they are desirous to get praise for; or they lament over their own deficiencies and failures in the very points in which they conceive their excellence to lie–to give others the opportunity of contradicting them; or, if they have done anything they deem particularly generous and praiseworthy, they introduce some similar case, and bring in, as apparently incidental, the situation of the person or the family that has been the object of their bounty. Somehow, they contrive to get in themselves and their goodness. (R. Wardlaw, D. D.)
A prevalent vice and a rare virtue
I. A prevalent vice. Most men will proclaim every one his own goodness. Self-conceit–men parading their imaginary merits. It is seen in the religious world, in the way in which certain men get their subscriptions trumpeted in reports, and their charitable doings emblazoned in journals. It is seen in the political world.
1. This vice is an obstruction to self-improvement. The man who prides himself on his own cleverness will never get knowledge; who exults in his own virtue will never advance in genuine goodness. Vanity is in one sense the fruit of ignorance.
2. This vice is socially offensive. Nothing is more offensive in society than vanity.
3. This vice is essentially opposed to Christianity. What says Paul? For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. What says Christ? Let not thy left hand know what thy right hand doeth.
II. A rare virtue. But a faithful man, who can find? What is faithfulness? The man who in this verse is called faithful is in the next represented as just, walking in his integrity. Each of the three terms represents the same thing.
1. Practically true to our own convictions. Never acting without or against them.
2. Practically true to our own professions. Never breaking promises, swerving from engagements. Now this is a rare virtue. (D. Thomas, D. D.)
Self-laudation
It magnifies and multiplies matters. Loud was the lie which that bell told, hanging in a clock-house at Westminster, and usually rung at the coronation and funeral of princes, having this inscription about it:–
King Edward made me,
Thirty thousand and three,
Take me down and weigh me,
And more you shall find me.
But when this bell was taken down at the dooms-day of abbeys, this and two more were found not to weigh twenty thousand. Many tales of fame are found to shrink accordingly. (W. Fuller.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. Most men will proclaim] Many men merciful ben clepid: a feithful man forsoth, who schal finde? – Old MS. Bible.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Most men are forward to profess religion, and speak of their own good deeds; but a faithful man, one who is indeed what he seemeth and professeth himself to be,
who can find? there are but few such to be found.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. Boasters are unreliable.
goodnessor, “kinddisposition.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Most men will proclaim everyone his own goodness,…. As the Pharisee did, in Lu 18:11; and as the Pharisees in common did; who did all their works to be seen of men, and made clean the outside of the cup and platter; and were very careful to appear outwardly righteous to men, Mt 23:5. And indeed this is the general cast of men; everyone is proclaiming his goodness to others, and would be thought to be good men; and cannot be easy with doing a good action, unless it is known, and particularly acts of beneficence and alms deeds; and are like the Pharisees, who, on such occasions, sounded a trumpet before them, Mt 6:2. And the word may be rendered, “his mercy” b, or his kindness to the poor: the Targum renders it,
“many of the children of men are called merciful men;”
and so the Vulgate Latin version; and they like to be so called and accounted, whether they are so or not;
but a faithful man who can find? who answers to the character he gives of himself, or others upon his own representation give him; who is as good as his word, and, having promised assistance and relief, gives it; and who, having boasted that he has done a kindness to such an one and such an one, does the same likewise to another when applied to; or who sticks to his friend, and does not forsake him in his adversity, but supports and supplies him whom he knew in prosperity; it is hard and rare to find such a man; see Ps 12:1. Or, though every man is talking of his good works, and boasting of his goodness, it is difficult to find an Israelite indeed, in whom the true grace of God is.
b “misericordiam suam”, Pagninus, so some in Vatablus; “unius cujusque misericordiam”, Mercerus, Gejerus.
Fuente: John Gill’s Exposition of the Entire Bible
6 Almost every one meeteth a man who is gracious to him;
But a man who standeth the test, who findeth such a one?
