The deceit of those who imagine evil can work nothing but evil to those whom they advise. The counselors of peace have joy in themselves, and impart it to others also.<\/P><\/p>\n
Pro 12:20<\/span><\/p>\n Deceit is in the heart of them that imagine evil.<\/em><\/p>\n <\/em><\/p>\n A denunciation of wicked men<\/strong><\/p>\n 1. <\/strong>They are evil-doers, but more especially, the practiser, the artificer in evil; one wholly bent upon sin; the body and mind occupied in executing and acting corrupt desires.<\/p>\n 2. <\/strong>Nor is every evil aimed at, but evil in a high degree, evil against others–mischief.<\/p>\n 3. <\/strong>This man is subtle in his evil. He is a cunning workman, sly, subtle, and close devising and effecting his mischief. Like a witty handicraftsman, he is most silent when he is most upon his inventions. It is a sign of an extreme wicked man, to be an inventor of evil, a plotter and deviser of mischief. As <\/strong>a coney-catcher lives by his wits, so sin and sinners by their wiles. But whence this?<\/p>\n (1)<\/strong> Satan at first transformed himself into an angel of light; then no marvel if his ministers do so.<\/p>\n (2)<\/strong> They seem just, religious, peaceable, and honest men, knowing that the less they be suspected, the more successful their plots are likely to be.<\/p>\n (3)<\/strong> Never was any mischief more mischievous than that which is veiled with good pretences of peace or religion.<\/p>\n 1. <\/strong>There is no small heaviness and unquietness in the heart while it is plotting and hammering evil.<\/p>\n 2. <\/strong>Whomsoever they deceive, they cannot deceive God, who will make them the greatest deceivers of themselves.<\/p>\n 3. <\/strong>How just it is, that what pleasure they conceive in inventing mischief, they should lose it by the fruit of their mischievous inventions.<\/p>\n 4. <\/strong>Sin is a sure paymaster, and her wages are death.<\/p>\n 5. <\/strong>The sorrow of their sin comes with much and daily addition, and pierces the mans heart as a sword. Beware of devising mischief against the Church of God, His servants and holy religion. Consider hereunto–<\/p>\n (1)<\/strong> The power of God, which all wicked men together are not able to resist.<\/p>\n (2)<\/strong> The wisdom of God, who hath seven eyes, and all upon the Church for good.<\/p>\n (3)<\/strong> The justice of God, with whom it is righteous that wicked men in devising mischief should provide their own rods.<\/p>\n (4)<\/strong> Evil men lay all their plots on a sandy and slippery foundation, which will bring down all the house and frame on their own heads. Let not good men be disquieted at any such plots, which shall all redound upon their enemies themselves. (T. Taylor.<\/em>)<\/p>\n<\/p>\n Self-deceit<\/strong><\/p>\n The <\/em>word rendered deceit may be understood as including deceit practised on a mans self as well as on others, and here it may have the sense of self-deceit. Eminent translators have rendered the word, in its present connection, disappointment; frustrated hope. Those who imagine evil dare not avow their designs. Dissimulation and craft are productive of incessant apprehension and anxiety. They necessarily engender self-dissatisfaction and tremor, and that from the very dread of detection, frustration, and consequent evil to themselves, instead of to those against whom they were plotting. (R. Wardlaw.<\/em>)<\/p>\n Deceit; <\/B>either, <\/P> 1. Towards others, whom they design to deceive, and then to destroy, whilst good counsellors bring safety and joy to others. Or rather, <\/P> 2. To themselves. So the sense of the verse is, They whose hearts devise mischief against others shall be deceived in their hopes, and bring that trouble upon themselves which they design against others; but they who by good counsels labour to promote the peace and happiness of others, shall reap the comfort and benefit of it to themselves. <\/P> <\/p>\n 20. that imagine<\/B>or, “plan”(Pr 3:29<\/span>). They design adeceitful course, to which, with all its evils and dangers to othersand themselves, the happiness of peace-makers is opposed (compareMat 5:9<\/span>; Rom 12:18<\/span>).