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Chapter 13

Proverbs 13

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¹A wise son heareth his father’s instruction: but a scorner heareth not rebuke.

²A man shall eat good by the fruit of his mouth: but the soul of the transgressors shall eat violence.

³He that keepeth his mouth keepeth his life: but he that openeth wide his lips shall have destruction.

⁴The soul of the sluggard desireth, and hath nothing: but the soul of the diligent shall be made fat.

⁵A righteous man hateth lying: but a wicked man is loathsome, and cometh to shame.

⁶Righteousness keepeth him that is upright in the way: but wickedness overthroweth the sinner.^a

⁷There is that maketh himself rich, yet hath nothing: there is that maketh himself poor, yet hath great riches.

⁸The ransom of a man’s life are his riches: but the poor heareth not rebuke.

⁹The light of the righteous rejoiceth: but the lamp of the wicked shall be put out.^b

¹⁰Only by pride cometh contention: but with the well advised is wisdom.

¹¹Wealth gotten by vanity shall be diminished: but he that gathereth by labour shall increase.^c

¹²Hope deferred maketh the heart sick: but when the desire cometh, it is a tree of life.

¹³Whoso despiseth the word shall be destroyed: but he that feareth the commandment shall be rewarded.^d

¹⁴The law of the wise is a fountain of life, to depart from the snares of death.

¹⁵Good understanding giveth favour: but the way of transgressors is hard.

¹⁶Every prudent man dealeth with knowledge: but a fool layeth open his folly.^e

¹⁷A wicked messenger falleth into mischief: but a faithful ambassador is health.^f

¹⁸Poverty and shame shall be to him that refuseth instruction: but he that regardeth reproof shall be honoured.

¹⁹The desire accomplished is sweet to the soul: but it is abomination to fools to depart from evil.

²⁰He that walketh with wise men shall be wise: but a companion of fools shall be destroyed.^g

²¹Evil pursueth sinners: but to the righteous good shall be repayed.

²²A good man leaveth an inheritance to his children’s children: and the wealth of the sinner is laid up for the just.

²³Much food is in the tillage of the poor: but there is that is destroyed for want of judgment.

²⁴He that spareth his rod hateth his son: but he that loveth him chasteneth him betimes.

²⁵The righteous eateth to the satisfying of his soul: but the belly of the wicked shall want.

Footnotes:

⁶ ^a13.6 the sinner: Heb. sin

⁹ ^b13.9 lamp: or, candle

¹¹ ^c13.11 by labour: Heb. with the hand

¹³ ^d13.13 shall be rewarded: or, shall be in peace

¹⁶ ^e13.16 layeth…: Heb. spreadeth

¹⁷ ^f13.17 a faithful…: Heb. an ambassador of faithfulness

²⁰ ^g13.20 destroyed: Heb. broken

Jamieson-Fausset-Brown
John Gill
Keil-Delitzsch
Matthew Henry
Tyndale

Introduction

(Pro. 13:1-25) (Compare Pro 6:1-5; Pro 10:1, Pro 10:17).

Verse 2

shall eat--that is, obtain (Pro 12:14). transgressors--as in Pro 2:22. violence--or, "mischief" to themselves.

Verse 3

He . . . mouth . . . life--because evil speeches may provoke violence from others. he that openeth wide his lips shall have destruction--On last clause, compare Pro 10:14.

Verse 4

(Compare Pro 12:11, Pro 12:27).

Verse 5

loathsome . . . shame--better, causeth shame and reproach (compare Pro 19:26), by slander, &c., which the righteous hates.

Verse 6

A sentiment of frequent recurrence, that piety benefits and sin injures.

Verse 7

In opposite ways men act hypocritically for gain of honor or wealth.

Verse 8

Riches save some from punishment, while others suffer because they will not heed the rebuke of sloth, which makes and keeps them poor.

Verse 9

light . . . lamp--prosperity; the first, the greater, and it rejoiceth--burns brightly, or continues, while the other, at best small, soon fails.

Verse 10

The obstinacy which attends self-conceit, produces contention, which the well-advised, thus evincing modesty, avoid.

Verse 11

by vanity--or, "nothingness," that is, which is vain or useless to the public (as card playing or similar vices). gathereth . . . labour--(Compare Margin), little by little, laboriously.

Verse 12

desire cometh--is realized. a tree of life--or, "cause of happiness."

Verse 13

the word--that is, of advice, or, instruction (compare Pro 10:27; Pro 11:31).

Verse 14

(Compare Pro 10:11). fountain--or, "source of life." to depart--(compare Pro 1:2-4), or, "for departing," &c., and so gives life.

Verse 15

Right perception and action secure good will, while evil ways are difficult as a stony road. The wicked left of God find punishment of sin in sinning. hard--or, "harsh" (compare Hebrew: Deu 21:4; Jer 5:15).

Verse 16

dealeth--acts with foresight. a fool . . . folly--for want of caution.

Verse 17

A wicked--or, "unfaithful" messenger falleth into mischief--or, "by mischief," or "evil," and so his errand fails. Contrasted is the character of the faithful, whose faithfulness benefits others.

Verse 18

(Compare Pro 10:17; Pro 12:1).

Verse 19

Self-denial, which fools will not endure, is essential to success.

Verse 20

The benefits of good and evil of bad society are contrasted.

Verse 21

(Compare Pro 11:31). good . . . repaid--or, "He (God) will repay good."

Verse 22

wealth . . . just--While good men's estates remain in their families, God so orders that the gains of sinners enure to the just (compare Pro 28:8; Psa 37:18, Psa 37:22, Psa 37:26, &c.).

Verse 23

The laboring poor prosper more than those who injudiciously or wickedly strive, by fraud and violence, to supersede the necessity of lawful labor.

Verse 24

spareth--or, "withholds." rod--of correction. hateth--or, acts as if he hated him (compare Pro 3:12; Pro 8:36). chasteneth . . . betimes--or, "diligently seeks for him all useful discipline."

Verse 25

The comparative temporal prosperity of the righteous and wicked, rather than contentment and discontent, is noted. Next: Proverbs Chapter 14

Introduction

A wise son heareth his father's instruction,.... As he should, and has good reason to do; since it must be cordial, faithful, and disinterested, as well as the effect of age and experience. He "asks for it" and "loves" it, as Jarchi supplies the text; he likes and approves of it, is well pleased with it, and delights in it; seeing it tends to his profit and advantage; he "receives" it, as the Targum, so Ben Melech; he listens to and obeys it, and acts agreeably to it, which shows him to be wise; and this is the way to be wiser and wiser. So one that is spiritually wise will attend to and receive the instruction of Wisdom or Christ; who stands in the relation of an everlasting fin, her to his children; whose instruction is the doctrine of the Gospel; which a wise man hears, so as to understand it; to love and like it, and approve of it; cordially to embrace and obey it, and put it in practice; see Mat 7:24. The word also signifies "correction" (s), because instruction often comes by it; and he that is a wise man will hear the rod and him that has appointed it, and learn to know his mind by it, and receive instruction from it: or is "chastised by his father" (t), and takes it well, Mic 6:9; but a scorner heareth not rebuke; that is, a son who is a scorner, as the Targum and Aben Ezra; one that makes a mock at sin, and scoffs at religion: such a man will be so far from hearing, attending to, and receiving the rebuke and reproof of his father, that he will scoff also at that; such as were the sons in law of Lot, and the sons of Eli and Samuel. So scornful men, that make a jest of everything that is sacred, will not hearken to the reproof of God's word, to the rebukes of Gospel ministers, or even to the rebukes of Providence, which will issue in their destruction, Pro 5:11. (s) "obedivit castigationem", Baynus, so Gejerus. (t) "Castigatur a patre, vel castigatus patris", Scultens, so De Dieu.

Verse 2

A man shall eat good by the fruit of his mouth,.... Or, "of the mouth"; either another's or his own, since the word his is not in the text; though it is supplied by the Targum, Aben Ezra, the Vulgate Latin, and Syriac versions, as by us. The Septuagint and Arabic versions render it, "shall eat of the fruits of righteousness". I should choose to translate the whole thus: "a good man shall eat of the fruit of his mouth": so Aben Ezra interprets it, "a good man shall eat"; and so the Septuagint, Syriac, and Arabic versions render it. The sense is, that a good man brings forth good things out of the good treasure of his heart by his mouth; which not only minister grace to the hearers, and are for the use of edifying to others, but also to himself; while he gives wholesome counsel and advice to others, it is of service to himself; while he comforts others, he comforts himself; and while he teaches and instructs others, he teaches and instructs himself: so a good minister of Jesus Christ, while he feeds others with knowledge and understanding, he himself is nourished up with the words of faith and good doctrine; so Jarchi refers it to a man's doctrine, and the reward of it here and hereafter; but the soul of the transgressors shall eat violence; Jarchi interprets it, "the delight of transgressors is violence;'' (u). that is, what their souls desire, choose, will, and take pleasure in, even using violence, and doing mischief to others; and to the same purpose is the note of Gersom: but Aben Ezra supplies it from the former clause, as we do; and the sense is, that the same measure they mete out to others shall be measured out to them again; what they give others to eat, they shall eat themselves, even the bread of violence; see Pro 4:16. And this will be the case of all perfidious and treacherous ones, as the word (w) used signifies; of false teachers and cruel persecutors; and of Babylon, of whom it will he said, "reward her as she rewarded you", Rev 18:6. (u) "Anima cupido praevaricatorum est violentis", Gussetius, p. 524. (w) "perfidiosorum", Junius & Tremellius, Piscator; "perfidorum", Cocceius, Schultens.

Verse 3

He that keepeth his mouth keepeth his life,.... He that keeps his mouth shut keeps it as with a bridle; keeps it from speaking things of other persons, particularly of such as are in high places, of kings and princes, and civil magistrates: he keeps himself quiet and comfortable; keeps himself from many troubles, which otherwise he would come into; keeps his life from danger, to which it would be exposed, should he speak evil of dignities, or give himself the freedom, as some do, whereby they are brought to an untimely end; see Pro 18:21; besides, persons ought to be careful of their words, since by them a man will either be justified or condemned hereafter, Mat 12:37; but he that openeth wide his lips shall have destruction; or "consternation" (x): he that is rash and inconsiderate, hasty with his lips, a talkative man; that speaks freely everything that comes into his mind, regardless of the characters of men, or consequences of things; is often brought into frights and fears, through the menaces and threatenings of men in power, whose characters he has made too free with, and oftentimes is brought to ruin and destruction: so he, whose throat is as an open sepulchre, belching out filthy words, horrid oaths, curses, and imprecations, destruction is near him, even in all his ways; and the man of sin, that opens his mouth in blasphemy against God, and his tabernacle, and his saints, shall go into perdition, Rev 13:5. (x) "consternatio", Mercerus, Cocceius, Michaelis; "terrebitur", Tigurine version.

Verse 4

The soul of the sluggard desireth, and hath nothing,.... He desires knowledge, but does not care to be at any pains to get it, and so has it not; he desires riches, but chooses not to make use of the means, to be diligent and industrious, and so he is without them; he desires to wear good clothes and rich raiment, but is unwilling to labour for them, and therefore is clothed with rags; he desires food, and plenty of it, but refuses to work for it; and he that will not work should not eat, and therefore he has it not, but starves and famishes: and, in spiritual things, the sluggard desires heaven and happiness, but does not care to do the duties of religion; he would die the death of the righteous, but is unwilling to live his life; to abstain from sin, and live soberly and righteously, is too hard service for him; he does not choose to do or suffer anything for the cause of Christ and true religion. Jarchi's note is, that "in the future state he shall see the glory of the wise man, and desire it; but shall not attain to it;'' but the soul of the diligent shall be made fat; become rich; increase in temporal things, and have great plenty and prosperity; and so, in spiritual matters, such who are diligent in the use of means, constantly attend on the word and ordinances, and labour for the meat which endures to everlasting life; such are filled and satisfied, as with marrow and fatness; and become fat and flourishing, and fruitful in every good word and work; and shall at last arrive to that state where there will be no more hunger and thirst.

Verse 5

A righteous man hateth lying,.... Or, "a word of falsehood" (y); as being contrary to honour, truth, and conscience. He hates it in himself and others; he hates all sorts of lies, lies in common conversation, religious lies, doctrinal ones, false doctrines, lies spoken in hypocrisy; such as the followers of antichrist spread, being given up unto them that they might be damned, Ti1 4:2; these are an abomination to God and all good men, Rev 21:27; but a wicked man is loathsome, and cometh to shame; or, "causes" or "spreads a stink" (z): all wicked men are loathsome and abominable, being very corrupt in principle and practice; all over defiled with sin, and covered with wounds, bruises, and putrefying sores, from the crown of the head to the sole of the feet; and especially liars, who are often brought to shame and confusion in this life, and will hereafter come to everlasting shame and contempt. Or, "makes himself to stink" (a); in the nostrils of all good men, and so brought to shame: or "digs"; a metaphor, as Cartwright thinks, from those that dig in the earth, where such as are covered with shame would gladly put their heads. (y) "verbum falsitatis", Montanus, Michaelis; "verbum fuci", Schulteus. (z) "foetere facit", Vatablus, Mercerus; "foetere faciet", Montanus; "foetere fecit foetorem", Gussetius, p. 114. "foetorem spargit", Schultens. (a) "Se ipse foetere facit", Coccei Lexic. col. 77. "foetidum se reddit", Piscator.

