Proverbs 12:21
No harm befalls the righteous, but the wicked are filled with trouble.
Sermons
No Evil to the JustH. M. Gallaher, D.D.Proverbs 12:21
The Security of the FaithfulC. M. Merry.Proverbs 12:21
Virtues and Vices in Civil LifeE. Johnson Proverbs 12:12-22














I. SOME VICES OF SOCIETY.

1. Envious greed. (Ver. 12.) The wicked desires the "takings" of the evil. It is a general description of greedy strife and competition, one man trying to forestall another in the bargain, or to profit at the expense of his loss; a mutually destructive process, a grinding of egoistic passions against one another, so that there can be no mutual confidence nor peace (Isaiah 48:22; Isaiah 57:21). The hard selfishness of business life, which may be worse than war, which elicits generosity and self-denial.

2. Tricks eye speech. (Ver. 13.) How much of this there is, in subtler forms than those of ancient life, in our day! Exaggerations of value, suppression of faults in articles of commerce, lying advertisements, coloured descriptions, etc., - all these are snares, distinct breaches of the moral law; and were they not compensated by truth and honesty in other directions, society must crumble.

3. Conceit of shrewdness (ver. 14) is a common mark of dishonest men. This may seem right in their own eyes, no matter what a correct moral judgment may have to say about it. There may lurk a profound immorality beneath the constant phrase, "It pays!" Want of principle never does pay, in God's sense. The seeming success on which such men pride themselves is not real. They laugh at the preacher, but expose themselves to a more profound derision.

4. Passion and impetuosity. (Ver. 16.) The temper unfits for social intercourse and business. Flaming out at the first provocation, it shows an absence of reflection and self-control. How many unhappy wounds have been inflicted, either in word or deed; how many opportunities lost, friendships broken, through mere temper!

5. Lying and deceit. (Ver. 17.) The teaching of the book harps upon this string again and again. For does not all evil reduce itself to a lie in its essence? And is not deceit or treachery in some form the real canker in a decaying society, the last cause of all calamity? "We are betrayed!" was the constant exclamation of the French soldiers during the last war, upon the occurrence of a defeat. But it is self-betrayal that is the most dangerous.

6. Foulness or violence of speech. (Ver. 18.) The speech of the fool is compared to the thrusts of a sword. Not only all abusive and violent language, but all that is wanting in tact, imagination of others' situation, is condemned.

7. Designing craft. (Ver. 20.) The wicked heart is a constant forge of mischief. And yet, after this catalogue of social ills, these moral diseases that prey upon the body of society and the state, let us be comforted in the recollection

(1) that all evil is transient (ver. 19); and

(2) that its just and appropriate punishment is inevitable.

The first and last of frauds with the wicked is that he has cheated himself and laid a train of malicious devices which will take effect upon his own soul certainly, whoever else may escape.

II. SOCIAL VIRTUES.

1. They are the condition of security to the practiser of them. The root of the righteous is firmly fixed (ver. 12). In time of distress he finds resources and means of escape (ver. 13).

2. They yield him a revenue of blessing. He reaps the good fruit of his wise counsels and pure speech. They come back to him in echoes - the words of truth he has spoken to others (Proverbs 13:2; Proverbs 18:20). And so too with his good actions. They come back with blessing to him who sent them forth with a prayer (ver. 14). Spiritual investments bring certain if slow returns.

3. Some characteristics of virtue and wisdom enumerated.

(1) It is the part of wisdom to listen to all proffered advice, from any quarter, to discriminate and select that which is good, and then follow it (ver. 15). In critical times we ought, indeed, to find ourselves our own best counsellors, in the privacy of prayer, in communion with the Divine Spirit. But it is ever well to consult friends. Conversation with such wonderfully helps us to clear our own perceptions, resolve our own doubts, confirm our own right decisions.

(2) It is the part of prudence to ignore affronts (ver. 16), instead of hastily resenting them like the fool. A good illustration may be taken from Saul, as showing the contrast in the same person of wisdom and folly in this matter (1 Samuel 10:27 and 1 Samuel 20:30-33). In the heathen world, Socrates was a noble example of patience under injuries. He taught his disciples that the man who offered an unjust affront really more injured himself than him who received it; and that if the insulted person resented it, he did but place himself on a level with the aggressor. Either you have deserved the affront or you have not. If you have, submit to it as a chastisement; if you have not, content yourself with the testimony of your conscience. But above all, the example of our Saviour is the example for us, "who when he was reviled, reviled not again, but submitted himself to him that judgeth righteously." His whole behaviour at his trial should make a deeper impression upon us than a thousand arguments.

4. Truthful speech is one of the most eminent signs of virtue and godliness How constantly is this emphasized!

(1) Truthful and right speech can only proceed from the truthful mind. "He who breathes truth," says ver. 17, "utters right." We must make truth the atmosphere of our being, our very life itself, as in ancient thought the breath is identified with the life.

(2) Truthful and wise speech is also known by its effects (ver. 18). It heals, it brings salvation - correction to error, comfort to the wounded heart. Compare the picture of our Lord in the synagogue at Nazareth, and the words he quotes from Isaiah as expressive of the purport of his ministry (Luke 4:16, etc.).