As , Pro 13:17, signifies a messenger in whom there is confidence, and , Pro 14:5, a witness who is altogether truthful, so is a man who remains true to himself, and maintains fidelity toward others. Such an one it is not easy to find; but patrons who make promises and awaken expectations, finally to leave in the lurch him who depends on them – of such there are many. This contrast would proceed from 6a also, if we took in the sense of to call, to call or cry out with ostentation: multi homines sunt quorum suam quisque humanitatem proclamat (Schelling, Fleischer, Ewald, Zckler, and also, e.g., Meri). But is certainly to be interpreted after Pro 11:17, Isa 57:1. Recognising this, Hitzig translates: many a man one names his dear friend; but in point of style this would be as unsuitable as possible. Must then mean vocat ? A more appropriate parallel word to is = , according to which, with Oetinger, Heidenheim, Euchel, and Lwenstein, we explain: the greater part of men meet one who shows himself to them (to this or that man) as , a man well-affectioned and benevolent; but it is rare to find one who in his affection and its fruits proves himself to be true, and actually performs that which was hoped for from him. Luther translates, with the Syr. and Targ. after Jerome: Viel Menschen werden From gerhmbt [many men are reputed pious]; but if were equivalent to , then ought to have been used instead of . The lxx read , man is something great, and a compassionate man is something precious; but it costs trouble to find out a true man. The fundamental thought remains almost the same in all these interpretations and readings: love is plentiful; fidelity, rare; therefore , of the right kind, after the image of God, is joined to .
Fuente: Keil & Delitzsch Commentary on the Old Testament
6 Most men will proclaim every one his own goodness: but a faithful man who can find?
Note, 1. It is easy to find those that will pretend to be kind and liberal. Many a man will call himself a man of mercy, will boast what good he has done and what good he designs to do, or, at least, what an affection he has to well-doing. Most men will talk a great deal of their charity, generosity, hospitality, and piety, will sound a trumpet to themselves, as the Pharisees, and what little goodness they have will proclaim it and make a mighty matter of it. 2. But it is hard to find those that really are kind and liberal, that have done and will do more than either they speak of or care to hear spoken of, that will be true friends in a strait; such a one as one may trust to is like a black swan.
Fuente: Matthew Henry’s Whole Bible Commentary
Profession or Possession
Verse 6 suggests that many boast of their “own” goodness; but a faithful man who is what he claims to be is hard to find. Compare Pro 25:14; Mat 6:2; Luk 18:11 with Pro 13:17; Pro 14:5; Luk 18:8-14.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Pro. 20:6. Miller reads the first clause of this verse, Much of the mere man one calls his goodness, i.e., Much that is merely human. He allows, however, that the usual rendering conveys a very striking meaning and agrees admirably with the second clause. The Hebrew word means literally abundance of men. Delitzsch translates, Almost everyone meeteth a man who is gracious unto him; but a man who standeth the test, who findeth such a one?
Pro. 20:7. This verse should be, He who in his innocence walks uprightly, blessed are his children, etc.
Pro. 20:8. Judgment. Rather justice. Scattereth or winnoweth.
Pro. 20:10. Divers weights. Literally, a stone and a stone, an ephah and an ephah.
Pro. 20:11. Touching the second clause of this verse, Miller says, It is too terse for English, and we cannot translate it. Nor can we brook the English version. Doings are in the same category with work. How can one be the test of the other? The only room for a proposition is, obviously, for this: A child is known by his doings; and the question, Is he pure? is but the question, Is his work right?
MAIN HOMILETICS OF THE PARAGRAPH.Pro. 20:6-12
AN UNIVERSAL CHALLENGE, A GENERAL RULE, AND A RARE VIRTUE
I. A double challenge to all men. Who can say, I am pure from my sin? A faithful man, who can find? To the first of these questions the answer must be in the negative.
1. God answers No to it. The testimony of Scriptures is that in His sight shall no man living be justified (Psa. 143:2): that all have sinned (Rom. 3:23): that if we say that we have no sin, we deceive ourselves, and the truth is not in us (1Jn. 1:8). His ability to form a correct judgment rests upon His omniscienceHe hath made the hearing ear and the seeing eye (Pro. 20:12), and shall He not hear and see and know the thoughts of man? (Psa. 94:9-10). He is the ideal King who winnows the actions of men. See Millers note on Pro. 20:8 (Mat. 3:12).