Verse 6

Righteousness keepeth him that is upright in the way,.... Men of uprightness and integrity, whose hearts are sincere in the ways of God; the principle of grace and righteousness in them keeps them in those ways, and will not suffer them to turn aside into crooked paths; the word of righteousness, the doctrine of the Gospel, is a means of preserving them from sin, and of keeping them in the right way; particularly the doctrine of Christ's righteousness, and justification by it, is a great antidote against sin, and a powerful motive and incentive to the performance of good works, and all the duties of religion: it engages men to observe every command of Christ, to walk in all his ways; and is a great preservative from false doctrine and antichristian worship; but wickedness overthroweth the sinner; it is the cause of his utter overthrow, of his being punished with everlasting destruction. It is, in the Hebrew text, "sin" (b) itself; the sinner is so called, because he is perfectly wicked, as Jarchi observes; he is nothing but sin, a mere mass of sin and corruption. Aben Ezra renders it, "the man of sin"; and it may be well applied to him, who is emphatically called so, and is likewise the son of perdition; who, for his wickedness, will be overthrown and destroyed at the coming of Christ, and with the brightness of it, Th2 2:3. (b) "peccatum"; Montanus, Vatablus, Cocceius, Michaelis; "lapsationem", Schultens.

Verse 7

There is that maketh himself rich, yet hath nothing,.... Some persons make a great show of riches, and would be thought to be rich; put on fine clothes, live at a high rate, and appear in great pomp, and yet not worth a farthing; which they do to gratify their pride and ambition, and to draw in others to trust them with their substance. So in spirituals; some persons, as hypocrites, would be thought to be rich in grace, and to be possessed of all the graces of the Spirit, faith, hope, and love; and yet have nothing of true grace, only what is counterfeit; the root of the matter is not in them; no principle of life and grace, only a name to live; nothing of the power, only the form, of godliness; no oil of grace in the vessels of their hearts, only the lamp of an outward profession: some, as the Pharisees, would be thought to be rich in good works, when they have no good thing in them, and do nothing that is spiritually good; either what they do is not done according to the revealed will of God, as many things done by the Pharisees formerly, and by the Papists now, or they do not flow from love; nor i are they done in faith, nor in the name and strength of Christ, nor to the glory of God by him: some, as the same persons, would be thought to be rich in righteousness, when they have no true righteousness at all; not the righteousness of the law, which requires perfection of obedience; not the righteousness of faith, which is the righteousness of another; the righteousness of God is imputed, and is without the works of men; they have no righteousness that can justify them, or save them, or bring them to heaven: some, as the Arminians, would be thought to be rich in spiritual strength, and in the power of their free will, when they have neither will nor power to do anything spiritually good; neither to regenerate and convert themselves, nor to come to Christ, nor to do any good work: some, as the Perfectionists, would be thought to be so rich as to be free from sin, and perfect in grace, when they have none at all, as says the apostle, Jo1 1:8; their picture is drawn in Ephraim, and their language spoke by him, Hos 12:8. The apostate church of Rome would be thought rich with the merits of saints, and works of supererogation, when she has no merit at all; nor is it possible for a creature to, merit anything at the hands of God; compare with all this Rev 3:17; there is that maketh himself poor, yet hath great riches; there are some, on the other hand, who greatly degrade themselves; live in a very mean way, as though they were very poor; either through covetousness, or because they would not draw upon them the envy of their neighbours, or encourage their friends to borrow of them, or invite thieves to steal from them, or for some low end or another: the pope of Rome sometimes affects to seem poor, though at other times, and in other respects, he would be thought rich; at the Lateran procession the newly elected pope scatters pieces of brass money among the people, saying, as Peter, whose successor he pretends to be, did, "Silver and gold have I none", Act 3:6; yet comes into great riches. These words may be applied spiritually, in a good sense; there are some who are sensible of their spiritual poverty, and own it; they ingenuously express the sense they have of their own nothingness and unworthiness; they declare they have nothing, and can do nothing; they renounce all their own works in the business of salvation, and ascribe it wholly to the grace of God; they have very mean thoughts, and speak very meanly of themselves, as less than the least of saints, and the chief of sinners: yea, some carry the matter too far in the expressions of their poverty; will not be persuaded that they have the true riches of grace, at least will not own it; but give way to their doubts and fears about it, when they are possessed of much; to whom some think these words are applicable. However, they are to such who are "poor in spirit", Mat 5:3, as before described; who have, notwithstanding, "great riches", the riches of justifying grace, the riches of Christ's righteousness: the riches of pardoning grace, a large share thereof, much being forgiven them; the riches of sanctifying grace, faith, more precious than that of gold that perisheth, with all other graces; the riches of spiritual knowledge, preferable to gold and silver: they have Christ, and all things along with him; they have God to be their portion, and exceeding great reward; they have a large estate, an incorruptible inheritance, in heaven; they have a better and a more enduring substance there; "theirs is the kingdom of heaven", Mat 5:3; it is prepared for them, and given to them; compare with this Co2 6:10.

Verse 8

The ransom of a man's life are his riches,.... As Benhadad's were to him, when he was in the hands of the king of Israel, Kg1 20:34; and as the treasures the ten men had in the field were to them, for the sake of which Ishmael, the son of Nethaniah, slew them not, Jer 41:8. This is the advantage of riches when a man is taken captive in war, or by pirates, or is in the hands of thieves and robbers, he can redeem himself by his money; or when his life is in danger by diseases, he can procure healing medicines; or by famine, he can get food to preserve it, when a poor man cannot: but this is not to be done always, and is only to be understood of a temporal life; for, as to the spiritual and eternal redemption of the soul of man, that requires a greater ransom price than such corruptible things as silver and gold; nothing short of the precious blood of Christ is sufficient for that, Job 36:18. Moreover, these words may not so much design the convenience as the inconvenience of riches to men; since these often invite thieves to assault their persons, and break into their houses, and threaten their lives; and put wicked men upon forming schemes, and drawing up charges and accusations against them, purely to get their money; which bring their lives into danger, and which they can only redeem by their riches; but the poor heareth not rebuke; no charge and accusation is brought against him; no rebuke or reproof is given him; no notice is taken of him, because nothing is to be got from him; he may sleep with his door unlocked, thieves will give him no disturbance; he may travel upon the road without being bid to stand (c). Jarchi interprets this of him that is poor in the law; that hearkens not to reproofs and admonitions, given him to depart from evil: but rather it may be applied to the poor in spirit; who trust not in themselves and their own righteousness, but in the grace of God and righteousness of Christ; who indeed hear the rebukes of good men, and take them kindly; and of bad men, and return not revilings for them; and also the rebukes of Providence, or the chastisements of their heavenly Father, yet they will never hear any rebuke in wrath from him here or hereafter; when the rich in their own conceit, who trust in their riches and righteousness, and think to ransom their souls from death by them, will have rebukes with flames of fire. (c) "Cantabit vacuus coram latrone viator", Juvenal. Sat. 10. v. 23.

Verse 9

The light of the righteous rejoiceth,.... The light of joy and gladness, which is sown for them, and arises to them; the light of spiritual knowledge and experience they have; the light of sound doctrine; the light of good works, and a Gospel conversation; all this, as it is delightful to themselves and others, so it is increasing more and more to the perfect day, and it continues: so the Septuagint and Arabic versions, "light is always for the righteous"; especially it will be in the latter day, and particularly in the New Jerusalem state, when there will be no night, Rev 21:23; but the lamp of the wicked shall be put out; the light of the righteous is like that of the sun, bright and pleasant; but the light of the wicked is like that of a lamp, lesser and not so agreeable, nor will it last; their prosperity is short lived, their joy is but for a moment; the pleasures of sin are but for a season; their candle soon goes out; it is put out in obscure darkness, and they themselves are reserved to blackness of darkness, Job 18:5; as prosperous and flourishing as the kingdom of antichrist has been or is, it will be full of darkness, Rev 16:12.

Verse 10

Only by pride cometh contention,.... Though it comes by other things, yet by this chiefly, and there are no contentions without it: or "truly", "verily", "certainly (d), by pride", &c. Unless the words may be better rendered, "an empty man through pride will give contention" (e), or make it; such as are empty of knowledge and wisdom; and such are generally the most proud, and are very apt to raise contentions, and foment divisions: contentions in families, in neighbourhoods, in towns, cities, and countries, and in churches, are generally owing to pride; what contentions and confusions has the pride of the pope of Rome brought into kingdoms and states, into councils, and into the church of God! but with the well advised is wisdom: such who are humble and modest will seek counsel of God; will consult the sacred oracles, and ask advice of those who are superior to them in knowledge and understanding; and so will neither raise contentions themselves, nor join with those that make them, but do all they can to lay them; these show that true wisdom is with them. (d) "certe", Vatablus; "vere", Pagninus, Montanus, Merecrus. (e) "Levis per superbiam dabit contentionam", Gejerus.

Verse 11

Wealth gotten by vanity shall be diminished,.... In an unjust or unlawful way, either by robbery and theft, as Aben Ezra; or by fraud and tricking, by overreaching and circumventing others; or by vain practices, as by cards or dice, and by stage playing and the like; or by curious and illicit arts, as necromancy, judiciary astrology, and such like things; whatever is gotten in a wicked way very seldom lasts long; it lessens by little and little till it comes to nothing (f); see Jer 17:11; and sometimes very quickly and suddenly, all at once; thus that mass of riches which the church of Rome has got together by her vain and wicked practices, by her idolatry, pardons, and indulgences, will in one hour come to nought, Rev 18:17; but he that gathereth by labour shall increase, or "that gathereth by the hand" or "in it" (g); by hand labour in an honest way, or with the diligent hand, which maketh rich; who labours with his hand and gets by in sufficient to support himself and his family, and to give to the necessities of others; who does not lay it up in coffers, but keeps it in his hand to distribute; such generally thrive and flourish: some copies read it, "he that gathereth, unto the hand" (h), that gathers and puts it into the hands of others; that liberally communicates to the poor; he shall increase, as commonly liberal persons do; so the Targum, "he that gathereth and giveth to the poor shall increase in substance.'' (f) "De malo quaesitis vix gaudet tertius baeres", Herat. (g) "in manu", Pagninus, Junius & Tremellius, Piscator; "super manu", Gussetius, p. 310. "super manum", Michaelis, Schultens. (h) "Usque ad manum", Montantus.

Verse 12

Hope deferred maketh the heart sick,.... That is, the object hoped for; if it is not enjoyed so soon as expected, at least if it is delayed any length of time, the mind becomes uneasy, the heart sinks and fails, and the man is dispirited and ready to despond, and give up all hope of enjoying the desired blessing; whether it be deliverance from any evil, or the possession of any good; but when the desire cometh, it is a tree of life; when that which is hoped and wished for, and has been long expected and desired, comes; when there is an accomplishment of men's wishes, it is as grateful to him as the tree of life was in Eden's garden; it gives him an unspeakable pleasure and delight. This may be applied to many things in a spiritual way, as to the first coming of Christ; and some have thought this is greatly regarded and chiefly intended; this was the object of the hope of Old Testament saints; and it was hoped for on a good foundation, on the promise of God, which was frequently repeated, enlarged, and confirmed; yet this promised and hoped for blessing was deferred a long time; from the first promise of it to its accomplishment were four thousand years; though not deferred longer than the appointed time, yet longer than the saints expected, and which sometimes made their hearts sick; they became weak and feeble, fearful and dispirited, lest it should never come to pass, which occasioned fresh promises and assurances to them; see Isa 35:3, Mal 3:1; but when "the desire" came, Christ the desired object; and who is desirable for the excellencies of his person, his mediatorial qualifications, the work of redemption and salvation he came about, and the blessings he brought with him; and who is the "desire of all nations" that was to come, Hag 2:7; it was exceeding joyful and delightful to all that expected him, and were looking for redemption in Israel, or Christ; "the coming desire" (i), as it may be rendered, is "a tree of life", or "lives", the author of life, natural, spiritual, and eternal; see Pro 3:18. It may be applied also to the spiritual presence of Christ, and communion with him; this is what believers, being sometimes without, hope and wait for; and sometimes it is deferred a long time, at least they think it so, which makes them very uneasy, and even sick of love, as the church was, Sol 5:8; but when what they so earnestly desire is granted them, it is as if they were in Eden's garden, or rather in the paradise above, plucking the fruit of the tree of life: likewise it may be applied to eternal glory and happiness; this is the object of hope in the present state; it is sometimes impatiently expected and desired, and the language of the soul is, "Why is his chariot so long in coming?", "come, Lord Jesus, come quickly", Jdg 5:28; and when this desired happiness is enjoyed, how sweet will it be! and the sweeter for having been so much longed and wished for; and when the saints will be in the paradise of God, and eat of the tree of life in the midst of it, and never hunger more. (i) "desiderium venieus", V. L. Pagninus, Mercerus, Cocceius, Michaelis, Schultens.

