John Gill's Exposition of the Entire Bible.
Proverbs 17:1
Ver. 1. Better [is] a dry morsel, and quietness therewith,.... A small quantity of bread; a broken piece of bread, as the word {w} signifies; which has been long broken off, and become "dry" {x}; a dry crust of bread; old bread, as the Arabic version; an old, mouldy, dry piece of bread: and the word used has the signification of destruction in it: bread that has lost its taste and virtue; or, however, a mere piece of bread is meant, without anything to eat with it, as Gersom, butter, cheese, or flesh: this, with quietness and peace among those that partake of it, peace in the family, in a man's own mind, especially if he has the peace of God, which passeth all understanding; this is better
than a house full of sacrifices [with] strife; than a house ever so well furnished with good cheer, or a table ever so richly spread; or where there is plenty of slain beasts for food, or for sacrifice, which were usually the best, and part of which the people had to eat, and at which times feasts used to be made; but the meanest food, with tranquillity and contentment, is preferable to the richest entertainment where there is nothing but strife and contention among the guests; for, where that is, there is confusion and every evil work: peace and joy in the Holy Ghost are better than meats and drinks. Mr. Dod used to say,
"brown bread and the Gospel are good fare;''
see Pr 15:17.
{w} tp "frustrum", a ttp, "fregit", Gejerus. {x} hbrx "siccum frustum panis", Tigurine version; "cibi sicci" Junius & Tremellius; "brucella sicca", V. L. Mercerus, Piscator; "buccea sicca", Cocceuis; "frustum sicci, sc. cibi", Michaelis, "frustum siccae buccellae, Schultens, so Ben Melech.
Proverbs 17:2
Ver. 2. A wise servant shall have rule over a son that causeth shame,.... That does wicked and shameful actions: that is slothful, and will not attend to instruction or business; that is prodigal, wasteful, and luxurious, and causes shame to his parents, who blush at his conduct. Now a servant that behaves well and wisely in a family is observed and respected by his master, and he puts his wicked and extravagant son under him, makes him a tutor to him, and sets him to watch over him, and obliges his son to obey his orders. Jarchi illustrates this in Nebuchadnezzar ruling over the children of Israel;
and shall have part of the inheritance among the brethren; be appointed by his master's will to a share in his estate among his children, for his faithful service to him in life, and to encourage him to take care of his family, his children, and his affairs, after his death; or through gifts in his lifetime shall have what is equal to what his sons have; or growing rich shall purchase a part of theirs, as Gussetius {y}: or "shall part the inheritance among the brethren" {z}; being a wise man, his master shall leave him executor of his will, to divide his substance among his children, and see that everyone have their proper portion and equal share; but it rather is to be understood of his being a co-heir with them. So the Gentiles, through the will of the Lord, become fellow heirs of the same body, and partakers of his promise in Christ with the Jews, and share in the same inheritance with Abraham, Isaac, and Jacob, and their children; nay, when the children of the kingdom shall be shut out; see Eph 3:6. Jarchi gives an ancient exposition of it thus,
"a proselyte of righteousness is better than a wicked native; and in time to come he shall divide the spoil and the inheritance in the midst of the children of Israel, at it is said in Eze 47:23;''
{y} Ebr. Comment. p. 263. {z} qlxy "dividet", Mercerus, Gejerus, Michaelis; so Syriac version and the Targum; "partitur", Junius & Tremellius; "partieur", Piscator.
Proverbs 17:3
Ver. 3. The fining pot [is] for silver, and the furnace for gold,.... Refiners of silver have their fining pots, in which they purify the silver from the dross; and goldsmiths have their crucibles to melt and purify their gold, by which assays of the worth and value of it may be made;
but the Lord trieth the hearts; there is no vessel, as Gersom observes, in which they can be put and tried by creatures; a man does not know, nor can he thoroughly search and try his own heart, and much less the hearts of others; God only knows and tries them, Jer 17:9; The Septuagint, Vulgate Latin, and Arabic versions, render it by way of similitude, "as the fining pot is for silver", &c. as silver is refined in the pot, and gold in the furnace, so are the hearts of God's people, and their graces tried and purified by him in the furnace of affliction; the variety of troubles they are exercised with are made useful for the purging away of the dross of sin and corruption, and for the brightening of their graces, 1Pe 1:7.
Proverbs 17:4
Ver. 4. A wicked doer giveth heed to false lips,.... A man of an ill spirit, of a mischievous disposition, that delights in doing wickedness; he carefully attends to such as speak falsehood; he listens to lies and calumnies, loves to hear ill reports of persons, and takes pleasure in spreading them to the hurt of their characters; and men of bad hearts and lives give heed to seducing spirits, to false teachers, to inch as speak lies in hypocrisy, who sooth and harden them in their wickedness;
[and] a liar giveth ear to a naughty tongue: or, "to a tongue of destruction" {a}; a culumniating, backbiting tongue, which destroys the good name and reputation of men; and he that is given to lying is made up of lying, or is a lie itself, as the word signifies; who roves and makes a lie, as antichrist and his followers; such an one hearkens diligently to everything that may detract from the character of those especially he bears an ill will to: or it may be better rendered, "he that hearkens to a lie [gives heed] to a naughty tongue" {b}; for a lying tongue is a naughty one, evil in itself, pernicious in its effects and consequences.
{a} twh Nwvl le "perniciosae linguae", Tigurine version; "linguae confractionum calamitatum, injuriarum", Vatablus; "ad linguam exiliorum", Michaelis. {b} So Michaelis.
Proverbs 17:5
Ver. 5. Whoso mocketh the poor reproacheth his Maker,.... He that mocks the poor for his poverty, Upbraids him with his mean appearance, scoffs at the clothes he wears or food he eats, such an one reproaches his Creator; or, as the Targum,
"provokes his Creator to anger;''
him who is his own Creator as well as the poor man's; him who made the poor man, both as a man and as a poor man; and who could have made him rich if he would, as well as the man that mocks at him; whose riches are not of himself, but of God; and who can take them away, and give them to the poor man if he pleases; and therefore rich men should be careful how they mock the poor; for, as Gersom observes, he that derides a work derides the workman;
[and] he that is glad at calamities shall not be unpunished; or "at calamity" {c}; at the calamity of another, as the Vulgate Latin; and so Gersom; for no man rejoices at his own calamity; at the calamity of the poor, as Aben Ezra; or of his neighbour or companion, as the Targum; or at the calamity of any of his fellow creatures, as the Edomites rejoiced at the calamity of the Jews, but were in their turn destroyed; and as the Jews rejoiced when the Christians were persecuted by Nero, and at length were destroyed themselves by the Romans; and as the Papists will rejoice when the witnesses are slain, and quickly after seven thousand men of name will be slain of them, and the rest frightened, Re 11:10.
{c} dyal "ad calamitatem", Schultens; "ob calamitatem", Cocceius; "calamitate", Junius & Tremellius, Piscator.
Proverbs 17:6
Ver. 6. Children's children [are] the crown of old men,.... Ancient parents. Grandfathers with the Jews are called old men, as Buxtorf {d} observes. A numerous progeny was reckoned a great blessing to a man; to have his table surrounded with children, as olive plants; to be encircled with a large family was a crown of glory {e}; and to live to see children's children, a large number of grandchildren, was still a greater glory; and especially, as Jarchi observes, when these children, or children's children, were walking in a good way, in the good ways of religion and godliness, they trained them up in. Christ is the Ancient of days, the everlasting Father; and it is his glory, as Mediator, to see his seed, to have a numerous off spring; and which will endure for ever, as the days of heaven: ministers of the Gospel are spiritual fathers; and those who have been converted under their ministry wilt be their joy and "crown of rejoicing" at the last day, 1Th 2:19;
and the glory of children [are] their fathers; who are wise, as Aben Ezra observes; and righteous, as Jarchi: if they are wise and good men, it is an honour to their children that they descend from them; nor are they ashamed to own their relation to them, but glory in it, as the Jews did in Abraham, saying, "We have Abraham for our father", Mt 3:9 Lu 3:8: but, on the contrary, if their fathers are foolish or wicked, their children are ashamed of them, and do not care to acknowledge their descent from them; and such parents, who are an honour to their children, their children should be careful to tread in their steps, that they reflect no dishonour on them; particularly as it is our great honour and glory to have God for our father, to be his adopted sons and daughters, we should be followers of him as dear children, and be obedient ones.
{d} In Lex. Talmud. col. 684. {e} "Te felix natorum turba coronat", Claudian. de Raptu Prosperp. l. 1. v. 109.
Proverbs 17:7
Ver. 7. Excellent speech becometh not a fool,.... A wicked man. Eloquence, or a sublime grand way of speaking, a copiousness and fluency of expression, become not such; because hereby he may be capable of doing more mischief; or such a style is unsuitable to the subject of his discourse, which is nothing but folly and wickedness. The Gospel is excellent speech, sound speech, that cannot be condemned; it treats of excellent things; concerning the person, office, and grace of Christ, and salvation by him; and very unfit is a wicked man to take it into his mouth, talk of it, and declare it;
much less do lying lips a prince; they rather become a fool, as excellent speech does a prince; who neither should speak lies himself, nor encourage, but abhor them in others. The Septuagint, Syriac, and Arabic versions, render it, "a just man": but the word more property signifies a liberal man, as it is rendered in Isa 32:8; where it stands opposed to a churl or covetous man: and some Jewish {f} writers think by the "fool" is meant such an one to whom a "lip of abundance" {g}, as it may be rendered, is very unsuitable; or to talk of his abundance, when he makes no good use of what he has for himself or others; and so, on the other hand, it is very disagreeable to the character of an ingenuous and liberal man to promise and not perform, and never intended it. It is true of such who are made a "willing" people in the day of Christ's power, Ps 110:3; where the same word is used as here; of his volunteers; that to speak lies one to another very ill becomes them; or to receive, or to speak, or profess false doctrines; for no lie is of the truth.
{f} Kabvenaki in Mercer. in loc. {g} rty tpv "labium abundantiae".
Proverbs 17:8
Ver. 8. A gift [is as] a precious stone in the eyes of him that hath it,.... Or "is a stone of grace" {h}, the note of similitude being wanting. It is an ornament of grace, adorns the person that wears it, makes him look lovely and amiable; is very grateful and desirable in itself, attracts and dazzles the eyes, and fills the mind with pleasure; so is a gift in the eyes of him that has it, that is the owner of it; either that has it in his possession to give, is the giver of it, as Aben Ezra; which, as it is valuable in his own eyes, he judges it to be so with others, and thinks he can do what be pleases with it, and engage persons by it to do as he would have them: or that is the receiver of it, as the Targum; who, having it given him, is master of it, and is so acceptable to him, and has such an influence upon him, as to do anything for it the giver of it directs him to, as follows:
whithersoever it turneth it prospereth: to whatsoever cause, or to whatsoever persons, judge or jury, it is given and received; it succeeds far better than the most eloquent orations, or learned pleadings in law, or appeals to statutes, and the production of them. Money answers all things; a gift blinds the eyes; it is like a diamond, so sparkling and dazzling, so charming and attracting, that the person to whom it is offered cannot resist it; and it draws him to do whatever is desired of him; it carries the cause, it succeeds according to the wish of the giver: or, as the Arabic version renders it,
"he shall find his business plain;''
done as he would have it. Jarchi applies the proverb thus;
"when a man comes before the Lord, and bribes him with words, and returns unto him, it is a precious stone in his eyes; and in all that he asks of him he prospers.''
{h} Nx Nba "lapsis gratiae", Montanus, Baynus, Michaelis.
