Proverbs 11:27
He that diligently seeks good procures favor: but he that seeks mischief, it shall come to him.
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(27) Procureth favour.—By the very act of striving after good, he is seeking for the favour of both God and man.

Proverbs 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.11:1 However men may make light of giving short weight or measure, and however common such crimes may be, they are an abomination to the Lord. 2. Considering how safe, and quiet, and easy the humble are, we see that with the lowly is wisdom. 3. An honest man's principles are fixed, therefore his way is plain. 4. Riches will stand men in no stead in the day of death. 5,6. The ways of wickedness are dangerous. And sin will be its own punishment. 7. When a godly man dies, all his fears vanish; but when a wicked man dies, his hopes vanish. 8. The righteous are often wonderfully kept from going into dangerous situations, and the ungodly go in their stead. 9. Hypocrites delude men into error and sin by artful objections against the truths of God's word. 10,11. Nations prosper when wicked men are cast down. 12. A man of understanding does not judge of others by their success. 13. A faithful man will not disclose what he is trusted with, unless the honour of God and the real good of society require it. 14. We shall often find it to our advantage to advise with others. 15. The welfare of our families, our own peace, and our ability to pay just debts, must not be brought into danger. But here especially let us consider the grace of our Lord Jesus Christ in becoming Surety even for enemies. 16. A pious and discreet woman will keep esteem and respect, as strong men keep possession of wealth. 17. A cruel, froward, ill-natured man, is vexatious to those that are, and should be to him as his own flesh, and punishes himself. 18. He that makes it his business to do good, shall have a reward, as sure to him as eternal truth can make it. 19. True holiness is true happiness. The more violent a man is in sinful pursuits, the more he hastens his own destruction. 20. Nothing is more hateful to God, than hypocrisy and double dealing, which are here signified. God delights in such as aim and act with uprightness. 21. Joining together in sin shall not protect the sinners. 22. Beauty is abused by those who have not discretion or modesty with it. This is true of all bodily endowments. 23. The wicked desire mischief to others, but it shall return upon themselves. 24. A man may grow poor by not paying just debts, not relieving the poor, not allowing needful expenses. Let men be ever so saving of what they have, if God appoints, it comes to nothing. 25. Both in temporal and spiritual things, God commonly deals with his people according to the measure by which they deal with their brethren. 26. We must not hoard up the gifts of God's bounty, merely for our own advantage. 27. Seeking mischief is here set against seeking good; for those that are not doing good are doing hurt, even to themselves.Procureth - Better, striveth after. He who desires good, absolutely, for its own sake, is also unconsciously striving after the favor which attends goodness. 27. good [and] mischief—that is, of others.

procureth … seeketh—implying success.

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. 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 Psalm 9:15; so antichrist, that leads into captivity, shall go into captivity; and that kills with the sword, shall be killed by it, Revelation 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.

He that diligently seeketh good procureth favour: but he that seeketh mischief, it shall come unto him.
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.Verse 27. - 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 (Proverbs 27:14; Jeremiah 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 - mischief - shall 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." 21 Assuredly the hand to it the wicked remaineth not unpunished,

     But the seed of the righteous is delivered.

The lxx render here, as Proverbs 16:5, where the יד ליד repeats itself, χειρὶ χεῖρας ἐμβαλὼν ἀδίκως, which is not to be understood, as Evagrius supposes, of one that can be bribed, but only of a violent person; the Syr. and Targ. have the same reference; but the subject is certainly רע, and a governing word, as נשׂא (2 Samuel 20:21), is wanting, to say nothing of the fact that the phrase "one hand against the other" would require the words to be יד ביד. Jerome and the Graec. Venet., without our being able, however, to see their meaning. The translation of the other Greek versions is not given. The Jewish interpreters offer nothing that is worthy, as e.g., Immanuel and Meri explain it by "immediately," which in the modern Hebr. would require מיּד, and besides is not here suitable. The Midrash connects with 21a the earnest warning that he who sins with the one hand and with the other does good, is nevertheless not free from punishment. Schultens has an explanation to give to the words which is worthy of examination: hand to hand, i.e., after the manner of an inheritance per posteros (Exodus 20:5), resting his opinion on this, that Arab. yad (cf. יד, Isaiah 56:5) is used among other significations in that of authorizing an inheritance. Gesenius follows him, but only urging the idea of the sequence of time (cf. Pers. dest bedest, hand to hand equals continuing after one another), and interprets יד ביד as Fleischer does: ab aetate in aetatem non (i.e., nullo unquam tempore futuro) erit impunis scelestus, sed posteri justorum salvi erunt. According to Bttcher, "hand to hand" is equivalent to from one hand to another, and this corresponds to the thought expressed in Plutarch's de sera numinis vindicta: if not immediately, yet at last. We may refer in vindication of this to the fact that, as the Arab. lexicographers say, yad, used of the course of time, means the extension (madd) of time, and then a period of time. But for the idea expressed by nunquam, or neutiquam, or tandem aliquando, the language supplied to the poet a multitude of forms, and we do not see why he should have selected just this expression with its primary meaning alternatim not properly agreeing with the connection. Therefore we prefer with Ewald to regard יד ליד as a formula confirmation derived from the common speech of the people: hand to hand (ל as in לידי, Job 17:3), i.e., the hand for it I pledge it, guarantee it (Bertheau, Hitzig, Elster, Zckler). But if 21a assures by the pledge of the hand, and as it were lays a wager to it, that the wicked shall not go unpunished, then the genitive in זרע צדּיקים is not that of dependence by origin, but, as Isaiah 65:23; Isaiah 1:4, the genitive of apposition, for זרע here, as דּור, Psalm 24:6; Psalm 112:2, denotes a oneness of like origin and of like kind, but with a preponderance of the latter. נמלט is the 3rd pret., which by the preceding fut. retains the reference to the future: the merited punishment comes on the wicked, but the generation of the righteous escapes the judgment. רּע has the ר dagheshed (Michlol 63d) according to the rule of the דחיק, according to which the consonant first sounded after the word terminating in an accented a or is doubled, which is here, as at Proverbs 15:1, done with the ר.

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