Verse 13

Whoso despiseth the word shall be destroyed,.... The word of God. Either Christ, the essential Word; which must be a great evil, considering the dignity of his person; great ingratitude, considering the grace of his office; very dangerous, considering what a quick, sharp, and powerful Word he is: and such may be said to despise him who despise his ministers, and the Gospel preached by them; and which may be meant by the word, that being the word of God and of truth, the word of righteousness, peace, life, and salvation; and is to them that perish foolishness; and to whom it is so, they shall perish, and be punished with everlasting destruction, for their contempt of it, and disobedience to it. Or the written word may be meant, the Scriptures, which are given by inspiration of God, and therefore ought to be had in the greatest reverence; and yet are greatly slighted and despised by the man of sin and his followers; who set up and prefer their unwritten traditions to them, and so make them of none effect: such are all false teachers, that despise or abuse them, they bring destruction to themselves; for so the words may be rendered, "shall bring destruction to himself", or shall receive detriment from it: so the Targum, from the word itself; the Syriac version, "by it"; and the Arabic version, "by the commandment itself"; by the threatenings in it, and according to them: or, "because of it"; because of the contempt of it; but he that feareth the commandment; receives the word with reverence, trembles at it; fears God, and keeps his commandments, and fears to break them: he shall be rewarded; with good, as the Targum adds; for in keeping the commandments of God there is great reward: or, "shall enjoy peace", or "be in safety" (k); for great peace have they which love the law of God, and serve it: or, "shall be sound, and in health" (l); when those that despise it "shall be corrupted" (m); as the word in the preceding clause may be rendered. (k) "in pace versabitur", V. L. "fruetur pace", Vatablus; "donatur pace", Junius & Tremellius; "pacabitur", Cocceius; "salvabitur", Syriac version. (l) Sept. (m) "corrumpetur"; Pagninus, Montanus, Junius & Tremellius.

Verse 14

The law of the wise is a fountain of life,.... Or "doctrine" (n); the doctrine of those who are taught by the word, and are wise unto salvation; the words or doctrines of the wise, which are given forth by one Shepherd; the instructions of such who are like Scribes, well instructed themselves unto the kingdom of heaven: these are as a fountain of living water; which are the means of quickening dead sinners, and of reviving and refreshing the souls of weary saints; and bring life and immortality to light, and point and lead to eternal life: and so direct souls to depart from the snares of death; the snares of sin, Satan, and the world, to shun and avoid them; with which men being entangled, are brought to destruction and death. (n) "doctrina", Junius & Tremellius, Piscator, Cocceius, Schultens.

Verse 15

Good understanding giveth favour,.... A good understanding in things natural and civil gives favour among men; and so a good understanding in divine and spiritual things gives a man favour among religious people, makes him taken notice of by them, and acceptable to them: and such an understanding no man has, unless it be given him; and such appear to have one that do the commandments of God, Psa 111:10. The Israelites, for having and keeping the statutes of the Lord, were accounted by others a wise and an understanding people; and Christ, as man, when he increased in wisdom, grew in favour with God and men. It may be rendered, "good doctrine", as the Vulgate Latin version, or "right doctrine", as the Arabic version, "gives grace" (o); is the means of conveying grace into the hearts of men, and of increasing it. What if it should be rendered, "grace gives a good understanding" (p)? since it is certain, that an understanding to know God and Christ is a gift of grace, Jo1 5:20; but the way of transgressors is hard; ungrateful and unpleasant to themselves and others; it is a rough and rugged way, in which they stumble and fall; and cannot walk with pleasure themselves, when their consciences are awakened, and they are loaded with guilt, and filled with terror; and must be very disagreeable to those who have seen the evil of them. (o) "gratiam", Pagninus, Montanus. Vatablus. Mercerus. Drusius, Michaelis, Schultens. (p) "Successum bonum dat gratia", Junius & Tremellius.

Verse 16

Every prudent man dealeth with knowledge,.... In order to get more, and with men of knowledge for the same purpose; all he does is with knowledge and discretion; he does not meddle with things, nor has he to do with persons, he knows nothing of; he both acts and speaks with knowledge, cautiously, wisely, considering well time, place, and persons: and every wise and good man deals with evangelical knowledge, and studies to grow in the knowledge of the Gospel, and the mysteries of it; in the knowledge of Christ, and of God in Christ; the issue of which is life eternal; but a fool layeth open his folly; or "spreads" (q) it; and exposes it to the view of everyone, by his foolish talk and indiscreet actions. (q) "expandit", Mercerus, Gejerus, Michaelis.

Verse 17

A wicked messenger falleth into mischief,.... That does not do his errand right, nor deliver his message faithfully; such an one falls from the degree of honour in which he was into disgrace; he loses his master's favour that sent him; he is degraded from his post and office: he falls "by evil", or "into evil" (r); by the evil of sin, into the evil of punishment. So wicked ministers and false teachers, such who transform themselves into the apostles of Christ and into angels of light, who corrupt the word of God, and handle it deceitfully; these shall receive their just condemnation; since they do a deal of mischief to the souls of men, and therefore shall fall into mischief themselves, even into everlasting perdition; but a faithful ambassador is health; or, "an ambassador of truths" (s); one that performs his embassy well and truly, he is salutary, useful, and profitable to himself, and to them that send him: the word for ambassador is translated an "hinge", Pro 26:14; and he is so called, because upon his negotiations abroad the hinge of political affairs turn at home. An ambassador of Christ, who does his work faithfully, keeps back nothing that is profitable, but declares the whole counsel of God; the sound doctrines he delivers are health to the souls of men; as well as he is approved of God and Christ; and so it turns to his own health and advantage, who will hear one day said unto him, "Well done, good and faithful servant", Mat 25:23. (r) "in malum", V. L. Pagninus, Montanus, Tigurine version, Junius & Tremellius, Pisccator, &c. (s) "legatus veritatum", Montanus, Vatablus.

Verse 18

Poverty and shame shall be to him that refuseth instruction,.... Of parents, masters, and ministers of the word; the instruction of wisdom, the instruction of the Gospel, in things relating to their present spiritual peace, and to their eternal welfare: such generally come to poverty and disgrace in this life, and to everlasting shame and contempt in another; see Pro 5:11; but he that regardeth reproof; the reproof of the word, and of the ministers of it, and of all good men, and takes it kindly, and acts according to it, shall be honoured; with riches and reputation; if not with the riches of this world, yet with the riches of grace and glory; and shall have honour among the saints, and from the Lord himself; who will honour those that honour him, as they do who regard the reproof and instruction of his word, Sa1 2:30.

Verse 19

The desire accomplished is sweet to the soul,.... Whether the desire be after riches and honour, after wisdom and knowledge; or after the best things, the knowledge of God, and communion with him; an interest in Christ, and the blessings of his grace, as pardon, righteousness, &c. and a right and title to eternal glory and happiness, and the enjoyment of that: and how sweet are these things the soul desires, when they are possessed! see Pro 13:12; such are "the desires of the godly", as the Septuagint render the word; but it is abomination to fools to depart from evil; they cannot bear the thoughts of parting with their lusts; they are so delightful to them, not knowing anything of the sweetness of the things before mentioned; and which they can never enjoy without departing from sin, to which they are exceedingly averse.

Verse 20

He that walketh with wise men shall be wise,.... Who is a companion of them that fear the Lord; converses frequently with them in private about spiritual and experimental things, and walks with them in public in all the commandments and ordinances of the Lord; he by those means grows wiser and wiser, gains a large stock of spiritual knowledge and experience; for this holds good both in natural and spiritual wisdom, a man of any capacity at all will improve by keeping wise company; but a companion of fools shall be destroyed; the Vulgate Latin version renders it, "shall become like them"; be a fool as they are, and grow still more and more foolish. The Septuagint version is, "shall be known"; known by the company he keeps to be a fool also: or rather, "shall be broken" (t); ruined and destroyed, "evil communications corrupt good manners", Co1 15:33, and so bring to ruin and destruction. (t) "conteretur", Pagninus, Montanus, Piscator, Mercerus, Gejerus; "conquassabitur", Cocceius; "fragetur", Michaelis; "infringetur", Schultens, so Ben Melech.

Verse 21

Evil pursueth sinners,.... They pursue the evil of sin, and the evil of punishment pursues them, and at last overtakes them; their damnation, though it may seem to slumber and linger, it does not; it is upon the full speed after them, and will quickly seize upon them. Some understand this of the evil of sin in the conscience, which pursues the sinner, and fills him with terror; but to the righteous good shall be repaid; or, "he shall recompense the righteous with good" (u), or "good to the righteous"; that is, God shall do it; for all the good things they have done, from a right principle, and to a right end; which good works of theirs will pursue and follow them; and for all the ill things they have suffered for righteousness's sake, a reward of grace, though not of debt, will be given them; as they have had their evil things here, they shall have their good things hereafter; as well as are often recompensed in this life, either in themselves or in their posterity, as follows. (u) "et justis reddet bonum", Pagninus, Montanus, Mercerus, Gejerus; "justes remunerabit Deus bono", Michaelis; "justis autem bonum rependet", Tigurine version, Piscator, so Cocceius.

Verse 22

A good man leaveth an inheritance to his children's children,.... He not only has a sufficiency for the present support of himself and family; but is so prospered and succeeded, as to leave an inheritance after him; and which is continued to and enjoyed, not only by his immediate offspring, but theirs also; for being got honestly, it wears well; see Pro 13:11; and the wealth of the sinner is laid up for the just; the riches which wicked men get are laid up in the purposes of God for good men; and in his providence they are translated from the one to the other: so the riches of the Egyptians were designed for the Israelites, and by the providence of God were put into their hands; see Job 27:16.

Verse 23

Much food is in the tillage of the poor,.... The poor are generally employed in tilling land; from whose labours in ploughing and sowing much food arises to men, bread to the eater, and seed to the sower: or a poor farmer, that has but a small farm, a few acres of land, to till; yet through his diligence and industry, with the blessing of God upon it, he gets a comfortable livelihood for himself and family; much food, or a sufficiency of it for the present year, and seed to sow land again the following year; but there is that is destroyed for want of judgment; or discretion in tilling his land, and managing the affairs of husbandry, which is God's gift, Isa 28:26; or, "through injustice" (w), as some render it; for want of doing that which is right and just; not paying his labourers their hire and wages, as he ought, and so it is blasted, and comes to ruin. This may be spiritually applied. By the "poor" may be understood the poor ministers of the Gospel; who, though poor, make many rich, Co2 6:10; much spiritual food is to be had under their labours and ministrations, they being employed in cultivating the churches: or else the poor saints and poor churches themselves may be meant; who are tilled by them, among whom is plenty of spiritual provisions; as in the poor Protestant churches, who, though in the wilderness, are nourished for a time, and times, and half a time, when there is no food in the apostate church of Rome: and so by the "tillage" may be meant the church of Christ itself, which is "God's husbandry", Co1 3:9; his agriculture, his tillage, his arable land; which he has separated and distinguished from the wide world, and employs his power and care about. For he is the husbandman, Joh 15:1; it is he that breaks up the fallow ground of men's hearts; that makes the ground good which he tills; who sows the seed of the word, and the seed of his grace there; who waters it with the dews of his grace, and causes his people to grow as the corn, and ripens them for glory: and when the harvest is come, the end of the world or of life, he sends his reapers, his angels, to gather them, the wheat, into his garner. And he employs the ministers of the word as under husbandmen, as labourers under him and with him; these are the ploughmen that hold the plough of the Gospel, and manage that; these are his sowers that go forth, bearing the precious seed of the word, and sow it under his direction; and these water the ground that is sown and planted; their doctrines distil as the rain and dew upon it; and these bring in their sheaves with joy at last. And now in this tillage is much spiritual food; in God's husbandry, the church, are the word and ordinances, in which are milk for babes, and meat for strong men, salutary, wholesome, nourishing, and strengthening food; here Christ, the best food, is set forth to faith to feed upon; true and real food, meat and drink indeed, spiritual, savoury, satisfying food; soul reviving, refreshing, and nourishing food; here is plenty of it, enough and to spare: and yet there are some that are destroyed for want of spiritual judgment and discerning; who take the poison of false teachers instead of the food to be had under a Gospel ministry; so the followers of the man of sin are given up to believe a lie and be damned; for want of judgment, they receive the grossest absurdities, and perish; as others also give in to damnable heresies, denying the deity, satisfaction, and righteousness of Christ, and other soul destroying notions; see Hos 4:6. (w) "ob non jus", Vatablus; i.e. "ob injustitiam", Michaelis; "sine justitia", Gejerum.

Verse 24

He that spareth his rod hateth his son,.... Who withholds or withdraws his rod of correction, which is in his hand, which he has power to use, and ought to exercise at proper times; he, instead of loving his son, may be said to hate him; for such fond love is no better than hatred; and, if he really hated him, he could scarcely do a more ill thing by him than not to correct him for a fault; which was the sin of good old Eli, and both he and his sons suffered for it; but he that loveth him; that has a true love for his son, and a hearty concern for his welfare and future good; he will regulate his affections by his judgment, and not give way to a fond passion, to the prejudice of his child: but he chasteneth him betimes, or "in the morning" (x); in the morning of his infancy, before vicious habits are contracted, or he is accustomed to sinning, and hardened in it; or as soon as a crime is perpetrated, before it is forgot or repeated: or every morning, as Jarchi and Aben Ezra; that is, continually, as often as it is necessary, or as faults are committed. (x) "mane castigat eum", Munster; "matutinat ei disciplinam", Michaelis.