2. Mans experience answers No to it. Even a child is known by its doings (Pro. 20:11); the actions are like the hands of a clock, which tell to those who look upon them whether all the wheels within are in perfect working order. When we mark at all observantly the actions of even the best of men, we shall be most likely to detect here and there a flaw in their characterssome inconsistencies which tell of moral imperfectionbut if not, man needs only to look within with some degree of impartiality to be convinced that his own heart condemns him (1Jn. 3:20). But to the second challenge we need not give an universal negative. Faithful men are rare, but they can be found. Even Solomon could point to the just man who walked in his integrity, leaving a blessing behind him. His father David, although he was far from being free from sin, yea, although he sinned deeply and terribly, was yet a man who could appeal to God to witness to his integrity (Psa. 7:8)to the general intent and purpose of his life being toward God and goodnessto his being in the main faithful to his convictions of the right and true. (On this subject see on chap. Pro. 11:3, page 196). And although faithful men are still rare enough to need search, they are more common than they were in Solomons days. There are many men scattered throughout the world who put duty before worldly interests, and Gods glory before their own, and are thus earning for themselves the well-done of the faithful though not the perfect servant (Mat. 25:21). For it is certain that if a man is faithful to himselfif he subjects his own moral condition to that scrutiny which must convince him of his own impurity before a heart-searching and Holy God, and accepts His method of being cleansed from guilthe will be faithful both to God and man.
To thine own self be true:
And it must follow as the night the day;
Thou canst not then be false to any man.
II. A general rule. Another proposition here laid down is, that although absolutely pure men are not to be found, and although faithful men are rare, yet most men will proclaim everyone his own goodness (Pro. 20:6). There is a natural tendency in men to shrink from a very close inspection of their own motives, and desires, and feelingsthey look anywhere rather than within, and, consequently, very few have any conception of their own depravity. They have never measured even their actions, much less their thoughts, by the requirements of Gods law, and consequently, while He pronounces them wretched, and miserable, and poor, they are saying, I am rich, and increased with goods, and have need of nothing (Rev. 3:17-18). Most men are thanking God that they are not as other men are when they ought to be smiting their breasts and saying, God be merciful to me, a sinner (Luk. 18:13). It is this wide-spread self-deception concerning their real condition that renders men so indifferent to Gods method for restoring them, and thus keeps the world in its present state of soul-sickness and death.
For Homiletics on Pro. 20:10, see on chap. 11, page 1.
OUTLINES AND SUGGESTIVE COMMENTS
This faithfulness, where it exists, develops itself in two branches; the one suppressing our neighbours vanity, and the other our own. The last mentioned is first in order of nature and in relative importance the chief. True faithfulness, like charity, begins at home. Faithful reproof of anothers foibles is a virtue which some can exercise without an effort. They deal a hearty blow on the head of a luckless brother egotist who stands in the way of their own advancement, and then expect to be praised for faithfulness. But it is Jehus driving. The zeal which impels it is not pure.Arnot.
The meaning is (see Critical Notes for Millers rendering) that a man is apt to call mere animal traits, like amiableness, or good nature, by the name of goodness; and the caution is, that seeking deep for piety (Pro. 20:5), we should be careful to take up with no such stupid counterfeit. Much of the mere flesh, to borrow a New Testament expression, is kind and honest. There is much of the mere mans native morality. We must take care not to take that for goodness. There is a certain true fidelity that embraces everything. That is religion. It embraces God. It embraces spiritual faithfulness. It may be easily counterfeited. It has been the snare of our race to take what is of the mere man, and confound it with it.Miller.
A faithful manas a parenta reproveran adviserone without guilewho can find? (Mic. 7:1-2.) Look close. View thyself in the glass of the Word (Psa. 101:6). Does thy neighbour, or thy friend, find thee faithful to him? What does our daily intercourse witness? Is not the attempt to speak what is agreeable often made at the expense of truth? Are not professions of regard sometimes utterly inconsistent with our real feelings? In common life, where gross violations are restrained, a thousand petty offences are allowed, that break down the wall between sin and duty, and, judged by the Divine standard, are indeed guilty steps upon forbidden ground.Bridges.