<\/P><\/p>\n Deceit [is] in the heart of them that imagine evil<\/strong>,…. That secretly devise mischief in their hearts against their neighbours; that plough evil, as the word g signifies, and sow discord among men; and by many artful and deceitful methods promote contention and division, in order to answer some base designs of theirs; but sooner or later they are deceived themselves, are disappointed of their views, the consequence of which is vexation and sorrow;<\/p>\n but to the counsellors of peace [is] joy<\/strong>: such who consult the good of others, who advise to peace, concord, and unity; who seek to cultivate it in their families and neighbourhoods, and in the church of God, in which, if they succeed, they have joy and pleasure; if not, they have a satisfaction, in their own minds and consciences that they have done what is right and good; such have a conscience peace now, and an eternal one hereafter; or, as Aben Ezra calls it, the joy of salvation; see Mt 5:9<\/span>.<\/p>\n g .<\/p>\n 20 Deceit is in the heart of him who deviseth evil,<\/p>\n But those who devise peace cause joy.<\/p>\n Regarding the figure of forging, fabricating (lxx, Aquila, Symmachus, and Theodotion, ), or of ploughing, which underlies the phrase , moliri malum <\/em>, vid<\/em>., at Pro 3:29<\/span>. That deceit is in the heart of him who deviseth evil ( , as is correctly punctuated e.g.<\/em>, by Norzi) appears to be a platitude, for the is as such directed against a neighbour. But in the first place, 20a in itself says that the evil which a man hatches against another always issues in a fraudulent, malicious deception of the same; and in the second place, it says, when taken in connection with 20b, where is the parallel word to , that with the deception he always at the same time prepares for him sorrow. The contrast to is si , and thus denotes not those who give counsel to contending parties to conclude peace, but such as devise peace, viz., in reference to the neighbour, for means not merely to impart counsel, but also mentally to devise, to resolve upon, to decree, 2Ch 25:16<\/span>; Isa 32:7<\/span>.; cf. , Jer 49:30<\/span>. Hitzig and Zckler give to the general idea of welfare (that which is salutary), and interpret the as the inner joy of the good conscience. Certainly (R. , extrahere <\/em>, in the sense of deliverance from trouble) means not only peace as to the external relationship of men with each other, but also both internal and external welfare. Thus it is here meant of external welfare; Hitzig rightly compares Jer 29:11<\/span> with Nah 1:11<\/span> to the contrast between and . But as is not self-deception, but the deception of another, so also is not the joy of those who devise the device in their hearts for the deception of others, but the joy they procure for others. Thoughts of peace for one’s neighbour are always thoughts of procuring joy for him, as thoughts of evil are thoughts of deceit, and thus of procuring sorrow for him. Thus is an abbreviated expression for .<\/p>\n 20 Deceit is<\/I> in the heart of them that imagine evil: but to the counsellors of peace is<\/I> joy.<\/P> Note, 1. Those that devise mischief contrive, for the accomplishing of it, how to impose upon others; but it will prove, in the end, that they deceive themselves. Those that imagine evil,<\/I> under colour of friendship, have their hearts full of this and the other advantage and satisfaction which they shall gain by it, but it is all a cheat. Let them imagine it ever so artfully, deceivers will be deceived. 