(3) It is valid, abiding, permanent in value (ver. 19). Much in our knowledge is subject to the laws of change and growth. We grow out of the old and into the new. But the simple sentiments of piety and duty common to all good men are capable of no change, no decay. Of them all the good man will ever say, "So was it when I was a boy; so is it now I am a man; so let it be when I grow old!"

5. Joy, peace, and eternal safety are the portion of the wise and just (vers. 20, 21). Joy in the heart, peace in the home and amongst neighbours, safety here and hereafter. Translated into the language of the gospel, "Glory, honour, immortality, and eternal life!" (Romans 2:7). For in one word, he enjoys the favour of his God, and this contains all things (ver. 22). - J.

There shall no evil happen to the just.
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.)

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.)

People
Solomon
Places
Jerusalem
Topics
Befall, Befalls, Desired, Evil, Fill, Filled, Full, Harm, Ill, Iniquity, Mischief, Righteous, Sinners, Trouble, Upright, Wicked
Outline
1. Whoever loves discipline loves knowledge

Dictionary of Bible Themes
Proverbs 12:21

     5481   proverb
     7150   righteous, the

Library
The Many-Sided Contrast of Wisdom and Folly
'Whoso loveth instruction loveth knowledge: but he that hateth reproof is brutish. 2. A good man obtaineth favour of the Lord: but a man of wicked devices will he condemn. 3. A man shall not be established by wickedness; but the root of the righteous shall not be moved. 4. A virtuous woman is a crown to her husband: but she that maketh ashamed is as rottenness in his bones. 5. The thoughts of the righteous are right: but the counsels of the wicked are deceit. 6. The words of the wicked are to lie
Alexander Maclaren—Expositions of Holy Scripture

April the Twenty-Second Speech as a Symptom of Health
"The tongue of the wise is health." --PROVERBS xii. 13-22. Our doctors often test our physical condition by the state of our tongue. With another and deeper significance the tongue is also the register of our condition. Our words are a perfect index of our moral and spiritual health. If our words are unclean and untrue, our souls are assuredly sickly and diseased. A perverse tongue is never allied with a sanctified heart. And, therefore, everyone may apply a clinical test to his own life: "What
John Henry Jowett—My Daily Meditation for the Circling Year

To Pastors and Teachers
To Pastors and Teachers If all who laboured for the conversion of others were to introduce them immediately into Prayer and the Interior Life, and make it their main design to gain and win over the heart, numberless as well as permanent conversions would certainly ensue. On the contrary, few and transient fruits must attend that labour which is confined to outward matters; such as burdening the disciple with a thousand precepts for external exercises, instead of leaving the soul to Christ by the
Madame Guyon—A Short and Easy Method of Prayer

Of Having Confidence in God when Evil Words are Cast at Us
"My Son, stand fast and believe in Me. For what are words but words? They fly through the air, but they bruise no stone. If thou are guilty, think how thou wouldst gladly amend thyself; if thou knowest nothing against thyself, consider that thou wilt gladly bear this for God's sake. It is little enough that thou sometimes hast to bear hard words, for thou art not yet able to bear hard blows. And wherefore do such trivial matters go to thine heart, except that thou art yet carnal, and regardest
Thomas A Kempis—Imitation of Christ

The Ninth Commandment
Thou shalt not bear false witness against thy neighbour.' Exod 20: 16. THE tongue which at first was made to be an organ of God's praise, is now become an instrument of unrighteousness. This commandment binds the tongue to its good behaviour. God has set two natural fences to keep in the tongue, the teeth and lips; and this commandment is a third fence set about it, that it should not break forth into evil. It has a prohibitory and a mandatory part: the first is set down in plain words, the other
Thomas Watson—The Ten Commandments

The Authority and Utility of the Scriptures
2 Tim. iii. 16.--"All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness." We told you that there was nothing more necessary to know than what our end is, and what the way is that leads to that end. We see the most part of men walking at random,--running an uncertain race,--because they do not propose unto themselves a certain scope to aim at, and whither to direct their whole course. According to men's particular
Hugh Binning—The Works of the Rev. Hugh Binning

"But Seek Ye First the Kingdom of God, and his Righteousness, and all These Things Shall be Added unto You. "
Matth. vi. 33.--"But seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you." The perfection even of the most upright creature, speaks always some imperfection in comparison of God, who is most perfect. The heavens, the sun and moon, in respect of lower things here, how glorious do they appear, and without spot! But behold, they are not clean in God's sight! How far are the angels above us who dwell in clay! They appear to be a pure mass of light and
Hugh Binning—The Works of the Rev. Hugh Binning

Proverbs
Many specimens of the so-called Wisdom Literature are preserved for us in the book of Proverbs, for its contents are by no means confined to what we call proverbs. The first nine chapters constitute a continuous discourse, almost in the manner of a sermon; and of the last two chapters, ch. xxx. is largely made up of enigmas, and xxxi. is in part a description of the good housewife. All, however, are rightly subsumed under the idea of wisdom, which to the Hebrew had always moral relations. The Hebrew
John Edgar McFadyen—Introduction to the Old Testament

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