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Chapter 11

Proverbs 11

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¹Balances of deceit [are] an abomination to YHWH, || And a perfect weight [is] His delight.

²Pride has come, and shame comes, || And wisdom [is] with the lowly.

³The integrity of the upright leads them, || And the perverseness of the treacherous destroys them.

⁴Wealth does not profit in a day of wrath, || And righteousness delivers from death.

⁵The righteousness of the perfect makes his way right, || And by his wickedness the wicked fall.

⁶The righteousness of the upright delivers them, || And in mischief the treacherous are captured.

⁷In the death of a wicked man, hope perishes, || And the expectation of the iniquitous has been lost.

⁸The righteous is drawn out from distress, || And the wicked goes in instead of him.

⁹A hypocrite corrupts his friend with the mouth, || And the righteous are drawn out by knowledge.

¹⁰A city exults in the good of the righteous, || And in the destruction of the wicked [is] singing.

¹¹By the blessing of the upright is a city exalted, || And by the mouth of the wicked thrown down.

¹²Whoever is despising his neighbor lacks heart, || And a man of understanding keeps silence.

¹³A busybody is revealing secret counsel, || And the faithful of spirit is covering the matter.

¹⁴Without counsels a people falls, || And deliverance [is] in a multitude of counselors.

¹⁵An evil [one] suffers when he has been guarantor [for] a stranger, || And whoever hates striking hands [in agreement] is confident.

¹⁶A gracious woman retains honor, || And terrible [men] retain riches.

¹⁷A kind man is rewarding his own soul, || And the fierce is troubling his own flesh.

¹⁸The wicked is getting a lying wage, || And whoever is sowing righteousness—a true reward.

¹⁹Correctly [is] righteousness for life, || And whoever is pursuing evil—for his own death.

²⁰The perverse of heart are an abomination to YHWH, || And the perfect of the way [are] His delight.

²¹Hand to hand, the wicked is not acquitted, || And the seed of the righteous has escaped.

²²A ring of gold in the nose of a sow—A beautiful woman and stubborn of behavior.

²³The desire of the righteous [is] only good, || The hope of the wicked [is] transgression.

²⁴There is [one] who is scattering, and yet is increased, || And [one] who is keeping back from uprightness, only to want.

²⁵A liberal soul is made fat, || And whoever is watering, he also is watered.

²⁶Whoever is withholding grain, the people execrate him, || And a blessing [is] for the head of him who is selling.

²⁷Whoever is earnestly seeking good || Seeks a pleasing thing, || And whoever is seeking evil—it meets him.

²⁸Whoever is confident in his wealth falls, || And as a leaf, the righteous flourish.

²⁹Whoever is troubling his own house inherits wind, || And the fool [is] a servant to the wise of heart.

³⁰The fruit of the righteous [is] a tree of life, || And whoever is taking souls [is] wise.

³¹Behold, the righteous is repaid in the earth, || Surely also the wicked and the sinner!

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

Introduction

(Pro. 11:1-31) (Compare Margin). The Hebrews used stones for weights. just--complete in measure.

Verse 2

Self-conceit is unteachable; the humble grow wise (compare Pro 16:18; Pro 18:12).

Verse 3

guide--to lead, as a shepherd (Pro 6:7; Psa 78:52). perverseness--ill-nature. destroy--with violence.

Verse 4

(Compare Pro 10:2). wrath--that is, of God.

Verse 5

direct--or, "make plain"; wicked ways are not plain (Pro 13:17).

Verse 6

deliver them--that is, from evil, which the wicked suffer by their own doings (Pro 5:22; Psa 9:16).

Verse 7

expectation . . . perish--for death cuts short all his plans (Luk 16:25). hope of unjust--better, "hope of wealth," or "power" (compare Isa 40:29, Hebrew). This gives an advance on the sentiment of the first clause. Even hopes of gain die with him.

Verse 8

Perhaps the trouble prepared by the wicked, and which he inherits (compare Pro 11:6).

Verse 9

(Compare Psa 35:16; Dan 11:32). The just is saved by superior discernment.

Verse 10

The last may be a reason for the first. Together, they set forth the relative moral worth of good and bad men.

Verse 11

By the blessing--implying active benevolence.

Verse 12

despiseth--or, "reviles," a course contrasted with the prudent silence of the wise. holdeth his peace--as if neither hearing nor telling.

Verse 13

tale-bearer--(Compare Margin), one trading as a peddler in scandal, whose propensity to talk leads him to betray confidence.

Verse 14

counsel--the art of governing (Pro 1:5). counsellors--literally, "one giving counsel"; the participle used as a collective.

Verse 15

(Compare Pro 6:1). suretiship--(Compare Margin), the actors put for the action, which may be lawfully hated.

Verse 16

retaineth--or literally, "lay hold of as a support." Honor is to a feeble woman thus as valuable as riches to men.

Verse 17

merciful--kind to others; opposed to cruel. Such benefit themselves by doing good to others (compare Pro 24:5), while the cruel injure themselves as well as others. flesh--that is, his body, by penuriousness (Col 2:23).

Verse 18

a deceitful work--or, "wages," which fail to satisfy, or flee away (Pro 10:2; Pro 23:5). sure reward--or, "gain," as from trading (Hos 10:12; Gal 6:8-9).

Verse 19

Inference from Pro 11:18 (compare Pro 11:5-6; Pro 10:16).

Verse 20

(Compare Pro 11:5). froward--as in Pro 2:15, opposed to the simplicity and purity of the upright. in their way--or, "conduct."

Verse 21

The combined power of the wicked cannot free them from just punishment, while the unaided children of the righteous find deliverance by reason of their pious relationship (Psa 37:25-26).

Verse 22

Jewels were often suspended from the nose (Gen 24:47; Isa 3:21). Thus adorned, a hog disgusts less than a fair and indiscreet woman.