Verse 25

The righteous eateth to the satisfying of his soul,.... He is blessed with a sufficient competency to live upon; and he is contented with what he has, and uses it moderately; he has enough to eat, and is contented with his portion, and eats no more than sufficeth; he eats to the satisfying of his appetite, and no more; he does not indulge to luxury and excess: and so as to spiritual things; he eats to the satisfying of his soul, with the goodness and fatness of God's house, with the word and ordinances, with the promises of the Gospel, and with Jesus Christ, the bread of life; with these he is satisfied, as with marrow and fatness; but the belly of the wicked shall want; not only spiritual food, which he has no appetite for, but corporeal food; he shall starve in the midst of plenty, not having a heart to put that food into his mouth, and fill his belly with it, as nature requires, through his covetousness; or, having spent his substance in rioting and wantonness, wants bread to satisfy the craving of his appetite. Next: Proverbs Chapter 14

Verse 1

The proverb Pro 12:28 is so sublime, so weighty, that it manifestly forms a period and conclusion. This is confirmed from the following proverb, which begins like Pro 10:1 (cf. 5), and anew stamps the collection as intended for youth: 1 A wise son is his father's correction; But a scorner listens not to rebuke. The lxx, which the Syr. follows, translate Ψἱὸς πανουργὸς ὑπήκοος πατρί, whence it is not to be concluded with Lagarde that they read נוסר in the sense of a Ni. tolerativum; they correctly understood the text according to the Jewish rule of interpretation, "that which is wanting is to be supplied from the context." The Targ. had already supplied שׁמע from 1b, and is herein followed by Hitzig, as also by Glassius in the Philologia sacra. But such an ellipse is in the Hebr. style without an example, and would be comprehensible only in passionate, hasty discourse, but in a language in which the representation filius sapiens disciplinam patris audit numbers among the anomalies is not in general possible, and has not even its parallel in Tacitus, Ann. xiii. 56: deesse nobis terra, in qua vivamus - in qua moriemur, non potest, because here the primary idea, which the one expression confirms, the other denies, and besides no particle, such as the ו of this passage before us, stands between them. Bttcher therefore maintains the falling out of the verb, and writes יבּין before בּן; but one says not בין מוסר, but שׁמע מוסר, Pro 1:8; Pro 4:1; Pro 19:27. Should not the clause, as it thus stands, give a sense complete in itself? But מוּסר can hardly, with Schultens and Ewald, be taken as part. Hoph. of יסר: one brought up by his father, for the usage of the language knows מוסר only as part. Hoph. of סוּר. Thus, as Jerome and the Venet. translate: a wise son is the correction of his father, i.e., the product of the same, as also Fleischer explains, "Attribution of the cause, the ground, as elsewhere of the effect." But we call that which one has trained (vegetable or animal) his Zucht (= παιδεία in the sense of παίδευμα). To the wise son (Pro 10:1) who is indebted to the מוסר אב (Pro 4:1), stands opposed the לץ (vid., Pro 1:22), the mocker at religion and virtue, who has no ear for גּערה, strong and stern words which awaken in him a wholesome fear (cf. Pro 17:10, Jde 1:23 : ἐν φόβῳ).

Verse 2

2 From the fruit of the mouth of a man he himself enjoys good; But the delight of the godless is violence. 2a = Pro 12:14, where ישׂבּע for יאכל. A man with a fruit-bringing mouth, himself enjoys also the blessing of his fruit-producing speech; his food (cf. βρῶμα, Joh 4:34) is the good action in words, which in themselves are deeds, and are followed by deeds; this good action affords enjoyment not merely to others, but also to himself. Ewald and Bertheau attract יאכל to 2b; so also does Fleischer: "the violence which the בּגדים wish to do to others turns back upon themselves; they must eat it also, i.e., bear its evil consequences." The thought would then be like Pro 10:6 : os improborum obteget violentia, and "to eat violence" is parallel to "to drink (Pro 26:6) violence (injury)." But wherefore then the naming of the soul, of which elsewhere it is said that it hungers or satiates itself, but never simply (but cf. Luk 12:19) that it eats? On the contrary, נפשׁ means also appetitus, Pro 23:2, and particularly wicked desire, Psa 27:12; here, as Psa 35:25, the object of this desire (Psychol. p. 202). Regarding בגדים, vid., above, p. 85. There are such as do injury in a cunning deceitful manner to their neighbour to their own advantage. While the former (the righteous) distributes to his neighbour from the inner impulse without having such a result in view, yet according to God's direction he derives enjoyment himself therefrom: the desire of the latter goes to חמס, ἀδικία, and thus to the enjoyment of good unrighteously and violently seized.

Verse 3

3 He that guardeth his mouth keepeth his soul; He that openeth his lips, to him it is destruction. 3a is extended in Pro 21:23 to a distich. Mouth and soul stand in closest interchangeable relation, for speech is the most immediate and continuous expression of the soul; thus whoever guards his mouth keeps his soul (the Venet., with excellent rendering of the synonym, ὁ τηρῶν τὸ στόμα ἑαυτοῦ φυλάσσει τὴν ψυχὴν ἑαυτοῦ), for he watches that no sinful vain thoughts rise up in his soul and come forth in words, and because he thus keeps his soul, i.e., himself, safe from the destructive consequences of the sins of the tongue. On the contrary, he who opens wide his lips, i.e., cannot hold his mouth (lxx ὁ δὲ προπετὴς χείλεσιν), but expresses unexamined and unconsidered whatever comes into his mind and gives delight, he is destruction to himself (supply הוּא), or to him it is destruction (supply זאת); both interpretations are possible, the parallelism brings nearer the former, and the parallel Pro 18:7 brings nearer the latter. פּשׂק means to spread (Schultens diducere cum ruptura vel ad rupturam usque), here the lips, Pih. Eze 16:25, the legs, Arab. fashkh, farshkh; vid., regarding the R. פש, to extend, to spread out, Fleischer in the supplements to the A. L. Z. 1843, col. 116. Regarding the Mishle word מחתּה, vid., under Pro 10:14.

Verse 4

The three proverbs (Pro 13:1-3) which refer to hearing and speaking are now following by a fourth which, like Pro 13:2 and Pro 13:3, speaks of the נפשׁ. The soul of the sluggard desires, yet has not; But the soul of the industrious is richly satisfied. The view that the o in נפשׁו עצל is the cholem compaginis, Bttcher, 835, meets with the right answer that this would be the only example of a vocal casus in the whole of gnomic poetry; but when on his own part (Neue Aehrenlese, 1305) he regards נפשׁו as the accus. of the nearer definition (= בּנפשׁו), he proceeds inadvertently on the view that the first word of the proverb is מתאוּה, while we read מתאוּה, and נפשׁו is thus the nom. of the subject. נפשׁו עצל means "his (the sluggard's) soul" (for עצל occurs as explanatory permutative briefly for נפשׁ עצל), as סעיפיה פּריּה means "its branches (i.e., of the fruitful tree)," Isa 17:6. One might, it is true, add ה to the following word here, as at Pro 14:13; but the similar expression appertaining to the syntax ornata occurs also Sa2 22:33; Psa 71:7, and elsewhere, where this is impracticable. Meri appropriately compares the scheme Exo 2:6, she saw him, viz., the boy. With reference to the ואין here violently (cf. Pro 28:1) introduced, Bttcher rightly remarks, that it is an adverb altogether like necquidquam, Pro 14:6; Pro 20:4, Psa 68:21, etc., thus: appetit necquidquam anima ejus, scilicet pigri. 4b shows the meaning of the desire that has not, for there תדשּׁן occurs, a favourite strong Mishle word (Pro 11:25; Pro 28:25, etc.) for abundant satisfaction (the lxx here, as at 28:25, ἐν ἐπιμελείᾳ, sc. ἔσονται, instead of which, Montfaucon supposed πιμελείᾳ, which is, however, a word not authenticated). The slothful wishes and dreams of prosperity and abundance (cf. Pro 21:25., a parallel which the Syr. has here in view), but his desire remains unsatisfied, since the object is not gained but only lost by doing nothing; the industrious gain, and that richly, what the slothful wishes for, but in vain.

Verse 5

Two proverbs of the character of the righteous and of the effect of righteousness: A deceitful thing the righteous hateth; But the godless disgraceth and putteth to shame. With דּבּר in the sphere of an intelligible generality (as here of falsehood, or Psa 41:9 of worthlessness) a concrete event is in view, as with דּברי in the following plur. a general fact is separated into its individual instances and circumstances (vid., at Psa 65:4); for דבר means not only the word in which the soul reveals itself, but also any fact in which an inner principle or a general fact or a whole comes forth to view. The righteous hateth all that bears in it the character of a falsehood (punctuate דּבר־שׁקר with Gaja, cf. Pro 12:19), but the godless ... Should we now, with Bertheau, Hitzig, and others, translate "acteth basely and shamefully"? It is true that both Hiphs. may be regarded as transitive, but this expression gives not right contrast to 5a, and is pointless. We have seen at Pro 10:5 that הבישׁ, like השׂכּיל, has also a causative signification: to put to shame, i.e., bring shame upon others, and that Pro 19:26, where מבישׁ וּמחפּיר are connected, this causative signification lies nearer than the intrinsically transitive. Thus it will also here be meant, that while the righteous hateth all that is false or that is tainted by falsehood, the godless on the contrary loves to disgrace and to put to shame. But it is a question whether יבאישׁ is to be derived from בּאשׁ = בּושׁ, and thus is of the same meaning as יבישׁ; הבאישׁ, Isa 30:5, which there signifies pudefactum esse, is pointed הבאישׁ, and is thus derived from a יבשׁ = בּושׁ, vid., Sa2 19:6. But הבאישׁ occurs also as Hiph. of בּאשׁ, and means transitively to make of an evil savour, Gen 34:30, cf. Exo 5:21, as well as intransitively to come into evil savour, Sa1 27:12. In this sense of putidum faciens, bringing into evil savour, יבאישׁ occurs here as at Pro 19:26, suitably along with יחפיר; Pro 19:26 is the putidum facere by evil report (slander), into which the foolish son brings his parents, here by his own evil report, thus to be thought of as brought about by means of slander. The old translators here fall into error; Luther renders both Hiphils reflexively; only the Venet. (after Kimchi) is right: ὀζώσει (from an ὀζοῦν as trans. to ὀζεῖν) καὶ ἀτιμώσει, he makes to be of ill odour and dishonours.

Verse 6

6 Righteousness protecteth an upright walk, And godlessness bringeth sinners to destruction. The double thought is closely like that of Pro 11:5, but is peculiarly and almost enigmatically expressed. As there, צדקה and רשׁעה are meant of a twofold inner relation to God, which consists of a ruling influence over man's conduct and a determination of his walk. But instead of naming the persons of the תּמימי דּרך and חטּאים as the objects of this influence, the proverb uses the abstract expression, but with personal reference, תּם־דּרך and חטּאת dna תּם, and designates in two words the connection of this twofold character with the principles of their conduct. What is meant by תּצּר and תּסלּף proceeds from the contrasted relationship of the two (cf. Pro 22:12). נצר signifies observare, which is not suitable here, but also tueri (τηρεῖν), to which סלּף (vid., at Pro 11:3, and in Gesen. Thesaurus), not so much in the sense of "to turn upside down," pervertere (as Pro 11:3; Pro 23:8), as in the sense of "to overthrow," evertere (as e.g., Pro 21:12), forms a fitting contrast. He who walks forth with an unfeigned and untroubled pure mind stands under the shield and the protection of righteousness (cf. with this prosopopoeia Psa 25:21), from which such a walk proceeds, and at the same time under the protection of God, to whom righteousness appertains, is well-pleasing. but he who in his conduct permits himself to be determined by sin, godlessness (cf. Zac 5:8) from which such a love for sin springs forth, brings to destruction; in other words: God, from whom the רשע, those of a perverse disposition, tear themselves away, makes the sin their snare by virtue of the inner connection established by Him between the רשׁעה and the destruction (Isa 9:17). In the lxx this 6th verse was originally wanting; the translation in the version of Aquila, in the Complut. and elsewhere, which the Syr. follows, falsely makes חטאת the subj.: τοὺς δὲ ἀσεβεῖς φαύλους ποιεῖ ἁμαρτία.

Verse 7

Two proverbs of riches and poverty: - There is one who maketh himself rich and hath nothing; There is another who representeth himself poor amid great riches. A sentence which includes in itself the judgment which Pro 12:9 expresses. To the Hithpa. התכּבּד (to make oneself of importance) there are associated here two others, in the meaning to make oneself something, without anything after it, thus to place oneself so or so, Ewald, 124a. To the clauses with ו there is supplied a self-intelligible לּו.