But the manner in which men make known what they account their goodness is very various. Some are open with it. They almost literally proclaim it upon the housetops. To every individual, and in every company, they speak of itof what they are, of what they have said, of what they have done, of what they think, and of what they wish and intend to do. And O! if they had but the means, what would they not accomplish!
Some there are who are quite as vain, and as ambitious of commendation and praisewho, knowing that everything of the nature of ostentation is exceedingly unpopular, and lets a man down, and tempts others to pluck his feathers from himset about their object with greater art. They devise ways of getting their merits made known so as to avoid the flaw of ostentatious self-display. In company, they commend others for the qualities which they conceive themselves specially to possess, or for the doing of deeds which they themselves are sufficiently well known to have done; and they turn the conversation dexterously that way; or they find fault with others for the want of the good they are desirous to get praise for; or they lament over their own deficiencies and failures in the very points in which they conceive their excellence to lieto give others the opportunity of contradicting them; or, if they have done anything they deem particularly generous and praiseworthy, they introduce some similar case, and bring in, in as apparently accidental and unintentional a way as possible, the situation of the person or the family that has been the object of their bounty.Wardlaw.
Pro. 20:7. Many are the several walks of men in this worldone walketh in his pleasure, as it were in the walks of a garden; another walketh in his profit, and he walketh as it were up and down the exchange; another walketh in troubles, and he walketh as it were in a wood; another walketh in his poverty, and he walketh as it were in a desert; another walketh in his beastly lusts of drunkenness and uncleanness, and he walks as it were in mire and dirt; the just man walketh in his integrity, and he walketh as it were in the holy temple.Jermin.
Pro. 20:8. We must be very careful, then, how we do our sifting. Gods is perfectly complete He winnows us at a glance. It is important, therefore, that we have something more than evil, because all that He shall winnow bodily away.Miller.
Pro. 20:9. Behold here the king sitting upon the throne of His judgment, whereof the former verse speaketh! Who can say it, and say it truly? Who will say it, and so be untrue in saying it? Who shall say it, and be so impudent as to say it? For to make clean the heart is His work who hath made the heart, thou who hast made it unclean canst not make it clean.Jermin.
This proverb is especially noteworthy because, in contrast with the style of conception which is elsewhere predominant in the Proverbs, according to which the imperfection of all human piety is but slightly emphasized, and he who is relatively pious is allowed to pass as righteous, it gives expression to the unsatisfying nature of all moral endeavours, as never conducting to the full extirpation of all sense of guilt, and a perfect feeling of peace with God: it accordingly suggests the need of a higher revelation in which the sense of guilt and of an ever-imperfect fulfilment of duty shall finally be overcome.Elster, in Langes Commentary.
Pro. 20:10. Originally, as in Pro. 11:1, of dishonesty in actual trade, but here perhaps as a companion to Pro. 20:9, with a wider application to all inequality of judgment, to all judging one man by rules which we do not apply to ourselves or to another.Plumptre.
That whereby thou takest from others shall add unto the weight of thine own punishment; that whereby thou addest in measuring for thyself shall make God to take away from the measure of His mercy towards thee.Jermin.
Pro. 20:11. There is no tree that in growing doth not bend rather to the one side or the other; there is no river which, although it have many windings and turnings, yet in the course of it doth not rather turn one way than another; and so it is in the life of man, even from the childhood of mans life. Do not judge, therefore, of any man by one work or two, so thou mayest wrong him and deceive thyself.Jermin.
For Homiletics on Pro. 20:13 see on chap. Pro. 6:10-11, page 79.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(6) Most men will proclaim every one his own goodness.Will be full of his benevolent intentions, but a faithful man, who carries out these promises, who can find?
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. Most proclaim own goodness Will make known, or publish, his own kindness. The point seems to be, that there are many professors of virtue and religion; but a true man, a truly virtuous and pious man, being unobtrusive, is hard to find. The expression , ( mi yimtsa,) who can find? according to a Hebrew idiom, may have the force of a wish: O that I might find a faithful man. Comp. Pro 13:17; Pro 14:5; Pro 31:10. For the general meaning, see Psa 116:11; Rom 3:4.