Proverbs 17:9
Ver. 9. He that covereth a transgression seeketh love,.... He that hides the transgression of another, or of his friend, committed against himself or against another, which he is privy to; but the matter being made up, and the offence forgiven, he forgets it, and no more speaks of it to his friend, or upbraids him with it, nor spreads it among others: such a man shows that he loves his friend, and is desirous that love and friendship should be continued; and this is the way to continue it; and a man that thus seeks it finds it. Or it may be rendered, "he covereth a transgression who seeketh love" {i}; for "love covereth all things", Pr 10:12;
but he that repeateth a matter; the matter of the transgression, the thing that has given the offence; that rakes it up again, when it has been covered; upbraids his friend with it, when it has been passed over and forgiven; will frequently hit him on the teeth with it, and talk of it wherever he comes, and spread the knowledge of it in all places: he
separateth [very] friends; he sets the best of friends at variance one with another by such a practice; for this pursued, friendship cannot subsist long among men: he separates his best friend from himself, and himself from him. The word signifies a prince, leader, or governor;
See Gill on "Pr 16:28"; and Jarchi interprets it thus;
"he separates from himself the Governor of the world, the holy blessed God.''
{i} So Cocceius.
Proverbs 17:10
Ver. 10. A reproof entereth more into a wise man,.... A single verbal reproof, gently, kindly, and prudently given, not only enters the ear, but the heart of a wise and understanding man; it descends into him, as the word {k} signifies; it sinks deep into his mind; it penetrates into his heart, and pierces his conscience; brings him easily to humiliation, confession, and reformation. Or, "reproof is more terror to a wise man"; as Jarchi interprets it, and the Tigurine version; it awes and terrifies him more; a single word has more effect upon him, entering more easily into him,
than an hundred stripes into a fool; or, "than smiting a fool a hundred times" {l}: a word to a wise man is more than a hundred blows to a fool, will sooner correct and amend him; a word will enter where a blow will not; stripes only reach the back, but not the heart of a fool; he is never the better for all the corrections given him; his heart is not affected, is not humbled, nor brought to a sense of sin, and acknowledgment of it; nor is he in the least reformed: or a single reproof to a wise man is of more service than a hundred reproofs to a fool; which are sometimes expressed by smiting, "let the righteous smite me", &c. Ps 141:5.
{k} txt "descendet", Montanus; "descendit", Vatablus, Mercerus, Piscator, Cocceius, Gejerus. {l} ham lyok twkhm "magis quam si percuties stolidum centies", Junius & Tremellius, Piscator, so Pagninus, Michaelis.
Proverbs 17:11
Ver. 11. An evil [man] seeketh only rebellion,.... For he seeks nothing but what is evil; and all sin is rebellion against God, a contempt of his laws, and a transgression of them; a trampling upon his legislative power and authority; an act of hostility against him, and a casting off allegiance to him. Or rather the words may be rendered, "rebellion", that is, "the rebellious man", so the Targum, the abstract for the concrete, "verily" or "only seeketh evil" {m}; a man that is rebellious against his prince, that is of a rebellious disposition, is continually seeking to do mischief in the commonwealth; he is continually plotting and contriving destructive schemes, and stirring up sedition, and causing trouble; and so a rebel against God is always seeking that which is sinful, which is evil in its own nature, and contrary to the law and will of God; and in the issue brings the evil of punishment on himself;
therefore a cruel messenger shall be sent against him: if a rebel against his lawful sovereign, a messenger shall be sent by him to take him into custody, who will show him no mercy; or an executioner to dispatch him, who will not spare to perform his orders: and if a rebel against God, some judgment of God shall fall upon him in a very severe manner; or his own conscience shall accuse him, and shall be filled with dreadful apprehensions of divine vengeance; or Satan, the angel of death, shall be let loose upon him, to terrify or destroy him; or death itself, which spares none. The Septuagint and Arabic versions ascribe this to God as his act, rendering it, "the Lord shall send", &c. and so Aben Ezra; who also refers the former clause to him, and gives it as the sense of it; that he shall seek to do the rebellious man evil, inflict on him the evil of punishment for the evil of sin.
{m} er vqby yrm Ka "profecto rebellio quaeret malum", Montanus; so Schultens, Piscator, Tigurine version, Cocceius.
Proverbs 17:12
Ver. 12. Let a bear robbed of her whelps meet a man,.... A bear is a very fierce and furious creature, especially a she bear; and she is still more so when robbed of her whelps, which she has just whelped, and been at great pains to lick into shape and form, by which her fondness to them is increased; and therefore, being stripped of them, is full of rage; and ranging about in quest of them, falls furiously upon the first she meets with. Jerom {n} observes, that those who have written of the nature of beasts say, that, among all wild beasts, there is none more fierce than a she bear, when she has lost her whelps, or wants food. And yet, as terrible and as dangerous as it is, it is safer and more eligible of the two, to meet an enraged bear in those circumstances,
rather than a fool in his folly; in the height of his folly, in a paroxysm or fit of that; in the heat of his lusts, and the pursuit of them, in which there is no stopping him, or turning him from them; especially in the heat of passion and anger, which exceeds that of a bear, and is not so easily avoided. Jarchi applies it to such fools as seduce persons to idolatry, whom to meet is very dangerous: such are the followers of the man of sin, who have no mercy on the souls of men they deceive, and whose damnation they are the cause of; and who are implacably cruel to those who will not join with them in their idolatrous worship; the beast of Rome, his feet are as the feet of a bear, Re 13:2; and one had better meet a bear than him and his followers.
{n} Comment, in Hos. xiii. 8. So Aristot. Hist. Animal. l. 6. c. 18.
Proverbs 17:13
Ver. 13. Whoso rewardeth evil for good,.... As the enemies of David and Christ rewarded them, Ps 35:12; this is base ingratitude, contrary to the law and light of nature; worse than beastly, is really devilish;
evil shall not depart from his house; from him and his family; they shall be continually visited with one disease and calamity or another; so hateful and offensive is the sin of ingratitude to God, and therefore ought to be carefully avoided. This might be illustrated by the judgments of God on the nation of the Jews, for their ingratitude to Christ.
Proverbs 17:14
Ver. 14. The beginning of strife [is as] when one letteth out water,.... As when a man makes a little hole in the bank of a river, or cuts a small passage in it, to let the water into an adjoining field; by the force of the water, the passage is widened, and it flows in, in great abundance, to the overflow and prejudice of the field; nor is it easily stopped: so a single word, spoken in anger, with some warmth, or in a way of contradiction, has been the beginning and occasion of great strife and contention. The words in the Hebrew text lie thus; "he that letteth out water [is] the beginning of strife" {o}; which some understand of letting out water into another man's field, which occasions contentions, quarrels, and lawsuits; but the former sense is best: the Targum is,
"he that sheddeth blood as water stirreth up strifes;''
therefore leave off contention, before it be meddled with; cease from it as soon as begun; leave it off before it is well entered: or "before one mixes himself" {p} with it, or is implicated with it; got so far into it, that it will be difficult to get out of it: or "before thou strivest with any openly"; which sense the word has in the Arabic language, as Schultens {q} observes; that is, before you come to open words and blows, put an end to the contention; do not suffer it to proceed so far; since it cannot be known what will be the consequence of it: or rather, leave it off, as the same learned writer in his later thoughts, in his commentary on the place, by the help of Arabism, also renders it, "before the teeth are made bare": or shown, in quarrelling, brawling, reproaching, in wrath and anger.
{o} Nwrm tyvar Mym rjwp "qui aperit aquam, vel aperiens aquas (est) principium contentionis", Pagninus, Montanus. {p} elgth ynpl "antequam sese immisceat", Junius & Tremellius. {q} Animadv. p. 931.
Proverbs 17:15
Ver. 15. He that justifieth the wicked, and he that condemneth the just,.... That absolves and clears the guilty, and pronounces him righteous in open court, where he stands arraigned, accused, and the fact proved; and that adjudges an innocent man to condemnation; or passes the sentence of it upon him, when it is a clear case he is not guilty;
even they both [are] abomination to the Lord: being contrary to law and justice, to the declared will of God, and the orders and instructions given by him to judges, De 25:1; such an abominable action were the Jews guilty of in desiring Barabbas, a wicked man, to be released, and Christ, the just One, to be condemned; and Pilate in complying with them. From this passage we learn, that the word "justify" is used in a forensic sense, for pronouncing persons just in a court of judicature; and in which sense it is used in the article of a sinner's justification before God: by which act, though it is an ungodly person that is justified, yet it is through the perfect righteousness of Christ imputed to him, and is quite agreeable to law and the justice of God; and not at all inconsistent with this passage, which represents the justification of a wicked man as an abomination: it is so where there is no righteousness, but not where there is; agreeably to which is the saying of an Heathen {r} poet,
"it is not righteous, neither rashly to condemn bad men good, nor good men bad.''
{r} Sophoclis Oedipus Tyrann. v. 622, 623.
Proverbs 17:16
Ver. 16. Wherefore [is there] a price in the hand of a fool to get wisdom,.... Natural wisdom and knowledge. By this "price" may be meant money, riches, worldly substance, of which a foolish man is possessed; by means of which he might purchase useful books for the improvement of his mind, and procure himself instructors that might be very useful to him; but instead of seeking after that which he most wants, and making use of his substance to furnish him with it, he spends it on his back and belly, in fine clothes and luxurious living; in rioting and drunkenness, in chambering and wantonness, at balls and plays, in taverns and brothel houses: or spiritual wisdom and knowledge; the means of which are reading the word, hearing the Gospel, frequent opportunities of attendance on a Gospel ministry, in season and out of season, and conversation with Gospel ministers and other Christians; but, instead of making use of these, he neglects, slights, and despises them. And it is asked, with some degree of indignation and admiration, why or to what purpose a fool is favoured with such means;
seeing [he hath] no heart [to it]? to wisdom; he does not desire it, nor to make use of the price or means, in order to obtain it; all is lost upon him; and it is hard to account for it why he should have this price, when he makes such an ill use of it.
Proverbs 17:17
Ver. 17. A friend loveth at all times,.... A true, hearty, faithful friend, loves in times of adversity as well as in times of prosperity: there are many that are friends to persons, while they are in affluent circumstances; but when there is a change in their condition, and they are stripped of all riches and substance; than their friends forsake them, and stand at a distance from them; as was the case of Job,
Job 19:14; it is a very rare thing to find a friend that is a constant lover, such an one as here described;
and a brother is born for adversity; for a time of adversity, as Jarchi: he is born into the world for this purpose; to sympathize with his brother in distress, to relieve him, comfort and support him; and if he does not do this, when it is in his power to do it, he does not answer the end of his being born into the world. The Jewish writers understand this as showing the difference between a friend and a brother: a cordial friend loves at all times, prosperous and adverse; but a "brother [loves when] adversity [is] born" {s}, or is, so Aben Ezra; he loves when he is forced to it; when the distress of his brother, who is his flesh and bone, as Gersom observes, obliges him to it: but this may be understood of the same person who is the friend; he is a brother, and acts the part of one in a time of adversity, for which he is born and brought into the world; it being so ordered by divine Providence, that a man should have a friend born against the time he stands in need of him {t}. To no one person can all this be applied with so much truth and exactness as to our Lord Jesus Christ; he is a "friend", not of angels only, but of men; more especially of his church and people; of sinful men, of publicans and sinners; as appears by his calling them to repentance, by his receiving them, and by his coming into the world to save them: he "loves" them, and loves them constantly; he loved them before time; so early were they on his heart and in his book of life; so early was he the surety of them, and the covenant of grace made with him; and their persons and grace put into his hands, which he took the care of: he loved them in time, and before time began with them; thus they were preserved in him, when they fell in Adam; were redeemed by his precious blood, when as yet they were not in being, at least many of them: he loves them as soon as time begins with them, as soon as born; though impure by their first birth, transgressors from the womb, enemies and enmity itself unto him; he waits to be gracious to them, and sends his Gospel and his Spirit to find them out and call them: and he continues to love them after conversion; in times of backsliding; in times of desertion; in times of temptation, and in times of affliction: he loves them indeed to the end of time, and to all eternity; nor is there a moment of time to be fixed upon, in which he does not love them. And he is a "brother" to his people; through his incarnation, he is a partaker of the same flesh and blood with them; and through their adoption, they having one and the same Father; nor is he ashamed to own the relation; and he has all the freedom, affection, compassion, and condescension, of a brother in him: and now he is a brother "born"; see Isa 9:6; born of a woman, a virgin, at Bethlehem, in the fulness of time, for and on the behalf of his people; even "for adversity"; to bear and endure adversity himself, which he did, by coming into a state of meanness and poverty; through the reproaches and persecutions of men, the temptations of Satan, the ill usage of his own disciples, the desertion of his father, the strokes of justice, and the sufferings of death; also for the adversity of his people, to sympathize with them, bear them up under it, and deliver them out of it. The ancient Jews had a notion that this Scripture has some respect to the Messiah; for, to show that the Messiah, being God, would by his incarnation become a brother to men, they cite this passage of Scripture as a testimony of it {u}.