Verse 8

8 A ransom for a man's life are his riches; But the poor heareth no threatening. Bertheau falls into error when he understands גּערה of warning; the contrast points to threatening with the loss of life. The wealth of the rich before the judgment is not here to be thought of; for apart from this, that the Tor only in a single case permits, or rather ordains (Exo 21:29.), ransom from the punishment of death, and declares it in all other cases inadmissible, Num 35:31. (one might indeed think of an administration of justice not strictly in accordance with the Mosaic law, or altogether accessible to bribery), 8b does not accord therewith, since the poor in such cases would fare ill, because one would lay hold on his person. But one may think e.g., on waylayers as those introduced as speaking Pro 1:11-14. The poor has no room to fear that such will threateningly point their swords against his breast, for there is nothing to be got from him: he has nothing, one sees it in him and he is known as such. But the rich is a valuable prize for them, and he has to congratulate himself if he is permitted to escape with his life. Also in the times of war and commotion it may be seen that riches endanger the life of their possessor, and that in fortunate cases they are given as a ransom for his life, while his poverty places the poor man in safety. To לא שׁמע Hitzig fittingly compares Job 3:18; Job 39:7 : he does not hear, he has no need to hear. Michaelis, Umbreit, Lwenstein (who calls to remembrance the state of things under despotic governments, especially in the East) also explain 8b correctly; and Fleischer remarks: pauper minas hostiles non audit, i.e., non minatur ei hostis. Ewald's syntactic refinement: "Yet he became poor who never heard an accusation," presents a thought not in harmony with 8a.

Verse 9

The three following proverbs in Pro 13:9-11 have at least this in common, that the two concluding words of each correspond with one another almost rhythmically. 9 The light of the righteous burneth joyously, And the lamp of the godless goeth out. The second line = Pro 24:20, cf. Pro 20:20. In the Book of Job 18:5., אור רשׁעים ידעך and נרו עליו ידעך (cf. Pro 21:17) stand together, and there is spoken of (Pro 29:3) a divine נר as well as a divine אור which enlightens the righteous; however, one must say that the poet, as he, Pro 6:3, deliberately calls the Tor אור, and the commandment, as derived from it and separated, נר, so also here designedly calls the righteous אור, viz., אור היום (Pro 4:18, cf. Pe2 1:19), and the godless נר, viz., נר דלוק - the former imparts the sunny daylight, the latter the light of tapers set in darkness. The authentic punctuation is אור־צדיקים, Ben-Naphtali's is 'אור צ' si s'i without Makkeph. To ישׂמח Hitzig compares the "laughing tongue of the taper" of Meidni, iii. 475; Kimchi also the "laughing, i.e., amply measured span, טפח שׂוהק," of the Talmud; for the light laughs when it brightly shines, and increases rather than decreases; in Arab. samuḥa has in it the idea of joy directly related to that of liberality. The lxx translates ישׂמח incorrectly by διαπαντός, and has a distich following Pro 13:9, the first line of which is ψυχαὶ δόλιαι (נפשׁ רמיּה?) πλανῶνται ἐν ἁμαρτίαις, and the second line is from Psa 37:21.

Verse 10

10 Nothing comes by pride but contention; But wisdom is with those who receive counsel. The restrictive רק (only) does not, according to the sense, belong to בּזדון (by pride), but to מצּה, vid., under Psa 32:6 and Job 2:10. Of יתּן = there is, vid., under Pro 10:24. Bertheau's "one causes" is not exact, for "one" [man] is the most general personal subject, but יתן is in such cases to be regarded as impersonal: by pride is always a something which causes nothing but quarrel and strife, for the root of pride is egoism. Line second is a variant to Pro 11:2. Bescheidenheit (modesty) is in our old [German] language exactly equivalent to Klugheit (prudence). But here the צנועים are more exactly designated as permitting themselves to be advised; the elsewhere reciprocal נועץ has here once a tolerative signification, although the reciprocal is also allowable: with such as reciprocally advise themselves, and thus without positiveness supplement each his own knowledge by means of that of another. Most interpreters regard 10b as a substantival clause, but why should not יתן be carried forward? With such as permit themselves to be advised, or are not too proud to sustain with others the relation of giving and receiving, there is wisdom, since instead of hatred comes wisdom - the peaceful fruit resulting from an interchange of views.

Verse 11

11 Wealth by means of fraud always becomes less; But he that increaseth it by labour gains always more. We punctuate הון־מהבל (with Makkeph, as in Ven. 1521, Antw. 1582, Frank.-on-the-Oder 1595, Gen. 1618, Leyden 1662), not הון מהבל (as other editions, and e.g., also Lwenstein); for the meaning is not that the wealth becomes less by הבל (Targ., but not the Syr.), or that it is less than הבל (Umbreit), but הון־מהבל is one idea: wealth proceeding from הבל; but הבל tub ;הב, properly a breath (Theod. ἀπὸ ἀτμοῦ or ἀτμίδος), then appearance without reality (Aquila, ἀπὸ ματαιότητος), covers itself here by that which we call swindle, i.e., by morally unrestrained fraudulent and deceitful speculation in contrast to solid and real gain. The translations: ἐπισπουδαζομένη μετὰ ἀνομίας (lxx), ὑπερσπουδαζομένη (Symmachus, Quinta), (Note: A fragment of an anonymous translation, so called from the place it holds in Origen's Hexapla.) festinata (Jerome), do not necessarily suppose the phrase מהבּל = מבהל, Pro 20:21 Kerı̂, for wealth which comes מהבל is obtained in a windy (unsubstantial) manner and as if by storm, of which the proverb holds good: "so gewonnen so zerronnen" (= quickly come, quickly go). מהבל needs neither to be changed into that unhebraic מהבּל (Hitzig) nor into the cognate מבהל (Ewald), but yet inferior to מהבל in the content of its idea. The contrast of one who by fraud and deception quickly arrives at wealth is one who brings it together in his hand, ἐπὶ χειρός (Venet.), i.e., always as often as he can bear it in his hand and bring it forth (Ewald, Bertheau, Elster, and Lagarde), or according to the measure of the hand, κατὰ χεῖρα (which means "according to external ability"), so that על, which is applied to the formation of adverbs, e.g., Psa 31:24 (Hitzig) - by both explanations על־יד has the meaning of "gradually," - is used as in the post-bibl. Hebr. על יד על יד = מעט מעט, e.g., Schabbath 156a (vid., Aruch under על) (distinguish from ביד = with thought, intentionally, Berachoth 52b). There is scarcely a word having more significations that יד. Connected with על, it means at one time side or place, at another mediation or direction; that which is characteristic here is the omission of the pronoun (על־ידו, על־ידיו). The lxx translates על יד with the unrestrained freedom which it allows to itself by μετ ̓ εὐσεβείας, and has following πληθυνθήσεται another line, δίκαιος οἰκτείρει καὶ κιχρᾷ (from Psa 37:26).

Verse 12

The figures of paradise in Pro 13:12 and Pro 13:14 require us to take along with them the intermediate verse (Pro 13:13). 12 Deferred waiting maketh the heart sick, And a tree of life is a wish accomplished. Singularly the lxx Κρείσσων ἐναρχόμενος βοηθῶν καρδίᾳ, followed by the Syr. (which the Targ. Transcribes): (Note: That the Targum of the Proverbs is a Jewish elaboration of the Peshito text, vid., Nldeke in Merx' Archiv, Bd. ii. pp. 246-49.) Better is he who begins to help than he who remains in hesitating expectation, by which תחלת is doubled, and is derived once from הוחיל, to wait, and the second time from החל, to begin. If the lxx, with its imitators, deteriorates to such a degree proverbs so clear, beautiful, and inviolable, what may one expect from it in the case of those not easily understood! משּׁך signifies also, Isa 18:2, to be widely extended (cf. Arab. meshaḳ), here in the sense of time, as נמשׁך, to prolong, Isa 13:22, and post-bibl. משׁך הזּמן, the course of time. Regarding תּוחלת, vid., at Pro 10:28, where as Pro 11:27 תּקות, here תּאוה, as also Psa 78:29 of the object of the wish, and with בוא in the sense of being fulfilled (cf. Jos 21:43), as there with הביא in the sense of accomplishing or performing. Extended waiting makes the heart sick, causes heart-woe (מחלה, part. fem. Hiph. of חלה, to be slack, feeble, sick; R. חל, to loosen, to make loose); on the contrary, a wish that has been fulfilled is a tree of life (cf. p. 23), of a quickening and strengthening influence, like that tree of paradise which was destined to renew and extend the life of man.

Verse 13

13 Whoever despiseth the word is in bonds to it, And he that feareth the commandment is rewarded. The word is thought of as ordering, and thus in the sense of the commandment, e.g., Sa1 17:19; Dan 9:23, Dan 9:25. That which is here said is always true where the will of a man has subordinated itself to the authoritative will of a superior, but principally the proverb has in view the word of God, the מצוה κατ ̓ ἐξ. as the expression of the divine will, which (Pro 6:3) appears as the secondary, with the תורה, the general record of the divine will. Regarding בּוּז ל of contemptuous, despiteful opposition, vid., at Pro 6:30, cf. Pro 11:12. Jol records the prevailing tradition, for he translates: "Whoever despises advice rushes into destruction; whoever holds the commandment in honour is perfect." But that ישׁלּם is to be understood neither of perfection nor of peace (lxx and Jerome), but means compensabitur (here not in the sense of punishment, but of reward), we know from Pro 11:31. The translation also of יחבל לו by "he rushes into destruction" (lxx καταφθαρήσεται, which the Syr.-Hexap. repeats; Luther, "he destroys himself;" the Venet. οἰχησεταί οἱ, periet sibi) fails, for one does not see what should have determined the poet to choose just this word, and, instead of the ambiguous dat. ethicus, not rather to say יחבּל נפשׁו. So also this יחבל is not with Gesenius to be connected with חבל = Arab. khabl, corrumpere, but with חבל = Arab. ḥabl, ligare, obligare. Whoever places himself contemptuously against a word which binds him to obedience will nevertheless not be free from that word, but is under pledge until he redeem the pledge by the performance of the obedience refused, or till that higher will enforce payment of the debt withheld by visiting with punishment. Jerome came near the right interpretation: ipse se in futurum obligat; Abulwald refers to Exo 22:25; and Parchon, Rashi, and others paraphrase: משׁכּן יתמשׁכּן עליו, he is confiscated as by mortgage. Schultens has, with the correct reference of the לו not to the contemner, but to the word, well established and illustrated this explanation: he is pledged by the word, Arab. marhwan (rahyn), viz., pigneratus paenae (Livius, xxix. 36). Ewald translates correctly: he is pledged to it; and Hitzig gives the right explanation: "A חבלה [a pledge, cf. Pro 20:16] is handed over to the offended law with the חבוּלה [the bad conduct] by the despiser himself, which lapses when he has exhausted the forbearance, so that the punishment is inflicted." The lxx has another proverb following Pro 13:13 regarding υἱὸς δόλιος and οἰκέτης σοφός; the Syr. has adopted it; Jerome has here the proverb of the animae dolosae (vid., at Pro 13:9).

Verse 14

14 The doctrine of the wise man is a fountain of life, To escape the snares of death. An integral distich, vid., p. 8 of the Introduction. Essentially like 14a, Pro 10:11 says, "a fountain of life is the mouth of the righteous." The figure of the fountain of life with the teleological 'לסור וגו (the ל of the end and consequence of the action) is repeated Pro 14:27. The common non-biblical figure of the laquei mortis leads also to the idea of death as יקוּשׁ a fowler, Psa 91:3. If it is not here a mere formula for the dangers of death (Hitzig), then the proverb is designed to state that the life which springs from the doctrine of the wise man as from a fountain of health, for the disciple who will receive it, communicates to him knowledge and strength, to know where the snares of destruction lie, and to hasten with vigorous steps away when they threaten to entangle him.

