Proverbs 12:21

Pro 12:21 There shall no evil happen to the just: but the wicked shall be filled with mischief.

Ver. 21. There shall no evil happen to the just.] First, For evil of sin: God will not lead him into temptation, but will cut off occasions, remove stumbling blocks out of his way: devoratory evils, as Tertullian calls them, he shall be sure not to fall into. "That evil one shall not touch him," {1Jn 5:18} viz., tactu qualitativo, as Cajetan expounds it, with a deadly touch: nibble he may at their heels, but cannot reach their heads; shake he may his chain at them, but shall not set his fangs in them, or so far thrust his sting into them as to infuse into them the venom of that sin unto death. {Pro 12:17} Next, For evil of pain: though "many be the troubles of the righteous," {Psa 34:19} and they "fall into manifold temptations," {Jas 1:2} they go not in step by step into these waters of Marah, but "fall into" them, being, as it were, precipitated, plunged over head and ears, yet are bidden to be "exceeding glad," as a merchant is to see his ship come laden in. Their afflictions are not penal, but probational; not mortal, but medicinal. "By this shall the iniquity of Jacob be purged, and this is all the fruit, the taking away of his sin." {Isa 27:9} Look how the scourging and beating of a garment with a stick, drives out the moths and the dust; so doth affliction corruptions from the heart; and there is no hurt in that, no evil happens thereby to the just.

But the wicked shall be filled with mischief.] To treasure up sin, is to treasure up wrath. {Rom 2:5} "Every bottle shall be filled with wine"; {Jer 13:12} the bottle of wickedness, when once filled with those bitter waters, will sink to the bottom: the ephah of wickedness, when top full, shall be borne "into the land of Shiner, and set there upon her own base." {Zec 5:8; Zec 5:11} He that makes a match with mischief, shall have his bellyful of it; {Hos 4:17 Pro 14:14} he shall have an evil, "an evil, an only evil" {Eze 7:5} - that is, "judgment without mercy," as St James expounds it. {Jas 2:13} Non surgit hic afflictio, as the prophet Nahum hath it; {Nah 1:9} affliction shall not rise up the second time: God will have but one blow at him; he shall totally and finally be cut down at once. The righteous are smitten in the branches, but the wicked at the root; {Isa 27:8} those he corrects with a rod, yea, with the rods of men, hominum debilium, of weak or old men, as the word signifies, {2Sa 7:11} but these with a "grounded staff"; {Isa 30:32} and yet the worst is behind too. For whatsoever a wicked man suffers in this world is but hell typical; it is but as the falling of leaves - the whole tree will one day fall upon them. It is but as a drop of wrath forerunning the great storm, a crack forerunning the ruin of the whole building; it is but as a paying the use money required for the debt that must be paid at last.

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_12:21

There shall no evil happen to the just.

The security of the faithful

The things which distinguish us most try us most. Those attributes of our nature which serve to mark its superiority, serve also to evince its liability to trouble. The animal tribes, as they have no capacity for reviewing the past, so have they no power of anticipating the future. And hence they have no dread, in the strict sense, of coming evils. But we can look forward. We can busy ourselves in thought and imagination with days to come. Yet the heavier half of the cares and anxieties that we have to bear are connected with this faculty. The afflictions we fear often distress us more than the afflictions we lie under. But God, who gave us our being, knows this, and has provided against it in His Word. Does not this text meet our whole case? Amidst all disasters the good may be confident and calm. What is the significance of this assurance? It cannot be taken literally. Evil in the sense of earthly calamity, sorrow and trial is the lot of all. What, then, does the text mean? Things which are evil in themselves do not, as such, fall upon the people of God. For them the curse is turned into a blessing. A divine process of transmutation takes place in the case of every ill that befalls a child of God, and the ill becomes a good. Illustrate this--

1. From cases of personal affliction of mind, or of body, or of both.

2. Adverse circumstances.

3. Bereavements. This subject teaches the goodness of Divine providence; and it tranquillizes us under present trials. (C. M. Merry.)

No evil to the just

The word just was a term used anciently in connection with the chase, and meant the equal dividing of the prey procured by hunting among those that took part in the pursuit. It means to do right, to try to be harmless. Though the just man sometimes come short of the mark, his prevailing disposition and aim are to be and to do right. He is studious to do right. To such a man, it is declared, no evil shall happen. How are we to understand this?