Verse 23

(Compare Pro 10:28). wrath--is that of God.

Verse 24

The scope of the whole is a comment on Pro 11:23. Thus liberality, by God's blessing, secures increase, while penuriousness, instead of expected gain, procures poverty.

Verse 25

liberal soul--(Compare Margin). made fat--prospers (Pro 28:25; Deu 32:15; Luk 6:38). watereth . . . watered--a common figure for blessing.

Verse 26

Another example of the truth of Pro 11:23; the miser loses reputation, though he saves corn. selleth it--that is, at a fair price.

Verse 27

good [and] mischief--that is, of others. procureth . . . seeketh--implying success.

Verse 28

(Compare Pro 10:15; Psa 49:6; Ti1 6:17). righteous . . . branch-- (Psa 1:3; Jer 17:8).

Verse 29

troubleth--as Pro 15:27 explains, by greediness for gain (compare Pro 11:17). inherit . . . wind--Even successful, his gains are of no real value. So the fool, thus acting, either comes to poverty, or heaps up for others.

Verse 30

a tree of life--Blessings to others proceed from the works of the righteous (Pro 3:18). winneth souls--(Compare Margin) to do them good as opposed to Pro 6:25; Eze 13:18 (compare Luk 5:10).

Verse 31

Behold--Thus calling attention to the illustrations (compare Pro 11:23), the sentiment of which is confirmed even in time, not excluding future rewards and punishments. Next: Proverbs Chapter 12

Introduction

A false balance is abomination to the Lord,.... Under which are included all false weights and measures, and all fraudulent practices in commerce and dealing; which are forbidden by the Lord, and are abominable to him, as being injurious to the estates and properties of men: and more especially must be abominable in professors of religion, as being contrary to the grace of God; for though there may be common honesty where there is not the grace of God, yet there cannot be the true grace of God where there is not honesty; for the grace of God teaches to deny all such worldly lusts; but a just weight is his delight; or a "perfect stone" (c); the ancient practice being to make use of stones for weights; Now to give just weight, and also just measure, and to do justly in all civil dealings with men, is what God requires, and is well pleasing in his sight (d); see Lev 19:35. This may be understood of balances and weights in religious affairs; the balance of the sanctuary is the word of God, with which all doctrines are to be weighed, and, if found wanting, they are to be rejected; this is agreeable to the will of God: false balances are abominable to him; such as carnal reason, vain philosophy, and the traditions of men, used by antichrist and his followers; the harlot, described in some preceding chapters, opposed to Wisdom or Christ, who directs to the search of the Scriptures, and the use of them to try doctrines by, Joh 5:39; see Act 17:11. (c) "lapsis perfectus", Montanus, Gejerus. (d) , &c. Phocylid. Poem. Admon. v. 12, 13.

Verse 2

When pride cometh, then cometh shame,.... The one follows the other, or rather keep pace together; as soon as one comes, the other comes; as in the case of the angels that sinned, Adam and Eve, Haman, Nebuchadnezzar, and others; and will be the case of the Romish antichrist, who, while vaunting and priding himself in his glory and grandeur, will fall into shame, disgrace, and destruction, Rev 18:7; but with the lowly is wisdom; or wisdom shall come, as Jarchi: the consequence of which is honour and glory; as with Christ, who is meek and lowly, are all the treasures of wisdom and knowledge; so with his humble followers, who reckon themselves the least of saints, and chief of sinners, and own that it is by the grace of God they are what they are, is true wisdom; they are wise unto salvation, and in the way to honour and glory; such humble souls shall be exalted, Luk 14:11.

Verse 3

The integrity of the upright shall guide them,.... The Spirit of God is the best guide of an upright man; he leads into all truth, and unto the land of uprightness, and continues to be a guide, even unto death; and it is right to walk after him, and not after the flesh: and besides him, the upright man has the word of God as a lamp to his feet, and a light to his paths, which he does well to take heed to; and next to that is the sincerity and uprightness of his heart, which will not suffer him, knowingly and willingly, to go aside into crooked paths, or to do amiss: integrity of heart and innocency of hand go together; such are the followers of the Lamb, as described, Rev 14:4; see Psa 25:21; but the perverseness of transgressors shall destroy them; the perverse ways, words, and actions of such as transgress the law of God, deal treacherously with God and men, as the word (e) signifies, shall be their ruin: the perverse doctrines and worship of the man of sin, and his followers, shall bring destruction upon them, Th2 2:4. The word for "perverseness" is only used here and in Pro 15:4; and there plainly signifies the perverseness of the tongue or speech, and so may have respect to corrupt doctrine. (e) "perfidosorum", Junius & Tremellius, Piscator; "perfidorum", Cocceius, Michaelis.

Verse 4

Riches profit not in the day of wrath,.... When God takes away the soul, and summons to judgment, and brings to it; and as riches profited not Rome Pagan, in the day of the Lamb's wrath upon it; so neither will they profit Rome Papal, when it will come in remembrance before God, to give it the cup of the wine of the fierceness of his wrath; see Rev 6:15; but righteousness delivereth from death; from the curse of a corporeal death; from the power of a spiritual one; and from dying the second or an eternal one; See Gill on Pro 10:2; the Targum is, "from an evil death.''

Verse 5

The righteousness of the perfect shall direct his way,.... Or "make it plain" (f); that is, the righteousness of those who are perfect in Christ, complete in him, perfectly justified by his righteousness; that righteousness makes their way plain; it is the direct way, the highway, the pathway to eternal life and happiness; see Pro 12:28; but the wicked shall fall by his own wickedness; or, "in his wickedness" (g): in his own wicked way, which he has chosen and delights to walk in; he shall stumble therein, and fall into ruin and destruction, into hell and damnation: or by means or because of it he will fall; his wickedness will be the cause of his fall; as it will be the cause of the fall of Babylon, Rev 18:2. (f) "rectam facit", Cocceius; "complanat viam ejus", Schultens. (g) "in impietate sua", Tigurine version, Montanus, Baynus, Michaelis; "improbitate sua", Junius & Tremellius, Piscator; "in injustitia sua", Cocceius; "in improbitate sua turbulenta", Schultens.

