Proverbs 21:30
There is no wisdom nor understanding nor counsel against the LORD.
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(30) There is no wisdom . . . against the Lord—Comp. 1Corinthians 3:19; Isaiah 54:17; Psalm 2:4.

21:9. It is best to shun bitter contention by pouring out the heart before God. For by prudence and patience, with constant prayer, the cross may be removed. 10. The evil desires of a wicked man's heart, lead to baseness in his conduct. 11. The simple may be made wise by punishments on the wicked, and by instructions to those who are willing to be taught. 12. Good men envy not the prosperity of evil-doers; they see there is a curse on them. 13. Such as oppress the poor by beating down wages, such as will not relieve according to their ability those in distress, and those in authority who neglect to do justice, stop their ears at the cry of the poor. But doubtless care is to be used in the exercise of charity. 14. If money can conquer the fury of the passions, shall reason, the fear of God, and the command of Christ, be too weak to bridle them? 15. There is true pleasure only in the practice of religion. 16. Of all wanderers in the ways of sin, those are in the most dangerous condition who turn aside into the ways of darkness. Yet there is hope even for them in the all-sufficient Saviour; but let them flee to him without delay. 17. A life of worldly pleasure brings ruin on men. 18. The righteous is often delivered out of trouble, and the wicked comes in his stead, and so seems as a ransom for him. 19. Unbridled passions spoil the comfort of all relations. 20. The plenty obtained by prudence, industry, and frugality, is desirable. But the foolish misspend what they have upon their lusts. 21. True repentance and faith will lead him that relies on the mercy of God in Christ, to follow after righteousness and mercy in his own conduct. 22. Those that have wisdom, often do great things, even against those confident of their strength. 23. It is our great concern to keep our souls from being entangled and disquieted. 24. Pride and haughtiness make men passionate; such continually deal in wrath, as if it were their trade to be angry. 25,26. Here is the misery of the slothful; their hands refuse to labour in an honest calling, by which they might get an honest livelihood; yet their hearts cease not to covet riches, pleasures, and honours, which cannot be obtained without labour. But the righteous and industrious have their desires satisfied. 27. When holiness is pretended, but wickedness intended, that especially is an abomination. 28. The doom of a false witness is certain. 29. A wicked man bids defiance to the terrors of the law and the rebukes of Providence. But a good man asks, What does God require of me? 30,31. Means are to be used, but, after all, our safety and salvation are only of the Lord. In our spiritual warfare we must arm ourselves with the whole armour of God; but our strength must be in the Lord, and in the power of his might.Two companion proverbs. Nothing avails against, nothing without, God. The horse is the type of warlike strength, used chiefly or exclusively in battle. 1 Kings 4:26; 1 Kings 10:26-28, may be thought of as having given occasion to the latter of the two proverbs. 30, 31. Men's best devices and reliances are vain compared with God's, or without His aid (Pr 19:21; Ps 20:7; 33:17). Which can prevail against the counsel and will of God. There is no wisdom nor understanding, nor counsel against the Lord. No human schemes whatever, formed with the greatest wisdom and prudence, can ever prevail against God, or set aside or hinder the execution of any design of his; nothing that is pointed against his church, his cause, and interest, his truths and ordinances, in the issue shall succeed; all that are found fighters against him shall not prosper, let them be men of ever so much sagacity and wisdom; though there may be ever so many devices in a man's heart, and these ever so well planned, they shall never defeat the counsel of the Lord; see Proverbs 19:21. The Targum is,

"there is no wisdom, &c. as God's;''

and so the Syriac version, "as the Lord's"; there is none like his, there is none to be compared with his; there is none of any value and worth but his; all is folly in comparison of that: or there is none "before the Lord" (n); no wisdom of the creature can stand before him, it presently vanishes and disappears.

(n) "in conspectu Jehovae", Gejerus; "coram Domino", Gussetius, p. 495.

There is no wisdom nor understanding nor counsel against the LORD.
30. Even more forcible is the Hebrew: There is no wisdom and there is no understanding and there is no counsel against Jehovah.Verse 30. - There is no wisdom, nor understanding, nor counsel against the Lord; i.e. in opposition to him, which can be compared with his, or which can avail against him (comp. Job 5:13; Psalm 33:10, 11; Isaiah 29:14; 1 Corinthians 1:20; 1 Corinthians 3:19). Septuagint, "There is no wisdom, there is no courage (ἀνδρεία), there is no counsel, in respect of the ungodly;" πρὸς τὸν ἀσεβῆ, neged Jahve, being taken as "that which is against Jahve," equivalent to "impious." Wordsworth quotes Horace, 'Carm.,' 3:6. 5, etc. -

"Dis te minorem quod geris, imperus:
Hino omne principium, huc refer exitum."
The following verse carries on and applies the import of this one: As men's wisdom is nothing worth, equally vain is all trust in external means and appliances. 24 A proud and arrogant man is called mocker (free-spirit);

     One who acteth in superfluity of haughtiness.

We have thus translated (vol. i. p. 39): the proverb defines almost in a formal way an idea current from the time of Solomon: לץ (properly, the distorter, vid., Proverbs 1:7) is an old word; but as with us in the west since the last century, the names of free-thinkers and esprits forts (cf. Isaiah 46:12) have become current for such as subject the faith of the Church to destructive criticism, so then they were called לצים, who mockingly, as men of full age, set themselves above revealed religion and prophecy (Isaiah 28:9); and the above proverb gives the meaning of this name, for it describes in his moral character such a man. Thus we call one זד, haughty, and זד יהיר dna ,, i.e., destroying himself, and thus thoughtlessly haughty, who בּעברת זדון acts in superfluity or arrogance (vid., at Proverbs 11:23) of haughtiness; for not only does he inwardly raise himself above all that is worthy of recognition as true, of faith as certain, of respect as holy; but acting as well as judging frivolously, he shows reverence for nothing, scornfully passing sentence against everything. Abulwald (vid., Gesen. Thes.) takes יהיר in the sense of obstinate; for he compares the Arab. jahr (jahar), which is equivalent to lijâj, constancy, stubbornness. But in the Targ. and Talm. (vid., at Habakkuk 2:5, Levy's Chald. Wrterb. under יהיר) יהר in all its offshoots and derivations has the sense of pride; we have then rather to compare the Arab. istaihara, to be insane ( equals dhahb 'aḳlh, mens ejus alienata est), perhaps also to hajjir, mutahawwir, being overthrown, praeceps, so that יהיר denotes one who by his ὑπερφρονεῖν is carried beyond all σωφρονεῖν (vid., Romans 12:3), one who is altogether mad from pride. The Syr. madocho (Targ. מריחא), by which יהיר (Targ. יהיר) is rendered here and at Habakkuk 2:5, is its synonym; this word also combines in itself the ideas foolhardy, and of one acting in a presumptuous, mad way; in a word, of one who is arrogant. Schultens is in the right way; but when he translates by tumidus mole cava ruens, he puts, as it is his custom to do, too much into the word; tumidus, puffed up, presents an idea which, etymologically at least, does not lie in it. The Venet.: ἀκρατὴς θρασὺς βωμολόχος τοὔνομά οἱ, which may be translated: an untractable reckless person we call a fool [homo ineptus], is not bad.

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