{s} dlwy hrul xaw "et fater diligit quando tribulatio nascitur", Munster; so some in Vatablus. {t} "Nihil homini amico est opportuno amicus", Plauti Epidicus, Act. 3. Sc. 3. v. 43. {u} Mechilta spud Galatin. Cathol. Ver. Arcan. l. 3. c. 28.
Proverbs 17:18
Ver. 18. A man void of understanding striketh hands,.... With his friend's creditor, and becomes surety for him; and thereby acts a very unwise part, and shows himself to want understanding, by taking such a step, which may prove the ruin of himself and family: for though a man may and should love his friend at all times; yet he is not obliged, under a notion of friendship, to injure himself and his family, or to run the risk of it; if he does, it is a plain case he wants wisdom and discretion, see Pr 6:1;
[and] becometh surety in the presence of his friend; not the creditor, but the debtor; and to pass his word for him, when he is present, shows that his own word will not be taken; and that he is either thought to be in bad circumstances, and incapable of payment at the proper time; or else that he is a bad man, of dishonest principles, and will not; and in either case it is not advisable to become surety for such a man: and besides, doing it in his presence may make him more careless and unconcerned about making good his payment or contract at the appointed time, when he knows his friend is engaged him.
Proverbs 17:19
Ver. 19. He loveth transgression that loveth strife,.... For strife is transgression, when it flows from a malignant spirit, is with bad views, about things to no profit, and for contention's sake; otherwise to contend earnestly for the truth; to strive together for the faith of the Gospel, for matters of moment and importance, and not mere words; to strive lawfully in a cause that is just, and for truth and justice, is commendable and praiseworthy;
[and] he that exalteth his gate seeketh destruction; that opens the door of his lips, and speaks proudly, as Jarchi and Aben Ezra interpret it; who compare it with Mic 7:5; who set their mouths against heaven, and God in it; and whose tongue walks through the earth, and spares none there, Ps 73:8; as antichrist, who opens his mouth in blasphemy against God and his tabernacle, and exalts himself above all that is called God; and such, sooner or later, bring destruction on themselves, and find it as surely as if they sought for it. Or this may be understood of proud ambitious persons, that build houses more magnificent than their substance will allow of, the gate being put for the whole; by which means they bring themselves to ruin. The Septuagint, Vulgate Latin, and Arabic versions, have it in Pr 17:16, "he that buildeth his house high"; or who behaves proudly.
Proverbs 17:20
Ver. 20. He that hath a froward heart findeth no good,.... Who is of a perverse spirit, meditates and devises evil things; is not ingenuous and sincere, but false and deceitful to God and men: such an one gets no good from either; he obtains not the favour of God, nor a good name, credit, and reputation among men;
and he that hath a perverse tongue falleth into mischief; or "that turns himself", or "is turned in his tongue" {w}; whose tongue is changeable, as the Septuagint and Arabic versions; who sometimes says one thing, and sometimes another, and is not consistent with himself; as well as is contrary to all men: sooner or later he falls into mischief, into a pit, which he himself has dug for others; see Jas 3:6.
{w} wnwvlb Kphnw "qui verterit se", Pagninus; "et verteus se in lingua sua", Montanus; "qui vertitur in lingua sua". Mercerus, Gejerus.
Proverbs 17:21
Ver. 21. He that begetteth a fool [doth it] to his sorrow,.... As it proves in the issue; though it was joy to him when a man child was born, and took delight in him while in infancy and childhood, and promised himself much happiness in him when at years of discretion; but, instead of that, he departs from his education principles, despises all parental counsels and advice, and goes into all the extravagance of sin and folly; which is an heartbreaking to his godly and religious parents; for this is to be understood; not of an idiot, but of a wicked son, taking bad courses;
and the father of a fool hath no joy; in his son, but sorrow, and has scarce any joy or pleasure in anything else in all his enjoyments; the trouble he is filled with on his account embitters all he has, that he can take no satisfaction, or have any comfort of life; the concern for his son is uppermost in his thoughts, and hinders him from taking that pleasure which otherwise he might enjoy.
Proverbs 17:22
Ver. 22. A merry heart doth good [like] a medicine,.... Does the body good, makes it healthful and vigorous. Cheerfulness of spirit has a great influence upon the body, and much contributes to the health and welfare of it; see Ec 9:7; and especially a heart full of spiritual joy, peace of conscience, flowing from the blood of Christ, joy in the Holy Ghost, a rejoicing in Christ Jesus and his righteousness, and in hope of the glory of God, much affect even the outward man. Or, "a merry heart makes a good medicine" {x}; it is a good medicine of itself; raises the spirits, invigorates the body, and fits it for service and business: or, "does a medicine good" {y}; makes that operate kindly, and to a good purpose: or, as Jarchi, makes the countenance shine well, makes a serene countenance; which Schultens approves, and, from the use of the word in the Arabic language, confirms;
but a broken spirit drieth the bones; a spirit broken with sorrow, whether on spiritual or temporal accounts; as it weakens the nerves, it dries up the marrow in the bones, and emaciates the body, and reduces it to a skeleton: the joy or grief of the mind, those passions of the soul, have a very great influence upon the body, either for its good or hurt.
{x} hhg bjyy xmv bl "cor hilare bonam facit sanationem", Michaelis. {y} So R. Joseph Kimchi; "bonificat sive meliorem reddit medicinam", some in Valablus; "bene medicinam facit", Junius & Tremellius, Piscator.
Proverbs 17:23
Ver. 23. A wicked [man] taketh a gift out of the bosom,.... Of another, of a rich man, who takes it out from thence, and offers it to him as a bribe. This he takes in the most secret manner, that it might not be seen by others; though the Arabic version renders it, "he that receives a gift in his own bosom commits iniquity"; it is true of both the giver and the receiver; the one gives out of his bosom, and the other takes if from thence, and puts it into his own, and both are wicked. And the words are by some rendered, though it seems contrary to the accents, "a gift out of the bosom of the wicked he will take" {z}; the unjust judge, who is bribed with it:
to pervert the ways of judgment; to turn the course of justice, and hinder it from taking place; favouring a bad cause, and pronouncing a wrong sentence, which is wresting judgment.
{z} xqy evr qyxm dxv "munus de sinu impii accipiet", Baynus.
Proverbs 17:24
Ver. 24. Wisdom [is] before him that hath understanding,.... Is near him, to direct and assist him; it is before him as a rule to walk by, and it is the mark he aims at. A man of spiritual understanding has the book of wisdom before him, the Scriptures of truth, which are able to make a man wise to salvation; and he steers his course according to them; he sets Christ, the Wisdom of God, always before him; and keeps his eye on the mark for the prize, all the while he is running his Christian race: or, "in the face of an understanding man is wisdom" {a}; it is to be seen in his countenance, which is grave and composed;
but the eyes of a fool [are] in the ends of the earth; where wisdom is not to be found, it is far off from him; his mind is wandering after every object, is unsettled and unfixed to anything; and which may be discerned in his eyes, which are rolling about and turning, first one way and then another; and which shows the levity and inconstancy of his mind.
{a} hmkx Nybm ynp ta "in facie prudentis (lucet) sapientia", V. L. so Vatablus, Mercerus, Gejerus, Piscator, Noldius, p. 140. No. 665. "in vultu intelligentis sapientia", Schultens
Proverbs 17:25
Ver. 25. A foolish son [is] a grief to his father,.... Because of his folly and wickedness, and the ruin he is bringing himself to;
and bitterness to her that bare him; a cause of bitterness of soul to his mother, more distressing than the bitter pains with which she brought him forth into the world. Jarchi, by the father, understands the blessed God; and by her that bare him, the congregation of Israel; to whom Jeroboam, the son of Nebat, was bitterness, who caused Israel to sin; see Pr 10:1.
Proverbs 17:26
Ver. 26. Also to punish the just [is] not good,.... It is evil, and an abomination to the Lord, Pr 17:15. Evildoers indeed should be punished; but to punish the righteous also, as well as them, is far from being commendable;
[nor] to strike princes for equity: to strike princes, judges, civil magistrates, for doing the duty of their place and office, for doing that which is just and equitable among men, is very criminal, who ought to be encouraged and supported therein. Or it may be rendered, nor "that princes should strike for [that which is] right" {b} or cause men to be stricken, scourged, and whipped for doing well. The Targum is,
"nor to smite the righteous, who say right things;''
and so the Syriac version renders it, "righteous ones"; and the word signifies ingenuous liberal persons, good men, such as princes are or ought to be; and who should neither be stricken in the due discharge of their office, nor strike others that do well.
{b} rvwy le Mybydn twkhl "principes percuiere ob rectitudinem", Mercerus; "propter recta facta", Piscator, Gataker.
Proverbs 17:27
Ver. 27. He that hath knowledge spareth his words,.... Or, "he that knows knowledge" {c}; one that is very knowing, has a fund of knowledge in him, "spareth his words"; is generally a man of few words, he thinks much and says little; and though he may be communicative of his knowledge to proper persons, and at proper times, yet never speaks of it in a boasting and ostentatious way: or, he "restrains his words" {d}; he puts a bridle on them; and suffers not himself to speak hastily and angrily, and in a reproachful manner, when he is provoked to it;
[and] a man of understanding is of an excellent spirit; here is a various reading; the "Cetib" is rqw, "of a cool spirit" {e}; in opposition to a warm fiery spirit; such as was that of the apostles, who were for calling for fire from heaven on those that slighted their master, and, as he told them, knew not what spirits they were of; but a cool spirit is one that is not soon angry, calm, sedate, and not easily provoked to wrath: the "Keri", or marginal reading, is rqy, "of an excellent" or "precious spirit" {f}; and such an one is a right spirit; a spirit of faith and love, and of a sound mind; and of such a spirit is a man of understanding in things divine and spiritual; to have a spirit of prayer, and to be tenderhearted, and of a sympathizing and forgiving spirit, is to be of an excellent spirit. The Targum is,
"humble in spirit;''
and a meek and quiet spirit is in the sight of God of great price; the Lord has a great regard to such who are of an humble and contrite spirit: with these he dwells, to these he gives more grace; these are like to Christ, and have the fruits of his Spirit, and are very useful and ornamental. The Septuagint, Syriac, and Arabic versions render it, "patient" or "longsuffering"; and to be of a patient spirit is to be of an excellent spirit: such bear afflictions and reproaches quietly; wait God's own time for hearing and helping them, and live in the comfortable expectation of heaven and happiness; and such show themselves to be wise and understanding men.
{c} ted edwy "qui scit scientiam", Pagninus, Vatablus, Mercerus. {d} wyrma Kvwx "qui cohibet sermones suos", Junius & Tremellius, Piscator. {e} xwr rqw "frigidus spiritu", Junius & Tremellius, Piscator, Cocceius. {f} xwr rqy "pretiosus spiritu", Pagninus, Montanus, Mercerus, Gejerus, Baynus.