Verse 6

The righteousness of the upright shall deliver them,.... From death, as in Pro 11:4; and from falling by sin, totally and finally; or into it, so as to perish eternally; as well as it shall deliver those out of Babylon, who are the Lord's people, that will be found therein when that is about to fall; see Rev 18:4; but transgressors shall be taken in their own naughtiness; in the very act of sin, and be punished for it; taken in it as in a net, and which they have spread for others, or as in a pit, which they have dug for others; taken as wild beasts are taken, to be destroyed; and that in the very midst of their wickedness, when fighting against God and the Lamb, as the beast and false prophet will, Rev 19:20.

Verse 7

When a wicked man dieth, his expectation shall perish,.... His expectation of a longer life, of getting more riches, attaining to more honour, enjoying more pleasure here, and of having happiness hereafter, and of being delivered from wrath to come; he will then find, when he comes to die, that his expectations in this world are vain, and those which respect happiness in another world are ill-grounded; or when he dies, the expectation of others that depended on him, trusted in him, and looked for great things from him, will then be at an end; and the hope of unjust men perisheth; which is as the giving up of the ghost, and expires when a man does; it is only in this life, or however it ceases when that does; he has no hope in his death, as the righteous man has; if he does not live without hope in the world, he has none when he goes out of it, or that will be of any use unto him: moreover, the hope of "unjust" men to oppress and injure others ceases when they die, Job 3:17. The word rendered unjust men is by some (h) understood of strength, substance, riches; and so the meaning may be, that such a hope that is placed in strength and riches perishes at death. Jarchi interprets it of children, which are a man's substance; as if the sense was, that the hope of the children of such persons is then cut off. (h) "expectatio virium", Gejerus; "spes in viribus collocata", Michaelis; "spes confidentium in divitiis", Munster; so some in Vatablus; "divitiarum", Pagniaus, Baynus; "roborum", Montanus, Amama.

Verse 8

The righteous is delivered out of trouble,.... One after another he comes into, if not in this life, yet at death; which is to him a perfect deliverance out of all tribulation; see Rev 7:14; or when the wicked die, as in Pro 11:7, then the righteous are delivered from the trouble they gave them, or designed to give them; though it seems rather to design deliverance from trouble in the first sense, since it follows, and the wicked cometh in his stead; as Haman did in the room of Mordecai, and was hanged upon the gallows the other was delivered from, and he had prepared for him, Est 7:10; and as Daniel was delivered from the lion's den, and his enemies thrown into it, Dan 6:24; and as in the latter day the righteous will be delivered from all their persecutors, and antichrist will be destroyed with the breath of Christ's mouth, and the brightness of his coming; and then they that destroyed the earth shall be destroyed themselves, Rev 11:18.

Verse 9

An hypocrite with his mouth destroyeth his neighbour,.... Deceives him with his flatteries and lies, and draws him into destructive schemes and practices; or "corrupts" him, as the word (i) signifies, and as the Targum renders it, with false doctrines; so, with fair words and good speeches, such who lie in wait to deceive impose upon the simple and credulous; and false teachers, with their damnable heresies, bring swift destruction on men; and particularly antichrist and his emissaries, through speaking lies in hypocrisy, corrupt and destroy many, Ti1 4:1; but through knowledge shall the just be delivered; from the hypocrite and deceitful worker, and from being corrupted and destroyed by the words of his mouth: Jarchi says, through the knowledge of the law, which warns against him; but rather through the knowledge of the Gospel, which the just man has; for as by this such escape the pollutions of the world, so likewise they are delivered, are kept and secured, from the error of the wicked: through a man's knowledge of himself, of his descent from Adam, of the corruption of his nature, of the plague of his heart, and the exceeding sinfulness of sin; of his lost and undone state; of his impotency to that which is good, of his incapacity to fulfil the law, and atone for sin; and of the insufficiency of his own righteousness to justify him before God; he is delivered and preserved from giving into the notions of the purity of human nature, the power of free will, and the doctrine of justification by works: through his knowledge of the person of Christ; of his offices and relations; of him as a Saviour; of the efficacy of his blood, the excellency of his righteousness, and the completeness of his sacrifice; and through the knowledge of God in Christ, and of the Spirit and of his operations of grace, as well as of the sacred Scriptures in general; he is safe from being carried away with any errors concerning any of the divine Persons, particularly concerning the deity, sonship, and satisfaction of Christ; in short, as ignorance is the mother of devotion, superstition, and error, in the church of Rome, spiritual experimental knowledge of the above things is the best preservative from all errors and heresies which corrupt and destroy the souls of men, to be found in that apostate church, or elsewhere. (i) "corrumpet", Schultens; so Pagninus, Montanus; "corrumpit", Vatablus, Junius & Tremellius, Piscator, Mercerus, Gejerus.

