Weights and measures, as the invisible and spiritual means by which material possessions are estimated and determined for man, according to their value, are holy unto the Lord, a copy of His law in the outer world, taken up by Himself into His sanctuary; and, therefore, as His work, to be regarded as holy also by men.—Von Gerlach.
The heathen poet Hesiod says, “God gave justice to men.”—Fausset.
He is not only just, but justice belongs to Him. He is not only partly just, but “His work” (and we see at a glance that God’s work is the total universe) is in its very self considered, “all the stones of the bag.” Stones, better weights than iron, because not altering by rust. Bag, in which the stone weights were carried, in the peripatetic barter of the old tradespeople. No difficulty should be had in understand all of which the sentence is capable. God’s work is justice and justice is His work. The very ideas of equity spring out of the Eternal Mind. If all this were not so how could God govern the creation, for “It is an abomination to kings to commit wickedness,” etc. (ver. 12).—Miller.
The Jews are said to have kept their standard weights and measures in the sanctuary. The fact might arise from the particularity of the law, and might operate as a remembrancer of the righteousness of Him by whom the law was given, and the weights and measures fixed. . . . All adulteration of them was therefore a sacrilege. It was not cheating men merely, but defrauding Jehovah, changing what He had fixed. . . . And from the connection in which the words are here introduced they lead us to observe that while kings are called up to “do justly” themselves in their whole administration and in every department of it, it is, at the same time, a most important part of their official duty to promote among their subjects, to the utmost of their power, the principles and the practice of equity between man and man.—Wardlaw.
Verse 12. This is true of earthly monarchies. “A throne,” without some equity in it, could not last an instant. If it were unmitigatedly bad, it would be swept out of existence. A king must be just to his people, or else to his soldiers, who support him against his people. His strength is justice, somewhere. The strength of a bad throne is precisely that part of it that is just. But if this be true of a world’s throne, where it has been seen that God governs as well as the king, how not of a Divine throne, that rests solely on its Maker? It is impossible to conceive of a universe without justice, or of anything so complicated being externally possible without every sort of harmony, and especially that sort which is highest and best. Hence many of the expressions in the eighth chapter (verses 22, 30, etc.), the personage being personified Wisdom, which is holiness or moral light, and which includes all the attributes of justice.—Miller.
The greater men be, the more grievous their faults are when they fall into sin. For—1. The more bountiful God hath been to them, the more grateful they ought to be to Him, and as He hath increased their wages, so they ought to mend their work; large pay doth duly challenge large pains, and therefore, contrariwise, their great offences must needs deserve the greater punishment. 2. Their sins are very pernicious and pestilent, they bring evil into request, and men by their example will practise it for credit’s sake. When Jeroboam is mentioned, he is usually described by this, that he made Israel to sin. 3. They draw down the plagues and judgments upon the places and people that are under them, as David did. And the strokes which the fearful sins of Manasseh, Jehoiakim, and others brought upon the city and inhabitants of Jerusalem were very lamentable in those days, and very memorable still in these times. . . . The goodness and justice of men in authority doth better uphold their estate than greatness and riches. “The throne is established by righteousness,” for—(1) There, and nowhere else, is stability and assurance, where God is a refuge and defence; they stand all firm whom He protecteth, and down they must whom He neglecteth. And whom doth He prefer but the righteous? And what righteous man was ever forsaken? (2) Equal and upright administration of justice doth knit the hearts of a people to their governors, and the love of the subjects is a strong foot and a mighty munition for the safety of the ruler. (3) When the magistrate doth right to all and wrong to none, every good and indifferent man will reverence him, and stand in the greater awe of his laws, so that none but such are as desperately rebellious will dare to attempt anything against him.—Dod.
Verse 13. There never was a kingdom so corrupt that its courts of justice were not used, in the main, against wickedness. There never was a Nero, or a Borgia, who, on the very account of his crimes, did not find crime sore, and a trouble to him, in those about him. It is one of the strangest miracles of Omnipotence that a universe can take in transgression and yet last. And, while God has made even the wicked “for his decree” (ver. 4), yet “a pleasure to kings are lips of righteousness, and he who speaks right is loved.”—Miller.
We have here in this passage Solomon’s king, and in these words the delight of his king. For, whereas, many are, and well may be, the delights of kings, this one it is, the delight of righteousness, which sweetens all the rest unto them. This is a royal delight indeed, which makes the king of righteousness to delight in them. And surely needful it is that a king’s lips should delight in righteousness. For fear may compel others, but delight must carry him unto it. Needful is it that righteous lips should be a king’s delight, because it is in kings’ courts that there is too much lying. We read of one who said that he would be a lying prophet in the mouths of all Ahab’s prophets (1 Kings xxii. 22), to which the answer of God is, Thou shalt go and prevail. Upon which the note of Cajetan is, “God manifested the efficacy of this means—namely, of lying in the Court.” It is needful, therefore, that the king should delight in lips of righteousness, for he that doth himself delight in them will also love others that speak right; yea, will therefore love them that they also may delight in it. For then is righteousness best spoken when delight openeth the door of the lips.—Jermin.
Verse 14. The report of one may be a mistake, but the relation of many carrieth more force with it. The wrath, therefore, of a king is as messengers of death, enough to pull down the stoutest heart; and if his moved spirit send down this message to any, it is sufficient to tell them and to assure them, that they had need to look unto themselves. But well it is that the wrath of a king is as the messengers of death, and not the executioners of it. For so it ought to be, that himself may have time either to alter or recall his message, and they may have time to whom it is sent to answer for themselves. St. Peter was hasty in wrath when he cut off the ear of Malchus, whereupon Tertullian saith, “The patience of God was wounded in Malchus.” And surely the mercy of God is often wounded in the hasty wrath of a king. Plutarch saith well, that as bodies through a cloud, so through anger things seem greater than they are. To put therefore wrath to a journey, is a good way to moderate, if by nothing else, by wearying the hasty fierceness of it. And let a wise man have respite to meet with it, he will with gentle blasts of cool air easily mitigate the violent force of it. Let him be told of a king’s wrath against him, he need not be told that he take care to prevent it. But, though great be the wrath of heaven against careless sinners, and though many be the messengers that He sendeth to them, yet they all cry, “Who hath believed our report?” Did they hear one word of an earthly king’s anger against them, it would more move them than the whole Word of God doth, wherein the message of His anger is so often repeated. The answer which they send back to the message of God’s wrath, is obstinate rebellion in their sinful courses.—Jermin.
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