2. Those that consult the good of their neighbours, that study the things which make for peace and give peaceable advice, promote healing attempts and contrive healing methods, and, according as their sphere is, further the public welfare, will have not only the credit, but the comfort of it. They will have joy and success, perhaps beyond their expectation. Blessed are the peace-makers.<\/I><\/P> <\/p>\n Honor Or Shame<\/strong><\/p>\n Verse 20 suggests that there is deceit or treachery in the heart of those who plan evil (Jacob’s swindle of Esau is one example, Gen 27:35<\/span>); but there is joy in the heart of those who make plans for the peace and well being of others, Mat 5:9<\/span>.<\/p>\n CRITICAL NOTES.<\/p>\n Pro. 12:20<\/span><\/strong>. Delitzsch reads, cause joy. <\/p>\n MAIN HOMILETICS OF <\/em>Pro. 12:20<\/span><\/em><\/p>\n JOY FROM PEACE<\/p>\n I. There must be counsel if there is to be peace<\/strong>. There can be no peace either in a soul, a family, or a nation, where there is no counsel given and taken. There must be some centre of authority and rule whence counsel issues, if there is to be any order, and where there is no order there can be no peace. The peace of the text must be peace based upon righteousness<\/em>, indeed all that bears the name that is not built upon this foundation, is false and transitory. It is like that house built upon the sand, which, when the winds come, is swept away, although it may look like a solid structure on a summer day. It is the work of righteousness<\/em>, that shall be peace, and the effect<\/em> of righteousness, quietness and assurance for ever<\/em>. The mountains shall bring peace by righteousness (Psa. 72:3<\/span>; Isa. 32:17<\/span>).<\/p>\n II. Where there is true peace by righteousness there will be joy<\/strong>. Joy is the overflow of peace. Peace is like a river flowing tranquilly between its banks, and joy is like the same river when there is such a volume of water that it overflows the banks. When there is an abundance of peace in a soul, or a family, or a nation, it must overflow into joyit must take a more active form. (The subject of the first clause of this verse has been treated before. See on Pro. 12:5<\/span>).<\/p>\n OUTLINES AND SUGGESTIVE COMMENTS<\/em><\/p>\n That deceit is in the heart of him who deviseth evil appears to be a platitude, for the devising is directed against a neighbour. But, in the first place, it says that the evil which a man hatches against another always issues in a fraudulent malicious deception of the same; and, secondly, it says, when taken into connection with the second clause, that with the deception he always at the same time prepares for him sorrow. The contrast denotes not those who give counsel to contending parties to conclude peace, but such as devise peaceviz., in reference to the neighbour, for the word means not merely to impart counsel, but also mentally to devise, to resolve upon, to decree. Hitzig and Zckler give to peace<\/em> the general idea of welfare, and interpret joy<\/em> as the inner joy of a good conscience. But as the deception<\/em> in the first clause is not self-deception, but the deception of another, so the joy is not that which men procure for others. Thoughts of peace for ones neighbour are always thoughts of procuring joy for him, as thoughts of evil are thoughts of deceit; and thus of procuring sorrow for him.Delitzsch<\/em>.<\/p>\n Evil counsel most hurteth those that give it. By deceit is here meant a deceitful reward; or an issue of a matter deceiving a mans expectation.Muffet<\/em>.<\/p>\n They shall have peace for peace; peace of conscience for peace of country; pax pectoris<\/em> for pax temporis<\/em>. They shall be called and counted the children of peace; yea, the children of God.Trapp<\/em>.