1. Whatever evil comes to a just man cannot happen in the sense of coming by chance. There is a government of God over the affairs of men, and therefore nothing takes place by accident or chance. No evil can come to the just man that does not come designedly, or permissively, in the course of providence.

2. To a just man no evil can come that is not controlled and overruled for his good. All things work together for good to them that love God.

3. This is true in relation to helping others, as well as himself. Those who have suffered themselves are the better prepared to sympathise with and help their fellow-creatures that suffer.

4. No permanent evil can come to a just man. Then--

(1) Let us thank God for pains and afflictions.

(2) We should understand that, if we try to be just, we shall have our reward now and hereafter. There can be no failure or mistake. (H. M. Gallaher, D.D.)

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

MAIN HOMILETICS OF Pro_12:21

ALL WORKING FOR THE GOOD OF THE RIGHTEOUS

The first clause cannot, of course, mean that nothing that appears evil—that no sorrow or loss happens to the just. Such an assertion would be contrary to other teachings of Scripture, as well as to experience and history. The righteousness of the first man who is called righteous (Luk_11:51) led to his murder. If Joseph had been a less virtuous man, the iron of imprisonment would not have entered into his soul (Psa_105:18). If John the Baptist had been a timeserving godless man, he would not have had the bitter experience of the dungeon of Machaerus. To these men, and to all the noble army of martyrs, many of the things which happened were very evil in themselves. The Word of God likewise forewarns men that all who will live godly in Christ Jesus shall suffer persecution, that through much tribulation they must enter into the kingdom of God (2Ti_3:12; Act_14:22). And every just man now living has had experience of evil befalling him in his health, his circumstances, or in some other form. But—

I. No evil shall really injure the godly man. It shall not hurt his better part, that which is the man himself—his spiritual nature, his moral character. The storms that cannot uproot a tree only make it take deeper root-hold, and so add to its strength. If it break some of the branches it makes it more fit to weather another tempest. So all the trials of the just man tend to strengthen his character by causing him to lay a firmer hold upon the things that are unseen and eternal.

“Affliction then is ours;

We are the trees whom shaking fastens more,

While blustering winds destroy the wanton bowers,

And ruffle all their curious knots and store.—Herbert.

The true interpretation of the text is found in the inspired declaration of Paul, “We know that all things work together for good to them that love God, to them who are the called according to His purpose” (Rom_8:28). Many elements work together to produce a good harvest at the appointed time. Winter winds and snow, summer breezes, gentle rain and noontide heat, all have a part in the work. One of these agencies alone would not bring forth one golden ear, but the “working together” will cover the land with fields of grain ready for the sickle. Many and various materials and agencies must be brought together to build a seaworthy ship. Iron and wood, fire and water, men skilled in many different arts must work together to bring about the required result. And so with the just man. Manifold experiences, failure and success, joy and sorrow, make up his earthly life. Not sorrow alone, nor joy alone, would fit him for his eternal inheritance—would fit him to be presented “faultless before the presence” of his Lord (Jud_1:24). But it is the combination of both, the many things “working together,” that effect the desired good. And so no evil befals him, because all the evil shall work together with the good for his eternal well-being.

II.—The wicked man shall likewise attain to a completion of character. “The wicked shall be filled with mischief” teaches

(1) that wicked men are not so bad as they can be. Thorns and briars grow stronger year by year. Time is needed to transform the blade into the full ear. As the present season of probation is but the beginning of man’s life, we conclude that men can go on eternally progressing in the character which now belongs to them—that all their present habits of thought and feeling can become much stronger than they are at present. Therefore, a wicked man can grow worse than he is at present.

(2) That wicked men are not so bad as they shall be. If a stone is set in motion down a hill it will keep on its course unless it is arrested by some opposing force. So, unless a godless man yields to a Divine influence, and so is brought to repentance, he shall “wax worse and worse” (2Ti_4:13). No man can stand still in character; if he do not grow better, he must grow worse. And this “filling up” of the measure of wickedness is but the necessary reaction of his own actions. He is filled with his own mischief. As the just man’s present actions go to strengthen and develop his spiritual nature, and to complete and perfect his character in goodness, so every act of the godless man is one more link of the chain of evil habit which binds him daily more tightly, and sinks him every day a little lower in the moral universe of God.