Verse 15

Four proverbs follow, whose connection appears to have been occasioned by the sound of their words (שׂכל ... כל, בדעת ... ברע, רשׁע ... רישׁ). 15 Fine prudence produceth favour; But the way of the malicious is uncultivated. Regarding שׂכל טוב (thus to be punctuated, without Makkeph with Munach, after Codd. and old editions), vid., p. 84; for the most part it corresponds with that which in a deep ethical sense we call fine culture. Regarding יתּן, vid., at Pro 10:10 : it is not used here, as there, impersonally, but has a personal subject: he brings forth, causes. Fine culture, which shows men how to take the right side and in all circumstances to strike the right key, exercises a kindly heart-winning influence, not merely, as would be expressed by ימצא חן, to the benefit of its possessor, but, as is expressed by יתּן חן, such as removes generally a partition wall and brings men closer to one another. The איתן [perennis], touching it both for the eye and the ear, forms the contrast to יתן חן. This word, an elative formation from יתן = Arab. wtn, denotes that which stretches itself far, and that with reference to time: that which remains the same during the course of time. "That which does not change in time, continuing the same, according to its nature, strong, firm, and thus איתן becomes the designation of the enduring and the solid, whose quality remains always the same." Thus Orelli, Die hebr. Synonyme der Zeit u. Ewigkeit, 1871. But that in the passage before us it denotes the way of the בגדים as "endlessly going forward," the explanation of Orelli, after Bttcher (Collectanea, p. 135), is withdrawn by the latter in the new Aehrenlese (where he reads ריב איתן, "constant strife"). And נחל איתן (Deu 21:4) does not mean "a brook, the existence of which is not dependent on the weather and the season of the year," at least not in accordance with the traditional meaning which is given Sota ix. 5 (cf. the Gemara), but a stony valley; for the Mishna says: איתן כמשׁמעו קשׁה, i.e., איתן is here, according to its verbal meaning, equivalent to קשׁה (hard). We are of the opinion that here, in the midst of the discussion of the law of the עגלה ערופה (the ritual for the atonement of a murder perpetrated by an unknown hand), the same meaning of the איתן is certified which is to be adopted in the passage before us. Maimuni (Note: = R. Moses b. Maimum = Rambam, so called by the Jews from the initial letters of his name = Maimonides, d. 1204.) (in Sota and Hilchoth Rozeach ix. 2) indeed, with the Mishna and Gemara, thinks the meaning of a "strong rushing wdy" to be compatible; but קשׁה is a word which more naturally denotes the property of the ground than of a river, and the description, Deu 21:4 : in a נחל איתן, in which there is no tillage and sowing, demands for נחל here the idea of the valley, and not primarily that of the valley-brook. According to this tradition, the Targum places a תּקּיפא in the Peshito translation of 15b, and the Venet. translates, after Kimchi, ὁδὸς δὲ ἀνταρτῶν (of ἀνταρτής from ἀνταίρειν) ἰσχυρά. The fundamental idea of remaining like itself, continuing, passes over into the idea of the firm, the hard, so that איתן is a word that interchanges with סלע, Num 24:21, and serves as a figurative designation of the rocky mountains, Jer 49:19, and the rocky framework of the earth, Mic 6:2. Thus the meaning of hardness (πετρῶδες, Mat 13:5) connects itself with the word, and at the same time, according to Deu 21:4, of the uncultivable and the uncultivated. The way of the בּגדים, the treacherous, i.e., the manner in which they transact with men, is stiff, as hard as stone, and repulsive; they follow selfish views, never placing themselves in sympathy with the condition of their neighbour; they are without the tenderness which is connected with fine culture; they remain destitute of feeling in things which, as we say, would soften a stone. It is unnecessary to give a catalogue of the different meanings of this איתן, such as vorago (Jerome), a standing bog (Umbreit), and ever trodden way (Bertheau), etc.; Schultens offers, as frequently, the relatively best: at via perfidorum pertinacissime tensum; but יתן does not mean to strain, but to extend. The lxx has between 15a and 15b the interpolation: τὸ δὲ γνῶναι νόμον διανοίας ἐστὶν ἀγαθῆς.

Verse 16

16 Every prudent man acteth with understanding; But a fool spreadeth abroad folly. Hitzig reads, with the Syr. (but not the Targ.) and Jerome, כּל (omnia agit), but contrary to the Hebr. syntax. The כּל־ is not feeble and useless, but means that he always acts בּדּעת, mit Bedacht [with judgment] (opp. בּבלי דעת, inconsulto, Deu 4:42; Deu 19:4), while on the contrary the fool displays folly. Pro 12:23 and Pro 15:2 serve to explain both members of the verse. Bedchtigkeit [judgment] is just knowledge directed to a definite practical end, a clear thought concentrated on a definite point. יקרא, he calls out, and יבּיע, he sputters out, are parallels to יפרשׂ. Fleischer: פּרשׂ, expandit (opp. Arab. ṭawy, intra animum cohibuit), as a cloth or paper folded or rolled together, cf. Schiller's (Note: "Er breitet es heiter und glnzend aus, Das zusammengewickelte Leben.") - "He spreads out brightly and splendidly The enveloped life." There lies in the word something derisive: as the merchant unrolls and spreads out his wares in order to commend them, so the fool does with his foolery, which he had enveloped, i.e., had the greatest interest to keep concealed within himself - he is puffed up therewith.

Verse 17

17 A godless messenger falls into trouble; But a faithful messenger is a cordial. The traditional text, which the translations also give (except Jerome, nuntius impii, and leaving out of view the lxx, which makes of Pro 13:17 a history of a foolhardy king and a wise messenger), has not מלאך, but מלאך; the Masora places the word along with המלאך, Gen 48:16. And יפל is likewise testified to by all translators; they all read it as Kal, as the traditional text punctuates it; Luther alone departs from this and translates the Hiph.: "a godless messenger bringeth misfortune." Indeed, this conj. יפּל presses itself forward; and even though one read יפּל, the sense intended by virtue of the parallelism could be no other than that a godless messenger, because no blessing rests on his godlessness, stumbles into disaster, and draws him who gave the commission along with him. The connection מלאך רשׁע is like אדם רשׁע, Pro 11:7 (cf. the fem. of this adj., Eze 3:18). Instead of בּרע is בּרעה, Pro 17:20; Pro 28:14, parallels (cf. also Pro 11:5) which the punctuators may have had in view in giving the preference to Kal. With מלאך, from לאך, R. לך, to make to go = to send, is interchanged ציר, from צוּר, to turn, whence to journey (cf. Arab. ṣar, to become, to be, as the vulg. "to be to Dresden = to journey" is used). The connection ציר אמוּנים (cf. the more simple ציר נאמן, Pro 25:13) is like Pro 14:15, עד אמונים; the pluralet. means faithfulness in the full extent of the idea. Regarding מרפּא, the means of healing, here to strength, refreshment, vid., Pro 4:22; Pro 12:18.

Verse 18

18 Poverty and shame (to him) who rejecteth correction; But he who regardeth reproof is honoured. We are neither to supply אישׁ before רישׁ קלונו (or more correctly, abstr. pro concr., as רמיּה, Pro 1:27), nor ל before פורע, as Gesenius (Lehrgeb. 227a) does; nor has the part. פּורע the value of a hypothetical clause like Pro 18:13, Job 41:18, although it may certainly be changed into such without destroying the meaning (Ewald, Hitzig); but "poverty and shame is he who is without correction," is equivalent to, poverty and shame is the conclusion or lot of him who is without correction; it is left to the hearer to find out the reference of the predicate to the subject in the sense of the quality, the consequence, or the lot (cf. e.g., Pro 10:17; Pro 13:1; Pro 14:35). (Note: Vid., regarding the strong demand which the Hebr. style makes on hearer and reader, my Gesch. der jdischen Poesie (1863), p. 189.) Regarding פרע, vid., p. 73. The Latin expression corresponding is: qui detrectat disciplinam. He who rejects the admonition and correction of his parents, his pastor, or his friend, and refuses every counsel to duty as a burdensome moralizing, such an one must at last gather wisdom by means of injury if he is at all wise: he grows poorer in consequence of missing the right rule of life, and has in addition thereto to be subject to disgrace through his own fault. On the contrary, to him who has the disgrace to deserve reproof, but who willingly receives it, and gives it effect, the disgrace becomes an honour, for not to reject reproof shows self-knowledge, humility, and good-will; and these properties in the judgment of others bring men to honour, and have the effect of raising them in their position in life and in their calling.

Verse 19

Two pairs of proverbs regarding fools and wise men, ranged together by catchwords. 19 Quickened desire is sweet to the soul, And it is an abomination to fools to avoid evil. A synthetic distich, the first line of which, viewed by itself, is only a feebler expression of that which is said in Pro 13:12, for תּאוה נהיה is essentially of the same meaning as תאוה באה, not the desire that has just arisen and is not yet appeased (Umbreit, Hitzig, Zckler), which when expressed by a part. of the same verb would be הוה (= אשׁר היתה), but the desire that is appeased (Jerome, Luther, also Venet. ἔφεσις γενομένη, i.e., after Kimchi: in the fulfilling of past desire; on the contrary, the Syr., Targ. render the phrase נאוה of becoming desire). The Niph. נהיה denotes not the passing into a state of being, but the being carried out into historical reality, e.g., Eze 21:12; Eze 39:8, where it is connected with באה; it is always the expression of the completed fact to which there is a looking back, e.g., Jdg 20:3; and this sense of the Niph. stands so fast, that it even means to be done, finished (brought to an end), to be out, to be done with anything, e.g., Dan 2:1. (Note: We have said, p. 156, that a Niph. in which the peculiar causative meaning of the Hiph. would be rendered passively is without example; we must here with נהיה add, that the Niph. of intransitive verbs denotes the entrance into the condition expressed by the Kal, and may certainly be regarded, according to our way of thinking, as passive of the Hiphil (Gesen. 51, 2). But the old language shows no ההוה to which נהיה (Arab. âinhaway, in Mutenebbi) stood as passive; in the Arab. also the seventh form, rightly regarded, is always formed from the first, vid., Fleischer's Beitrge, u.s.w., in the Sitzungs-Bericht. d. Schs. Gesellschaft d. Wiss. 1863, p. 172f.) The sentence, that fulfilled desire does good to the soul, appears commonplace (Hitzig); but it is comprehensive enough on the ground of Heb 11 to cheer even a dying person, and conceals the ethically significant truth that the blessedness of vision is measured by the degree of the longing of faith. But the application of the clause in its pairing with 19b acquires another aspect. On this account, because the desire of the soul is pleasant in its fulfilment, fools abhor the renouncing of evil, for their desire is directed to that which is morally worthless and blameworthy, and the endeavour, which they closely and constantly adhere to, is to reach the attainment of this desire. This subordinate proposition of the conclusion is unexpressed. The pairing of the two lines of the proverb may have been occasioned by the resemblance in sound of תועבת and תּאוה. סוּר is n. actionis, like Pro 16:17, cf. 6. Besides, it in to be observed that the proverb speaks of fools and not of the godless. Folly is that which causes that men do not break free from evil, for it is the deceit of sinful lust which binds them fast thereto.

Verse 20

20 Whoever goes with wise men, becomes wise; And whoever has intercourse with fools, becomes base. Regarding the significance of this proverb in the history of the religion and worship of Israel, vid., p. 39. We have translated 20a after the Kerı̂; the translation according to the Chethı̂b is: "go with wise men and become wise" (cf. Pro 8:33), not הלוך, for the connection of the (meant imperatively) infin. absol. with an imper. (meant conclusively) is not tenable; but הלוך is an imper. form established by הלכוּ, Jer 51:50 (cf. הלוך = לכת, Num 22:14), and appears to have been used with such shades of conception as here as intercourse and companionship for לך. Regarding ירוע gnid, vid., at Pro 11:15; there it meant malo afficietur, here it means malus (pejor) fiet. The Venet. (contrary to Kimchi, who explains by frangetur) rightly has κακωθήσεται. There is here a play upon words; רעה means to tend (a flock), also in general to be considerate about anything (Pro 15:14; 44:20), to take care of anything with the accusative of the person (Pro 28:7; Pro 29:3), to hold intercourse with any one: he who by preference seeks the society of fools, himself becomes such (Jerome, similis efficietur), or rather, as ירוע expresses, he comes always morally lower down. "A wicked companion leads his associate into hell."

Verse 21

21 Evil pursueth sinners, And the righteous is repaid with good. To תּרדּף of the punishment which follows after sinners at their heels, cf. Nah 1:8. Greek art gives wings to Nemesis in this sense. To translate 21b, with Lwenstein, "The pious, the good rewards them," is untenable, for טוב, the good (e.g., Pro 11:27), never appears personified, only טוב, goodness, Psa 23:6, according to which the lxx τοὺς δὲ δικαίους καταλήψεται (ישׂיג) ἀγαθά. Still less is טוב meant personally, as the Venet. τὰ δὲ δίκαια ἀποδώσει χρηστός, which probably means: righteous conduct will a good one, viz., God, reward. טוב .dr is an attribute of God, but never the name of God. So the verb שׁלּם, after the manner of verbs of educating and leading (גמל, עשׂה, עבד), is connected with a double accusative. The Syr., Targum, and Jerome translate passively, and so also do we; for while we must think of God in the retribuet, yet the proverb does not name Him any more than at Pro 12:14, cf. Pro 10:24; it is designedly constructed, placing Him in the background, with vague generality: the righteous will one, will they, reward with good - this expression, with the most general personal subject, almost coincides with one altogether passive.

Verse 22

22 The good man leaveth behind him for his children's children, And the wealth of the sinner is laid up for the just. As a commencing word, טוב signifies in the Mishle for the most part bonum (prae); but here, as at Pro 12:2, cf. Pro 22:9; Pro 14:4, it signifies bonus. As the expression that God is טוב (Psa 25:8, etc.) of the O.T. is equivalent to the N.T. that He is ἀγάπη, so that man who in his relation to others is determined by unselfish love is טוב for the good man [der Gtige], i.e., the man who is willing to communicate all good is truly good, because the essence of צדקה, righteousness of life, is love. Such an one suffers no loss by his liberality, but, according to the law, Pro 11:25, by which a dispenser of blessings is at the same time also a recipient of blessings, he has only gain, so that he makes his children's children to inherit, i.e., leaves behind him an inheritance extending even to his grandchildren (vid., regarding הנחיל, p. 182; here trans. as containing its object in itself, as at Deu 32:8 : to make to inherit, to place in possession of an inheritance). The sinner, on the contrary (חוטא sing. to חטּאים, ἁμαρτωλοί), loses his wealth, it is already destined to pass over to the righteous who is worthy of it, and makes use (cf. Job 27:17) of that which he possesses in accordance with the will and appointment of God - a revelation of justice appertaining to time, the exceptions to which the old limited doctrine of requital takes no notice of. חיל, strength, then like our "Vermgen" (cf. opes, facultates), that by means of which one is placed in circumstances to accomplish much (Fl.); cf. regarding the fundamental idea contorquere, compingere, p. 226, also regarding צפן, properly condensare, then condere, p. 61.

