At thy right hand there are pleasures for evermore (Ps. 16: 11)

A continual dropping in a very rainy day and a contentious woman are alike. Whosoever hideth her hideth the wind, and the ointment of his right hand, which betrayeth itself (KJV).

A continual dripping on a very rainy day and a contentious woman are alike; Whoever restrains her restrains the wind, and grasps oil with his right hand (NKJV).

Proverbs 27:15–16

A problem wife is a chronic problem, not an acute one. Like a dull toothache, it throbs all the time, but life staggers on nonetheless. She is described here as an annoyance, or an on-going irrigation—and not as a definitive calamity. Some might take this as the irrigation of a dripping faucet, the irritation coming from drip drip drip of the sound. But it appears to me that the annoyance is caused by a very rainy day, and the continual dropping is the problem of a house that leaks. What should be kept outside is intent on coming inside, and the difficulty that is caused is constant. 

This is the kind of observation that causes some to complain about misogyny, as though this common sense take is somehow rooted in a complaint against women in general. But a virtuous wife is to be prized above rubies (Prov. 31:10), she is the crown of her husband (Prov. 12:4), and her children praise her in the gates (Prov. 31:31). Arguing that to say that “nagging wives are a pain” is misogyny is like saying that “men who pick pockets are a nuisance” is to play the role of a misanthrope. We do not object to men, we object to men who steal. In the same way, we do not object to wives, we object to wives who nag.

But it is a safe bet to say that women who think that an objection to nagging wives is an objection to wives in general are likely to be the kind of women who cannot tell the difference, and so it is best to steer clear. 

This relates to the other thing to note about this proverb—it appears to say that the best defense against this is preventative. In other words, restraining her after the fact is like to be futile, like holding oil in your hand. The best advice is to take care who you marry. Seek a wife from the Lord (Prov. 18:22). Do not lean on your own understanding (Prov. 3:5). Charm is deceitful and beauty is vain (Prov. 31:30), which is not way of saying that you cannot tell if the house is going to leak if the day is bright and sunny.    

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At thy right hand there are pleasures for evermore (Ps. 16: 11)

Open rebuke is better than secret love.

Proverbs 27:5

The problem with secret love is that, well, it is not very loving. When someone is in trouble or difficulty, that is the time when they need to know that they have friends. And if their trouble is with other people, as it frequently is, then the world needs to know that they have friends.

If a friend has done something worthy of rebuke, then the honest and forthright thing to do is take it to him directly. This is in distinction from a dishonest rebuke—whether others have commenced an attack, and you join the dog pile. That is not the open rebuke this proverb has in mind. That is not what we are looking for. If your friend has done wrong, then he should have every confidence that he will hear from you directly. He shouldn’t have to guess at your feelings. 

But those who love secretly are the people you are never sure about. The apostle Paul was betrayed a number of times by people in his entourage, whether it was as serious as Demas leaving him for the world (2 Tim. 4:10), or a number of unnamed people flaking on him (2 Tim. 1:15). But if we know anything about human nature, it was no doubt the case that a few of these people who put distance between themselves and Paul had a secret affection for him. And furthermore, they no doubt would be willing to express that affection, once it was safe to do so again.

When someone is willing to rebuke you openly, even if you don’t like it, or differ with it honestly, you still know where you are with that person. When someone loves you in secret, there is nothing you can count on.

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At thy right hand there are pleasures for evermore (Ps. 16: 11)

The sacrifice of the wicked is an abomination to the Lord: But the prayer of the upright is his delight.

Proverbs 15:8

Scripture teaches us from beginning to end that there is a type of formal worship of the true God that is unacceptable to Him. It began with Cain, when his offering to the Lord was not received (Gen. 4:3-4), and it resulted in the first murder. But ungodly men will always seek out a way that seems to put God in their debt somehow. The New Testament calls this will worship (Col. 2:23), and it is the result of men wanting to worship God according their own will, instead of offering worship that is in accordance with His revealed will.