Verse 10

When it goeth well with the righteous, the city rejoiceth,.... As it always does, even in the worst of times; in times of public calamity and distress, and when enemies rise up on all hands; it is well with them in life, in death, and to all eternity; see Isa 3:10; but there are particular times when it goes well with them, which is matter of joy to others; when they prosper in the worm, increase in riches and honour, and are advanced to places of authority and trust; just magistrates in a city or commonwealth are a blessing, and so cause joy; see Pro 29:2; and when it goes well with them in spiritual things, they increase in gifts and grace, the humble hear of it and are glad; the city or church of God, the community of the saints, rejoice: and as it went well with them in Constantine's time, when Paganism was destroyed and persecution ceased; and at the time of the reformation, when the pure doctrines of the Gospel were revived, which were both times of joy to the city of God; so in the latter day, when the Lord's people will be righteous, the church will be the joy of many generations; and when the kingdom shall be given to the saints of the most High, and the kingdoms of the world become the Lord's and his Christ's, there will be great voices in heaven, rejoicings in the church, and a new song sung, Isa 60:21; and when the wicked perish, there is shouting; as there will be great rejoicings, shoutings, and hallelujahs, when Babylon is fallen, Rev 18:20.

Verse 11

By the blessing of the upright the city is exalted,.... That is, either by the blessings with which they are blessed; and these are either temporal or spiritual: when good men are blessed with temporal blessings, the place where they live is the better it; and especially the poor, for they do not eat their morsel alone; and where there are many of these, and in prosperous circumstances, it is the exaltation and glory of a city taken in a literal sense; and which is the more blessed for their sakes, as well as they themselves are a blessing to it: and as the upright are blessed with spiritual blessings, with blessings indeed, with the gifts and graces of the Spirit of God; when they are fruitful and flourishing in grace, the city or church of God is in an exalted state: or rather this is to be understood of the blessings with which the upright bless others; and may be interpreted of the blessed deeds or good works which they do, and which are profitable to men; or of their blessed counsel and advice which they give on emergent occasions, and which proves salutary, and for the good of the city; or rather for their blessed prayers which they put up for the peace and prosperity of it, and which succeed. So by the blessing of the Gospel of Christ, or by the blessed doctrines of his apostles, those upright and sincere ministers of the word, the city of the living God was greatly exalted in their times; as it also was in the times of Constantine, and at the reformation; and this now is a reason why the city rejoices at its going well with the righteous, whether in temporals or spirituals. So Aben Ezra thinks the words have a connection with the former; but it is overthrown by the mouth of the wicked; by the corrupt communication which proceeds out of their months; by their obscene and filthy talk the inhabitants of a place are corrupted; evil communications corrupt good manners; by their swearing and cursing, their oaths and imprecations, by their lying and perjury, they bring the judgments of God upon a city, to the overthrow of it. So by false doctrines, as the faith of particular persons is subverted, so whole cities, or visible congregated churches, have been corrupted and destroyed, as with the Arian heresy and others.

Verse 12

He that is void of wisdom despiseth his neighbour,.... Not only in his heart, but by giving him opprobrious language; he speaks contemptibly of him, either because he thinks he is wiser than his neighbour, and therefore calls him fool at every turn; as those who are most destitute of wisdom conceit they have the largest share of it, and despise others; or else because he is richer than his neighbour, as the poor is generally despised by the rich; or because he fancies he is holier than he, as the Pharisee who trusts in himself that he is righteous, and despises others: or a man "that wants a heart" (k), as it may be rendered; that wants a good one, or wants grace in his heart; he despises the counsel and advice, the admonitions and instructions, which his neighbour gives him for his good; but a man of understanding holdeth his peace: and will not despise his neighbour, or give him ill language, because he is not so wise, or so rich, or so righteous as he; if he cannot speak any good of him, he will not speak evil of him; or he holds his peace, is silent, and will not answer the man void of wisdom, that despises and reproaches him; he will not render railing for railing; when he is reviled he will revile not again; and by so doing he shows himself to he a man understanding, or of intellects; a wise and prudent. (k) "carens corde", Montanus, Mercerus, Gejerus; "destitutus est corde", Schultens.

Verse 13

A talebearer revealeth secrets,.... The Arabic version adds, in the congregation, openly and publicly; that goes about with tales from place to place, who is like a walking merchant or peddler, as the word (l) signifies; who takes up his wares at one place, and exposes them to sale, and vends them at another; so a talebearer, he goes from house to house, and picks up tales at one place and carries them to another and tells them; and as by his going about he gets into the secrets of persons and families, or is intrusted with them, his character not being known, he reveals them to others, and so breaks the trust committed to him see Ti1 5:13. The Targum and Syriac version render it "an accuser"; and the same name is given to the devil in the New Testament, and indeed such a man is no better; but he that is of a faithful spirit concealeth the matter; that is "faithful" to his friend, that trusts him with his secrets, of which there are but few; he "conceals the matter" he is entrusted with: "the things", as the Septuagint version; the secrets which are imparted to him; or "the word" (m) that he has heard, and has been spoken to him in privacy, and in strict friendship: or he "covers the matter" (n) or thing; he hides the infirmities of his friend and neighbour, and does not expose them as the talebearer does; see Pe1 4:8. (l) "obambulat ut mercator", Tigurine version; "qui incedit nundinator", Schultens. (m) "verbum", Pagninus, Montanus, Mercerus, Baynus. (n) "tegit rem", Junius & Tremellius, Piscator; "velat negotium", Schultens.

Verse 14

Where no counsel is, the people fall,.... Where there is no wise and prudent, sound and good counsel, as the word signifies; where that is not, there had as good be none, or better; a people, a kingdom, a commonwealth, nation, or city, fall into ruin and destruction, or into schemes which bring them to it; they are like a ship without a pilot, or without a helm, or one to steer it: the Targum, Syriac, and Vulgate Latin versions, render it, "where there is no governor;'' and the Arabic version, "they that have no providence (or forecast) fall as a leaf falls;'' and so the Septuagint version, "they that have no government fall as leaves,'' as leaves fall in autumn; and the word signifies the helm of government (o), in allusion to a ship; but in the multitude of counsellors there is safety; because what one may miss another may hit upon; and, if they agree in their advice, it may be the more depended upon; and, if not, yet their different sentiments being compared together, and the reasons of them, a person may the better judge which is best to follow, and what is fit to be done: it may be rendered, "in the greatness" or "largeness of a counsellor" (p), for the word is in the singular number; that is, in the large capacity or endowments of a counsellor; in one that is abundantly qualified for a counsellor; whose abilities are not to be questioned; in the advice of such an one a man may safely confide; and who that answers to this character as Jesus Christ, the wonderful Counsellor? in whose counsel we may rest with the greatest safety; and which may be found in his word, in the Scriptures, which David says should be the men of his counsel, Psa 119:24; see Isa 9:6. (o) "gubernationes", Schultens. (p) "in amplitudine consiliarii", Junius & Tremellius.