Proverbs 17:28
Ver. 28. Even a fool, when he holdeth his peace, is counted wise,.... Not only one that is sparing of his words, and is really a man of knowledge and understanding; but even a feel, if he is but silent, and does not betray his folly by his words, will be reckoned a wise man by those that do not know him; and, whatever fool he may be in other respects, yet in this he acts the wise part, that he holds his peace and says nothing;
[and] he that shutteth his lips [is esteemed] a man of understanding; and keeps them shut, lest he should say anything rashly and hastily; a man that has so much command of himself as not to speak unadvisedly, through the heat of his own passions, and through the provocations of others, will pass for a man that understands himself, and knows how to behave well before others.
John Gill's Exposition of the Entire Bible.
Proverbs 18:1
Ver. 1. Through desire a man having separated himself, seeketh,.... Or, "a separated man seeketh desire" {g}; his own desire, will, and pleasure. This is either to be understood in a good sense, of one that has a real and hearty desire after sound wisdom and knowledge, and seeks in the use of all proper means to attain it; and in order to which he separates himself from the world and the business of it, and retires to his study, and gives up himself to reading, meditation, and prayer; or goes abroad in search of it, as Aben Ezra: or of a vain man that affects singularity; and who, through a desire of gratifying that lust, separates himself, not only from God, as Jarchi interprets it, pursuing his evil imagination and the lust of his heart; and from his friends, as the Septuagint and Arabic versions; but from all men, like the Jews, who "please not God, and are contrary to all men"; so such a man sets himself to despise and contradict the sentiments and opinions of others, and to set up his own in opposition to them. This is true of the Pharisees among the Jews, who had their name from separating themselves from all others, having an high opinion of their own Wisdom and sanctify; and also of the Gnostics among the Christians, who boasted of their knowledge, and separated themselves from the Christian assemblies; and were sensual, not having the Spirit, being vainly puffed up with their fleshly mind;
[and] intermeddleth with all wisdom; the man who is desirous of being truly wise and knowing grasps at all wisdom, every branch of useful knowledge; would gladly learn something of every art and science worthy of regard; and he makes use of all means of improving himself therein; and covets the company and conversation of men of wisdom and knowledge, that he may attain to more; he intermingles himself with men of wisdom, as Aben Ezra interprets it, and walks and converses with them. Or if this is to be understood of a vain glorious person, the sense is, "he intermeddles" or "mingles himself with all business" {h}, as it may be rendered; he thrusts himself into affairs that do not concern him, and will pass his judgment on things he has nothing to do with; or he monopolizes all knowledge to himself, and will not allow any other to have any share with him. Jarchi interprets this clause thus,
"among wise men his reproach shall be made manifest;''
and observes, that their Rabbins explain it of Lot separating from Abraham, following the desires of his heart: but R. Saadiah Gaon better interprets it of an apostate from religion; that objects to everything solid and substantial, in a wrangling and contentious manner; and "shows his teeth" {i} at it, as Schultens, from the use of the Arabic word, renders it.
{g} So the Targum. {h} elgty hyvwt lkb "immiscet se omni negotio", Munster; "omnibus quae sunt immiscet se", Junius & Tremellius. {i} "Et in omne solidum dentes destringei", Schultens.
Proverbs 18:2
Ver. 2. A fool hath no delight in understanding,.... In natural understanding, and in the improvement of his mind in it; he delights not in books, nor in the conversation of men of learning and sense: or in spiritual understanding, in the understanding of spiritual things; these are foolishness to a natural man; nor does he delight in reading the Scriptures, nor in hearing the word, and attendance on it in the house of God, but is weary of such exercises;
but that his heart may discover itself; and the folly that is in it: such men only desire to have some knowledge and understanding, to make a show of it, that they may be thought to be wise, and to be capable of talking of things as if they understood them, when it is only to the exposing of themselves and their ignorance; some persons attain to no more learning and knowledge than just to be capable to show that they are fools. Or, "but in the discovery of his heart" {k}; he delights in discovering that; not the wisdom, but the folly that is in it.
{k} wbl twlgthb Ma yk "sed in patefacere cor ejus", Vatablus; "sed in detectione cordis sui", Piscator; "sed sane ut enudet cor suum", Schultens.
Proverbs 18:3
Ver. 3. When the wicked cometh, [then] cometh also contempt,.... When he comes into the world, as Aben Ezra; as soon as he is born, he is liable to contempt, being born in sin; but this is true of all: rather, as the Vulgate Latin, and with which the Septuagint, Syriac, and Arabic versions agree, when he cometh into the depth of sin, or to the height of his wickedness; he commences a scoffer at, and condemner of all that is good: when he comes into the house of God, it may be said, "there comes contempt"; for he comes not to hear the word, in order to receive any profit by it, but to contemn it, and the ministers of it;
and with ignominy reproach: or, "with the ignominious man reproach" {l}: he that despises all that is good, and treats divine things in a ludicrous way, will not spare to reproach the best of men, and speak evil of them falsely, for the sake of religion. Or the meaning of the whole is, that wicked men, sooner or later, come into contempt, ignominy, and reproach, themselves; they that despise the Lord are lightly esteemed by him; and a vile person is contemned in the eyes of a good man: such bring shame and disgrace upon themselves and families while they live; and, when they die, they are laid in the grave with dishonour; an infamy rests upon their memories, and they wilt rise to everlasting shame and contempt.
{l} hprx Nwlq Me "viro ignominioso, venit opprobriunu", Pagninus; "cum ignominioso probrum", Junis & Tremeilius; "cum probroso opprobrium", Schultens, so Vatablus, Mercerus, Gejerus.
Proverbs 18:4
Ver. 4. The words of a man's mouth [are as] deep waters,.... The words of a great and mighty man; of an excellent and valuable man, as Jarchi; or of a wise man, as Aben Ezra. The doctrines which such a man has imbibed, and his heart is full of and his mouth utters, are like to "waters", pure, purifying, and refreshing; to "deep waters", which make no noise, and cannot be easily fathomed: such are the deep mysteries of grace, the wisdom of God in a mystery, spoken among them that are perfect; of which a good man makes no boast, but humbly declares; out of the abundance of his heart, his mouth speaks;
[and] the wellspring of wisdom [as] a flowing brook; there is a spring of spiritual wisdom and knowledge in him; a well of living water, springing up unto everlasting life; and from thence it flows freely and constantly; communicating itself liberally unto others, and ministering grace to the hearers, for their edification.
Proverbs 18:5
Ver. 5. [It is] not good to accept the person of the wicked,.... For a judge to have respect to a wicked man in a cause before him, and to favour him, because he is a rich man, or a relation, or he has received some kindness from him; none of these things should have any influence upon him
to overthrow the righteous in judgment: though he may be a poor man and a stranger, and to whom the judge is under no private and personal obligation; yet justice ought to be done without any respect to persons; to do otherwise is not only not good, but very bad, very sinful and criminal; it is contrary to law and justice; it is doing injury to men, and is repugnant to the will of God, and offensive to him, Le 19:15.
Proverbs 18:6
Ver. 6. A fool's lips enter into contention,.... That is, between others, when he has nothing to do with it; but he must be meddling, and make himself a party in the contention, which is an argument of his folly; he says things which occasion disputes, raise contentions among men, and provoke to wrath and anger. The Septuagint version is, "the lips of a fool lead him to evils": for, as they lead him to contention and strife, the issue of that is confusion and every evil work;
and his mouth calleth for strokes: as he stirs up and encourages contention, so he proceeds to blows, and excites others to them; from words he goes to blows, and, by the ill and provoking language of his mouth, gets many a blow to himself. Jarchi seems to understand it of chastisement, from the hand of God; see Pr 26:3.
Proverbs 18:7
Ver. 7. A fool's mouth [is] his destruction,.... The cause of it; for his contentions, and quarrels, and evil speaking, lawsuits are commenced against him, which bring ruin upon himself and his family now; as well as for his idle and wicked words he will be condemned hereafter, Mt 12:35; there is a world of iniquity in the mouth and tongue of a wicked man, which bring destruction upon himself and others, Jas 3:6;
and his lips [are] the snare of his soul; from speaking in his own defence, he says things which should not be said, and by which he is entangled yet more and more; he is caught by his own words and condemned by them; or his loquacity, in which he delights, is a snare unto him to say things which neither become him, nor are for his advantage, but the contrary; see Pr 12:13.
Proverbs 18:8
Ver. 8. The words of a talebearer [are] as wounds,.... Or rather they are wounds; they wound the credit and reputation of the person of whom the tale is told; they wound the person to whom it is told, and destroy his love and affection to his friend; and in the issue they wound, hurt, and ruin the talebearer himself. Or, they are "as of those that are wounded" {m}; they pretend to be affected with the case they tell, and to be grieved for the failings and infirmities of those they are secretly exposing, when at the same time they rejoice at them: or, they are "secret" hidden ones, as Aben Ezra interprets it; they are spoken secretly, and wound secretly, in a backbiting way: or, they are "smooth" or flattering {n}, as Kimchi; they are smoother than oil, and glide easily into the minds of others: rather, "are greedily swallowed down" {o}, as the word in the Arabic language signifies; as Schultens has shown, and so renders it. Hence it follows:
and they go down into the innermost parts of the belly; go down pleasantly, and sink deep into the hearts of those to whom they are told; where they have a place and remain, both to the injury of the persons that receive them, and of them of whom they are told; and, though pleasing at first, they are as wounds in the inner parts, which are mortal.
{m} Mymhltmk "similia sunt verbis eorum, qui saepenumero contusi sunt", Junius & Tremellius; "ut contusorum", Cocceius. {n} "Ut lenientia", Montanus; "velut blanda", Vatablus, Mercerus, Gejerus; "quasi blandientia", Schmidt, so Ben Melech. {o} "Tanquam avide deglutita crustula", Schultens.
Proverbs 18:9
Ver. 9. He also that is slothful in his work,.... Remiss in it; hangs down his hands, and does not care to make use of them, but neglects his business:
is brother to him that is a great waster: a prodigal man, who spends his substance in riotous living: the sluggard and the prodigal are brethren in iniquity; for, though they take different courses, they are both sinful, and issue in the same manner; both bring to poverty and want. Or, "brother to a master that wastes" {p}; a slothful servant and a wasteful master are near akin, and come into the same class and circumstances. Jarchi interprets it,
"he that separateth from the law, though a disciple of a wise man, is a brother to Satan;''
whose name is Apollyon, the waster and destroyer. A man that is slothful in spiritual things, though a professor of religion, and has a place in the house of God, is brother to him that is a waster and persecutor of it; see Mt 12:30.
{p} tyxvm lebl "domino devaststionis", Gejerus; "domino dissipanti", Mercerus.