Verse 23

Connected with Pro 13:22 there now follow two proverbs regarding sustenance, with one intervening regarding education. 23 The poor man's fresh land gives food in abundance, And many are destroyed by iniquity. The Targ. and Theodotion (μέγας) translate רב, but the Masora has רב־ with short Kametz, as Pro 20:6; Ecc 1:8 (cf. Kimchi under רבב). The rendering: multitudo cibi est ager pauperum, makes the produce the property of the field (= frugum fertilis). ניר .)s is the new field (novale or novalis, viz., ager), from ניר, to make arable, fruitful; properly to raise up, viz., by grubbing and freeing of stones (סקּל). But why, asks Hitzig, just the new field? As if no answer could be given to this question, he changes ניר into ניב, and finds in 23a the description of a rentier, "a great man who consumes the income of his capital." But how much more intelligible is the new field of the poor man than these capitals (ראשׁים) with their per cents (ניב)! A new field represents to us severe labour, and as belonging to a poor man, a moderate field, of which it is here said, that notwithstanding its freshly broken up fallow, it yet yields a rich produce, viz., by virtue of the divine blessing, for the proverb supposes the ora et labora. Regarding ראשׁים = רשׁים, vid., at Pro 10:4. Jerome's translation, patrum (properly, heads), follows a false Jewish tradition. In the antithesis, 23b, one is tempted to interpret ישׁ in the sense of Pro 8:21 [substance, wealth], as Schultens, opulentia ipsa raditur quum non est moderamen, and Euchel: that which is essentially good, badly managed, goes to ruin. But ישׁ and וישׁ at the beginning of a proverb, or of a line of a proverb, in every case means est qui. That a wealthy person is meant, the contrast shows. נספּה, which denotes anything taken away or gathered up, has the same meaning here as at Sa1 27:1 : est qui (Fl. quod, but the parallel does not demand this) abripiatur, i.e., quasi turbine auferatur et perdatur; the word reminds us of סופה, whirlwind, but in itself it means only something smooth and altogether carried off. The בּ is here as at Gen 19:15; elsewhere בּלא משׁפּט means with injustice (properly, not-right), Pro 16:8, Jer 22:13; Eze 22:29; here it is not the ב of the means, but of the mediate cause. While the (industrious and God-fearing) poor man is richly nourished from the piece of ground which he cultivates, many a one who has incomparably more than he comes by his unrighteousness down to a state of beggary, or even lower: he is not only in poverty, but along with this his honour, his freedom, and the very life of his person perish.

Verse 24

24 He that spareth his rod hateth his son, And he who loveth him visits him early with correction. The paedagogic rule of God, Pro 3:12, avails also for men, Pro 23:13., Pro 29:15. The rod represents here the means of punishment, the patria potestas. He who spareth or avoideth this, and who does this even from love, has yet no true right love for his son; he who loveth him correcteth him early. With ἐπιμελῶς παιδεύει of the lxx (cf. Sir. 30:1, ἐνδελεχήσει μάστιγας) the thought is in general indicated, but the expression is not explained. Many erroneously regard the suffix of שׁחרו as referring to the object immediately following (de Dieu, Ewald, Bertheau, Zckler); Hitzig, on the contrary, rightly remarks, that in this case we should expect the words to be, after Pro 5:22 (cf. Exo 2:6), את־המּוּסר. He himself, without any necessity, takes שׁחר in the sense of the Arab. skhar, compescere. Hofmann (Schriftbew. ii. 2. 402) is right in saying that "שׁחר is connected with a double accusative as elsewhere קדּם occurs; and the meaning is, that one ought much more to anticipate correction than restrain it where it is necessary." שׁחר means to go out early to anything, according to which a Greek rendering is ὀρθρίζει (Venet. ὀρθριεῖ) αὐτῷ παιδείαν: maturat ei castigationem = mature eum castigat (Fl.). שׁחר does not denote the early morning of the day (as Rashi, לבקרים), but the morning of life (as Euchel, בשׁחר ימיו). "The earlier the fruit, the better the training." A father who truly wishes well to his son keeps him betimes under strict discipline, to give him while he is yet capable of being influenced the right direction, and to allow no errors to root themselves in him; but he who is indulgent toward his child when he ought to be strict, acts as if he really wished his ruin.

Verse 25

25 The righteous has to eat to the satisfying of his soul; But the body of the godless must suffer want. Jerome translates תחסר freely by insaturabilis (he has want = has never enough), but in that case we would have expected תחסר תּמיד; also in 25a עד־שׂבע would have been used. We have thus before us no commendation of temperance and moderation in contrast to gluttony, but a statement regarding the diversity of fortune of the righteous and the godless - another way of clothing the idea of Pro 10:3. שׂבע is a segolate form, thus an infin. formation, formally different from the similar שׂבע, Pro 3:10. Regarding בּטן, vid., Psychol. p. 265f.; it is a nobler word than "Bauch" [belly], for it denotes not the external arch, but, like κοιλία (R. בט, concavus), the inner body, here like Pro 18:20, as that which receives the nourishment and changes it in succum et sanguinem. That God richly nourishes the righteous, and on the contrary brings the godless to want and misery, is indeed a rule with many exceptions, but understood in the light of the N.T., it has deep inward everlasting truth.

Introduction

Among the children of the same parents it is no new thing for some to be hopeful and others the contrary; now here we are taught to distinguish. 1. There is great hope of those that have a reverence for their parents, and are willing to be advised and admonished by them. He is a wise son, and is in a far way to be wiser, that hears his father's instruction, desires to hear it, regards it, and complies with it, and does not merely give it the hearing. 2. There is little hope of those that will not so much as hear rebuke with any patience, but scorn to submit to government and scoff at those that deal faithfully with them. How can those mend a fault who will not be told of it, but count those their enemies who do them that kindness?

Verse 2

Note, 1. If that which comes from within, out of the heart, be good, and from a good treasure, it will return with advantage. Inward comfort and satisfaction will be daily bread; nay, it will be a continual feast to those who delight in that communication which is to the use of edifying. 2. Violence done will recoil in the face of him that does it: The soul of the transgressors that harbours and plots mischief, and vents it by word and deed, shall eat violence; they shall have their belly full of it. Reward her as she has rewarded thee, Rev 18:6. Every man shall drink as he brews, eat as he speaks; for by our words we must be justified or condemned, Mat 12:37. As our fruit is, so will our food be, Rom 6:21, Rom 6:22.

Verse 3

Note, 1. A guard upon the lips is a guard to the soul. He that is cautious, that thinks twice before he speaks once, that, if he have thought evil, lays his hand upon his mouth to suppress it, that keeps a strong bridle on his tongue and a strict hand on that bridle, he keeps his soul from a great deal both of guilt and grief and saves himself the trouble of many bitter reflections on himself and reflections of others upon him. 2. There is many a one ruined by an ungoverned tongue: He that opens widely his lips, to let our quod in buccam venerit - whatever comes uppermost, that loves to bawl, and bluster, and make a noise, and affects such a liberty of speech as bids defiance both to God and man, he shall have destruction. it will be the destruction of his reputation, his interest, his comfort, and his soul for ever, Jam 3:6.

Verse 4

Here is, 1. The misery and shame of the slothful. See how foolish and absurd they are; they desire the gains which the diligent get, but they hate the pains which the diligent take; they covet every thing that is to be coveted, but will do nothing that is to be done; and therefore it follows, They have nothing; for he that will not labour let him hunger, and let him not eat, Th2 3:10. The desire of the slothful, which should be his excitement, is his torment, which should make him busy, makes him always uneasy, and is really a greater toil to him than labour would be. 2. The happiness and honour of the diligent: Their soul shall be made fat; they shall have abundance, and shall have the comfortable enjoyment of it, and the more for its being the fruit of their diligence. This is especially true in spiritual affairs. Those that rest in idle wishes know not what the advantages of religion are; whereas those that take pains in the service of God find both the pleasure and profit of it.

Verse 5

Note, 1. Where grace reigns sin is loathsome. It is the undoubted character of every righteous man that he hates lying (that is, all sin, for every sin is a lie, and particularly all fraud and falsehood in commerce and conversation), not only that he will not tell a lie, but he abhors lying, from a rooted reigning principle of love to truth and justice, and conformity to God. 2. Where sin reigns the man is loathsome. If his eyes were opened, and his conscience awakened, he would be so to himself, he would abhor himself and repent in dust and ashes; however, he is so to God and all good men; particularly, he makes himself so by lying, than which there is nothing more detestable. And, though he may think to face it out awhile, yet he will come to shame and contempt at last and will blush to show his face, Dan 12:2.

Verse 6

See here, 1. Saints secured from ruin. Those that are upright in their way, that mean honestly in all their actions, adhere conscientiously to the sacred and eternal rules of equity, and deal sincerely both with God and man, their integrity will keep them from the temptations of Satan, which shall not prevail over them, the reproaches and injuries of evil men, which shall not fasten upon them, to do them any real mischief, Psa 25:21. Hic murus aheneus esto, nil conscire sibi. Be this thy brazen bulwark of defence, Still to preserve thy conscious innocence. 2. Sinners secured for ruin. Those that are wicked, even their wickedness will be their overthrow at last, and they are held in the cords of it in the mean time. Are they corrected, destroyed? It is their own wickedness that corrects them, that destroys them; they alone shall bear it.

Verse 7

This observation is applicable, I. To men's worldly estate. The world is a great cheat, not only the things of the world, but the men of the world. All men are liars. Here is an instance in two sore evils under the sun: - 1. Some that are really poor would be thought to be rich and are thought to be so; they trade and spend as if they were rich, make a great bustle and a great show as if they had hidden treasures, when perhaps, if all their debts were paid, they are not worth a groat. This is sin, and will be shame; many a one hereby ruins his family and brings reproach upon his profession of religion. Those that thus live above what they have choose to be subject to their own pride rather than to God's providence, and it will end accordingly. 2. Some that are really rich would be thought to be poor, and are thought to be so, because they sordidly and meanly live below what God has given them, and choose rather to bury it than to use it, Ecc 6:1, Ecc 6:2. In this there is an ingratitude to God, injustice to the family and neighbourhood, and uncharitableness to the poor. II. To their spiritual state. Grace is the riches of the soul; it is true riches; but men commonly misrepresent themselves, either designedly or through mistake and ignorance of themselves. 1. There are many presuming hypocrites, that are really poor and empty of grace and yet either think themselves rich, and will not be convinced of their poverty, or pretend themselves rich, and will not own their poverty. 2. There are many timorous trembling Christians, that are spiritually rich, and full of grace, and yet think themselves poor, and will not be persuaded that they are rich, or, at least, will not own it; by their doubts and fears, their complaints and griefs, they make themselves poor. The former mistake is destroying at last; this is disquieting in the mean time.

Verse 8

We are apt to judge of men's blessedness, at least in this world, by their wealth, and that they are more or less happy accordingly as they have more or less of this world's goods; but Solomon here shows what a gross mistake it is, that we may be reconciled to a poor condition, and may neither covet riches ourselves nor envy those that have abundance. 1. Those that are rich, if by some they are respected for their riches, yet, to balance that, by others they are envied and struck at, and brought in danger of their lives, which therefore they are forced to ransom with their riches. Slay us not, for we have treasures in the field, Jer 41:8. Under some tyrants, it has been crime enough to be rich; and how little is a man beholden to his wealth when it only serves to redeem that life which otherwise would not have been exposed! 2. Those that are poor, if by some, that should be their friends, they are despised and overlooked, yet, to balance that, they are also despised and overlooked by others that would be their enemies if they had any thing to lose: The poor hear not rebuke, are not censured, reproached, accused, nor brought into trouble, as the rich are; for nobody thinks it worth while to take notice of them. When the rich Jews were carried captives to Babylon the poor of the land were left, Kg2 25:12. Welcome nothing, once in seven years. Cantabit vacuus coram latrone viator - When a traveller is met by a robber he will rejoice at not having much property about him.

Verse 9

Here is, 1. The comfort of good men flourishing and lasting: The light of the righteous rejoices, that is, it increases, and makes them glad. Even their outward prosperity is their joy, and much more those gifts, graces, and comforts, with which their souls are illuminated; these shine more and more, Pro 4:18. The Spirit is their light, and he gives them a fulness of joy, and rejoices to do them good. 2. The comfort of bad men withering and dying: The lamp of the wicked burns dimly and faint; it looks melancholy, like a taper in an urn, and it will shortly be put out in utter darkness, Isa 50:11. The light of the righteous is as that of the sun, which may be eclipsed and clouded, but will continue; that of the wicked is as a lamp of their own kindling, which will presently go out and is easily put out.