Verse 15

He that is surety for a stranger shall smart for it,.... Or in "breaking shall be broken" (q), ruined and undone; he engaging or becoming a bondsman for one whose circumstances he knew not; and these being bad bring a load upon him, such an heavy debt as crushes him to pieces. Mr. Henry observes that our Lord Jesus Christ became a surety for us when we were strangers, and he smarted for it, he was bruised and wounded for our sins; but then he knew our circumstances, and what the consequence would be, and became a surety on purpose to pay the whole debt and set us free; which he was capable of doing: without being broken or becoming a bankrupt himself; for he was not broken, nor did he fail, Isa 42:4. Jarchi's note is, "the wicked shall be broken, to whose heart idolatry is sweet;'' and he that hateth suretyship is sure; or those "that strike" (r), that is, with the hand, used in suretyship; see Pro 6:1; such an one is safe from coming into trouble by such means. The Targum is, "and hates those that place their hope in God.'' (q) "frangendo frangetur", Michaelis; so Pagninus and others. (r) "complodentes", Junius & Tremellius, Piscator, Cocceius; "defigentes", Mercerus.

Verse 16

A gracious woman retaineth honour,.... Or "a woman of grace" (s) one that has the grace of God in her heart, and is of a virtuous conversation, and by both amiable and lovely to others; as she receives honour or glory from them, which she deserves, so she retains the same. The Targum is, "a gracious woman divides glory;'' that is, between herself and her husband; to which the Arabic version agrees, which renders it, "a gracious woman raises up glory to her husband.'' Jarchi interprets it of the congregation of Israel; his note is, "the congregation of Israel continually draws nigh to the glory of God and his law;'' and it may be applied to the true church of Christ, which seeks the glory of Christ, and retains the glory of Gospel doctrines, of Gospel ordinances, of Gospel discipline, and of Gospel conversation, when the harlot, the apostate church, has lost all honour of these things; and strong men retain riches: some render it, "as strong men retain riches" (t); as they, when they have got them into their possession, keep them, it being in the power of their hands so to do, against all that would take them from them; so a gracious woman is as tenacious of her honour for chastity, modesty, wisdom, and conduct: or by those "strong men", or "terrible and violent" ones, as the word (u) signifies, may be meant the beast of Rome and his followers, cruel persecutors; whose principal care it is to amass the riches and wealth of others, which, when they have got, they hold fast. (s) "mulier gratiae", Montanus, Baynus, Gejerus, Michaelis; "quae gratia praedita est", Tigurine version; "uxor gratia pollens", Schultens. (t) "ut", Junius & Tremellius, Piscator, Schultens. (u) "violenti", Piscator, Schultens; "formidabiles", Gejerus.

Verse 17

The merciful man doeth good to his own soul,.... Or "to himself": a man of mercy or grace, a liberal bountiful man, he comfortably enjoys what God has given him, Ecc 5:18; and he does good to others with it, and thereby does good to himself also; as well as he is solicitous in a spiritual sense for the good and welfare of his immortal soul; but he that is cruel troubleth his own flesh; a sordid avaricious man withholds from himself that which is meet, will not allow himself the necessaries of life, nor will he provide that which is fit and convenient for his family; he hides himself from his own flesh, and will not communicate to the wants of his nearest friends and relations, and shuts up his bowels of compassion against his own brother; all which may be called a troubling his own flesh; see Isa 58:7. R. Levi Ben Gersom interprets this of such who place religion in afflicting and macerating the body by fasting, which the law does not require; and it may fitly be applied to the Papists, who do this by penances and fastings, and whippings and scourgings; and which the apostle calls a neglecting of the body, not in any honour to the satisfying of the flesh, Col 2:23.

Verse 18

The wicked worketh a deceitful work,.... Such a wicked man as before described; that neither enjoys the good things of life he has, nor suffers others to enjoy them; and all to accumulate riches, which are deceitful and perishing; and who abstains from meats, which God has created for use, under a pretence of religion, and so deceives his own soul; and indeed every sin which a wicked man commits is a deceitful work; it promises him that pleasure, or profit, or liberty, which it does not give him, and in the issue is the ruin of him; and so all false doctrines, propagated by deceitful workers, are deceitful works, by which they deceive the simple, and at last themselves; they "obtain a deceitful reward of their work", as Gussetius (w) renders it; but to him that soweth righteousness; does acts of beneficence and liberality; see Co2 9:9; and all other good works, or works of righteousness, shall be a sure reward; according to what a man sows, and the manner in which he sows, so shall he reap, Co2 9:6; or, "a reward of truth"; instead of being given up to believe a lie, he shall receive the love of the truth, and abide in it, which will bring him to eternal glory and happiness; he being chosen to it through sanctification of the Spirit, and belief of the truth, Th2 2:10; and, instead of a deceitful reward, shall have a true, real, solid, and substantial one. (w) Ebr. Comment. p. 692.