OUTLINES AND SUGGESTIVE COMMENTS

No “evil,” or calamity; literally nothing worthless or empty. The root means nothingness, entire vacuity. The expression, too, is peculiar. “There shall not happen to the righteous any nothingness at all.” But as several of the nouns that mean evil, through a deep philosophy, trace to the same kind of root, “calamity,” or actual evil, is the proper translated sense. No event that turns out an actual calamity can ever happen to the saint. And if anyone points to their tremendous agonies it is well enough to go back to the root, nothingness. Nothing worthless; that is, nothing that proves not so useful as to be better than present joy. Nothing not actually precious. In the whole course of their lives each is “filled” with “their own proper lot.” The wicked, if he have joys, will find them sorrows; and the righteous, if he have sorrows, will find them, not nothings, but for his eternal joy.—Miller.

The word signifies evil as ethical wickedness, and although it may be used of any misfortune in general, it denotes especially such sorrow as is the harvest and produce of sin (chap. Pro_22:8; Job_4:8; Isa_59:4), or such as brings after it punishment (Hab_3:7; Jer_4:15). That it is also here thus meant the contrast makes evident.—Delitzsch.

First, for evil of sin. God will not lead him into temptation; but will cut off occasions, remove stumbling-blocks out of his way; devoratory evils, as Tertullian calls them, he shall be sure not to fall into “That evil one shall not touch him (1Jn_5:18) with a deadly touch; nibble he may at their heels, but cannot reach their heads, shake he may his chain at them, but shall not set his fangs in them, or so far thrust his sting into them as to infuse into them the venom of that sin unto death (1Jn_5:17). Next, for evil of pain, though “many be the troubles of the righteous” (Psa_34:19), and they “fall into manifold temptations” (Jas_1:2), they go not in step by step into these waters of Marah, but “fall into” them, being, as it were, precipitated, plunged over head and ears, yet are bidden to be exceeding glad, as a merchant is to see his ship come laden in. Their afflictions are not penal, but probational; not mortal, but medicinal. “By this shall the iniquity of Jacob be purged, and this is all the fruit, the taking away of his sin (Isa_27:9). Look how the scourging and beating of a garment with a stick drives out the moths and the dust; so doth affliction corruptions from the heart; and there is no hurt in that; no evil thereby happens to the just.… To treasure up sin is to treasure up wrath (Rom_2:5). “Every bottle shall be filled with wine (Jer_13:12); the bottle of wickedness, when once filled with those bitter waters, will sink to the bottom; the ephah of wickedness, when top full shall be borne “into the land of Shinar, and set there upon her own base” (Heb_5:8; Heb_5:11). He that makes a match with mischief shall have his bellyfull of it (Hos_4:17; Pro_14:14); he shall have an evil, “an evil, an only evil” (Eze_7:5), that is, judgment without mercy, as St. James expounds it (chap. Pro_2:13). Non surgit hic afflictior, as the prophet Nahum hath it (chap. Pro_1:9); affliction shall not rise up the second time. God will have but one blow at him; he shall totally and finally be cut down at once. The righteous are smitten in the branches; but the wicked at the root (Isa_27:8); those he corrects with a rod; but these with a grounded staff (Isa_30:32); and yet the worst is behind too. For whatever a wicked man suffers in this world is but hell typical; it is but as the falling of leaves—the whole tree will one day fall on them. It is but as a drop of wrath forerunning the great storm; a crack forerunning the ruin of the whole building; it is but as paying the usemoney for the whole debt, that must be paid at last.—Trapp.

The great principle of self-preservation implanted in our nature which, puts us on our guard against the slightest inconvenience, and maketh us arm for the repelling of a single evil, fails to engage men in the pursuit of that which would powerfully protect us in the most difficult circumstances, and universally secure us against all manner of hazards. Piety alone is that armour of proof which renders those that wear it safe and invulnerable, and yet, as if the Christian were the only infidel, how few of us are so thoroughly convinced of this great truth as to pursue it with an eagerness proportionate to its value. The text assures us—That a religious life and conversation is the best security against all manner of evils. All evil to which we can be liable, may be reduced under three heads.