Verse 10

Note, 1. Foolish pride is the great make-bate. Would you know whence come wars and fightings? They come from this root of bitterness. Whatever hand other lusts may have in contention (passion, envy, covetousness), pride has the great hand; it is its pride that it will itself sow discord and needs no help. Pride makes men impatient of contradiction in either their opinions or their desires, impatient of competition and rivalship, impatient of contempt, or any thing that looks like a slight, and impatient of concession, and receding, from a conceit of certain right and truth on their side; and hence arise quarrels among relations and neighbours, quarrels in states and kingdoms, in churches and Christian societies. Men will be revenged, will not forgive, because they are proud. 2. Those that are humble and peaceable are wise and well advised. Those that will ask and take advice, that will consult their own consciences, their Bibles, their ministers, their friends, and will do nothing rashly, are wise, as in other things, so in this, that they will humble themselves, will stoop and yield, to preserve quietness and prevent quarrels.

Verse 11

This shows that riches wear as they are won and woven. 1. That which is won ill will never wear well, for a curse attends it which will waste it, and the same corrupt dispositions which incline men to the sinful ways of getting well incline them to the like sinful ways of spending: Wealth gotten by vanity will be bestowed upon vanity, and then it will be diminished. That which is got by such employments as are not lawful, or not becoming Christians, such as only serve to feed pride and luxury, that which is got by gaming or by the stage, may as truly be said to be gotten by vanity as that which is got by fraud and lying, and will be diminished. De male quaesitis vix gaudet tertius haeres - Ill-gotten wealth will scarcely be enjoyed by the third generation. 2. That which is got by industry and honesty will grow more, instead of growing less; it will be a maintenance; it will be an inheritance; it will be an abundance. He that labours, working with his hands, shall so increase as that he shall have to give to him that needs (Eph 4:28); and, when it comes to that, it will increase yet more and more.

Verse 12

Note, 1. Nothing is more grievous than the disappointment of a raised expectation, though not in the thing itself by a denial, yet in the time of it by a delay: Hope deferred makes the heart sick and languishing, fretful and peevish; but hope quite dashed kills the heart, and the more high the expectation was raised the more cutting is the frustration of it. It is therefore our wisdom not to promise ourselves any great matters from the creature, not to feed ourselves with any vain hopes from this world, lest we lay up matter for our own vexation; and what we do hope for let us prepare to be disappointed in, that, if it should prove so, it may prove the easier; and let us not be hasty. 2. Nothing is more grateful than to enjoy that, at last, which we have long wished and waited for: When the desire does come it puts men into a sort of paradise, a garden of pleasure, for it is a tree of life. It will aggravate the eternal misery of the wicked that their hopes will be frustrated; and it will make the happiness of heaven the more welcome to the saints that it is what they have earnestly longed for as the crown of their hopes.

Verse 13

Here is, 1. The character of one that is marked for ruin: He that despises the word of God, and has no regard to it, no veneration for it, nor will be ruled by it, certainly he shall be destroyed, for he slights that which is the only means of curing a destructive disease and makes himself obnoxious to that divine wrath which will certainly be his destruction. Those that prefer the rules of carnal policy before divine precepts, and the allurements of the world and the flesh before God's promises and comforts, despise his word, giving the preference to those things that stand in competition with it; and it is to their own just destruction: they would not take warning. 2. The character of one that is sure to be happy: He that fears the commandment, that stands in awe of God, pays a deference to his authority, has a reverence for his word, is afraid of displeasing God and incurring the penalties annexed to the commandment, shall not only escape destruction, but shall be rewarded for his godly fear. In keeping the commandment there is great reward.

Verse 14

By the law of the wise and righteous, here, we may understand either the principles and rules by which they govern themselves or (which comes all to one) the instructions which they give to others, which ought to be as a law to all about them; and if they be so, 1. They will be constant springs of comfort and satisfaction, as a fountain of life, sending forth streams of living water; the closer we keep to those rules the more effectually we secure our own peace. 2. They will be constant preservatives from the temptations of Satan. Those that follow the dictates of this law will keep at a distance from the snares of sin, and so escape the snares of death which those run into that forsake the law of the wise.

Verse 15

If we compare not only the end, but the way, we shall find that religion has the advantage; for, 1. The way of saints is pleasant and agreeable: Good understanding gains favour with God and man; our Saviour grew in that favour when he increased in wisdom. Those that conduct themselves prudently, and order their conversation aright in every thing, that serve Christ in righteousness, and peace, and joy in the Holy Ghost, are accepted of God and approved of men, Rom 14:17, Rom 14:18. And how comfortably will that man pass through the world who is well understood and is therefore well accepted! 2. The way of sinners is rough and uneasy, and, for this reason, unpleasant to themselves, because unacceptable to others. It is hard, hard upon others, who complain of it, hard to the sinner himself, who can have little enjoyment of himself while he is doing that which is disobliging to all mankind. The service of sin is perfect slavery, and the road to hell is strewed with the thorns and thistles that are the products of the curse. Sinners labour in the very fire.

Verse 16

Note, 1. It is wisdom to be cautious. Every prudent discreet man does all with knowledge (considering with himself and consulting with others), acts with deliberation and is upon the reserve, is careful not to meddle with that which he has not some knowledge of, not to launch out into business which he has not acquainted himself with, will not deal with those that he has not some knowledge of, whether they may be confided in. He is still dealing in knowledge, that he may increase the stock he has. 2. It is folly to be rash, as the fool is, who is forward to talk of things he knows nothing of and undertake that which he is no way fit for, and so lays open his folly and makes himself ridiculous. He began to build and was not able to finish.

Verse 17

Here we have, 1. The ill consequences of betraying a trust. A wicked messenger, who, being sent to negotiate any business, is false to him that employed him, divulges his counsels, and so defeats his designs, cannot expect to prosper, but will certainly fall into some mischief or other, will be discovered and punished, since nothing is more hateful to God and man than the treachery of those that have a confidence reposed in them. 2. The happy effects of fidelity: An ambassador who faithfully discharges his trust, and serves the interests of those who employ him, is health; he is health to those by whom and for whom he is employed, heals differences that are between them, and preserves a good understanding; he is health to himself, for he secures his own interest. This is applicable to ministers, Christ's messengers and ambassadors; those that are wicked and false to Christ and the souls of men do mischief and fall into mischief, but those that are faithful will find sound words to be healing words to others and themselves.

Verse 18

Note, 1. He that is so proud that he scorns to be taught will certainly be abased. he that refuses the good instruction offered him, as if it were a reflection upon his honour and an abridgment of his liberty, poverty and shame shall be to him: he will become a beggar and live and die in disgrace; every one will despise him as foolish, and stubborn, and ungovernable. 2. He that is so humble that he takes it well to be told of his faults shall certainly be exalted: He that regards a reproof, whoever gives it to him, and will mend what is amiss when it is shown him, gains respect as wise and candid; he avoids that which would be a disgrace to him and is in a fair way to make himself considerable.

Verse 19

This shows the folly of those that refuse instruction, for they might be happy and will not. 1. They might be happy. There are in man strong desires of happiness; God has provided for the accomplishment of those desires, and that would be sweet to the soul, whereas the pleasures of sense are grateful only to the carnal appetite. The desire of good men towards the favour of God and spiritual blessings brings that which is sweet to their souls; we know those that can say so by experience, Psa 4:6, Psa 4:7. 2. Yet they will not be happy; for it is an abomination to them to depart from evil, which is necessary to their being happy. Never let those expect any thing truly sweet to their souls that will not be persuaded to leave their sins, but that roll them under their tongues as a sweet morsel.

Verse 20

Note, 1. Those that would be good must keep good company, which is an evidence for them that they would be good (men's character is known by the company they choose) and will be a means of making them good, of showing them the way and of quickening and encouraging them in it. He that would be himself wise must walk with those that are so, must choose such for his intimate acquaintance, and converse with them accordingly; must ask and receive instruction from them, and keep up pious and profitable talk with them. Miss not the discourse of the elders, for they also learned of their fathers, Ecclesiasticus 8:9. And (Ecclesiasticus 6:35), Be willing to hear every godly discourse, and let not the parables of understanding escape thee. 2. Multitudes are brought to ruin by bad company: A companion of fools shall be broken (so some), shall be known (so the Septuagint), known to be a fool; noscitur ex socio - he is known by his company. He will be like them (so some), will be made wicked (so others); it comes all to one, for all those, and those only, that make themselves wicked, will be destroyed, and those that associate with evil-doers are debauched, and so undone, and at last ascribe their death to it.

Verse 21

Here see, 1. How unavoidable the destruction of sinners is; the wrath of God pursues them, and all the terrors of that wrath: Evil pursues them closely wherever they go, as the avenger of blood pursued the manslayer, and they have no city of refuge to flee to; they attempt an escape, but in vain. Whom God pursues he is sure to overtake. They may prosper for a while and grow very secure, but their damnation slumbers not, though they do. 2. How indefeasible the happiness of the saints is; the God that cannot lie has engaged that to the righteous good shall be repaid. They shall be abundantly recompensed for all the good they have done, and all the ill they have suffered, in this world; so that, though many have been losers for their righteousness, they shall not be losers by it. Though the recompence do not come quickly, it will come in the day of payment, in the world of retribution; and it will be an abundant recompence.

Verse 22

See here, 1. How a good man's estate lasts: He leaves an inheritance to his children's children. It is part of his praise that he is thoughtful for posterity, that he does not lay all out upon himself, but is in care to do well for those that come after him, not by withholding more than is meet, but by a prudent and decent frugality. He trains up his children to this, that they may leave it to their children; and especially he is careful, both by justice and charity, to obtain the blessing of God upon what he has, and to entail that blessing upon his children, without which the greatest industry and frugality will be in vain: A good man, by being good and doing good, by honouring the Lord with his substance and spending it in his service, secures it to his posterity; or, if he should not leave them much of this world's goods, his prayers, his instructions, his good example, will be the best entail, and the promises of the covenant will be an inheritance to his children's children, Psa 103:17. 2. How it increases by the accession of the wealth of the sinner to it, for that is laid up for the just. If it be asked, How should good men grow so rich, who are not so eager upon the world as others are and who commonly suffer for their well-doing? It is here answered, God, in his providence, often brings into their hands that which wicked people had laid up for themselves. The innocent shall divide the silver, Job 27:16, Job 27:17. The Israelites shall spoil the Egyptians (Exo 12:36) and eat the riches of the Gentiles, Isa 61:6.

Verse 23

See here, 1. How a small estate may be improved by industry, so that a man, by making the best of every thing, may live comfortably upon it: Much food is in the tillage of the poor, the poor farmers, that have but a little, but take pains with that little and husband it well. Many make it an excuse for their idleness that they have but a little to work on, a very little to be doing with; but the less compass the field is of the more let the skill and labour of the owner be employed about it, and it will turn to a very good account. Let him dig, and he needs not beg. 2. How a great estate may be ruined by indiscretion: There is that has a great deal, but it is destroyed and brought to nothing for want of judgment, that is, prudence in the management of it. Men over-build themselves or over-buy themselves, keep greater company, or a better table, or more servants, than they can afford, suffer what they have to go to decay and do not make the most of it; by taking up money themselves, or being bound for others, their estates are sunk, their families reduced, and all for want of judgment.

Verse 24

Note, 1. To the education of children in that which is good there is necessary a due correction of them for what is amiss; every child of ours is a child of Adam, and therefore has that foolishness bound up in its heart which calls for rebuke, more or less, the rod and reproof which give wisdom. Observe, It is his rod that must be used, the rod of a parent, directed by wisdom and love, and designed for good, not the rod of a servant. 2. It is good to begin betimes with the necessary restraints of children from that which is evil, before vicious habits are confirmed. The branch is easily bent when it is tender. 3. Those really hate their children, though they pretend to be fond of them, that do not keep them under a strict discipline, and by all proper methods, severe ones when gentle ones will not serve, make them sensible of their faults and afraid of offending. They abandon them to their worst enemy, to the most dangerous disease, and therefore hate them. Let this reconcile children to the correction their good parents give them; it is from love, and for their good, Heb 12:7-9.

Verse 25

Note, 1. It is the happiness of the righteous that they shall have enough and that they know when they have enough. They desire not to be surfeited, but, being moderate in their desires, they are soon satisfied. nature is content with a little and grace with less; enough is as good as a feast. Those that feed on the bread of life, that feast on the promises, meet with abundant satisfaction of soul there, eat, and are filled. 2. It is the misery of the wicked that, through the insatiableness of their own desires, they are always needy; not only their souls shall not be satisfied with the world and the flesh, but even their belly shall want; their sensual appetite is always craving. In hell they shall be denied a drop of water.

Pride

(Biblical Family) Child Training

(2008 Usa Tour) Singles Table Talk

Are You Ready for a Relationship?

A Fragrant Life

(Godly Home) Part 11 - the Rod Is Love

(Godly Home) Part 12 - a Sacred Exercise

God's Truth: Authority and Discipline

Abounding Hope

Becoming Strong in Spirit

Audio Sermon: Spiritual Warfare and Deception

(Through the Bible) Proverbs 26-31

Jehovah's Disobedient Servant

Pride and Strife

(Proverbs) ch.12:22 - 14:4

Living for Jesus in a Modern Babylon - 1

Living for Generations to Come

No One Cried at the Funeral

12 the Rod Is Love

How Do You Represent Christ on Facebook? Tim Conway

The Christian Home - Part 3 of 5

15. the Bondage of Foolishness

Deferred Obedience 2 - Part 2

How to Become a Person of Prayer

A Spiritual Life

Introduction

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Introduction

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