Verse 19

As righteousness tendeth to life,.... Or, is unto life: not mere outward acts of moral righteousness; these may be done where there is no principle of spiritual life, and are no other than dead works, and will never bring to everlasting life; indeed the best righteousness of man's is no justification of life, nor can it entitle to it, nor is meritorious of it. Godliness, or true holiness, has the promise of this life and that to come, Ti1 4:8; and so here in the Hebrew text it is, "unto lives" (x), in the plural number. Internal grace, or powerful godliness, which is the new man that is created in righteousness, gives a meetness for everlasting life, and issues in it; particularly the righteousness of Christ, as that is a perfectly justifying one; it makes a man alive in a law sense, and gives a title and claim to eternal life; so he that pursueth evil pursueth it to his own death; or, it is "to his own death"; it issues in that: not he that is overtaken in a fault, or falls into sin through the infirmity of the flesh and the force of temptation, but such who eagerly follow after it and overtake it; who give up themselves unto it, weary themselves in committing it, draw iniquity with cords of vanity, and sin as it were with a cart rope; these often by their sins bring diseases upon them, which end in a corporeal death; or by means of which they come into the hand of the civil magistrate, and are capitally punished; and, however, die the second death, or an eternal one, the just wages of sin, Rom 6:23. (x) "ad vitas", Montanus.

Verse 20

They that are of a froward heart are abomination to the Lord,.... Such as are men of perverse dispositions and principles; that are contrary to the light of nature, the law of God, and Gospel of Christ; who, like the Jews of old, please not God, and are contrary to all men, to all good men; as antichrist and his followers, these work abomination, and make a lie, and speak lies in hypocrisy; are double hearted men, hypocrites, that say one thing and mean another; and, under the pretence of religion, do the vilest things: such of all men are abominable in the sight of God, and will have their portion in the lake of fire, in the hottest place in hell, as hypocrites will, Rev 21:8; but such as are upright in their way are his delight; or, "in the way"; there being no need of a supplement: such as are in the way, Christ, and walk by faith in him, and in the paths of truth and holiness, in all the commandments and ordinances of the Lord, blameless, who are the "undefiled in the way", as in Psa 119:1, where the same words are used as here: or, are "perfect" in Christ; though not in faith, nor in their walk and conversation; yet are sincere, Israelites indeed, and walk uprightly according to the truth of the Gospel. These the Lord takes delight and pleasure in; he is well pleased with their persons in Christ; and in their walk and works, as they flow from right principles, and are directed to right ends, and being upright in all; see Psa 84:11.

Verse 21

Though hand join in hand, the wicked shall not be unpunished,.... Though they give the hand to one another, unite in their counsels, enter into combinations, confederacies, and strict alliances, and join all their force and strength together; or though with both hands, with all their might and main, endeavour to secure themselves, yet they shall not go unpunished. This may be exemplified in the kings of the earth, that will join each other, and gather their armies together, to make war against Christ; when they will be conquered, taken, and slain, Rev 19:19. Jarchi interprets it, "from hand to hand", and explains it thus; from the hand of God into their hand shall come the reward of their work, and shall not go unpunished: to which may be added, even though there may be a succession of parents and children, and their substance may be handed down from the one to the other, yet at last just punishments will take place. To which is opposed, but the seed of the righteous shall be delivered; these are the seed of the church in all successive ages; the seed that are accounted of by the Lord for a generation; particularly the remnant of the woman's seed, that keep the commandments of God, and have the testimony of Jesus Christ; against whom the dragon, the old serpent the devil, was wroth, and went forth to make war, in order utterly to destroy them; but they escaped his hands, were delivered from him, and preserved by the power and grace of God, as a seed to serve him, Rev 12:17.

Verse 22

As a jewel of gold in a swine's snout,.... The allusion seems to be to the ringing of swine, to prevent their rooting up the earth; which is usually done by putting an iron ring into their snout; which is much more proper and suitable than a gold ring, or a jewel set in gold, which is very unbecoming such a creature; and is soon had to the dunghill, or to some miry place, and there defiled; so is a fair woman which is without discretion; or, "has departed from taste" (y); from a taste of virtue and honour; lost all sense of modesty and chastity; forsaken her husband, and given up herself to the embraces of others. As her beauty is fitly expressed by a "jewel of gold", which is valuable and desirable, and, rightly placed and used, is ornamental; so she is properly represented by a swine, wallowing in the impurities of lust; to which her beauty was the snare, and whereby it is quickly sullied and lost. Jarchi applies this to a disciple of a wise man, or a scholar that departs from the good way, or from the law; which he explains by taste or sense: but it may be better applied to the scarlet whore, or apostate church of Rome; which has departed from Christ, once her professed husband; from the doctrines of the Gospel, and the ordinances of it; from all taste and savour of true religion; and even from common sense and right reason, as in the affair of transubstantiation, and other things; and may be fitly compared to a swine with a jewel of gold in its snout, being "decked with gold, and precious stones, and pearls"; and yet "drunk with the blood of the saints", and "martyrs of Jesus"; and wallowing in all the faith of fornication, of idolatry, and superstition; as well as in all manner of other sins and iniquities, Rev 17:4. (y) Heb. "recedens a gusta", Piscator; "cujus recessit sapor", Schultens.

Verse 23

The desire of the righteous is only good,.... Or, "what is good" (z); only good is the object of it. His desire is to do good, and that only; though be does not always do what he would do: as he delights in the law of God, after the inward man; as he is a righteous, holy, and good man, and would be conformable thereunto, and serves it with his mind, will, and affections; his desires are to the Lord, and to the remembrance of his name; he desires his favour, the discoveries of his love, communion with him, and communications of grace from him; he desires all spiritual good things, and everything that is good, for himself and others, and which he desires in submission to the will of God; and all things do work for and issue in his good. Good is what he is continually desirous of, wishing and praying for; and good is what he has eventually here and hereafter: though there may be many irregular and unlawful desires in him at times, and all things he has may not seem good; yet acting as a good man, his desires are only good, and there is nothing attends him but what is for his good; but the expectation of the wicked is wrath; what he is desirous of, wishing, and looking for, is wrath and vengeance upon all that displease him, and he is angry with; he desires no good to them, but evil; he desires and hopes for nothing but what is offensive to God, and will bring upon him his fierce wrath and sore displeasure; so that eventually nothing else will be the fruit and consequence of his expectation and hope; and some are so shockingly profane, and so dreadfully hardened, that they wait for hell, as Jarchi on the place observes; they look for damnation and expect it, and are easy about it. (z) "tantummodo bonum quid est", Michaelis; "tantum bonum", Cocceius; "nihil cupiunt quod bonum non sit", Mercerus; "tamen bonum quid", Gussetius, p. 39.