Fuente: Whedon’s Commentary on the Old and New Testaments
v. 6. Most men will proclaim every one his own goodness,
Fuente: The Popular Commentary on the Bible by Kretzmann
Pro 20:6. Most men will proclaim every one his own goodness “Most men are ready enough to claim to themselves a large share of virtue and piety; but where is the man of true and undissembled virtue and holiness, who studies rather to be than to seem good?” See Schultens.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 801
TRUE PIETY IS RARE
Pro 20:6. Most men will proclaim every one his own goodness; but a faithful man who can find?
IF we were to apply to every individual of mankind for his own character, and to form our estimate of the world from the aggregate report, we should soon find, that self-knowledge is a rare attainment, and that men are but partial judges in their own cause. Hence it is, that the more intercourse we have with the world, the more we learn to distrust the professions of men, and to suspend our judgment of them, till we have more substantial ground whereon to form it. Some indeed, from seeing unsuspecting youth so often become a prey to designing men, and frankness and candour so often fall a sacrifice to deceit and treachery, have been led almost to expel charity from their hearts, and practically to reverse its most established laws. Charity would require that we believe every man honest, till we have evidence to the contrary: but they exempt no man from their suspicions, till a full experience of his integrity has constrained them to revere his character. But between the extremes of blind confidence and uncharitable suspicion, there is a medium, a cautious reserve, which prudence dictates, and religion approves. Such a reserve seems naturally, and as it were necessarily, to result from the observation in our text; an observation humiliating indeed to our proud nature, but justified by the actual state of mankind in all ages; and fitly calculated to guard us against an undue confidence either in ourselves or others.
This observation we shall confirm, by shewing,
I.
That a profession of goodness is common
The virtues of truth, honour, integrity, benevolence, friendship, liberality, are claimed by every one as the inherent and characteristic qualities of his heart: and even piety itself is, if mens opinions of themselves be true, an inmate of every bosom. Goodness is not only approved by all, but claimed as the property of all:
1.
Of the profane
[They do not indeed boast of their goodness; they will say, as hypocrites do, that they are as good as their neighbours. It is true, they are not always quite so correct in their conduct as they might be; yea, they are sometimes betrayed into follies which they cannot justify: but they mean no harm; they injure nobody; they have good intentions, good dispositions, good hearts The fruit is bad, they acknowledge: but they will have it, that the tree is good.]
2.
Of the moral
[These have some more pretensions to goodness, it may be thought: but their estimate of their own character is scarcely less erroneous than the judgment of the profane. They are observant of many duties; and oftentimes are really eminent for honour and integrity in their dealings. But they omit from their catalogue of duties all that pertains to the spiritual life, and content themselves with a system of heathen ethics. Humility and contrition, faith and love, heavenly-mindedness, and communion with God, are scarcely considered by them as forming any part of true goodness: on the contrary, they allow themselves in self-esteem, self-preference, self-righteousness, and self-dependence; and, when full of these hateful dispositions, they will be thanking God (with the Pharisee) that they are not as other men [Note: Luk 18:11], and will, in the habit of their minds at least, say to a repenting publican, Stand off; come not near to me; I am holier than thou [Note: Isa 65:5.]. Of these St. Paul says, that they have the form of godliness, but deny the power thereof [Note: 2Ti 2:5.].]
3.
Of the unsound professor
[No one stands higher in his own conceit, than the person who has learned to talk about the Gospel, but not to practise its precepts. Because he has a zeal for some religious tenets, or for his own particular party in the Church, he is ready to conclude himself a true, perhaps an eminent, Christian; though his religion is seated altogether in his head, and has never descended to his heart. He never stops to inquire into his spirit and conduct, or to examine whether his tempers and dispositions accord with those of Christ. It is highly probable that he is guilty of very shameful neglect in many of his social and domestic duties: as a master he is proud and imperious; as a servant, inattentive and impatient of rebuke; as a parent, remiss in the instruction of his family; as a child, wilful and disobedient to his parents; in conversation, censorious; in dealings, unfaithful; and in the whole of his demeanor, conceited, forward, petulant, morose. Yet behold, this man, because he can talk about religion, arrogates to himself the title of good. Truly this man, whatever he may think of himself, belongs to the generation that are pure in their own eyes, but are not washed from their filthiness [Note: Pro 30:12.]. He professes to know God; but in works denies him [Note: Tit 1:16.].]
