Proverbs 12:2

Pro 12:2 A good [man] obtaineth favour of the LORD: but a man of wicked devices will he condemn.

Ver. 2. A good man obtaineth favour of the Lord.] Or, "Hath what he will of God"; id quod vult a Domino impetrat; quia eius voluntas est ipsissima Dei voluntas, nec aliud vult. Thus Mercer out of Rabbi Levi. Thus it is written of Luther, that by his prayers he could prevail with God at his pleasure. When great gifts were offered him, he refused them with this brave speech, Valde protestatus sum me nolle sic satiari a Deo: - I solemnly protested to God, that I would not be put off with these low things. And on a time praying for the recovery of a godly useful man, among other passages, he let fall this transcendent rapture of a daring faith, Fiat mea voluntas, "Let my will be done"; and then falls off sweetly, Mea voluntas, Domine, quia tua; " My will, Lord, because thy will!" Here was a good man, here was a blessed man; according to that rule, Beatus est qui habet quicquid vult, et nihil male vult; - Blessed is he that hath what he will, and wills nothing but what he should.

But a man of wicked devices.] Such as no good man is; he doth not plot or plough mischief; he doth not cater and "make provision for the flesh"; {Rom 13:14} there is no "way of wickedness" {Psa 139:24} found in him; the peace is not broken between God and him, because his mind never yields to sin, {Rom 7:25} he "walks not after the flesh, but after the Spirit, therefore no condemnation." {Rom 8:1} If an evil thought haunt his heart, as again it befalls, it is the device of the man, he is not the man of such devices. The wicked, on the contrary, is wholly made up of sinful thoughts and purposes, and is in the midst of them; therefore God will call him to a heavy reckoning. See Jer 6:19 Rev 2:23.

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_12:2

A good man obtaineth favour of the Lord.

The blessing of the righteous and misery of the wicked

There is s marked difference between the righteous and the wicked both in their characteristics and in their condition.

I. The teaching of the passage regarding the blessing of the righteous.

1. The righteous has the favour of the Lord (Pro_12:2). In the Divine favour is the guarantee of all good.

2. The righteous is firmly fixed (Pro_12:3).

3. He is wiser in his speech (Pro_12:6).

4. His blessings are continued to his children (verse 71.

5. He wins the confidence of his fellow-men. In spiritual privileges, at least, the good man gains advantages of inestimable worth. Some of the advantages of the righteous man are specified. Because he is industrious, he--

(1) Shall have plenty of bread.

(2) His labour shall not be without results.

(3) He shall somehow come out of trouble triumphant.

(4) He shall be satisfied with good (Pro_12:11-14).

The longings of the child of God are so controlled and directed that in time they are fully met. They keep themselves within the channels of the Divine will, and so are never stranded and wrecked by their self-will.

II. The passage pictures the misery of the wicked. This consists, first of all, in the disapproval of God; then in the disapproval of his fellow-men. By their misdeeds the wicked forfeit the esteem of the public, and this is a blow they find hard to bear. A wrong course of conduct is also sure to ensnare one in difficulties. Each sin is a misstep which brings one into new entanglements. One lie necessitates another to bolster it. The immediate results of sin may not be seen to be evil. But the end is sure to come. Sin persisted in brings ruin. The end of unrepented wrong is sure. The law of moral turpitude cannot be broken.

III. The characteristics of both these classes. The wicked are marked by a dislike for reproof. Their very sinfulness is an indication that they are void of understanding. They are self-conceited. An indifference to the opinions of others, a certain self-assurance, an unwillingness to learn, these are some of the characteristics of the wicked. Another almost certain indication of wrong-doing is the keeping of bad company. The wrong-doer followeth after vain persons. He naturally seeks those of his own kind. His conduct is all in the line of injury to others. Selfishness has in it the seeds of cruelty. Self is steadily seeking its own gratification, and does not stop at any injury to others who chance to stand in its way. The characteristics of the righteous are--

1. He loveth knowledge. He is honestly seeking to find out what it is best to do. Hence he gladly welcomes correction. He does not shrink from reproof.

2. His thoughts are just. He desires to treat all rightly and to give every man his just dues. His thoughts even are under control in this matter. Not only does he not do others wrong, but he has no wish to; nor even does the thought of evil rise up in his mind. (A. F. Foster.)

The man of wisdom

I. The relation of the man of wisdom to God. He is in favour with God, whereas the man of unwisdom is condemned of God (Pro_12:2). The ethics of Proverbs is most deeply religious. All moral obligations derive from the Creator, and the foundation of wisdom is over and over again stated to be in the fear of the Lord. Many a moral teacher fails because he tries to induce men to act right without first setting their hearts right.