Proverbs 18:10
Ver. 10. The name of the Lord [is] a strong tower,.... By "the name of the Lord" may be meant, either the attributes and perfections of God, by which he is made known, and which are the strength and security of his people; his goodness, grace, and mercy, are their defence; his favour encompasses them about, as a shield; his justice protects them from all injuries and insults; his truth and faithfulness preserve them; they are kept by his power, as in a garrison; and his unchangeableness is a reason why they are not consumed: or else the Lord himself; his name is put for himself, Ps 20:1; and may be well interpreted of the Messiah, as it is by the ancient Jew, {q}; in and by whom God is manifested unto men as the God of grace; in whom he proclaims his name, a God gracious and merciful; whose name is in him, and who has the same nature and perfections with him; his name is Jehovah, our righteousness; Immanuel, God with us; the mighty God, and Prince of peace; and who is called Jesus, because he saves his people from their sins, and so is their security from eternal destruction. What a strong tower is to them that are within it, against an enemy without, that is the power, strength, and might of Christ to his people; as a divine Person, he is strong and mighty, the most mighty, the Almighty; as man, he is the man of God's right hand, made strong for himself and us; as Mediator, he has all power in heaven and earth: in him is everlasting strength for his people; he is their Betzer, their fortified place, or city of refuge, to flee unto on all occasions; he is the strong hold, whither prisoners of hope are directed to turn to; he is their place of defence, and the munition of rocks; a strong tower, inexpugnable; so deeply founded, no enemy can work under it; and plant a mine to blow it up; so highly built; no scaling ladders can reach it; so fortified, no cannon balls can break through it, or demolish any of its walls and bulwarks, which are his salvation; the gates of hell cannot prevail against it; it is not to be taken by storm, or by the most violent attack of the whole posse of men and devils;
the righteous runneth into it; not self-righteous persons, they run from Christ and his righteousness, not to him and that; but such who see their own righteousness will not justify them; who indeed are sinners, know and acknowledge themselves to be such; as sinners go to Christ, who, as such, receives them; and these are righteous through the righteousness of Christ imputed to them, and live soberly, righteously, and godly: and it is the continual business or employment of their faith to betake themselves to Christ upon all occasions; they are continually coming to him, and exercising faith upon him, as the Lord their righteousness, which is meant by "running" to him; this supposes knowledge of him, as the strong tower and city of refuge; of the way unto him, and of the reception by him which may be expected; it supposes a principle of spiritual life, and some degree of spiritual strength; a sense of danger or of want in themselves, and of safety and fulness in Christ; it is expressive of haste, readiness, and cheerfulness, and is owing to the drawings of efficacious grace;
and such an one that thus runs
is safe; from the avenging justice of God; from the curse and condemnation of the law; from sin, and all its dreadful consequences; from Satan, and all spiritual enemies; from wrath to come, hell, and the second death: or is "set aloft" {r}; is on high; for this tower, as it is a strong one, it is a high one; a rock of refuge, higher than men, or angels, or heaven itself; and such who are in it are out of the reach of all danger and every enemy.
{q} Midrash Tillim in Psal. xviii. 50. fol. 18. 1. {r} bgvnw "et exaltabitur", V. L. Pagninus, Montanus, Gejerus; "erit in loco alto et tuto", Vatablus; "et exaltatur", Michaelis; "in celsoque aget", Schultens.
Proverbs 18:11
Ver. 11. The rich man's wealth [is] his strong city,.... In which he dwells, over which he presides; in which he places his trust and confidence, and thinks himself safe from every enemy and from all trouble: as one {s} observes,
"the abundance of a rich man's wealth he conceives to be as it were the abundance of people in a "city"; the telling of his money he imagines to be the walking of people up and down the streets; his bags standing thick together to be so many houses standing close one to the other; his iron barred chests to be so mary bulwarks; his bonds and bills to be his cannons and demi-cannons, his great ordinance; and in the midst of these he thinketh himself environed with a "great wall", which no trouble is able to leap over, which no misery is able to break through.''
As it follows;
and as a high wall in his own conceit: which not only separates and distinguishes him from others; but, as he imagines, will secure him from all dangers, and will be abiding, lasting, and durable: but all this is only "in his own conceit", or "imagery" {t}; in the chambers of his imagery, as Jarchi, referring to Eze 8:12; where the same word is used; for this wall shall not stand; these riches cannot secure themselves, they take wing and fly away; and much less the owner of them, not from public calamities, nor from personal diseases of body, nor from death, nor from wrath to come.
{s} Jermin its loc. {t} wtykvmb "in imaginatione ejus", Pagninus, Montanus, Piscator, Cocceius, Gejerus, Schultens; "in imagine sua", Mercerus.
Proverbs 18:12
Ver. 12. Before destruction the heart of man is haughty,.... Lifted up with his riches. Rich men are apt to be highminded, and therefore are to be charged and cautioned against it; they are apt to look above their poor neighbours, and with contempt upon them; and very often this haughtiness of theirs is a presage of their ruin and destruction: and those haughty airs are put on from the pride of their hearts, when a "breach" is near, as the word {u} signifies, or when they are ready to break; however, their haughty spirits are, sooner or later, humbled by one distressing providence or another; see Pr 16:18;
and before honour [is] humility; See Gill on "Pr 15:33".
{u} rbv ynpl "ante confractionem", Junius & Tremellius, Piscator, Cocceius, Schultens.
Proverbs 18:13
Ver. 13. He that answereth a matter before he heareth [it],.... Who is impatient, and cannot wait to hear it out, but breaks in upon the speaker before he has finished what he has to say; or is rash and precipitate, and returns an answer at once, without weighing and considering, and thoroughly understanding, what is said:
it [is] folly and shame unto him; his answer must be a foolish one, and bring shame and confusion upon him; men should be "swift to hear", and "slow to speak", Jas 1:9.
Proverbs 18:14
Ver. 14. The spirit of a man will sustain his infirmity,.... The spirit of a mighty man, as Jarchi; a man of spirit, that has a spirit of fortitude, even of natural fortitude, and especially of Christian fortitude; that has a spirit of might upon him, of power, and sound mind; a man of a Christian spirit, that is renewed in the spirit of his mind; who is a spiritual man, and has the Spirit of God in him, as well as a rational soul, an immaterial, immortal, and never dying substance. Such a man will bear up under many trials and exercises of life; will support under bodily infirmities; will take patiently the loss Of friends and of substance; endure reproach, and the loss of a good name, credit, and reputation, cheerfully, for righteousness's sake; and suffer persecution for the sake of Christ, and his Gospel, with an undaunted and unbroken spirit: the peace of conscience he feels within; the presence of God with him; the love of God shed abroad in his heart; seeing all his afflictions flowing from love, and working for his good; and having in view the glories of another world; he bears up under and goes through all afflictions with ease and pleasure; his conscience is clear, his heart is whole, his mind is easy; his wounds being healed, his sins pardoned, and his soul saved in Chris;
but a wounded spirit who can bear? or a "smitten" {w} one, smitten by the Lord; by the word of the Lord, which he uses as a hammer to break rocky hearts in pieces; by the law of God, which produces wrath, and a looking for of fiery indignation; by the Spirit of God, awakening the conscience, and convicting it of sin, righteousness, and judgment; which smitings are very grievous, though they tend to bring to repentance; are in order to healing, and are in love. Or, "a broken spirit" {x}, as in Pr 17:22; broken with a sense of sin, and with an excess of sorrow for it; when a man becomes lifeless and hopeless, has no hope of life and salvation, and is in the utmost confusion; all his measures and purposes are broken, as well as his heart; he knows not what to do, nor what way to take; he is disconsolate, and refuses to be comforted; and which for the present is intolerable: though the Lord has a regard to such, is nigh unto them; has sent his son to bind up their broken hearts; yea, has himself been broken for them; and happy it is for them that they fall on him and are broken, and not he on them. Or, "a wounded spirit"; with a view of sin, as committed against the omniscient and omnipotent Being, a pure and holy God; a righteous one, whose nature is infinite; and so sin committed against him requires an infinite satisfaction, which a creature cannot give; and a God also, who is the author of their beings, and the Father of their mercies; all which makes sin against him the more cutting and wounding: likewise they are wounded with a view of the evil nature of sin, and the aggravated circumstances that attend it; and with the terrors of the law, that are set in array against them. And such a spirit "who can bear?" not without the sight of a wounded Saviour; or without a view of atonement by his sacrifice; or without the discoveries and applications of pardoning grace; or without a sense of peace and reconciliation made by the blood of Christ; or without some hope of salvation by him; and unless the good Samaritan pours in oil and wine into the wounds, and binds them up.
{w} hakn "percussum", Pagninus, Baynus, Mercerus, Gejerus; "perculsum", Vatablus, Cocceius. {x} "Contritum", Montanus, Gejerus, Michaelis; "fractum", Junius & Tremellius, Piscator.
Proverbs 18:15
Ver. 15. The heart of the prudent getteth knowledge,.... More knowledge; for he must have some, and a considerable share, to be denominated "prudent", whether in things natural, civil, or spiritual: and such will be heartily desirous of more, and make use of all means to attain it, by which they do come at a large share of it;
and the ear of the wise seeketh knowledge; a wise man seeks to get it by hearing; he listens to what others say, and especially such that are wiser and more knowing than himself: so such as are wise to salvation, as they desire to know more of Christ and of divine things, and make use of all means for that purpose; among the rest, hearken to what Christians, of a superior class to themselves, drop in private conversation; and particularly they constantly attend to the ministry of the word; and thus seeking it, they find an increase of it.
Proverbs 18:16
Ver. 16. A man's gift maketh room for him,.... Or "enlarges him" {y}; brings him out of prison, or, or out of straits and difficulties with which he, has, been pressed; or it makes way for him to a judge, and for a favourable hearing of his cause; or it enlarges his acquaintance, and gains him respect among men;
and bringeth him before great men; it opens a way for him into the presence and company of great men, being a fee to their servants; or with it he procures a place to wait on them. It is not necessary to understand it of a gift by way of bribe; but to introduce a person to another, and render him acceptable, and appease anger; as in the cases of Jacob and Abigail, Ge 32:20.
{y} byxry.
Proverbs 18:17
Ver. 17. He that is first in his own cause [seemeth] just,.... As perhaps Tertullus did, before Paul made his defence; and as Ziba, Mephibosheth's servant, before his master detected him: this often appears true in telling a tale, in private conversation, in lawsuits before a judge and a court of judicature, and in theological controversies;
but his neighbour cometh, and searcheth him; his neighbour comes into the house, where he is telling his tale, and reports it in another manner, and shows the falsehood of his relation; or he comes into a court of judicature, and sets the cause in quite another light; or he comes out into the worm by public writing, and exposes the errors of a man engaged in a wrong cause, and refutes his arguments. It is generally understood of judicial affairs, that the first that opens a cause is very apt to prejudice the judge and court in his favour, and they are ready to thing at first hearing that he is in the right; but it is not proper to be hasty in forming a judgment till the other side is heard; for his antagonist comes and traverses the point, unravels the whole affair, shows the weakness of his cause, the vanity of his pretences, and makes void all his allegations; and then "he", the judge, so some interpret it, "searcheth"; inquires more narrowly into the case, in order to find out truth, and pass a right judgment and sentence.
Proverbs 18:18
Ver. 18. The lot causeth contentions to cease,.... When a case cannot be determined among parties at variance in a private way, nor in a court of judicature, the lot is cast, and that puts an end to all strife, and makes each party easy; they submit to it, and acquiesce in it;
and parteth between the mighty; the kings and princes of the earth; men of great power and authority, and of great riches and affluence; and so in a capacity of contending with each other, and of prolonging the contention, which may be attended with bad consequences; and who are not easily dissuaded from it: or it may intend such who most vehemently disagree; persons of great spirits, who are obstinate and stubborn, and will by no means yield, and there is no parting them by arguments or legal decisions; these the lot parts, and causes them to cease from their quarrels and contentions, and to rest satisfied with the distributions the lot makes to them; as the children of Israel were with their portion of the land of Canaan, assigned them by lot.
Proverbs 18:19
Ver. 19. A brother offended [is harder to be won] than a strong city,.... A fortified city may sooner be taken by an enemy, than one brother offended can be reconciled to another; their resentments against each other are keener than against another person that has offended them; and their love being turned into hatred, it is more bitter; and it is more difficult to compose differences between brethren than between enemies; wherefore such should take care that they fall not out by the way: this is true of brethren in a natural sense; as the cases of Abel and Cain, Jacob and Esau, Joseph and his brethren, Amnon and Absalom, and others, show; and of brethren in a spiritual sense, as Paul and Barnabas, Luther and Calvin, and others;
and [their] contentions [are] like the bars of a castle: which cannot be easily broken or cut asunder: so contentions, especially those among brethren, are with great difficulty made to cease, and their differences composed; they will stand it out against one another as long as a strong city, or a barred castle, against an enemy.