<\/p>\n First<\/em>, no man can soundly seek to reconcile man to God, or one man to another, or give direction for his neighbours welfare, unless he himself be reconciled to God, and peaceable towards men, and have Christian love in his heart, and these graces are never separated from holy comfort and gladness. For the same sap that sendeth forth the one, doth in like manner also yield the other, as the apostle testifieth (Gal. 5:22<\/span>; Rom. 14:17<\/span>). Secondly<\/em>, if their counsel be embraced and followed, the good effect thereof, with Gods blessing, besides thanks and kindness which the parties holpen by their counsel, will yield to them; as David to Abigail, and Naaman to Elisha, etc. Thirdly<\/em>, though their advice be rejected, yet, as Isaiah saith, their reward is with the Lord, and they shall be glorious in His eyes (Isa. 49:4-5<\/span>).Dod<\/em>.<\/p>\n Deceit is in the heart (or cometh back to the heart) of them that imagine evil (or practise mischief)<\/em>. <\/p>\n I. The persons are described<\/strong>. They are evil-doers, but not every evil-doer, but the practiser, the trader, the artificer in evil, one wholly bent upon sin, not every bungler or beginner, but an expert workman, that can despatch more business of sin in one day than some other in a month or a year. Nor is every evil here aimed at, but evil against othersmischief<\/em>. Many evil men are only greatest enemies to themselves, intent to serve and satisfy their own lusts; but these with whom we have now to do, always have evil in their hearts or hands, in their consultations and executions, whereby to hurt others. Again, this man in our text is subtle in evil; as he is a cunning workman and active in high designs of evil, so he carrieth his business as subtilely, for which the whole work carries in the original the name of deceit<\/em>, pretending all fair weather, as still water is deepest and most dangerous, or like a waterman that looks one way and rows another. <\/p>\n II. The condition of these persons<\/strong>. Their deceit returns to them that first hatched it; that is, brings unavoidable mischief on themselves. <\/p>\n 1. There is no small unquietness in the heart, while it is plotting evil. <\/p>\n 2. Whomsoever they deceive, they cannot deceive God, who will make them deceivers of themselves (See Job. 5:12-13<\/span>). <\/p>\n 3. Whereas sin is a sure paymaster, and the wages death<\/em>, the sin of these men must needs slay them and play the part both of an officer<\/em> to apprehend them, of a gaoler<\/em> to hold them, and of an executioner<\/em> to bring them to shameful death.Thos. Taylor, 1650<\/em>.<\/p>\n TEXT<\/strong> Pro. 12:20-28<\/span><\/p>\n 20.<\/p>\n Deceit is in the heart of them that devise evil;<\/p>\n But to the counsellors of peace is joy.<\/p>\n 21.<\/p>\n There shall be no mischief happen to the righteous;<\/p>\n But the wicked shall be filled with evil.<\/p>\n 22.<\/p>\n Lying lips are an abomination to Jehovah;<\/p>\n But they that deal truly are his delight.<\/p>\n 23.<\/p>\n A prudent man concealeth knowledge;<\/p>\n But the heart of fools proclaimeth foolishness.<\/p>\n 24.<\/p>\n The hand of the diligent shall bear rule;<\/p>\n But the slothful shall be put under taskwork.<\/p>\n 25.<\/p>\n Heaviness in the heart of a man maketh it stoop;<\/p>\n But a good word maketh it glad.<\/p>\n 26.<\/p>\n The righteous is a guide to his neighbor;<\/p>\n But the way of the wicked causeth them to err.<\/p>\n 27.<\/p>\n The slothful man roasteth not that which he took in hunting;<\/p>\n But the precious substance of men is to the diligent.<\/p>\n 28.<\/p>\n In the way of righteousness is life;<\/p>\n And in the pathway thereof is no death.<\/p>\n STUDY QUESTIONS OVER 12:20-28<\/strong><\/p>\n 1.<\/p>\n How many stated and implied truths can you find in Pro. 12:20<\/span>?<\/p>\n 2.<\/p>\n What is the meaning of mischief in Pro. 12:21<\/span>?<\/p>\n 3.<\/p>\n What is the meaning of evil in Pro. 12:21<\/span>?<\/p>\n 4.