Verse 24

There is that scattereth, and yet increaseth,.... That scattereth "his own", as the Septuagint, Vulgate Latin, Syriac, and Arabic versions add: that disperses his money here and there, among many poor objects, plentifully and liberally; and his substance is so far from being lessened by such a conduct, that, by the blessing of God, it is increased more and more; or "become richer", as the Vulgate Latin; see Psa 112:9. So he that disperses and dispenses the word of God, and spreads the truths of the Gospel, and freely and fully preaches them, increases himself in spiritual knowledge and understanding; and there is that withholdeth more than is meet; or, "right" or "just" (a), by the, laws of God and men; from himself, from his family, from his friends and relations, and from the poor of the church and of the world; and from the cause and interest of Christ, and what is necessary to support that, according to his ability; but it tendeth to poverty, or "want" (b): such a man is often brought to beggary; there is a moth and rottenness sent into his substance, which secretly consume it: so he that withholds any truth or doctrine, that keeps back anything that may be profitable to the saints; this tends to the impoverishing: of his soul, and the souls of them that attend on his ministry. (a) "plus aequo", Vatablus, Mercerus, Gejerus; "plus quam aequum est", Cocceius; "prae quam rectum est, seu plus aequo", Michaelis. (b) "ad egestatem". Junius & Tremellius, Picator; "ad penuriam", Cocceius; "ad rasam egestatem", Schultens.

Verse 25

The liberal soul shall be made fat,.... Or, "the soul of blessing" (c): that is, as the Vulgate Latin version renders it, "the soul which blesseth"; not that merely prays for a blessing upon others, and wishes them well, and gives them good words; but bestows blessings on them, gives good things unto them liberally, cheerfully, and plentifully; and so is a blessing to the poor, and receives a blessing from them again; as such also do from the Lord, by whom they are "made fat"; or are blessed with temporal and spiritual blessings; and are in thriving and flourishing circumstances, both in soul and body. So he that comes full fraught with the blessing of the Gospel of Christ to others is enriched with it himself, and becomes more and more flourishing in gifts and grace; and he that watereth shall be watered also himself; he that largely shares with others, like a flowing fountain of water, shall have an abundance communicated to him again from God, the inexhaustible fountain of mercies. Watering the plants in Christ's vineyard is one part of the work of a Gospel minister; "I have planted, Apollos watered", &c. Co1 3:6; and such who do their work well are watered, rewarded, refreshed, and comforted of God, being largely taught and richly furnished for such service by him; so the Targum, "and he that teacheth, also he himself shall learn.'' (c) "anima benedictionis", Montanus, Baynus, Cocceius, Michaelis; "anima benedictioni dedita", Schultens.

Verse 26

He that withholdeth corn, the people shall curse him,.... That hoards it up for a better price, in hopes of a better market; and does not bring it out, and expose it to sale, when there is a scarcity of it; so the Targum adds, "in famine"; or, "in straits", as the Syriac version; in a time of distress through, famine: this will bring the curse of the poor upon him, who will imprecate the most dreadful things on him and his family. Jarchi interprets it of the law, and of withholding the teaching of it; but it may be better applied to the Gospel, and the withholding the ministration of that, and so causing a famine, not of bread and of water, but of hearing the word of the Lord; which is done by the Papists, by prohibiting Gospel ministers preaching the word; forbidding the people to read it in their own language; locking it up from them in a language they understand not; and so starve the souls of men, which brings upon them a curse; but blessing shall be upon the head of him that selleth it; at a moderate price, so that the poor may be able to come at it; such will have their blessing; they will wish all happiness to them and their families, here and hereafter. Or, "that breaks" (d) it; separates it from the heap, breaks and grinds it into flour, and then sells it: or imparts it freely; so the Septuagint version, "that communicates": and the Arabic version, "that gives"; and may be fitly applied to a faithful minister of the Gospel, who breaks the bread of life, and freely and plentifully imparts it to the souls of men; and who has the hearty prayers and good wishes of the people to whom he ministers. The master of a family used to break the bread, as Christ often did. (d) "frangentis", Montanus.

Verse 27

He that diligently seeketh good,.... Or "early"; who rises early in the morning, as the word (e) signifies, and seeks both to do good, and to enjoy it all the day; who, in the first place, seeks the kingdom of God and his righteousness; who, in the morning of his youth, inquires after the best things; and diligently pursues what is for his own good and welfare, and that of others, and for the glory of God: procureth favour, both of God and men: or, "seeketh favour" (f); or that which is acceptable and well-pleasing unto God; but he that seeketh mischief, it shall come unto him; that seeks to do hurt to others; that which he seeks to do to them shall come upon himself; see Psa 9:15; so antichrist, that leads into captivity, shall go into captivity; and that kills with the sword, shall be killed by it, Rev 13:10. (e) "qui mane quaerit", Vatablus; "quarens mane", Montanus; "qui mane vestigat", Schultens; "bene consurgit diluculo", V. L. so the Targum and Ben Melech. (f) "quaerit favorem, beneplacitum", Vatablus, Michaelis; "benevolentiam", Junius & Tremellius, Mercerus, Gejerus.