But however common a profession of goodness may be, it must be confessed,
II.
That a life suited to this profession is very rare
We have seen what opinion we should form of the world, if we implicitly received mens record of themselves. But, if we apply to those who have been most conversant with the world, what shall we think of it then? Will they not tell us, that scarce any man is at all to be trusted, where his own interests are at stake: that it is scarcely possible to have dealings in any branch of commerce without meeting with numberless frauds and impositions: and that, if you rely on mens professions of disinterestedness and friendship, you will, as soon as you come into any great trouble, find yourself in the predicament of one, who has a broken tooth, or a foot out of joint [Note: Pro 25:19.]; being not only deceived in your expectations of succour, but deriving great pain from your endeavours to obtain it?
Even in reference to these virtues to which all lay claim, and to be destitute of which they would account it the greatest disgrace, we may apply that humiliating question, A faithful man who can find? We must not indeed understand this question as importing that no such person can be found: but only, that there are very few. But we must not limit the question to mere heathen virtues: we must extend it to all the obligations, which, as Christians, we acknowledge. Who then is faithful,
1.
To his principles?
[As Christians, we profess to lie low before God, to live by faith on his dear Son, to devote ourselves unreservedly to his service, and to seek our happiness in communion with God. But where are they whose lives correspond with these professions? Are they not so few, that they are even signs and wonders upon earth? As for the generality, they will commend departed saints, but revile and persecute the living ones: they will applaud goodness in general, but decry and discourage it in its most exalted particulars.]
2.
To his promises?
[In our baptism we all promised to renounce the devil and all his works, the pomps and vanities of this wicked world, and all the sinful lusts of the flesh. When we were confirmed, we renewed these promises, and confirmed, by our own personal consent, the engagements that had been before made in our behalf. If we have attended at the Lords Supper, we there also solemnly dedicated unto God ourselves, our souls and bodies, to be a reasonable, holy, and lively sacrifice to him; to be employed in his service, and, if he see fit, to be consumed for his glory. And how have we fulfilled these promises? Has the world been under our feet? Have all the desires of the flesh been mortified? Have the service and enjoyment of God been the one business of our lives? ]
3.
To his convictions?
[There is no one so thoughtless or obdurate, but he has at some times a conviction arising in his mind, that he ought to repent, and turn to God, and to stand ready for death and judgment. Even the most advanced Christians feel many secret reproofs in their consciences, and are constrained to acknowledge, that they should be more meek and humble, more earnest and vigilant, more pure and spiritual. But who is faithful to his convictions? Who makes the advances that he ought, or the advances that he might? ]
Let us learn then from this subject,
1.
To be jealous over ourselves
[If there be so much self-deceit in the world, who are we, that we should be altogether free from it? Have not we a great measure of self-love within us, as well as others? Are not we liable to be biassed in our judgment by passion and interest? and is not our heart, no less than the hearts of others, deceitful above all things and desperately wicked? Surely we have need to tremble, when we hear God saying to us, There is a way that seemeth right unto a man, and the end thereof are the ways of death [Note: Pro 14:12.]: and again, That which is highly esteemed among men, is an abomination in the sight of God [Note: Luk 16:15.]. Let us then be on our guard against the overweening conceit of our own goodness: let us bring ourselves to the touchstone of Gods word: and let us beg of God to search and try us, to see if there be any wicked way in us; and to lead us in the way everlasting [Note: Psa 139:23-24.]. Not he that commendeth himself is approved, but he whom the Lord commendeth [Note: 2Co 10:18.].]
2.
To seek the influences of Gods grace
[It is no easy matter to be a Christian indeed, an Israelite without guile. We may be free from gross sin, and yet far enough from that state in which we ought to be. Our own efforts (so to speak) may suffice to keep the outside clean; but who, except God, can cleanse the heart? None, but he who formed the universe at first, can create our souls anew: nor unless chosen and called by him, shall we ever be found faithful in the last day [Note: Rev 17:14.]. Let us, under a full conviction of our own insufficiency, cry mightily unto him; that he would put a new spirit within us, and cause us to keep his statutes and his commandments, to do them [Note: Eze 36:26-27]. It is he who must work all our works in us; it is he alone that can make us sincere and without offence until the day of Christ!]
