Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Adam Clarke's Commentary and Critical Notes on the Bible
Proverbs 21 Introduction
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Pr 21:1-31.
Pr 21:1-31.
1. rivers--irrigating channels
(Ps 1:3),
whose course was easily turned (compare
De 11:10).
God disposes even kings as He pleases
(Pr 16:9; Ps 33:15).
Rivers of water - See the Psalm 1:3 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.
The king's heart is in the hand of the Lord - 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 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 please: so the king's heart, wherever it turns; i.e., to whomsoever he is disposed to show favor. 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.
The king's heart is in the hand of the Lord, as the rivers of water,.... 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, Revelation 17:17; 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", Isaiah 32:2. 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:
he turneth it whithersoever he will; 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.
(o) Valer. Maximus, l. 8. c. 15. s. 12. Vid. Ovid. Fasti, l. 4. v. 158.
The king’s heart; his very inward purposes and inclinations, which seem to be most in a man’s 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 not to exclude other men, but because they are more arbitrary and uncontrollable than other men.
As the rivers of water; which husbandmen or gardeners can draw by little channels into the adjacent grounds as they please, and as their occasions require.
He turneth it; 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 God’s creatures must needs be as subject to his power and pleasure as either men’s minds or bodies are, and which he moves sweetly and suitably to their own nature, though strongly and effectually.
Withersoever he will; so as they shall fulfil his counsels and designs, either of mercy or of correction to themselves, or to their people.
Verse 1. - The king's heart is in the hand of the Lord, as the rivers of water. We are to think of the little channels used for irrigation. As these are altogether under the gardener's control, so the heart of the king, who might seem to have no superior, is directed by God. He turneth it whithersoever he will. By hidden influences and providential arrangements God disposes the monarch to order his government so as to carry out his designs, to spread around joy and plenty. The system of irrigation signified in this passage is still to be seen in Eastern lands. "Flower beds and gardens of herbs are always made at a little lower level than the surrounding ground, and are divided into small squares, a slight edging of earth banking the whole round on each side. Water is then let in, and floods the entire surface till the soil is thoroughly saturated; after which the moisture is turned off to another bed, by simply closing the opening in the one under water, by a turn of the bare foot of the gardener, and making another in the same way with the foot, in the next bed, and thus the whole garden is in due course watered .... Only, in this case, the hand is supposed to make the gap in the clay bank of the streamlet, and divert the current" (Geikie, 'Holy Land and Bible,' 1:9). So in Virgil we find ('Ecl.,' 3:111) -
"Claudite jam rivos, pueri; sat prata biberunt."
"Now close the cuts; enough the meads have drunk."
The group, like the preceding one, now closes with a proverb of the king.
A king's heart in Jahve's hand is like brooks of water;
He turneth it whithersoever He will.
Brook and canal (the Quinta: ὑδραγωγοί ) are both called פּלג , or פּלג , Job 20:17, Arab. falaj (from פּלג , to divide, according to which Aquila, Symmachus, and Theodotion, διαρέσεις ; Venet. διανομαί ; Jerome, divisiones ); Jâkût 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., 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 ( הטּה , causat. of נטה , Numbers 21:15) toward whatever He will ( חפץ denotes willing, as a bending and inclining, viz., of the will; vid., at Proverbs 18:2). 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 Isaiah 32:2, 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 Proverbs 16:15 the favour of the king is compared to clouds of latter rain emptying themselves in beneficent showers, and at Proverbs 19:12 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., 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 לכתחלה , i.e., in their first commencement and their last reason they come from the Holy One.
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The king's heart is in the hand of God. We should practice mercy and justice. The lying tongue. The quarrelsome woman. The punishment of the wicked. The uncharitable. The private gift. The happiness of the righteous. The wicked a ransom for the righteous. The treasures of the wise. He who guards his tongue. Desire of the sluggard. The false witness. Salvation is of the Lord.