<\/p>\n Why does it matter what God thinks of our speech (Pro. 12:22<\/span>)?<\/p>\n 5.<\/p>\n Cite two contrasts in Pro. 12:22<\/span>.<\/p>\n 6.<\/p>\n Why would a prudent man conceal knowledge (Pro. 12:22<\/span>)?<\/p>\n 7.<\/p>\n Cite three contrasts in Pro. 12:23<\/span>.<\/p>\n 8.<\/p>\n What is a sloth from which our word slothful comes (Pro. 12:24<\/span>)?<\/p>\n 9.<\/p>\n Find two contrasts in Pro. 12:25<\/span>.<\/p>\n 10.<\/p>\n If the righteous was a guide to his neighbor in Old Testament times, how is this even more true in New Testament times (Pro. 12:26<\/span>)?<\/p>\n 11.<\/p>\n By extension could Pro. 12:27<\/span> be used against killing for sport (Pro. 12:27<\/span>)?<\/p>\n 12.<\/p>\n Cite other passages besides Pro. 12:28<\/span> that connect righteousness with life.<\/p>\n COMMENTS ON 12:20-28<\/strong><\/p>\n Pro. 12:20<\/span>. Deceit in the hearts of those who devise evil is contrasted with the joy that is in the hearts of those whose counsel toward peace. Those who devise evil will do anything (lie, cheat, etc.) in order to accomplish their ends. Those who counsel peace have the good feeling of joy.<\/p>\n Pro. 12:21<\/span>. Mischief and evil here both mean calamity or difficulty. Other passages using evil in this way: Amo. 3:6<\/span>; Ecc. 12:1<\/span>. Had Jonah obeyed God, he would not have had the nightmarish experience he did (Jon. 1:1<\/span> to Jon. 2:6<\/span>).<\/p>\n Pro. 12:22<\/span>. Strong verses against lying: Pro. 6:17<\/span>; Col. 3:9<\/span>; Rev. 21:8<\/span>; Rev. 22:15<\/span>. God is for truth-telling (Eph. 4:25<\/span>) and for sincerity (Joh. 1:47<\/span>).<\/p>\n Pro. 12:23<\/span>. A triple contrast: prudent vs. fools; concealeth vs. proclaimeth; and knowledge vs. foolishness. Why would a prudent man conceal knowledge? He is not wont to utter unadvisedly what he knows but waits for fitting opportunity, either from humility or wise caution (Pulpit Commentary). In contrast a foolish man cannot help exposing the stupid ideas that arise in his mind (Pulpit Commentary).<\/p>\n Pro. 12:24<\/span>. The diligent bear rule in the community, in business, in the church, etc. See these two classes in the Parable of the Pounds (Luk. 19:12-24<\/span>). Before Esau and Jacob were born, God predicted that the elder (Esau) would serve the younger (Jacob) (Gen. 25:23<\/span>). Jacob was diligent (aggressive to get ahead, and he used every opportunity and every means at his disposal to do so), but Heb. 12:16<\/span> calls Esau a profane person, who for one mess of meat sold his own birthright. What is Gods evaluation of diligence and indolence? I love Jacob; but Esau I hated (Mal. 1:2-3<\/span>).<\/p>\n Pro. 12:25<\/span>. While a persons own grief can make his heart heavy, a good word from someone else can cheer it up (Isa. 50:4<\/span>; Pro. 12:18<\/span>). Pro. 15:13<\/span> treats both conditions of the heart.<\/p>\n Pro. 12:26<\/span>. Here are two kinds of neighbors: a true neighbor (one who is a guide) and a bad neighbor (one who causes another to err). The second greatest commandment in the law of Moses and one also found in the new covenant: love your neighbor (Mat. 22:36-39<\/span>; Rom. 13:8<\/span>). The law of love is to help one another (Gal. 6:2<\/span>; Gal. 5:13<\/span>); nor will love work injury to a neighbor (Rom. 13:10<\/span>).<\/p>\n Pro. 12:27<\/span>. The slothful man may kill game, bring it home, lay it down, and not bother to roast it so that it might be eaten. Not so with the diligent to whom everything acquired is precious (valuable). Some people will never get ahead because of not taking care of what they have; others get ahead by taking care of everything they have.<\/p>\n Pro. 12:28<\/span>. Often the Hebrew poets restated the same thought in different words, such as here. This form emphasizes the fact that righteousness leads to life, not to deatha fact often taught in the Bible (Psa. 37:9<\/span>; Psa. 37:11<\/span>; Psa. 37:18<\/span>; Psa. 37:29<\/span>).