II. The traits of character belonging to the wise man are set forth partially here.

1. He is truthful.

2. He is receptive.

3. He has good practical judgment.

4. He is industrious.

5. He is kind-hearted.

III. The wise man in his relations with other men is here set forth.

1. He has honour from others. That man only has true honour whose name is honestly revered. Such reverence comes only to that nobility of character whose spring is in that heart-wisdom which consists in the fear of the Lord.

2. Such a character brings honour to others.

3. Such a man is safe from embroilments with others. A man without principle is always getting into troubles from which the righteous escape.

IV. The results to himself of the wisdom Of the good man.

1. The wise man has a return for his devotion to that which is good. Satisfaction is dealt out to him.

2. In this passage the character of the result is described.

3. Stability is specially noted as one of the rewards of the good. (D. J. Burrell.)

The good man

By a good man we are to understand a benevolent man; that is, a man who always wills happiness to others and carries forward his benevolence into the active form of beneficence. The good man is not an intellectual fop, or a moral phenomenon, but is well disciplined, thoroughly chastened, adjusted in all his faculties, and sometimes concealing exceptional excellences under a general average of fine nature; that is to say, instead of living in his eccentricities and making a reputation out of his occasional excellences he brings down these mountains and irregularities and smooths them so as to consolidate a general average of true worth. Whoever does good is an ally of God; he is in immediate co-operation with Him. (J. Parker, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Note, 1. We are really as we are with God. Those are happy, truly happy, for ever happy, that obtain favour of the Lord, though the world frown upon them, and they find little favour with men; for in God's favour is life, and that is the fountain of all good. On the other hand those are miserable whom he condemns, however men may applaud them, and cry them up; whom he condemns he condemns to the second death. 2. We are with God as we are with men, as we have our conversation in this world. Our Father judges of his children very much by their conduct one to another; and therefore a good man, that is merciful, and charitable, and does good, draws out favour from the Lord by his prayers; but a malicious man, that devises wickedness against his neighbours, he will condemn, as unworthy of a place in his kingdom.

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

Verse 2. A good man obtaineth favour] First, it is God who makes him good; for every child of Adam is bad till the grace of God changes his heart. Secondly, while he walks in the path of obedience he increases in goodness, and consequently in the favour of the Lord.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(2) A good man.—The corresponding phrase, “a man of wicked devices,” i.e., who plots against his neighbour, fixes the sense of “good” as signifying “benevolent” (comp. Psa_73:1); and for the sentiment, Luk_6:35.

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

2. obtaineth] See Pro_3:13, note. Comp. Pro_8:35.

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.

A good man obtaineth favour of the Lord,.... One that is made so by the grace of God, for no man is so naturally; there is none good, nor does good, no, not one, until some good thing is put into him, or the good work of grace is begun in him. And such a man obtains favour or good will from the Lord; that is, as Gersom explains it, what he himself wills, for the will of God is his will; or rather the good will of God, his grace, and layout; fresh manifestations and discoveries of which he obtains and enjoys, not by merit, through any goodness of his own, or by means of his obedience but he draws it out, as the word (l) signifies, as out of a fountain, by prayer and supplication, and by fresh repeated acts of faith upon it; which may be said to be ad and enjoyed, when it is remembered to him, he is encompassed with it, or it is shed abroad in his heart, or his heart is directed into it; and he also obtains and enjoys all the blessings, of grace here, and glory hereafter, as springing from it;

but a man of wicked devices will he condemn; whose thoughts, and the imaginations of his heart, are evil continually; who is always contriving mischief to others: such a man shall be so far from enjoying the favour of God, that he shall be pronounced guilty of death, and condemned to it; he shall be banished from the presence of the Lord, and be punished with everlasting destruction. As the man of sin is continually devising wicked things against God, against Christ, against his interest and people; he shall be condemned by the Lord, consumed with the breath of his mouth; go into perdition, and be cast into the lake burning with fire and brimstone: and this will be the portion of all his followers, that join with him in forming and executing his wicked devices.

(l) "educet", Pagninus, Montanus, "hauriet", V. L. "haurit", Mercerus, Gejerus.

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

But. Hebrew, "and he will condemn the man of devices," (Mont.[Montanus?]; Haydock) or, "the man of thoughts doth wickedly," (Calmet) as he trusts in them, rather than in God. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Obtaineth favour; whereby he is and shall be acquitted and justified.

A man of wicked devices, who designeth and industriously committeth wickedness, will he condemn, when he standeth in judgment, howsoever he may for the present justify himself, and deceive others into a good opinion of him.

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

2. A good man — שׂוב, (tobh,) an unusual word to express moral qualities.

Obtaineth — Hebrew, draws out. There is some disagreement on the proper rendering of the latter clause, but the weight of criticism is in favour of our version.

