Proverbs 11:27

Pro 11:27 He that diligently seeketh good procureth favour: but he that seeketh mischief, it shall come unto him.

Ver. 27. He that diligently seeketh good.] Heb., He that is up betime to promote the public good, as Joseph, who came not in till noon to eat meat; as Nehemiah, who willingly brake his sheep, and traded every talent for his people’s comfort; as Scipio Africanus, who usually went before day into the capitol, in cellam Iovis, and there stayed a great while, quasi consultans de Rep. cum Iove, {a} as consulting with his god about the public welfare; whence his deeds were pleraque admiranda, saith mine author, - amiable and admirable, the most of them. And as Daniel, who though sick, yet rose up and did the king’s business. {Dan 8:27}

It shall come to him.] It shall come certainly, suddenly, irresistibly, and, as we say of foul weather, unsent for. God will say to such, as Aulus Fulvius did to his traitorous son and then slew him, Non Catilinae te genui, sed patrice. The Lord shall pour upon him, and not spare, because he cruelly oppressed, spoiled his brother by violence, and did that which is not good among his people, therefore "he shall die in his iniquity." {Eze 18:18}

{a} Gell., lib. vii. cap. 1.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Pro 11:27-28. He that diligently seeketh good — To do good to all men, as he hath opportunity; which is opposed to a man’s contenting himself with lazy desires, or cold and careless endeavours; procureth favour — With God and men; but he that seeketh mischief — To do any mischief or injury to others; it shall come unto him — It shall be requited, either by men’s malice and revenge, or by God’s just judgment. He that trusteth in his riches — As his protection, or portion and felicity; shall fall — As a withered leaf; but the righteous — Who make God alone, and not riches, the ground of their confidence, and source of their happiness; shall flourish as a branch — Namely, a green and fruitful branch.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL NOTES.—

Pro_11:27. Procureth, rather “seeketh” Favour, i.e., God’s favour. So it is generally understood. But Delitzsch reads “He who striveth after good, seeketh that which is pleasing, i.e., that which pleaseth or doeth good to others.

MAIN HOMILETICS OF Pro_11:27

DILIGENT SEEKERS

I. An object worthy of search.—“Good.” There is.

1. Material, temporal good. The human race need no exhortation to stimulate them to go in quest of this good. The child begins his search after this good as soon as he is conscious of need and finds himself in possession of power to seek it. And until old age these good things are sought without any admonition from God to lead a man to seek them.

2. But there is a higher good—the good which ministers to the spiritual nature and forms a holy character—the good of which Christ speaks when He says, “Seek ye first the kingdom of God and His righteousness.” (Mat_6:23). Men need to be exhorted to seek this good, and the Bible puts before them every kind of motive to stimulate men to the search—motives drawn from the happiness of a future heaven and a future hell, and from the present heaven or hell which will result from the search or from the neglect of this true good. Men are, as a rule, too much occupied with seeking the lower and the transitory good to seek that which is spiritual and eternal—that Supreme Personal Good—God Himself. God is the Good that the soul needs because He unites in Himself all that can minister to our better nature. The soul needs truth—and God is truth. The soul needs something above itself to worship, to love, to obey. There is nothing can supply this need but the living God.

II. How this good is to be sought. “Diligently.” The diligence will be in proportion to the desire. The word here translated diligently is the same as that translated “early” in chap. Pro_8:16. (See Homiletics on that passage).

III. The reward of diligent seekers after real good. “Favour.”

1. Of God. He loves to see men value that upon which He sets value, viz., their own spiritual and eternal gain.

2. Of good men always. Of bad men often. For the diligent seeking of this highest good does not make a man selfish—on the contrary, the more earnest he is in the search, the more will he lay himself out to serve his fellow-men. In this the contrast is marked between the diligent search after material and spiritual good. The sentiment of the verse is the same as that in chap. Pro_3:4 (see Homiletics on that verse).

IV. A most unworthy object of search. “Mischief.” Understanding this of evil in general which is most mischievous in its working and in its results, we remark—

1. That it requires no great diligence to work moral mischief towards a man’s self. To abstain from seeking good is to seek and to find mischief. To “neglect salvation” (Heb_2:3) is enough to ruin.

2. That the man who plots to work mischief to another often sets the seekers after good an example of diligence. How much of planning—what an expenditure of thought and activity is often put forth to ruin another!

3. That the man who seeks mischief is certain to find it. It will not wait even to be found—it will “come” to meet him. But there may and will be some amount of disappointment. If he seeks his own ruin he will certainly succeed, but if he seeks to do another a mischief, he may miscarry, but the intention will be fulfilled in himself. Whether he succeeds in harming another man or not, it is a law of moral gravitation that “His mischief shall return upon his own head and his violent dealing shall come down upon his own pate” (Psa_7:16).

OUTLINES AND SUGGESTIVE COMMENTS

There is no negative existence. Man is born for action. All of us are living with a stupendous measure of vital activity for good or for mischief. Man was never intended—least of all the Christian—to be idle. Our Divine Master “went about doing good.” He is a counterfeit who does not live after this pattern. Usefulness is everything. We must not rest in life received, nor must we wait to have it brought to us. We must seek it.—Bridges.

From the last proverbs it has appeared that going after our own selfish gain, is really going after evil. Joy is innocent in itself; and yet, gone after absorbingly, it is an evil end. “Whosoever shall seek to save his life, shall lose it” (Luk_17:33) Solomon, therefore utters a most philosophic truth when he says “He that diligently seeketh good,” etc., that is, who forgets himself, and is early (for that is the original sense) after what is intrinsically right and holy, that man is really the person who is seeking or hunting up favour; that is, if he could really gain it by hunting it up directly, and for his selfish good, he could not gain it more directly than by forgetting it, and striving for what is pure. (See Mat_6:33). Then follows the antithesis. He that seeks mischief, etc., as one is conscious that he does when he turns his heart selfishly even after innocent joys. He goes after that which may in itself be innocent, like money, or like the support of life; in a way that to his own conscience makes it confessedly evil, shall have it “come to him” at the end of his course, infallibly as evil.—Miller.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Observe, 1. Those that are industrious to do good in the world get themselves beloved both with God and man: He that rises early to that which is good (so the word is), that seeks opportunities of serving his friends and relieving the poor, and lays out himself therein, procures favour. All about him love him, and speak well of him, and will be ready to do him a kindness; and, which is better than that, better than life, he has God's lovingkindness. 2. Those that are industrious to do mischief are preparing ruin for themselves: It shall come unto them; some time or other they will be paid in their own coin. And, observe, seeking mischief is here set in opposition to seeking good; for those that are not doing good are doing hurt.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

good [and] mischief--that is, of others.

procureth . . . seeketh--implying success.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(27) Procureth favour.—By the very act of striving after good, he is seeking for the favour of both God and man.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

27. diligently seeketh … procureth … seeketh] Three different Heb. words are used. The shades of meaning are given by R.V.: diligently seeketh (with A.V.) i.e. makes good his chief aim; seeketh, i.e. whether consciously or not, is really seeking “favour with God and man”; searcheth after, i.e. is busily employed in the pursuit of mischief.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

He that diligently seeketh good,.... Or "early"; who rises early in the morning, as the word (e) signifies, and seeks both to do good, and to enjoy it all the day; who, in the first place, seeks the kingdom of God and his righteousness; who, in the morning of his youth, inquires after the best things; and diligently pursues what is for his own good and welfare, and that of others, and for the glory of God:

procureth favour, both of God and men: or, "seeketh favour" (f); or that which is acceptable and well-pleasing unto God;

but he that seeketh mischief, it shall come unto him; that seeks to do hurt to others; that which he seeks to do to them shall come upon himself; see Psa 9:15; so antichrist, that leads into captivity, shall go into captivity; and that kills with the sword, shall be killed by it, Rev 13:10.

(e) "qui mane quaerit", Vatablus; "quarens mane", Montanus; "qui mane vestigat", Schultens; "bene consurgit diluculo", V. L. so the Targum and Ben Melech. (f) "quaerit favorem, beneplacitum", Vatablus, Michaelis; "benevolentiam", Junius & Tremellius, Mercerus, Gejerus.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Procureth - Better, striveth after. He who desires good, absolutely, for its own sake, is also unconsciously striving after the favor which attends goodness.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

He that diligently seeketh, which is opposed to those who content themselves with lazy desires, or cold and careless endeavours, good, to do good to all men, as he hath opportunity,

procureth favour with God and men.

He that seeketh mischief, to do any mischief or injury to others,

it shall come unto him; it shall be requited either by men’s malice and revenge, or by God’s just judgment.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

27. Diligently seeketh good — Seeketh or striveth for “good.” He shall receive favour.

Mischief — Evil of any kind. Conant gives this verse this turn: “He that seeks good, favour shall seek him; but he that seeks evil, it shall come upon him.” See Est_7:10; Psa_7:15-16; Psa_9:15-16; Psa_10:2; Psa_57:6.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

He that diligently seeketh good; literally, he that seeketh in the morning, as so often in Scripture, the phrase, "rising early," implies unimpaired powers and diligence. (Pro_27:14 Jer_7:13, etc.) Procureth favour; better, seeketh favour; by his very act of striving after what is good, he is striving to do what may please and benefit others, and thus to please God. Vulgate, "Well does he rise early who seeketh good." It mischiefshall come unto him; the consequences of his evil life shall fall upon his end. Says an Indian proverb, "When men are ripe for slaughter, even straws turn into thunderbolts.

Vers. 27-31. Temporal and eternal contrasts

I MEN FIND WHAT THEY SEEK. (Ver. 27) The favour of God, which includes all the elements of happiness by well doing, or sorrow by ill-doing. This law of antecedence and consequence in moral things, thus so reiteratedly pressed upon us, cannot be too constantly before the mind. Every moral action is a prophecy before the event; every moral result, a fulfilment of a previous prophecy.

II THE CAUSES OF DECAY AND OF PROSPERITY. (Ver. 28) Trust in riches leads to moral downfall. (comp. Pro_10:2 Psa_49:6, Psa_49:7) By trust in riches is meant the habit of depending on them and their accessories luxury and ease as the main good in life. It is in this sense that "riches slacken virtue and abate her edge." The laxity and dissoluteness of the mind may well be compared to the limp and falling leaf. He, on the other hand, whose trust is in spiritual resources the treasures of the kingdom of God is like a tree full of sap; his foliage is abundant; his leaf ever green. (Psa_92:13 Isa_66:14)

III THE RETRIBUTION OF GREED AND OPPRESSION. (Ver. 29) The man who "troubles his house" is the close-fisted and greedy, who in his covetousness keeps his household upon scant fare or withholds from them their due pay. (Pro_15:27) Ahab is thus charged by Elijah as a "troubler of Israel". (1Ki_18:17, 1Ki_18:18) But he reaps the wind, i.e. nothing from his misplaced care and exertion. (Isa_26:14 Hos_8:7) Nay, he so comes down in the scale as actually often to fall into slavery to just and merciful lord (ver. 24). These reversals in human life more marked or easily observable, perhaps, in ancient times than with ourselves remind men of a superior judgment, which constantly revises and corrects the short-sighted and superficial judgments of men.

IV THE PRODUCTS OF RIGHTEOUSNESS. (Ver. 30) All that the good man says and does becomes a source of blessing and life (a "tree of life") to many. He exercises an attractive power, and gathers many souls to his side for the service of God and the cause of truth.

V THE CERTAINTY OF RECOMPENSE. (Ver. 31) This may be taken as an argument from the greater to the less. The sins of the righteous do not escape chastisement; how much less those of men unreconciled to God! "If the righteous scarcely be saved, where shall the ungodly and the sinner appear?". J. (1Pe_4:18)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Seeketh - To do good to all men. favour - With God and men.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The following proverbs are especially directed, as connected with this כן, against the contradiction of the external appearance and of the masked internal nature.

20 An abomination to Jahve are the crookedly dishonest of heart,

And they who are of honest walk are his delight.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

There is no negative existence. Man is born for action, "as the sparks fly upward," or the stone tends downward. All of us are living with a stupendous measure of vital activity for good or for mischief. Man was never intended — least of all the Christian — to be idle. Our Divine Master "went about doing good;" always in motion; active in beneficence. And he is a counterfeit, who does not live after this pattern. Usefulness is everything. We must not rest in life received. We should feel ashamed of our depravity, that we could ever spend a day without the great object — seeking good. Nor must we wait to have it brought to us. We must seek it diligently, rise up early, and spring with joy to the work. Let us awake to the conscious responsibility of having the means of blessing our fellow-sinners in our own hands. Every talent finds its suitable sphere, and may be "put out to usury" with large returns. There is the practical exercise of "pure and undefiled religion" (Jas 1:27 . Mat 25:35-36 ); the teaching of the ignorant; the instruction of the young — the rising hope of our Church — a work of deepening interest and anxiety. Let each of us try what we can do; and, whether it be little or much, do it prayerfully, faithfully, heartily; not damped by trifling hindrances (Ecc 11:4 ); nor making the incapacity of doing much an excuse for doing nothing. In living for others, we live for our true happiness. In seeking diligently their good, we procure favor; often from man (Pro 16:7 ); always from God. (Pro 12:2 . Neh 5:19 .) He honours a little strength (Rev 3:8 ), the single talent (2Co 8:12 ), laid out for him. And ’filling up every hour with some profitable labour, either of heart, head, or hands’ (as Brainerd justly observed) ’is an excellent means of spiritual peace and boldness before God.’†1

The ceaseless energy of Satan’s servants in seeking mischief (Psa 36:4 ) puts to shame our indifference! Yet their own mischief often comes to them. (Est 7:10 . Psa 57:6 .) Satan himself found the mischief that he brought upon man come unto him. (Gen 3:1-6, Gen 3:14-15 .) His servants often become the victims of their own delusions (2Th 2:10-11 ), with the fearful aggravation of having dragged multitudes with them into the pit of ruin. What then will be the fruit of my diligence? Will it be a blessing or a curse to my fellow-sinners? O my God! may it be from thee, and for thee!

Footnotes:

†1 Life of Brainerd — Edwards’ Works, 8vo. Vol. iii. 148. ’Religious people are heavy, and moping, and cast down, principally because they are idle and selfish — Living and working for God and to save souls, is the only way to knowing more and more of his truth and his salvation.’ — Venn’s Life, pp. 321, 354.

Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.

v. 27. He that diligently seeketh good procureth favor, that is, who is diligent toward all things that are good earnestly desires the favor of the Lord; but he that seeketh mischief, it shall come unto him, he will be punished by that which he practiced.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

The one who diligently seeks

the one who seeks with careful and continued effort

will fall

This is an idiom. Here "fall" represents destruction or failure. AT: "will be destroyed" or "awaits a bad future" (See: Idiom)

like the leaf, righteous people will flourish

"Leaf" represents growth and prosperity. AT: "righteous people will prosper in the same way a healthy green leaf grows" (See: Simile)

righteous people will flourish

This means that righteous people will thrive or prosper.

translationWords

good

favor

evil

trust

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

He who desires good Who wishes to lead the people in the good way and reproves and chastises them.

seeks acceptance He desires that the Holy One, blessed be He, accept them and and be reconciled with them. Appaisement in Old French, besanftigen in German.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.