Proverbs 18:20
Ver. 20. A man's belly shall be satisfied with the fruit of his mouth,.... With his own words and discourses, when they are prudent, pious, and savoury; when they are with grace, and minister it; they are satisfying to himself, to his own mind and conscience, and to his family; to all within his house, which is, as it were, his belly; but, if otherwise, it will not be profitable nor satisfying to either; and therefore, if a man would keep conscience easy, and be useful to others, he ought to take care what he says; see Pr 12:14;
[and] with the increase of his lips shall he be filled; the same thing as before, expressed in different words, alluding to the sowing, of seed in the earth, and the increase of it; as a man sows he reaps, and enjoys the fruits of his labour; according to what a man sows with his lips, such is his harvest he is afterwards a partaker of.
Proverbs 18:21
Ver. 21. Death and life [are] in the power of the tongue,.... Of witnesses, according to the testimony they bear; of judges, according to the sentence they pass; of teachers, according to the doctrine they preach; of all men, who, by their well or ill speaking, bring death or life to themselves and others. Some, by their tongues, by the too free use of them, or falsehood they utter, are the cause of death to themselves and others; and some, by their silence, or by their prudent speech and prevalent intercession, secure or obtain life for themselves and others; yea, judgment at the last day will proceed according to a man's words, "By thy words thou shalt be justified, and by thy words thou shalt be condemned", Mt 12:37; the tongue is the instrument either of a great deal of good, or of a great deal of evil;
and they that love it shall eat the fruit thereof; that delight to be talkative; that love to use the tongue, whether in a good or in a bad way, shall accordingly be recompensed; shall enjoy the advantages or disadvantages arising from it.
Proverbs 18:22
Ver. 22. [Whoso] findeth a wife,.... A good one; so the Septuagint, Vulgate Latin, Syriac, and Arabic versions, supply it; and so the Targum, though it leaves out the word good in the last clause; and no other can be meant, even a good natured one, wise, prudent, careful, and industrious; a proper helpmeet, a virtuous woman, as in Pr 31:10; whoso seeks after such an one, and finds one, especially one that has the grace of God, which he should seek after among his friends, and by their assistance, and by prayer to God:
findeth a good [thing]; that will be good for him, both upon a civil and spiritual account; the Septuagint version adds,
"he that casts out a good wife casts out good things, but he that retains a whore is foolish and ungodly;''
which is followed by the Vulgate Latin, Syriac, and Arabic versions, but is not in the Hebrew text. Jarchi interprets it of the law in a mystic sense, but, according to the literal sense, of a good wife;
and obtaineth favour of the Lord; it is from the Lord, and under his direction and guidance in seeking, that he finds a good wife; and which he ought to esteem as a favour from the Lord, and as an evidence of his favour to him, and may encourage himself to hope for others of him {z} Hesiod says, a man cannot obtain anything better than a good wife.
{z} Opera & Dies, l. 2. v. 323.
Proverbs 18:23
Ver. 23. The poor useth entreaties,.... Or "supplications" {a}; he is an humble supplicant to others for favours he asks in a submissive and lowly manner; he does not demand anything, nor prescribe what shall be done for him, but modestly tells his case, and submits it; so such who are poor in spirit are humble supplicants at the throne of grace;
but the rich answereth roughly; being proud and haughty, lifted up with their riches, and in fear of none, they answer others with hard and rough words, especially their inferiors, and particularly the poor. This is not what ought to be, but what commonly is. This verse and
Pr 18:24 are not in the Arabic version.
{a} Mynwnxt "supplicationes", Junius & Tremellius, Piscator, Mercerus, Michaelis.
Proverbs 18:24
Ver. 24. A man [that hath] friends must show himself friendly,.... Friendship ought to be mutual and reciprocal, as between David and Jonathan; a man that receives friendship ought to return it, or otherwise he is guilty of great ingratitude. This may be spiritually applied; a believer is "a man of friends" {b}, as it may be rendered; he has many friends: God is his friend, as appears by his early love to him, his choice of him, and provisions of grace for him; by sending his son to save him; by visiting him, not only in a way of providence, but of grace; by disclosing his secrets, showing his covenant to him, and by making him his heir, and a joint heir with Christ. Christ is his friend, as is evident from his visiting him at his incarnation; and in a spiritual way, by the communication of his secrets to him; by his hearty counsel and faithful reproofs; by his undertaking and doing for him what he has; and especially by suffering and dying in his room and stead. The Holy Spirit is his friend, which he has shown by discovering to him his woeful estate by nature, and the way of salvation by Christ; by working all his works in him; by acting the part of a Comforter to him; by revealing divine things to him, by helping him under all his infirmities; by making intercession for him according to the will of God; and by making him meet for eternal glory and happiness: angels are his friends, as is plain by their well pleasedness with the incarnation of Christ for men; and which they express at their conversion; by their ministering to them, their protection of them, and the good offices they do them both in life and at death; and saints are friends to one another: and such should show themselves friendly to God, their covenant God and Father; by frequently visiting him at the throne of grace; by trusting in him; by a carefulness not to offend, but please him; and by a close and faithful adherence to his cause and interest: to Jesus Christ their Redeemer, by a ready obedience to his commands; by owning and using him as their friend; by taking notice of his friends, and showing them respect, his ministers and poor saints; by cleaving to him, and renouncing the friendship of his enemies: and likewise to the Holy Spirit, by not grieving, quenching, and despising him; but by making use of him, and giving up themselves to his influence and direction; and by acknowledging him as the author of all their grace: also to angels, by speaking well of them, owning their good offices, and reckoning it an honour that they are come and joined to such a company; and to the saints, by Christian conversation with them, by sympathizing with them in all conditions, by hearty counsel, faithful reproofs and admonitions, and by helping them in every distress, inward and outward;
and there is a friend [that] sticketh closer than a brother; who is to a man as his own soul, De 13:6; and so are of one heart and soul, as Jonathan and David, and the first Christians, were; this is true of Christ, and may be expressive of the close union between him and his people; and of his close adherence to their cause and interest; and of his constancy and continuance as a friend at all times; and of his faithfulness and unchangeableness as such; see Pr 17:17. The Heathens had a deity which presided over friendship, which they called Jupiter Philios {c}: the character best agrees with the true God, who is a friend to men himself, and loves friendship among them.
{b} Myer vya "vir amicorum", Montanus, Vatablus, Baynus, Mercerus, Gejerus, Michaelis; "vir sodalium", Cocceius, Schultens. {c} Aristoph. Acharn. Act. 3. Sc. 2. v. 2. Pausan. Arcadica sive, l. 8. p. 506.
John Gill's Exposition of the Entire Bible.
Proverbs 19:1
Ver. 1. Better [is] the poor that walketh in his integrity,.... In the uprightness of his heart before God and men; who is sincere in the worship of God, and in the profession of his name, and walks in all the commandments and ordinances of the Lord blameless; and is upright, harmless, and inoffensive in his conversation with men; and studies to exercise a conscience void of offence to both, and continues herein. A man may be a poor man with respect to worldly things, and yet be rich towards God; may be a truly gracious good man, honest, sincere, and upright in heart and life: and such an one is better
than [he that] is perverse in his lips, and is a fool; that is, than a rich man, as the Syriac and Vulgate Latin versions supply it, and as the antithesis requires; "that is perverse in his lips", or "whose ways are perverse", as the Syriac version; that acts the deceitful part both by words and actions towards those that are about him, not being honest and plain hearted as the poor man is; and who uses those beneath him very roughly; and concerning oppression speaks loftily, and lets his tongue run both against God in heaven and man on earth, by which he shows he is a fool: for his riches do not give him wisdom; and his words and actions declare he wants it; men may be poor, and yet wise; and a matt may be rich, and yet a fool: or is confident {d}; that is, trusts in his riches, and is opposed to a poor man, so R. Saadiah Gaon. This verse and Pr 19:2 are not in the Septuagint and Arabic versions.
{d} lyok "confidens divitiis", Cocceii Lexic. col. 384.
Proverbs 19:2
Ver. 2. Also, [that] the soul [be] without knowledge, [it is] not good,.... Without knowledge of things natural and civil, especially without the knowledge of God and Christ, and divine and spiritual things; to be without this is not good, yea, very bad; for men without such knowledge and understanding are, like the beasts that perish, and for lack of it do. Jarchi interprets it, without the law. Or, "to be without the knowledge of the soul is not good" {e}; so the Targum, Vulgate Latin, and Syriac versions,
"he that knoweth not his soul, it is not good for him;''
that does not know he has a soul, or however takes no more care of it than if he had none; who knows not the worth and value of it, its state and condition, and the danger it is in, and the only way of attaining the salvation of it;
and he that hasteth with [his] feet sinneth; who engages in anything ignorantly and rashly, he misses the mark, and fails in the performance of it, for want of due consideration and care. The Targum is,
"he that is swift with his feet to evil is a sinner;''
whose feet run to evil, to commit robbery, as Aben Ezra; or to shed blood; see Pr 1:16.
{e} So Vatablus; or "without care of it", Schultcns.
Proverbs 19:3
Ver. 3. The foolishness of man perverteth his way,.... The sinfulness of his heart and nature; the folly which is bound up in it causes him to go astray out of the way in which he should go, or makes things go cross with him; so that the ways he takes do not prosper, nor his schemes succeed; but everything goes against him, and he is brought into straits and difficulties;
and his heart fretteth against the Lord; laying all the blame on him; and ascribing his ill success, not to his own sin and folly, but to divine Providence, which works against him; and therefore frets and murmurs at him; and, instead of charging his own ways with folly, charges the ways of God with inequality; see Eze 18:25.
Proverbs 19:4
Ver. 4. Wealth maketh many friends,.... Or "adds" {f}; it increases the number of them: so the poet {g}, "donec eris felix, multos numerabis amicos"; and to this agrees what the wise man says,
Pr 14:20;
but the poor is separated from his neighbour; or "friend" {h}; he will not visit him as he did in his prosperity, nor suffer him to come into his house or company, or come near him; he is separated from his affection, friendship, and presence: so another poet {i},
"if thou art rich, thou wilt have many friends; but, if poor, few.''
{f} Pyoy. "addit", Junius & Tremellius, Piscator. {g} Ovid. {h} wherm "ab amico sua", Pagninus, Montanus, Baynus, Junius & Tremeliius, Piscator, Michaelis; "a sodali sua", Schultens. {i} Theognis.
Proverbs 19:5
Ver. 5. A false witness shall not be unpunished,.... He that bears false witness against his neighbour in an open court of judicature; though be may not be detected by men, and so escape the punishment due to such offenders by the laws of God and men; yet God, who knows all hearts and actions, will not suffer him to go with impunity; if not punished in this world, he shall be in the world to come; for bearing false witness, or perjury, is a grievous offence to God;
and [he that] speaketh lies shall not escape; even he that useth himself to lying in private conversation shall not escape the reproach of men; for nothing is more scandalous than lying; nor the wrath of God, such shall have their portion in the lake which burneth with fire and brimstone, Re 21:8.
Proverbs 19:6
Ver. 6. Many will entreat the favour of the prince,.... Or of the liberal and bountiful man; as kings and princes generally are,
Lu 22:25; such have many to wait upon them, and are humble petitioners to them. Aben Ezra and Gersom interpret the many of great and honourable men, who are courtiers to kings and princes; who wait upon them, ask favours of them, and seek for places under them. The Targum is,
"there are many that minister before a prince;''
he has many servants, and some of them nobles;
and every man [is] a friend to him that giveth gifts; or "to a man of gift" {k}: who has it in his power to give, and has a heart to it; who is both a rich man and a liberal man; who is both able and willing to communicate to the necessities of others: such a man not only has the poor his friends, but others will speak well of him, and will make application to him on account of the poor; and, for the sake of doing good to them, will court his friendship and acquaintance. Bayne interprets this "man of gift" of Christ, who ascended on high, and received gifts for men, and gives them to men.
{k} Ntm vyal "viro doni", Montanus, Vatablus, Michaelis.