3.
To value and trust in the righteousness of Christ
[Who amongst us would dare to found his hopes of salvation on his own faithfulness? Who is not sensible that he has, in instances without number, been unfaithful to his principles, his promises, and his convictions? If we presumed to stand on that ground, God would say, Out of thine own mouth will I judge thee, thou wicked servant. But, if we were not conscious of any unfaithfulness, we still could not venture to make that the foundation of our hopes; because we are so ignorant of ourselves, and so prone to self-deceit. We could even then only say with the Apostle, I know nothing by myself, yet am I not hereby justified: but he that judgeth me is the Lord: yes. we must then cast ourselves altogether on the mercy of God in Christ Jesus. Let this then be done by every one of us: and, instead of proclaiming every one his own goodness, let us all humble ourselves before God in dust and ashes, and say with the Church of old, In the Lord alone have I righteousness and strength [Note: Isa 45:24.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Pro 20:6 Most men will proclaim every one his own goodness: but a faithful man who can find?
Ver. 6. Most men will proclaim every one his own goodness. ] As the kings of Egypt would needs be called E , bountiful, or benefactors, Luk 22:25 many of the Popes Pii and Bonifacii &c. The Turks will needs be styled the only Mussulmans or true believers, as Papists the only Catholics. The Swenkfeldians – Stinkfeldians, Luther called them, from the ill savour of their opinions – intituled themselves with that glorious name, The confessors of the glory of Christ. a David George, that monstrous heretic, that was so far from accounting adulteries, fornications, incests, &c., for being any sins, that he did recommend them to his most perfect scholars, as acts of grace and mortification, &c.; yet he was wonderfully confident of the absolute truth of his tenets, and doubted not but that the whole world would soon submit to him and hold with him. He wrote to Charles the emperor, and the rest of the states of Germany, a humble and serious admonition, as he styled it, written by the command of the omnipotent God, diligently to be obeyed, because it contained those things whereupon eternal life did depend. b
But a faithful man who can find.
a Schlussenb.
b Hist. Dav. Georg.
c Daniel’s Hist.
men. Hebrew. ‘adam. App-14.
every one. Hebrew. ‘Ish ‘ish. App-14.
his own goodness. Illustrations: Absalom (2Sa 15:4); Jehu (2Ki 10:16, 2Ki 10:31); Scribes, &c. (Mat 6:2; Mat 23:5); the rich young man (Mat 19:20, Mat 19:22).
Pro 20:6
Pro 20:6
“Most men will proclaim every one his own kindness; But a faithful man who can find?”
“Many a man protests his loyalty, but where will you find one to keep faith. The thought here is similar to Paul’s remark that, “There is none righteous, no not one” (Rom 3:9).
Pro 20:6. The tendency of humanity is to tell those things that are personally commendable and to forget those things that are derogatory. As such we tell only a part of the story. A faithful man (one who tells it exactly as it is concerning himself) is almost impossible to find, according to the implication of this verse. There is much food for thought here for each of us.
proclaim: Pro 25:14, Pro 27:2, Mat 6:2, Luk 18:8, Luk 18:11, Luk 18:28, Luk 22:33, 2Co 12:11
goodness: or, bounty
but: Psa 12:1, Ecc 7:28, Jer 5:1, Mic 7:2, Luk 18:8, Joh 1:47
Reciprocal: Pro 21:2 – right Pro 28:20 – faithful Mat 9:14 – Why Mat 26:33 – yet Luk 16:15 – Ye
Pro 20:6-7. Most men will proclaim every one his own goodness Most men are ready enough to claim to themselves a large share of piety and virtue; but a faithful man who can find? Where is that man of true and undissembled virtue to be found, who studies rather to be, than to seem, good? There are but few such. Schultens. The just man walketh in his integrity He proves himself to be righteous, not only by his profession, which is spoken of in the former sentence, but by his upright and unblameable conversation. His children are blessed after him By virtue of that covenant which God hath made with such men, which is not confined to their persons, but entails blessings upon their posterity.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments