1<\/strong>. rivers<\/em> ] Lit. streams<\/strong>, or channels of water<\/strong> is<\/em> the heart of a king in the hand of Jehovah<\/strong>. The comparison is drawn from artificial irrigation. The irrigator has complete control over the water supply. He cuts his channels and directs his streams whithersoever and in whatever measure he pleases. Comp. Psa 1:3<\/span>.<\/p>\n Rivers of water – <\/B>See the Psa 1:3<\/span> note. As the cultivator directs the stream into the channels where it is most wanted, so Yahweh directs the thoughts of the true king, that his favors may fall, not at random, but in harmony with a divine order.<\/P> <\/p>\n Pro 21:1<\/span><\/p>\n The kings heart is in the hand of the Lord.<\/em><\/p>\n<\/p>\n God and the human race<\/strong><\/p>\n In these verses we have God unfolded to us.<\/p>\n <\/p>\n I. <\/strong>As the controller of human hearts. Some suppose there is an allusion to the gardener directing the rills of water through the different parts of his ground, and that the comparison is between the ease with which the gardener does this and the ease with which the Almighty controls the purposes and volitions of the human soul.<\/p>\n 1. <\/strong>This is an undoubted fact. A priori<\/em> reasoning renders this obvious. The God of infinite wisdom must have a purpose to answer in relation to the existence and history of the human race. He has a purpose not only in the rise and fall of empires, but in all the events that happen in the individual history of the obscure as well as the illustrious. But unless He has a control over the workings of the human heart and the volitions of the human soul, how could this purpose be realised? If He controls not <\/strong>the thoughts and impulses of the human mind, He has no control over the human race, and His purposes have no guarantee for their fulfilment.<\/p>\n 2. <\/strong>This fact interferes not with human responsibility. Though the Creator has an absolute control over all the workings of our minds, yet we are conscious that we are free in all our volitions and actions. Though the reconciliation of these two facts transcends our philosophy, they involve no absurdity.<\/p>\n 1. <\/strong>That God judges mens characters, not according to their own estimate. Men generally are so vain that they form a high opinion of themselves, but this estimate may be the very reverse of Gods.<\/p>\n 2. <\/strong>That God judges mens characters not according to the result of their conduct. Though they may unwittingly work out His plans, they do not approve themselves to Him on that account.<\/p>\n 3. <\/strong>That God judges mens characters by the heart. The essence of the character is in the motive.<\/p>\n God rules the hearts of men<\/strong><\/p>\n General Gordon had <\/strong>an Arab text inscribed over his throne in the Palace of Khartoum–God rules over the hearts of men.<\/p>\n CHAPTER XXI <\/P> The king’s heart is in the hand of God. We should practise<\/I><\/P> mercy and justice. The lying tongue. The quarrelsome woman.<\/I><\/P> The punishment of the wicked. The uncharitable. The private<\/I><\/P> gift. The happiness of the righteous. The wicked a ransom for<\/I><\/P> the righteous. The treasures of the wise. He who guards his<\/I><\/P> tongue. Desire of the sluggard. The false witness. Salvation<\/I><\/P> is of the Lord.<\/I> <\/P> NOTES ON CHAP. XXI<\/P> <\/P> Verse 1<\/span>. The king’s heart<\/B><\/I> is <\/B>in the hand of the Lord<\/B><\/I>] The Lord is the only ruler of princes. He alone can govern and direct their counsels. But there is an allusion here to the Eastern method of<\/I> watering their lands<\/I>. Several canals are dug from one stream; and by opening a particular sluice, the husbandman can direct a stream to whatever part he please: so the king’s heart, wherever it turns; i.e., to whomsoever he is disposed to show favour. As the land is enriched with the streams employed in irrigation; so is the favourite of the king, by the royal bounty: and God can induce the king to give that bounty to whomsoever he will. See Harmer<\/I>.<\/P> <\/p>\n The kings heart; <\/B>his very inward purposes and inclinations, which seem to be most in a mans own power, and out of the reach of all others, and much more his tongue and hand, and all his outward actions. He names kings<\/I> not to exclude other men, but because they are more arbitrary and uncontrollable than other men. <\/P> As the rivers of water; <\/B>which husbandmen or gardeners can draw by little channels into the adjacent grounds as they please, and as their occasions require. <\/P> He turneth it; <\/B>directeth and boweth, partly by suggesting those things to their minds which have a commanding influence upon their wills; and partly by a direct and immediate motion of their wills and affections, which being Gods creatures must needs be as subject to his power and pleasure as either mens minds or bodies are, and which he moves sweetly and suitably to their own nature, though strongly and effectually. <\/P> Withersoever he will; <\/B>so as they shall fulfil his counsels and designs, either of mercy or of correction to themselves, or to their people. <\/P><\/p>\n 1. rivers<\/B>irrigating channels(Ps 1:3<\/span>), whose course waseasily turned (compare De 11:10<\/span>).God disposes even kings as He pleases (Pro 16:9<\/span>;Psa 33:15<\/span>).<\/P><\/p>\n The king’s heart [is] in the hand of the Lord, [as] the rivers of water<\/strong>,…. The heart of every king, and all that is in it, his thoughts, counsels, purposes, and designs; the hearts of bad kings, as Pharaoh, whom the Lord hardened and softened at pleasure; the antichristian kings, into whose hearts he put it to give their kingdoms to the beast, Re 17:17<\/span>; the hearts of good kings, as David, Solomon, Cyrus, and others: and if the hearts of kings are in the hands of the Lord, which are full of things of the greatest importance with respect to the government of the world; and which are generally more untractable and unmanageable; and who are more resolute and positive, and will have their own wills and ways, especially arbitrary princes; then much more the hearts of other persons. And which are as “rivers of water”; for so the words may be rendered, as rivers of water is “the heart of a king”, which is “in the hand of the Lord”; unstable, fluid, and fluctuating; and yet the Lord can stay and settle, and fix them, and keep them steady and within bounds: or which, like a torrent of water, comes with force and impetus; and so the Septuagint render it, “the force of waters”; and bears all before it, as do the wills of despotic kings; and yet these the Lord can stop and bound, and rule and overrule: or like rivers of water, reviving and refreshing, so is the heart of a good king, full of wisdom and prudence, of integrity and faithfulness, of clemency and goodness; the streams of whose bounty and kindness flow among his subjects, to their great pleasure and profit; so Christ, the King of kings, is said to be as “rivers of water”,<\/p>\n Isa 32:2<\/span>. The allusion is to gardeners, that make channels for the water to run in, to water their gardens; or to husbandmen, that cut aqueducts from rivers, to water their fields; or to the turning of the course of rivers, as Euphrates was by Cyrus, when he took Babylon. The heart of a king is as much at the dispose of the Lord, and can be turned by him as easily as such canals may be made, or the course of a river turned; for it follows:<\/p>\n he turneth it whithersoever he will<\/strong>; contrary to their first designs, and to answer another purpose; oftentimes towards his people, and for the good of his cause and interest, which they never designed; and to bring about such things as were out of their view. And so, in conversion, the Lord can turn the hearts of men as he pleases; their understanding, will, and affections, are in his hands: he can make the understanding light which was darkness, and so turn it from darkness to light; he can take off the stiffness of the will, and turn it from its bias and bent, and make it willing to that which is good in the day of his power: he can turn the channel and course of the affections from sinful lusts and pleasures, to himself, his son, his truths, word, worship, ordinances, and people; he can take out of the heart what he pleases, its ignorance, hardness, enmity, unbelief, pride, and vanity; and he can put in what he pleases, his fear, his laws, his Spirit, and the gifts and graces of if; he can change and turn it just as he will; he that made the heart can operate upon it, and do with it as seems good in his sight. The Heathens very wrongly call one of their deities Verticordia o, from the power of turning the heart they ascribe to it; however, this shows their sense, that to turn the heart is the property of deity.<\/p>\n o Valer. Maximus, l. 8. c. 15. s. 12. Vid. Ovid. Fasti, l. 4. v. 158.<\/p>\n The group, like the preceding one, now closes with a proverb of the king.<\/p>\n A king’s heart in Jahve’s hand is like brooks of water;<\/p>\n He turneth it whithersoever He will.<\/p>\n Brook and canal (the Quinta<\/em>: ) are both called , or , Job 20:17<\/span>, Arab. falaj (from , to divide, according to which Aquila, Symmachus, and Theodotion, ; Venet<\/em>. ; Jerome, divisiones <\/em>); Jkt<\/em> has the explanation of the word: “ falaj is the name given to flowing water, particularly the brook from a spring, and every canal which is led from a spring out over flat ground.” Such brooks of water are the heart of a king, i.e.<\/em>, it is compared to such, in Jahve’s hand. The second line contains the point of comparison: He inclines it, gives to it the direction ( , causat. of , Num 21:15<\/span>) toward whatever He will ( denotes willing, as a bending and inclining, viz., of the will; vid<\/em>., at Pro 18:2<\/span>). Rightly Hitzig finds it not accidental that just the expression “brooks of water” is chosen as the figure for tractableness and subjection to government. In Isa 32:2<\/span>, the princes of Judah are compared to “rivers of water in a dry place” with reference to the exhaustion of the land during the oppression of the Assyrian invasion; the proverb has specially in view evidences of kindness proceeding from the heart, as at Pro 16:15<\/span> the favour of the king is compared to clouds of latter rain emptying themselves in beneficent showers, and at Pro 19:12<\/span> to the dew refreshing the plants. But the speciality of the comparison here is, that the heart of the king, however highly exalted above his subjects, and so removed from their knowledge he may be, has yet One above it by whom it is moved by hidden influences, e.g.<\/em>, the prayer of the oppressed; for man is indeed free, yet he acts under the influence of divinely-directed circumstances and divine operations; and though he reject the guidance of God, yet from his conduct nothing results which the Omniscient, who is surprised by nothing, does not make subservient to His will in the world-plan of redemption. Rightly the Midrash: God gives to the world good or bad kings, according as He seeks to bless it or to visit it with punishment; all decisions that go forth from the king’s mouth come , i.e.<\/em>, in their first commencement and their last reason they come from the Holy One.<\/p>\n 1 The king’s heart is<\/I> in the hand of the LORD<\/B>, as<\/I> the rivers of water: he turneth it whithersoever he will.<\/P> Note, 1. Even the hearts<\/I> of men are in God’s hand, and not only their goings,<\/I> as he had said, ch.<\/I><\/span> xx. 24<\/span>. God can change men’s minds, can, by a powerful insensible operation under their spirits, turn them from that which they seemed most intent upon, and incline them to that which they seemed most averse to, as the husbandman, by canals and gutters, turns the water through his grounds as he pleases, which does not alter the nature of the water, nor put any force upon it, any more than God’s providence does upon the native freedom of man’s will, but directs the course of it to serve his own purpose. 2. Even kings’ hearts are so, notwithstanding their powers and prerogatives, as much as the hearts of common persons. The hearts of kings are unsearchable<\/I> to us, much more unmanageable by us; as they have their arcana imperii<\/I>—state secrets,<\/I> so that they have great prerogatives of their crown; but the great God has them not only under his eye, but in his hand. Kings are what he makes them. Those that are most absolute are under God’s government; he puts things into their hearts,<\/I>Rev 17:17<\/span>; Ezr 7:27<\/span>.<\/P> <\/p>\n DIVINE WILL PREVAILS<\/strong><\/p>\n (Proverbs 21)<\/p>\n Divine Will Prevails<\/strong><\/p>\n Verse 1 declares that as the farmer directs water from the stream into irrigation channels as needed, so the LORD directs the free choices of the king to accomplish the Divine will, Gen 41:37-45<\/span>; Isa 10:5-7<\/span>; Isa 41:2-4<\/span>; Ezr 7:21<\/span>.<\/p>\n CRITICAL NOTES.<\/p>\n Pro. 21:1<\/span><\/strong>. Rivers of water<\/strong>. Rather streams<\/em>, the allusion being to the watercourses, which in hot countries intersect fields and gardens for the purpose of irrigation, in which the water is entirely under the control of the husbandman. <\/p>\n Pro. 21:2<\/span><\/strong> Pondereth,<\/strong> rather weigheth<\/em>, as in chap. Pro. 16:2<\/span>. It is the same verb as that used in 1Sa. 2:3<\/span> and Isa. 40:12-13<\/span>. <\/p>\n MAIN HOMILETICS OF <\/em>Pro. 21:1<\/span><\/em><\/p>\n THE KING OF KINGS<\/p>\n I. Kings are more entirely in the hand of God than subjects are in the hands of kings<\/strong>. The king of the days of Solomon was, as some Oriental rulers are now, an absolute monarch. In the case of Solomon himself, his will was law, and in his hand was the power of life and death (see 1Ki. 3:24-25<\/span>). Of Nebuchadnezzar it is said, Whom he would he slew, and whom he would he kept alive; whom he would he set up, and whom he would he put down<\/em> (Dan. 5:19<\/span>). It is to such a king that the proverb refersto one who called no man or any number of men master, but upon whose single will apparently depended the destiny of millions. Yet he was not the independent being that he appeared, neither were his subjects so dependent upon his will as they appeared to be. The most abject slave in his dominions was less under his control than he was under the control of Him by whom kings reign<\/em> and princes rule<\/em> (chap. Pro. 8:15-16<\/span>). The gardener whose ground is intersected by water-channels finds it a very easy task to turn the stream in the direction he desires; the soil yields to his touch, and forthwith the water flows whithersoever he wills. But the moist earth is not so easily moulded by the hand of man, as the heart of the proudest monarch is subdued to obedience by his Maker; and the water is not more entirely subject to the will of the husbandman than is the will of the most stubborn despot to the will of Jehovah.<\/p>\n II. The power which God exercises over kings extends into a region where no earthly ruler can penetrate<\/strong>. The heart<\/em> of the king is in the hand of Jehovah. This is more than the most absolute monarch can boast concerning his meanest subject. Nebuchadnezzar could issue his decree, that whoso did not fall down before his golden image should be cast into the fiery furnace, but he could not move the steadfast determination of the Hebrew youths to acknowledge no god but the God of Israel. His will could determine what should be done to their bodies, but all his threatenings could not reach their hearts. But God rules the spirit of a man in that He has access to his innermost thoughts and feelings, and can thus touch the spring of all his actions, and thus bring him to do His will, even when he seems to be doing only his own.<\/p>\n OUTLINES AND SUGGESTIVE COMMENTS<\/em><\/p>\n Could anything be more bold? Mark the compassfirst, of subject<\/em>, the whole stream<\/em> as the gardener turns it; second, of object, whithersoever<\/em> or anything He pleases; and third, of sovereignty<\/em>; its pleasing Him, that being the only test. The king<\/em> may be a Csar. His lip may make new geographies (ch. Pro. 16:10<\/span>). His heart<\/em> may change the history of all things. And yet, like a vineyards channels diverted by a child, this Pharaohs heart is in the fingers of the Most High. Upon<\/em> whatsoever. Not toward anything. A stream may be turned in a new direction to get rid of it. God has no such streams. It is turned on something. For God has an end to answer when He rules even the vilest of fiends.Miller<\/em>.<\/p>\n Whether, in the second line, the pleasant refreshing influence of the rivulets, dispensing blessing and increase, comes into account as a point of the comparison, is uncertain (comp. Isa. 32:2<\/span>); this, however, is not improbable, inasmuch as the heart of a king may in fact become in an eminent degree a fountain of blessing for many thousands, and, according to Gods design, ought to be so. See chap. Pro. 16:15<\/span>.Langes Commentary<\/em>.<\/p>\n For Homiletics on Pro. 21:2<\/span> see on chap. Pro. 16:2<\/span>, page 454.<\/p>\n CHAPTER 21 1.<\/p>\n The kings heart is in the hand of Jehovah as the water courses:<\/p>\n He turneth it whithersoever he will.<\/p>\n 2.<\/p>\n Every way of a man is right in his own eyes;<\/p>\n But Jehovah weigheth the hearts.<\/p>\n 3.<\/p>\n To do righteousness and justice<\/p>\n Is more acceptable to Jehovah than sacrifice.<\/p>\n 4.<\/p>\n A high look, and a proud heart,<\/p>\n Even the lamp of the wicked, is sin.<\/p>\n 5.<\/p>\n The thoughts of the diligent tend only to plenteousness;<\/p>\n But every one that is hasty hasteth only to want.<\/p>\n 6.<\/p>\n The getting of treasures by a lying tongue<\/p>\n Is a vapor driven to and fro by them that seek death.<\/p>\n 7.<\/p>\n The violence of the wicked shall sweep them away,<\/p>\n Because they refuse to do justice.<\/p>\n 8.<\/p>\n The way of him that is laden with guilt is exceeding crooked;<\/p>\n But as for the pure, his work is right.<\/p>\n 9.<\/p>\n It is better to dwell in the corner of the housetop,<\/p>\n Than with a contentious woman in a wide house.<\/p>\n 10.<\/p>\n The soul of the wicked desireth evil:<\/p>\n His neighbor findeth no favor in his eyes.<\/p>\n STUDY QUESTIONS OVER 21:1-10<\/strong><\/p>\n 1.<\/p>\n Is Pro. 21:1<\/span> always true or only when God specially wills it for the fulfillment of some special purpose?<\/p>\n 2.<\/p>\n Does Pro. 21:2<\/span> imply that God draws a different conclusion from us in the matter?<\/p>\n 3.<\/p>\n Is Pro. 21:3<\/span> frowning on religious ceremony or stating that such is not a substitute for righteousness but a supplement to it?<\/p>\n 4.<\/p>\n What does lamp of the wicked mean (Pro. 21:4<\/span>)?<\/p>\n 5.<\/p>\n What is the main contrast in Pro. 21:5<\/span>?<\/p>\n 6.<\/p>\n How could one get treasures by lying (Pro. 21:6<\/span>)?<\/p>\n 7.<\/p>\n What are some examples of Pro. 21:7<\/span> from history?<\/p>\n 8.<\/p>\n Illustrate Pro. 21:8<\/span> by Herod and Herodias.<\/p>\n 9.<\/p>\n How could one live in the corner of a housetop (Pro. 21:9<\/span>)?<\/p>\n 10.<\/p>\n Is the second clause in Pro. 21:10<\/span> one of the evils of the first clause, or is it the result of that clause?<\/p>\n PARAPHRASE OF 21:1-10<\/strong><\/p>\n 1.<\/p>\n Just as water is turned into irrigation ditches, so the Lord directs the kings thoughts. He turns them wherever He wants to.<\/p>\n 2.<\/p>\n We can justify our every deed but God looks at our motives.<\/p>\n 3.<\/p>\n God is more pleased when we are just and fair than when we give Him gifts.<\/p>\n 4.<\/p>\n Pride, lust, and evil actions are all sin.<\/p>\n 5.<\/p>\n Steady plodding brings prosperity; hasty speculation brings poverty.<\/p>\n 6.<\/p>\n Dishonest gain will never last, so why take the risk?<\/p>\n 7.<\/p>\n Because the wicked are unfair, their violence boomerangs and destroys them.<\/p>\n 8.<\/p>\n A man is known by his actions; an evil man lives an evil life; a good man lives a godly life.<\/p>\n 9.<\/p>\n It is better to live in the corner of an attic than with a crabby woman in a lovely home.<\/p>\n 10.<\/p>\n An evil man loves to harm others; being a good neighbor is out of his line.<\/p>\n COMMENTS ON 21:1-10<\/strong><\/p>\n Pro. 21:1<\/span>. Clarke: There is an allusion here to the eastern method of watering their lands. Several canals are dug from one stream; and by opening a particular sluice, the husbandman can direct a stream to whatever part he pleases. We should not conclude from this that everything any king does is of the Lord (this would make God responsible for the many evils of government); yet when God gets ready to affect a kings heart, He is able to do so (Ezr. 1:1<\/span>; Ezr. 7:6<\/span>; Ezr. 7:27<\/span>; Neh. 1:11<\/span>; Neh. 2:4-8<\/span>).<\/p>\n Pro. 21:2<\/span>. This is very similar to Pro. 16:2<\/span>. Most people are too quick to claim credit (and are offended if they are not given it) and too slow to accept guilt. That God accurately weighs each person (beginning with the heart) See Pro. 24:12<\/span>; Luk. 16:15<\/span>; Dan. 5:27<\/span>.<\/p>\n Pro. 21:3<\/span>. There are all kinds of people in the world: some who are both righteous and religious (the godly); some who seek to be righteous but are not religious (the moralist); some who are not careful about righteousness but do try to be religious (the hypocrite); and some who are neither righteous nor religious (the out-and-out wicked). This verse is dealing with the third-listed group above (the hypocrite). We all fall short of the perfection of God (Rom. 3:23<\/span>), but with our religion we are to be as righteous and as just as we can be, and if we arent, God is highly displeased with us (Isa. 1:11<\/span>; Isa. 1:15<\/span>; Hos. 6:6<\/span>; Mic. 6:7-8<\/span>) Pro. 15:8<\/span>).<\/p>\n Pro. 21:4<\/span>. This verse deals with pride and the prosperity of the proud. A high look is one of the outward expressions of a proud heart. Over and over does God speak His displeasure with mans exalted opinion of himself (Pro. 6:16-17<\/span>; Dan. 4:29-37<\/span>). Pulpit Commentary: Lamp is…a metaphor for prosperity and happiness (2Sa. 22:29<\/span>; 1Ki. 11:36<\/span>); and it is here said that the sinners outward prosperity and joyousness, springing from no good source, being founded in self, and not resting in virtue and godliness, are in themselves sinful and displeasing to God.<\/p>\n Pro. 21:5<\/span>. This verse speaks of the thoughts of the diligent, Pro. 10:4<\/span> of the hand of the diligent, and Pro. 13:4<\/span> of the soul of the diligent, and all three verses testify to their mutual prosperity. Diligent (as it stands in contrast with hasty) evidently means the honest, hard-working, patient person who steadily builds up his holdings; hasty evidently applies to the person who is a get-rich-quick-any-way type of person condemned by 1Ti. 6:9-10<\/span>. Even small communities have known examples of those who were out for the fast-buck who ended up in poverty and want, and cities contain many such examples.<\/p>\n Pro. 21:6<\/span>. Connect this verse with Pro. 21:5<\/span>. Getting treasures by lying would be parallel to treasures of wickedness in Pro. 10:2<\/span> and wealth gotten by vanity in Pro. 13:11<\/span>. In all three verses the result is similar: vapor driven to and fro (this verse), profit nothing (Pro. 10:2<\/span>), and shall be diminished (Pro. 13:11<\/span>). Such people come to seek death (this verse), and the suicide-rate is exceedingly high among the worlds wealthy.<\/p>\n Pro. 21:7<\/span>. Even this verse may be related to Pro. 21:5-6<\/span>. The violent are those who injure others; such refuse to think of justice. They that take the sword shall perish with the sword (Mat. 26:52<\/span>). Is this not the story of conquerors who later find their own type of violence sweeping them helpless away?<\/p>\n Pro. 21:8<\/span>. Evil men wax worse and worse (2Ti. 3:13<\/span>). Such was the story of King Ahab, Herod and Herodias, and many others. One fellow was said to be so crooked that when he died, they didnt dig a grave for himthey just screwed him into the ground! Laden shows that guilt is a terrible load. Jesus said to the sinfully weary, Come unto me, all ye that…are heavy laden, and I will give you rest…unto your souls (Mat. 11:28-29<\/span>). The pure present a welcome contrast; Much is said in a few words: his work is rightit is like it ought to be. And may such increase!<\/p>\n Pro. 21:9<\/span>. Their housetops were flat. Gathering his few things together and living in the corner of the flat housetop, inconvenient as it would be, is proverbially said to be preferred to living down in the commodious house with a woman who is cantankerous. Pro. 25:24<\/span> and Pro. 21:19<\/span> of this chapter are similar. The unpleasantness of dwelling with a contentious woman is also mentioned in Pro. 19:13<\/span> and Pro. 27:15<\/span>. Some women can be blessed with the very finest of material things and yet be anything but happy; they can be anything but a joy to come home to. In our day of permissive divorce courts such contentions lead to divorces.<\/p>\n Pro. 21:10<\/span>. The wicked man does not respect Gods law, for he desireth evil instead of good, nor does he respect his fellow-man, for his neighbor findeth no favor in his eyes. The wicked man is not prompted by a reverence for God, by a respect for Gods law, by holy aspirations. He has his desire set upon evil. They that are after the flesh mind the things of the flesh (Rom. 8:5<\/span>); The mind of the flesh is enmity against God; for it is not subject to the law of God (Rom. 8:7<\/span>). The wicked…sleep not, except they do evil; and their sleep is taken away, unless they cause some to fall (Pro. 4:14-16<\/span>). The person who has no good word for anyone is not honorable himself; this is why his neighbor findeth no favor in his eyes.<\/p>\n TEST QUESTIONS OVER 21:1-10<\/strong><\/p>\n 1.<\/p>\n What is meant by watercourses in Pro. 21:1<\/span>?<\/p>\n 2.<\/p>\n Cite Bible instances in which God turned the hearts of kings in the direction He wanted them to go (Pro. 21:1<\/span>).<\/p>\n 3.<\/p>\n Is Gods evaluation of a person always the same as the persons own evaluation of himself (Pro. 21:2<\/span>)?<\/p>\n 4.<\/p>\n What kind of person is Pro. 21:3<\/span> dealing with?<\/p>\n 5.<\/p>\n When do the wicked have a high look (Pro. 21:4<\/span>)?<\/p>\n 6.<\/p>\n Contrast diligent and hasty as used in Pro. 21:5<\/span>.<\/p>\n 7.<\/p>\n Contrast their outcomes (Pro. 21:5<\/span>).<\/p>\n 8.<\/p>\n How can Pro. 21:6<\/span> be related to Pro. 21:5<\/span> and also to Pro. 10:2<\/span> and Pro. 13:11<\/span>?<\/p>\n 9.<\/p>\n In keeping with Pro. 21:7<\/span> what usually happens to conquerors?<\/p>\n 10.<\/p>\n Name some crooked characters in the Bible (Pro. 21:8<\/span>).<\/p>\n 11.<\/p>\n Comment on laden in Pro. 21:8<\/span>.<\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
II. <\/strong>As the judge of human character. There is a connection between the second and first verses. The connection suggests–<\/p>\n
III. <\/strong>As the approver of human goodness (Pro 21:3<\/span>). Sacrifice, at best, is only circumstantially good–rectitude is essentially so. Sacrifice, at best, is only the means and expression of good–rectitude is goodness itself. God accepts the moral without the ceremonial, but never the ceremonial without the moral. The universe can do without the ceremonial, but not without the <\/strong>moral. (D. Thomas, D. D.<\/em>)<\/p>\n<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/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
TEXT<\/strong> Pro. 21:1-10<\/span><\/p>\n