<\/p>\n TEST QUESTIONS OVER 12:20-28<\/strong><\/p>\n 1.<\/p>\n What do devisers-of-evil employ to accomplish their ends (Pro. 12:20<\/span>)?<\/p>\n 2.<\/p>\n What emotion do counselors of peace receive (Pro. 12:20<\/span>)?<\/p>\n 3.<\/p>\n Prove that mischief and evil sometimes mean difficulties in the Bible (Pro. 12:21<\/span>.)?<\/p>\n 4.<\/p>\n What is Gods reaction to lying lips (Pro. 12:22<\/span>)?<\/p>\n 5.<\/p>\n What is the triple contrast in Pro. 12:23<\/span>?<\/p>\n 6.<\/p>\n What causes a prudent man to conceal knowledge (Pro. 12:23<\/span>)?<\/p>\n 7.<\/p>\n What class gets elevated to ruling (Pro. 12:24<\/span>)?<\/p>\n 8.<\/p>\n What twin brothers exemplify the two sides of Pro. 12:24<\/span>?<\/p>\n 9.<\/p>\n What should we do when we find people with heavy hearts (Pro. 12:25<\/span>)?<\/p>\n 10.<\/p>\n What contrast toward neighbors is found in Pro. 12:26<\/span>?<\/p>\n 11.<\/p>\n Who does not roast what he shoots (Pro. 12:27<\/span>)?<\/p>\n 12.<\/p>\n What common practice in Hebrew poetry is observed in Pro. 12:28<\/span>?<\/p>\n (20) Deceit is in the heart <\/strong>. . .Those who plot and devise evil against others begin by deceiving them, and end by deceiving themselves also; whereas the counsellors of peace, who seek the good of their neighbours, bring joy to them and to themselves also through the satisfaction derived from a good conscience.<\/p>\n 20<\/strong>. <\/strong> Deceit <\/strong> “Delusion.” Miller. <\/p>\n <\/em><\/p>\n Imagine evil <\/strong> Fabricators or advisers of evil. <\/p>\n Counsellors of peace <\/strong> Those who give wholesome advice.<\/p>\n <\/p>\n v. 20. Deceit is in the heart of them that imagine evil,<\/strong> for they can rarely carry out their evil intentions without malignity and deceit; but to the counselors of peace is joy,<\/strong> those who give wholesome counsel, and the peacemakers, cause rejoicing. <\/p>\n Pro 12:20 Deceit [is] in the heart of them that imagine evil: but to the counsellors of peace [is] joy.<\/p>\n Ver. 20. Deceit is in the heart of them, &c.<\/strong> ] Incendiaries and make-baits, counsellors of contention, have twenty devices to make trouble, and to put all into a combustion; but they shall either be defeated of their purposes, or have small joy of their achievements; – witness our late English boutifeaus,<\/em> with the whole nation of Ignatius, whose practice is to machinate mischief, and breed hate; being herein no less dangerous than once those Jews were, who, before they were banished hence, threw bags of poison into the wells and fountains that the people were to drink from, and so endeavoured to poison them all. The just judgment of God upon Nicholas Saunders, priest, the firebrand of Ireland, 1580 AD, spent with famine and forsaken of all help, is most worthy to be kept in perpetual remembrance. He being impatiently grieved at the evil success of his rebellion with Earl Desmond, and seeing that neither the Pope’s blessing, nor the consecrated banner, nor the plume of phoenix feathers, so said to be at least, sent from Rome, could do him any help, lost himself, and ran stark mad, wandering up and down in the mountains and woods, and, finding no comfort, died miserably. a<\/em> Thus God met with a restless and wretched man, and that foul mouth was stopped with famine that was ever open to sow sedition and stir up rebellions against the state. <\/p>\n <\/p>\n
I. <\/strong>A description of their persons.<\/p>\n
II. <\/strong>The condition of these persons. Their deceit returns into the heart that first hatched it, i.e., <\/em>brings certain woe and unavoidable mischief on themselves, to the breaking of their own hearts. Whence note, that the greatest workers of sin and mischief are greatest workers of their own woe.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n