Proverbs 19:7
Ver. 7. All the brethren of the poor do hate him,.... They despise him on account of his poverty; they neglect him, and do not take care of him; they reckon him a reproach unto them, and do not choose to own him; all which may be interpreted an hatred of him;
how much more do his friends go far from him? or "his friend", every one of his friends; or "his neighbour" {l}: for if his brethren, who are his own flesh and blood, show so much disrespect unto him; much more will those who are only his neighbours, or were in friendship with him while in prosperity; these wilt stand at a distance from him, and not come near him, now he is poor and in distress; see Job 19:13;
he pursueth [them with] words; [yet] they are wanting [to him]; or, "they [are] not" {m}; he presses them with earnest entreaties to relieve him; he urges their own words and promises, and fetches arguments from them, and uses them as far as they will go; but all signifies nothing; his own words and petitions are to no purpose; and their words and promises are all smoke and vapour, vain and empty. Some understand this, as Gersom, not of the poor man that follows vain words {n} and empty promises, and buoys himself up with them that such an one and such an one has promised to be his friend, of which nothing comes; but of the friend that separates from the poor man, and pursues him with words of accusation, charging it on him as hit own fault that he is poor; which accusations are not true. This is one of the fifteen places observed by the Masoretes, in which it is written al, "not", and read wl, "to him": both may be retained, and read, "they [are] not to him" {o}; not profitable to him; either his own words, his petitions; or the words of others, their promises.
{l} wherm "amicus ejus", Vatablus; "ominis amicus", Cocceius; i.e. "quisque amicorum ejus", Michaelis. {m} hmh al "non sunt ii", Junius & Tremillius; "et non sunt, Mercerus. {n} "Nihil illa", Cocceius, Schultens. {o} Vid. Amamae Antibarb. Bibl. l. 3. p. 742.
Proverbs 19:8
Ver. 8. He that getteth wisdom loveth his own soul,.... Wisdom and knowledge in things natural and civil; and especially in things divine, spiritual, and evangelical; particularly he that gets Christ, the Wisdom of God, and a saving knowledge of him; see Pr 3:13. Or, "he that getteth a heart" {p}; a good heart, as the Targum explains it; which is a new heart, and a new spirit; a clean heart and a right spirit; a heart of flesh, a soft, tender, and contrite one, in opposition to a hard heart, a heart of stone: a wise and understanding heart, such an one as Solomon had; a heart to know the Lord, and to fear him; in which his laws are written, the graces of his Spirit are implanted; and in which God, Christ, and the Holy Spirit, dwell: he who is desirous of such a he art seeks after it, prays for it, and uses all means to obtain it; and who, through the grace of God; does possess it, as the word signifies; he by all this shows that he has a regard to the good and welfare of his immortal soul; when such, who indulge to ignorance and a wicked heart, wrong and hate their own souls; see
Pr 29:24;
he that keepeth understanding shall find good; retains the wisdom he has got; holds fast instruction, and keeps it, which is committed to him; abides by the doctrines of the Gospel, and does not depart from them; keeps the ordinances of it, which it is his wisdom and understanding to do; see De 4:6; he finds his account in all this; he finds that which is good, good for him now and hereafter; he finds Christ, and life in him; peace, joy, and comfort in this world: and, in the world to come, glory, honour, and happiness.
{p} bl "cor", Pagninus, Montanus, Vatablus, Mercerus, &c.
Proverbs 19:9
Ver. 9. A false witness shall not be unpunished,....
See Gill on "Pr 19:5";
and [he that] speaketh lies shall perish; or "be lost", shall be undone for ever; he shall not enter into the holy city, but have his part in the lake of fire: they that speak lies in hypocrisy, doctrinal ones, and are given up to believe and profess them, such shall be damned, 2Th 2:11.
Proverbs 19:10
Ver. 10. Delight is not seemly for a fool,.... Such an one as Nabal, whose name and nature were alike; and whose prosperity ill became him, and the mirth and delight he had in it, 1Sa 25:25; for, as the wise man elsewhere says, "the prosperity of fools shall destroy them", Pr 1:26; they do not know how to make a right use of their prosperity; nor to moderate their enjoyments, pleasures, and delights. Some understand this of spiritual delight in the Lord; in his ways and ordinances, which wicked men are strangers to: and a very uncomely thing it is for such persons to talk of spiritual joy and delight, and of their communion with God, when they live in sin;
much less for a servant to have rule over princes; this was a sight which Solomon had seen, but was very disagreeable to him; and was one of the four things the earth cannot bear; the insolence of a servant, when he becomes master over his superiors, is intolerable; see
Pr 30:22. It may be spiritually applied to such who are servants of sin; to whose sensual appetites and carnal affections the more noble and princely powers of the soul, the understanding and mind, become subject; which is very improper and unseemly.
Proverbs 19:11
Ver. 11. The discretion of a man deferreth his anger,.... That he does not show it immediately; but takes time to consider of the offence given him, and makes use of a proper time to resent what is fit should be resented; he is a wise and discreet man that is slow to anger,
Pr 14:29. He is most like to God, who is "longsuffering, abundant in goodness and truth", Ex 34:6; and it is to the honour of his "name" that he "defers [his] anger", and "refrains from" cutting off those that offend him, Isa 48:9;
and [it is] his glory to pass over a transgression; to forgive an offence committed; it is the duty and interest of a man to do so, and it is to his honour; as the contrary greatly reflects dishonour on him, and tends to his disgrace and reproach, if not to his ruin; see
Mt 18:32.
Proverbs 19:12
Ver. 12. The king's wrath [is] as the roaring of a lion,.... Which is very terrible when hungry, and is after its prey, and has got it. Kings, especially tyrannical ones, are compared to lions; as Nebuchadnezzar by Jeremiah, Jer 4:17; and Nero by the Apostle Paul, 2Ti 4:7; and the rage of such is very dreadful, as Ahasuerus's was to Haman. Jarchi interprets the king, of the holy blessed God. It may be applied to Jesus Christ, the Lion of the tribe of Judah; who is said to cry with a loud voice, as when a lion roareth; and whose wrath is terrible to wicked men, and even to the kings of the earth, Re 5:5;
but his favour [is] as dew upon the grass; which refreshes and revives it, and causes it to grow and flourish: and so the favour and good will of a king to his subjects delights them, and causes joy and cheerfulness in them; and such an effect has the love of God and Christ on the children of men, Ho 14:6.
Proverbs 19:13
Ver. 13. A foolish son [is] the calamity of his father,.... Or, "the calamities of his father" {q}; he brings them to him. A very great affliction he is, and which has many distresses and sorrows in it; as loss of reputation and credit in his family, which is sunk by his behaviour, instead of being supported and increased; loss of substance, through extravagance and riotous living, and the ruin of his soul and body by his wicked practices; see Pr 10:1;
and the contentions of a wife [are] a continual dropping; or like the dropping of rain, in a rainy day, into a house out of repair, and which is very uncomfortable to, the inhabitants of it; see Pr 27:15. Such are the contentions of a peevish, ill natured, and brawling wife, who is always scolding; and which is a continual vexation to a man, and renders him very uneasy in life: such a continual dropping was Xantippe to Socrates, who teased him night and day with her brawls and contentions {r}. A great unhappiness each of these must be!
{q} twwh "calamitates", Vatablus; "aerumnae", Piscator, Michaelis; "causa aerumnarum", Junius & Tremellius. {r} A. Gell. Noct. Attic. l. 1. c. 17.
Proverbs 19:14
Ver. 14. Houses and riches [are] the inheritance of fathers,.... Which they are careful to provide and leave to their children. This they may and often do, build or purchase houses, and procure great riches, and put their children into the possession of them;
and, or but,
a prudent wife [is] from the Lord; one that behaves well to her husband, massages the affairs of her house with wisdom, and brings up her children in all orderly manner: such a wife no man has from the care and provision of his parents; nor so much from his own good choice and industry as from the kind providence of God, to which he should ascribe it; his parents may give him houses and lands, but it is God that gives him a wise and discreet woman to be an helpmeet to him; see
Pr 18:22.
Proverbs 19:15
Ver. 15. Slothfulness casteth into a deep sleep,.... Slothful persons are generally sleepy, and are very desirous of sleep, and indulge themselves in it; they spend their time, day and night, in sleep and drowsiness; and are quite careless and unconcerned about either their temporal or eternal good; see Pr 6:9;
and an idle soul shall suffer hunger; and perish with it, both in a temporal and spiritual sense: an idle person, that will not work, ought not to eat; and an idle soul, or one that is unconcerned about his soul, and the spiritual food of it, shall perish for want of it.
Proverbs 19:16
Ver. 16. He that keepeth the commandment,.... Either of parents, as children ought to do; or of masters, as servants should; or of kings and princes, as is the duty of subjects in all things lawful: or rather of God; every command of his, whether of a moral or positive nature, which, though they cannot be perfectly kept, yet should as much as in man lies, in faith, from a principle of love, and to the glory of God: and such a man
keepeth his own soul, or "observes" {s} it; he shows that he has a concern for its welfare and peace; for though peace does not arise from keeping the commandments of God, yet such have great peace of soul who do love and keep the law of God; though there is no reward for, yet there is a reward in keeping the divine commands; though salvation is not hereby, yet blessed are they that do his commands; by which it appears they have a right to enter into the city, into eternal happiness, Ps 119:165;
[but] he that despiseth his ways: which are at and proper for him to walk in, as Aben Ezra observes; or who is negligent of his ways, does not care in what ways he walks, or what is the issue of them; he walks in the ways of his own heart, and in the sight of his eyes; has his conversation according to the course of this world; walks with a multitude, with a crowd, to do evil, in the broad road which leads to destruction, and yet is quite careless about it: or that despises the ways of the commandment or word of God, which that directs to; for that is a lamp and a light, which men would do well to take heed to, as it shows them the ways in which they should walk; but these they neglect and contemn: or he that despises the ways of God, the ways he himself takes in the salvation of men, all whose ways are mercy and truth; that despises the ways of peace, pardon, righteousness, and salvation by Jesus Christ: he
shall die; he is dead in sins already, and he shall die the second death, that neglects and despises so great salvation, and all the ways of the Lord, Heb 2:3. There is a "Keri", or marginal reading, which we follow; but the "Cetib", or written text, is, "he shall be killed", or put to death; and so the Syriac version; immediately, by the hand of heaven, by the Lord himself, before his time; or by the judges and civil magistrates; his sins being openly known, as Aben Ezra.
{s} rmv "observat".
Proverbs 19:17
Ver. 17. He that hath pity unto the poor lendeth unto the Lord,.... A man, whose heart is full of compassion to the poor, and whose hands distribute to their necessities, from a true principle of love and charity to men, and with a view to the glory of God, and not from any selfish principle and with a end; such a man's gift to the poor is a loan to the Lord; it is not cast away upon the creature, but is a "depositum" in the hands of God, and shall be returned with advantage;
and that which he hath given will, he pay him again; either in this life, in things temporal and spiritual, increasing his worldly substance, blessing his posterity, granting him larger measures of grace, indulging him with his gracious presence, and giving him peace of mind, which passeth all understanding; or in the world to come; not as a reward of debt, but of grace; see Ec 11:1.
Proverbs 19:18
Ver. 18. Chasten thy son while there is hope,.... Of guiding and keeping him in the right way, as long as corrections are or can be hoped to be of use; while in a state of infancy, childhood, and youth; while under parental government; and before habits in sin are grown strong, and the case become desperate, and he is hardened, and proof against all instruction and discipline;
and let not thy soul spare for his crying; the noise he makes, the tears he sheds, the entreaties he uses to keep off the rod; let not a foolish pity and tenderness prevail to lay it aside on that account the consequence of which may be bad to parent and child; see
Pr 13:24. The Targum is,
"but unto his death do not lift up thy soul;''
or to the slaying of him {t}, as the Vulgate Latin version; and this sense Jarchi gives into: and then the meaning is, that though parents should be careful to give due correction to their children, so long as there is hope of doing them good, yet not in a brutal and barbarous manner, to the endangering of their lives: as some parents are too indolent, mild, and gentle, as Eli was; others are too wrathful and furious and use no moderation in their corrections, but unmercifully beat their children; such extremes ought to be avoided. Gersom interprets the word of crying, as we do.