I. Such as are inflicted immediately by God. Here it is necessary to distinguish between such afflictions as He vouchsafeth in mercy and those with which He visiteth in judgment. The best of men are not exempted from the former, they are not always so intent upon their duty, but that they stand in need of a remembrancer, or it pleaseth God to afflict them for the trial of their faith, for the exercise of their patience, and to wean them from the world. But these are but like the more difficult talks of a discreet and loving tutor; which recommend the pupils to a higher applause and a more excellent advantage, and are, therefore, so far from doing them any harm that they ought to be looked upon as most valuable blessings. Those inflictions therefore of God, which may be justly entitled to the name of evils, are such only as He visiteth in judgment, and from such nothing can more effectually secure us than a godly life and conversation.

II. Such as are occasioned by ourselves. Many evils are the effect of sin and carelessness, and as it is the work and office of true piety to make us at the same time holy and considerate, it will evidently appear that none of these evils shall happen to the just.

III. Such as are brought upon us by the malice of men or devils. These are only tolerated by God’s connivance and permission. The devil, furious and malicious as he is, always drags his chain after him, by which he may be drawn back to his infernal dungeon, and therefore, unless He hath some such favourable ends, as I formerly instanced in His own inflictions, He will certainly keep His own out of their ravenous jaws. Shall we then neglect the only means by which we may be defended against such numerous calamities? To be just is no more than to follow after the thing that is good, and good is desirable in its own nature; we have such an inward tendency towards it that nothing which is ill can debauch our affections, but by taking upon itself the appearance of being good. If, then, a seeming good doth so allure us, how ought we to be enamoured of the real substances. Nicholas Brady.

The wicked are hurt, wounded, or grieved, by every occurrence, and nothing turns to their profit.—A. Clarke.

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.

Note, 1. Piety is a sure protection. If men be sincerely righteous, the righteous God has engaged that no evil shall happen to them. He will, by the power of his grace in them, that principle of justice, keep them from the evil of sin; so that, though they be tempted, yet they shall not be overcome by the temptation, and though they may come into trouble, into many troubles, yet to them those troubles shall have no evil in them, whatever they have to others (Psa 91:10), for they shall be overruled to work for their good. 2. Wickedness is as sure a destruction. Those that live in contempt of God and man, that are set on mischief, with mischief they shall be filled. They shall be more mischievous, shall be filled with all unrighteousness, Rom 1:29. Or they shall be made miserable with the mischiefs that shall come upon them. Those that delight in mischief shall have enough of it. Some read the whole verse thus, There shall no evil happen to the just, though the wicked be filled with mischief and spite against them. They shall be safe under the protection of Heaven, though hell itself break loose upon them.

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

no evil--(as in Psa 91:10), under God's wise limitations (Rom 8:28).

mischief--as penal evil.

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

Verse 21. There shall no evil happen to the just] No, for all things work together for good to them that love God. Whatever occurs to a righteous man God turns to his advantage. But, on the other hand, the wicked are filled with mischief: they are hurt, grieved, and wounded, by every occurrence; and nothing turns to their profit.

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

(21) There shall no evil happen to the just.—Comp. our Lord’s promise as to temporal matters for those who “seek the kingdom of God” (Mat_6:33). and for God’s care in spiritual matters, 1Co_10:13.

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

21. evil … mischief] Rather, mischief … evil, with R.V., reversing the meaning of the two Heb. words.

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.

There shall no evil happen to the just,.... The evil of sin: no iniquity, as the Targum; which, and the Septuagint, Syriac, and Arabic versions, interpret of sin not being agreeable, convenient, suit able, and pleasing to a righteous man. Moreover, the Lord, by his Spirit and grace, weakens the power of sin in them; and, by his providence, prevents and removes occasion of sinning; and by his power preserves from it, from being overcome and carried away with it, at least finally and totally. Or the evil of punishment is here meant; no penal evil shall befall them; the punishment of their sin has been inflicted on Christ their surety, and therefore shall never be laid on them; and whatever afflictions may happen to them, which have the name and appearance of evil, these work together for their good, spiritual and eternal; so that, in reality, no evil thing, properly speaking, happens to them; see Psa 91:10. Or whatever does come to them comes not by chance unto them, but by the decree and will of God, and is overruled for good;

