This recommends the grace of meekness to us, which will well become us all, particularly the hoary head, Pro 16:31. Observe, 1. The nature of it. it is to be slow to anger, not easily put into a passion, nor apt to resent provocation, taking time to consider before we suffer our passion to break out, that it may not transgress due bounds, so slow in our motions towards anger that we may be quickly stopped and pacified. It is to have the rule of our own spirits, our appetites and affections, and all our inclinations, but particularly our passions, our anger, keeping that under direction and check, and the strict government of religion and right reason. We must be lords of our anger, as God is, Nah 1:3. Aeolus sis, affectuum tuorum - Rule your passions, as Aeolus rules the winds. 2. The honour of it. He that gets and keeps the mastery of his passions is better than the mighty, better than he that by a long siege takes a city or by a long war subdues a country. Behold, a greater than Alexander or Caesar is here. The conquest of ourselves, and our own unruly passions, requires more true wisdom, and a more steady, constant, and regular management, than the obtaining of a victory over the forces of an enemy. A rational conquest is more honourable to a rational creature than a brutal one. It is a victory that does nobody any harm; no lives or treasures are sacrificed to it, but only some base lusts. It is harder, and therefore more glorious, to quash an insurrection at home than to resist an invasion from a broad; nay, such are the gains of meekness that by it we are more than conquerors.

The lot is cast into the lap,.... Of a man's garment, or into his bosom, or into a hat, cap, urn, or whatsoever he has in his lap, and from whence it is taken out; which used to be done in choosing officers, civil or ecclesiastical; in dividing inheritances, and determining doubtful cases; and making up differences, and putting an end to strife and contentions, which otherwise could not be done: and this ought not to be used in trivial cases, or to gratify curiosity, or for the sake of gain, or rashly and superstitiously; but seriously and religiously, with prayer, and in faith, and with a view to the divine direction, and submission to it; for a lot has the nature of an oath, and is an appeal to the omniscient, omnipresent, and omnipotent Being;

but the whole disposing thereof is of the Lord; or "the judgment" (u) of it; the judgment that is to be made by it concerning persons or things; it being so directed and ordered by him as to fall upon the person it should; or to make known the thing in doubt and debate according to his will, in which all parties concerned should acquiesce. This is to be ascribed, not to blind chance and fortune, to the influence of the stars, or to any invisible created being, angel or devil, but to the Lord only; there is no such thing as chance, or events by chance; those events which seem most fortuitous or contingent are all disposed, ordered, and governed, by the sovereign will of God.

(u) "judicium ejus", Pagninus, Montanus, Mercerus, Cocceius, Gejerus, Schultens; "judicium eorum", Tigurine version.

Next: Proverbs Chapter 17

(Compare Pro 14:29).

taketh a city--that is, by fighting.