Wicked devices — Plots, usually with a bad sense, and supposed to be so used here.

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

A good man. The word is general, the particular virtue intended being often modified by the context. In view of the contrast in the second clause, it means here "pure," "straightforward." having a heart free from evil thoughts. As the psalm says, "Surely God is good to Israel, even to such as are pure in heart". (Psa_73:1) Obtaineth favour of the Lord; (Pro_8:35) Septuagint, "Better is he who findeth favour from the Lord." A man of wicked devices; (Pro_14:17) one whose thoughts are perverse and artful. Will he Jehovahcondemn; Vulgate, "He who trusts to his imaginations doeth wickedly;" Septuagint, "A man that is a sinner shall be passed over in silence (parasiwphyhsetai )."

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

2 A good man obtaineth favour with Jahve,

But the man of wicked devices He condemns.

He who is an אישׁ מזמּות (Pro 14:17, cf. Psa 37:7) is defined in Pro 24:8 : he is a man of devices, namely, that are wicked, one who contrives evil against his neighbour. The meaning of the subject-conception טוב is defined according to this, although in itself also it is clear, for טוב, used of God (e.g., Psa 73:1; Psa 86:5) and of men (Pro 13:22; Pro 14:14), denotes the good (bonus) in the sense of the benevolent (benignus); the Scripture truths, that God is love, that love is the essence of goodness and is the fulfilling of the law, are so conformed to reason, that they stamp themselves as immediate component parts of the human consciousness. A טוב is thus a man who acts according to the ruling motive of self-sacrificing love; such an one obtains (vid., on יפיק, educit = adipiscitur, at Pro 3:13) the favour of God, He is and shows Himself kind to him, while on the contrary He condemns the wicked intriguer. Hitzig translates: the former of intrigues is punishable (as the Syr.: is condemned; Targ.: his contrivance is shattered to pieces); but to become a רשׁע = reus הרשׁיע does not denote, but either to practise רשׁע, Job 34:12, or to set forth as רשׁע = to condemn, Isa 50:9. Taken in the former signification (Jerome, impie agit), a declaration is made which is not needed, since the moral badness already lies in the reference of the subject: thus ירשׁיע will be used also of Jahve. In proof that the poet did not need to say ואת־אישׁ, Zckler rightly points to Pro 10:6; Job 22:29.

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.)

Goodness is "the fruit of the Spirit." (Gal 5:22 .) The good man therefore is a man filled with the Spirit. He reflects the munificent goodness of God. (Mat 5:44-45 .) He is not only the subject, but the almoner, of grace; not only "enriched" with all blessings for himself, but "unto all bountifulness" (2Co 9:11 ) for the service of his fellow-creatures. As a benefactor to mankind, he commands our devoted gratitude. But as a far richer reward (of grace indeed, not of debt) (Luk 17:10 ) he obtaineth favour of the LORD. (Isa 58:8-11 . Neh 13:14 . 1Pe 3:12 .) What are all this world’s treasures compared with it? (Psa 4:6-7 .) Is it not the joy of our salvation; our soothing mercy (Psa 119:76 ); our covering shield (Psa 5:12 ); in the near prospect of eternity, our absorbing interest? (2Co 5:9-10 .) And if here, in a world of sin, it be "life, yea, better than life" (Psa 63:3 ); what will be that unclouded sunshine; "the path of life;" "the fullness of joy in his heavenly presence; the pleasures at his right hand for evermore!" (Psa 16:11 .)

The contrast to the good man is — not the man — (which alas! may be a child of God) (2Sa 11:12-15 ) in whom, wicked devices are found, but the man of these devices. He lives in them as his element; his mind is set upon them. He contrives them. He follows them as his course and delight. (Pro 1:10-12 ; Pro 6:18 . Isa 32:6-7 .) Instead of favour, he "is condemned already." (Joh 3:19-20 .) His sting of conscience and the curse of God is present condemnation. (Zec 5:3-4 . 1Ki 12:25-30 ; 1Ki 14:10 .) And in the great day, the All-seeing Judge "shall be a swift witness against him!" (Mal 3:5 . Psa 50:16-21 .)

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

v. 2. A good man obtaineth favor of the Lord, is an object of Jehovah’ s good pleasure; but a man of wicked devices will He condemn, for He loathes planning which intends the neighbor’ s harm.

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

A good man will obtain Heb. יפיק. He will draw satisfaction from the Holy One, blessed be He, to bring goodness to the world.

but a man of evil devices will condemn One who has evil devices will condemn. He will condemn the people to bring evil [upon them], and so he states (Ecc. 9:18): “but one sinner destroys much good.”

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.