{t} wtymh la "ad interficiendum cum", Pagninus, Vatablus, Mercerus, Gejerus; "ad occidendum sum", Piscator, Cocceius, Tigurine version, Michaelis, Schultens, Gussetius, p. 534.
Proverbs 19:19
Ver. 19. A man of great wrath shall suffer punishment,.... Either a child that is of a wrathful disposition, and provokes his parent to wrath; or a parent that chastises his child in wrath; each shall suffer for it; or any man that gives way to wrath and anger and is continually quarrelling, he involves himself in trouble; and is punished, as his offence requires, according to law, either in his person or estate;
for if thou deliver [him], yet thou must do it again; if he is got out of one broil, he will get into another quickly; if he clear of one lawsuit, another will be commenced against him in a short time; if he is discharged and freed from a penalty he is justly subject to, it must be done again and again; he will fall into the same evil, and there is no end of appearing, for him and serving him; a wrathful man brings himself into great trouble, as may be seen in Shimei, 2Sa 16:7 1Ki 2:46.
Proverbs 19:20
Ver. 20. Hear counsel, and receive instruction,.... Of parents, masters, and ministers; especially the counsel and instruction of Wisdom, of Jesus Christ, the Wisdom of God, the wonderful Counsellor; and of his Gospel and of the Scriptures, which are able to make a man wise unto salvation;
that thou mayest be wise in thy latter end; in the latter end of life, at death; that then it may appear a man has been so wise as to be concerned for a future state, for the good of his soul in another world; by listening to the counsel and instruction of Christ, in his word; by looking to him, and believing in him, for life and salvation; by leaning and living upon him; and committing the affairs of his soul, and the salvation of it, to him.
Proverbs 19:21
Ver. 21. [There are] many devices in a man's heart,.... Some about civil things; to get wealth and riches: to obtain honour and glory among men; to attain to a long life, and to perpetuate their memories after death: some about sinful things; to gratify their carnal lusts and sensual appetites; and to do mischief to others, particularly the people of God, and the cause and interest of Christ: some about religious things; coming new doctrines, devising new ordinances and modes of worship; contriving other methods of salvation than by Christ; as by the light of nature; by the law of Moses; by mere morality, civility, and external justice between man and man; by keeping to the religion they were born and brought up in; and by a mere outward profession of religion, and submission to ordinances, and performance of duties, and a multitude more of the like kind;
nevertheless, the counsel of the Lord, that shall stand; and can never be frustrated by the devices of man's heart, though there are many, and that but one; see Ps 33:10. This may be applied to the Gospel, and the scheme of salvation in it, called the whole counsel of God, Ac 20:27; it being the fruit of infinite wisdom, and the effect of a divine council between the eternal Three, and full of the best advice and instructions to the sons of men; and which has stood, and shall stand, notwithstanding the persecutions of wicked men, the craft of false teachers, and the ridicule of a profane world; it will continue till all the elect are gathered in, even, to the end of the world; and so will the ordinances of it, which are also called the counsel of God, Lu 7:30; and which will continue till the second coming of Christ. Moreover, the purposes of God, his counsels of old, or his eternal decrees, may be here meant; which are wisely formed in his own breast, and are not frustrable; and according to which counsel of his will all things are done in nature, providence, and grace; all things in this world are ordered as he pleases, and all things are done as he has ordered them; all his purposes are or will be fulfilled; his designs will be accomplished in the world and in his church, in spite of all the schemes, contrivances, and opposition of men and devils.
Proverbs 19:22
Ver. 22. The desire of a man [is] his kindness,.... Either the grace and kindness of God, which is, desirable by every sensible man, as being most excellent, and better than life and anything in it; or it is his desire to show kindness. A good man is desirous of riches, that he might have it in the power of his hands to do good to others; and a beneficent man, who has it in his power, is desirous of an opportunity of showing kindness to his fellow creatures and friends; and such a disposition and conduct render a man very desirable and amiable; it is the beauty of a man, as Ben Melech; yea, a man that is not able to do a kindness to another, yet has a desire to do it, his good will is his kindness, and the will is taken for the deed. Gersom takes the word in the sense of "reproach", as it is sometimes used; and understands it of the sinful desires of the heart, the imaginations of the thoughts of the heart, which are evil continually, and so matter of reproach;
and a poor man [is] better than a liar; who is a rich man, as the Septuagint and Syriac versions add; who denies that he has ability to relieve the poor, when he has; or promises to do it, and does it not; such men of high degree are a lie indeed! and the poor man, whom he should relieve, is a better man than he; or that would relieve another, but it is not in his power to do it.
Proverbs 19:23
Ver. 23. The fear of the Lord [tendeth] to life,.... "Godliness", of which the fear of the Lord is a principal part, has "the promise of this life and that to come", 1Ti 4:8: the fear of God is the beginning of a spiritual life; and it leads to eternal life, as Gersom observes, and is connected with it;
and [he that hath it] shall abide satisfied; with his lot and portion in this life; with the good things of it he has, being content therewith and "godliness with contentment is great gain", 1Ti 6:6: such a man has enough; he has all things in a spiritual sense; he is full of the blessings of goodness; he is blessed with all spiritual blessings; his mouth is satisfied, and his mind is filled with good things; and so he rests and abides night after night, and day after day;
he shall not be visited with evil; nothing shall hurt him; all his afflictions, his worst things, his evil ones: work together for his good; and they shall never separate from the love of God, nor anything that befalls him in this life, Ro 8:28; see Ps 91:10.
Proverbs 19:24
Ver. 24. A slothful [man] hideth his hand in [his] bosom,.... In cold weather to keep it warm, and at other times, as unwilling to use it in labour; it is the proper posture and just attitude of a slothful man. The word for "bosom" is sometimes used for a "pot" or "platter" {u}; and then the sense is, that he puts his hands under a pot over a fire to warm them; or in one removed at some distance from the fire, as Jarchi; or rather it may signify his putting his hand into a plate of food, and yet so slothful, as it follows,
and will not so much as bring it to his mouth again; so sluggish, that he will rather starve than be at the pains to feed himself; he will not take his hand out of his bosom, to take food out of the dish to feed himself with; and even when his hand is in the dish, he will not take it from thence again, and lift it to his mouth; an hyperbolical expression. Gussetius {w} thinks, it may have respect to such slothful men, who are careless and negligent to their souls; who, though they have the holy Scriptures in their hands, like a vessel full of wholesome food for the soul, yet will not make use of the least mite out of them, that they may receive eternal life.
{u} txlub "in patinam", Tigurine version; "in lebete", Mercerus, Michaelis; "in patinia", Cocceius; "in paropsidem", Schultens. {w} Ebr. Comment. p. 715.
Proverbs 19:25
Ver. 25. Smite a scorner, and the simple will beware,.... That is, give reproof to a man that scoffs at religion, and makes a jest of all that is good; for though it may be of no use to him who will despise it, yet it may be observed, and be useful to another that hears it; who, though void of understanding, yet not hardened in impiety as the other, but open to conviction, "will become cunning" {x}, as it may be rendered; or learns wisdom, and becomes hereby a knowing and understanding man; he hears another reproved, and fears, and becomes a wise man; so that though reproof may be lost on one, it succeeds in another, which is an encouragement to give it;
and reprove one that hath understanding, [and] he will understand knowledge; he will grow wiser and wiser; he will improve in the knowledge of things; see Pr 9:8.
{x} Mrey "astutus efficetur", Pagninus, Montanus; "astutus fiet", Junius & Tremellius, Cocceius; "astutior fiet", Michaelis; "solertiam parabit", Schultens.
Proverbs 19:26
Ver. 26. He that wasteth [his] father,.... His father's substance, which he gave him first as his portion, and afterwards by paying his debts, and getting him out of prison and out of broils, and that wastes his spirits and his health, and brings his gray hairs with sorrow to the grave;
[and] chaseth away [his] mother: alienates her affections from him, who once had too great a fondness for him; causes her to quit her house, not being able to bear the sight of him and of his actions:
[is] a son that causeth shame, and bringeth reproach; causes shame to his parents, as well as to himself; and a reproach upon them, as well as on his own character. It may be read thus,
"a son that causeth shame, and bringeth reproach, wasteth his father, and chaseth away his mother {y}.''
{y} So Gejerus, Schultens.
Proverbs 19:27
Ver. 27. Cease, my son, to hear the instruction,.... The counsel of bad men, or the doctrine of false teachers. The words are spoken either by Solomon to his son; or by Wisdom, that is, Christ, to everyone of his children, to beware of false prophets, and take heed what they hear; see Mt 7:15; such as the doctrines of the church of Rome; concerning the Scriptures, forbidding the people to read them; setting unwritten traditions upon a level with them, and making the pope an infallible interpreter of them; concerning merit, works of supererogation, indulgences, pardons, penance, purgatory, &c. such as the instruction of the Arians, Sabellians, Socinians, Pelagians, and Arminians, concerning the Trinity, the deity of Christ, his satisfaction, imputed righteousness, the power and purity of human nature, and man's free will;
[that causeth] to err from the words of knowledge; the words of the living God, the Scriptures of truth; which communicate knowledge, and are profitable for instruction in righteousness; are the means of the true knowledge of God; that there is one, and that he is possessed of all perfections: particularly that he is gracious and merciful, and pardons all manner of sin; that he is in Christ, the God of all grace; that he is the God and Father of Christ, and the covenant God and Father of all his people in him; they give knowledge of his mind and will concerning the salvation of men, and of his ways and worship. The wholesome words of our Lord Jesus, the salutary doctrines of the Gospel, may be here meant; those words of grace, wisdom, and knowledge, which come from him, and give knowledge of his person, offices, relations, incarnation, and blessings of grace by him; from whence they are called the word of peace and reconciliation, the word of righteousness, the word of life, and the word of salvation. Now these are all words of knowledge; and are the means of a spiritual, experimental, and fiducial knowledge of Christ, which is preferable to all other knowledge, and even to everything in the world; and therefore care should be taken, and everything avoided that tends to cause to err from these words and doctrines, which convey, promote, and improve this knowledge. Jarchi and Aben Ezra transpose the words, thus;
"cease, my son, to err from the words of knowledge, to or that thou mayest hear instruction and the latter makes mention of such an interpretation, cease, my son, from the words of knowledge, if thou wouldest hear instruction, and after that err:''
that is, better never hear and know at all, than to turn from those doctrines and instructions; see 2Pe 2:20.
Proverbs 19:28
Ver. 28. An ungodly witness scorneth judgment,.... Or, "a witness of Belial" {z}. A false witness is not awed by the place of judgment where he is; nor by the judge before whom he is; nor by the law, the rule of judgment, nor by the punishment of perjury; he scorns all these, and scoffs at them, and proceeds in bearing a false testimony: or he covers that which is right and just, and eludes judgment by specious and sophistic arguments and pretences. Or this may be understood of a false teacher, that scorns the rule of judgment, or colours over things, to make them plausible, and seem to be agreeable to it;
and the mouth of the wicked devoureth iniquity; greedily, and with pleasure commits it; as a hungry man takes in his food; or a thirsty man drinks down water: and in like manner are false doctrines imbibed by men of perverse minds.
{z} leylb de "testis Belijahal", Montanus, Tigurine version, Baynus.
Proverbs 19:29
Ver. 29. Judgments are prepared for scorners,.... Either by the civil magistrate, or by the Lord, and indeed by both; and if they miss the one, they will certainly meet the other; though they mock at present punishment and a future judgment, yet everlasting fire is prepared for them, Mt 25:41;
and stripes for the back of fools; as scorners are; which shall be inflicted on them sooner or later; if they are not stricken with the stripes of men, they shall endure the strokes of divine justice and vengeance hereafter.