The central reason we want to do this is that we want a religion that somehow leaves room for our sin. But this is worship that is simply two inches of snow on top of a dung hill. It can be quite striking and beautiful . . . from a distance. When a wicked man offers a sacrifice to God, even if it is an unblemished lamb, God receives it as though the man had sacrificed a lizard. And when an upright man prays, without any access to a physical sacrifice at all, God delights to receive it. 

Sacrifice and burnt offerings God does not require, but a humble and contrite heart (Ps. 40:6). God desires mercy, and not sacrifice (Hos. 6:6). To obey is better than sacrifice (1 Sam. 15:22). End to end, Scripture teaches us that acceptable worship is acceptable and unacceptable worship isn’t.

“Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe,” (Hebrews 12:28, ESV).

And the heart of what makes worship unacceptable is our sinful tendency to budget elbow room for our continued sinning. And in case you were wondering, that is not good.  

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At thy right hand there are pleasures for evermore (Ps. 16: 11)

The fear of man bringeth a snare: But whoso putteth his trust in the Lord shall be safe

Proverbs 29:25

We sometimes gloss over the specific things mentioned in many of the Proverbs, thinking that it all amounts to the same sort of thing, whether good or bad. Thus we read them as “he who does x, bad things shall happen to him, while he who does y shall find the good thing.” But there are often nuggets of wisdom to be found in those specific things.

In this proverb, I have the word snare in mind. The proverb does not say that the one who fears man shall be unsafe, while the one who fears God will be safe—although that is true enough.

No. The proverb says that the fear of man brings a snare. The contrast is with the one who puts his trust in God, and this means that he is the one who will be safe from being ensnared. Now a snare is certainly a threat, but the nature of it is that it is a hidden threat. And notice that the fear of man brings a snare. It creates a trap, a trap that you do not see.

Those who fear man are desperate to avoid certain things, and what they wind up doing is creating traps for themselves. Out of their deep concern to avoid traps, they entrap themselves. The fear of man brings a snare.

If I follow God, what will the cool kids say? If I want to be holy at work, will that cost me the promotion I need? If I take a stand for Christ, will I be mocked? In other words, the fear of man suggests numerous scenarios in which imagined threats keep me from doing right. I trust in my own ability to see the hidden snares, instead of trusting in the Lord, who knows the number of atoms in each snare.

One last thing. Notice how the fear of man and trust in the Lord are contrasted. It is not possible to trust God if you keep casting sidelong glances to see if certain important people are frowning at you.   

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At thy right hand there are pleasures for evermore (Ps. 16: 11)

“For a just man falleth seven times, and riseth up again: But the wicked shall fall into mischief” (KJV).

“For a righteous man may fall seven times And rise again, But the wicked shall fall by calamity” (NKJV).

Proverbs 24:16

In this fallen world, the difference between a righteous and an unrighteous man is not whether they fall or not, but rather what they do when they fall. What is their reaction to the fact of having fallen? We are told that the characteristic of a righteous man is that he keeps getting up again after he sins. He gets up seven times. In contrast, when a wicked man falls into sin, he is falling into his native environment.

All men sin, whether saints or sinners. Saints sin and sinners sin. “For there is not a just man upon earth, that doeth good, and sinneth not” (Eccl. 7:20). But this does not mean that there is no difference between them. Far from it. The righteous recoils from the sin that affects him. He detests it. The ungodly man treasures it, and that is why he is headed for calamity and mischief.

We have another testimony to this same truth in 1 John.

“Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him” (1 John 3:6).

Taking all of Scripture together, this cannot be saying that a righteous person never sins. That would contradict what John said just a few chapters earlier. “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (1 John 1:8). We should read this verse as contrasting inconsistent ways of abiding. This means that the person who abides in Christ cannot abide in sin. He may fall into sin seven times . . . but each time gets up again. He cannot abide sin, in either sense of the word.

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