but the wicked shall be filled with mischief; or "with evil" (h), the evil of sin; with malice and wickedness, with all impiety and unrighteousness, with ignorance and error; with all kind of sins, both against the first and second table of the law, and so with all the consequences of sin: with the evil of punishment; with an evil conscience, with the terrors of it; with many distresses here, and with everlasting destruction hereafter. Some understand it of the mischief they devise to others, which they are full of and big with; and "though" they are, as Aben Ezra interprets the word, yet no evil shall happen to the righteous; the mischief contrived by them shall fall upon themselves.

(h) "malo", V. L. Pagninus, Montanus, Michaelis.

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

Sad. Even if he fall into sin, he will not lose all hope. (Calmet) --- The accidents accompanying this life will not overwhelm him. (St. Chrysostom) --- Hebrew, "no evil shall befall the just." If he be afflicted here, he will be amply rewarded hereafter. Septuagint, "the just will not be pleased with any injustice."

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).

No evil; either,

1. Of sin; or rather,

2. Of suffering or mischief, as the next clause explains this. No such evil shall befall them as doth commonly befall the wicked, who are filled, or overwhelmed, and utterly destroyed by it; whereas good men are supported under their troubles, and shall be delivered out of them, and receive much benefit by them.

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

21. Evil — Calamity.

Happen — Meet or befall. Rom_8:28 is a good comment on this clause: “All things work together for good to them that love God.”

Filled with mischief — Evil calamity. Compare Pro_10:3; Pro_11:23; Pro_12:2-3; Psa_91:10; 1Co_3:22-23; 2Co_4:17; 2Th_1:6; 1Pe_3:12-13; 2Pe_2:9.

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

There shall no evil mischiefhappen to the just. The mischief (aven) intended is not misfortune, calamity, but the evil consequences that follow on ill-doing; (Pro_22:8) from these the righteous are saved. Our Lord goes further, and says, (Mat_6:33) "Seek ye first the kingdom of God, and his righteousness; and all these (temporal) things shall be added unto you." Vulgate, "Nothing that happens can make a just man sorrowful;" for he knows it is all for the best, and he looks toward another life, where all seeming anomalies will be cleared up. Septuagint, "The just man takes pleasure in naught that is unjust." The wicked shall be filled with mischief; rather, with evil, moral and physical. (Psa_32:10) The Old Testament takes a general view of God"s moral government without regarding special anomalies.

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

21 No evil befalls the righteous,

But the godless are full of evil.

Hitzig translates און "sorrow," and Zckler "injury;" but the word signifies evil as ethical wickedness, and although it may be used of any misfortune in general (as in בּן־אוני, opp. בּנימין); thus it denotes especially such sorrow as is the harvest and product of sin, Pro 22:8; Job 4:8; Isa 59:4, or such as brings after it punishment, Hab 3:7; Jer 4:15. That it is also here thus meant the contrast makes evident. The godless are full of evil, for the moral evil which is their life-element brings out of itself all kinds of evil; on the contrary, no kind of evil, such as sin brings forth and produces, falls upon the righteous. God, as giving form to human fortune (Exo 21:13), remains in the background (cf. Psa 91:10 with Psa 5:1.); vid., regarding אנה, the weaker power of ענה, to go against, to meet, to march against, Fleischer, Levy's Chald. Wrterbuch, 572.

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.)

v. 21. There shall no evil happen to the just, the very suffering coming upon them in God’s wise government being but blessings in disguise, Psa 91:10; Rom 8:28; but the wicked shall be filled with mischief, evil, misfortune, and calamity striking them.

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

No ill comes

The negative, "No" cancels out the idea of "ill" (bad things that happen). AT: "Good things come" (See: Litotes)

Yahweh hates lying lips

"Lips" represents what a person says. AT: "Yahweh detests those who tell lies" (See: Metonymy)

translationWords

evil

Yahweh

faithful

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

No wrong shall be caused for the righteous It will not happen. No sin will chance before him inadvertently.

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.