Verse 28

He that trusteth in his riches shall fall,.... As leaves in autumn, which are withered and dry. To trust in riches is to trust in uncertain things; things not to be depended on, being here today and gone tomorrow; it is like leaning upon a broken staff, which giving way, the person falls: and so the fall of Babylon will be, while she is trusting in and boasting of her riches and grandeur, Rev 18:7; but the righteous shall flourish as a branch; that abides in the tree, is alive and green, full of leaves, and laden with fruit: so the righteous are as branches in Christ, and receive life and nourishment from him, and abide in him; and bring forth fruit and flourish, like palm trees and cedars, in the house of the Lord, and grow in every grace, and in the knowledge of Christ; see Jer 17:7.

Verse 29

He that troubleth his own house,.... His family, his wife, and children, and servants; by being bitter to the one, and by provoking the others to wrath, and continually giving out menacing words to the rest; or through idleness, not providing for his family; or through an over worldly spirit, pushing on business, and hurrying it on beyond measure; or through a niggardly and avaricious temper, withholding meat and drink, and clothes convenient for them; see Pro 15:27; or through profuseness and prodigality. Such an one shall inherit the wind; nothing but vanity and emptiness; he shall come to nothing, and get nothing; and what he does, be shall not keep, and on which he cannot live; and the fool shall be servant to the wise of heart; he who has both got and lost his substance in a foolish way shall be so reduced as to become a servant to him who has pursued wise measures, both in getting and keeping what he has; and to whom perhaps the fool formerly stood in the relation of a master. Such a change will be with respect to antichrist and the saints, Dan 7:25.

Verse 30

The fruit of the righteous is a tree of life,.... Either the fruit which grows upon Christ, the tree of life, and which they receive from him; even all the blessings of grace, peace, pardon, righteousness, and life, Rev 2:7; or the fruits which the righteous bring forth under the influence of divine grace; they are trees of righteousness, and are filled with the fruits of righteousness by Christ, and have their fruit unto holiness, and their end everlasting life. Aben Ezra interprets it, "the fruit of the righteous is as the fruit of the tree of life;'' that is, lovely, beautiful, desirable, salutary, and issues in life; and he that winneth souls is wise; antichrist trades in the souls of men, that is one part of his wares, Rev 18:13; but his negotiations about them are to the loss, and not to the saving of them: whereas wise and faithful ministers of the word, such as are here described, use all prudent methods to gain and save the souls of men, Co1 9:19; even their precious immortal souls, which are of more worth than a world, are the immediate production of God, made after his image, which by sin they come short of; and having sinned, are liable to eternal death; the redemption of which is precious; the charge of which Christ has taken, and therefore is called the Shepherd and Bishop of souls; and which he commits to the care of his under shepherds, who watch for them, as they that must give an account. To "win" them is to teach them, for the word (g) has the signification of teaching or doctrine; see Pro 4:2; the ministers of Christ are teachers, qualified and sent by him as such; and their business is to teach men their state by nature, how sinful, miserable, and helpless they are; and also Christ, and the way of life by him; that salvation is in him, and in no other; that justification is only by his righteousness, peace and pardon by his blood, and atonement by his sacrifice: they also teach various other things; as the fear of God, faith in Christ, love to him, and obedience to all his commands. To win souls is to proselyte them and convert them to the true religion; to bring them into a love and liking of it, and to embrace it: the souls that Abraham got or made in Haran are supposed to be such; and the same with those trained or instructed in his house, whom he armed for the rescue of Lot, Gen 12:5; the former of which texts Jarchi compares with this, as explanative of it. The phrases of "turning many to righteousness", done by the "wise": and of "converting a sinner from the error of his way", whereby a "soul is saved from death", Dan 12:3, are a proper comment on these words: which, moreover, may be rendered, "he that taketh souls" (h); as a fort or castle is taken, and which is sometimes expressed by "winning"; see Ch2 32:1. The soul of man is a hold, and a strong hold, of foul spirits; it is Satan's palace or castle, which he keeps and holds against Christ, but is won and taken by him; which is usually done by means of the word, and the ministry of it, which are made effectual to the pulling down of strong holds, Co2 10:4. Or the allusion is to the taking or catching of birds in a snare, or fishes in a net. The souls of men are got into the snare of the devil, and they are taken out from hence by breaking this snare; by which means they escape the hands of the fowler, Satan, and come into better hands: the old serpent laid a bait for our first parents, by which he gained his point, and that was the fruit of the forbidden tree; but the bait which wise men lay to catch souls is the fruit of the tree of life, mentioned in the former clause, the blessings of grace in Christ. Again, Christ's ministers are called "fishers" of men, and are said to "catch" men, Mat 4:19; which they do by casting and spreading the net of the Gospel; the Gospel is the net; the world is the sea into which it is cast; where natural men are in their element, as fishes in the sea: the casting of the net is the preaching of the Gospel; and by means of this souls are caught and gathered in to Christ and his churches, Mat 13:47. Once more, the words are by some rendered, "he that allures souls" (i); which is done, not by the terrors of the law, but by the charming voice of the Gospel; by which souls are drawn to God and Christ, and brought among his people: and one that is an instrument of all this had need be "wise", and so he appears to be; he that teacheth men the knowledge of divine and spiritual things had need to be as he is, as a scribe well instructed in the kingdom of God; he who is to be the instrument of converting sinners must have a mouth and wisdom to address them in a proper manner; as he that wills a castle, or takes a fort, ought to have military skill as well as courage; and to cast a net well requires art as well as strength. (g) "qui docet", Pagninus, Baynus, Mercerus, Gejerus. (h) "Capit", Vatablus, Tigurine version, Junius & Tremellius, Piscator; "capit salutari doctrina", Michaelis. (i) "Allicit", Drusius, Gejerus.

Verse 31

Behold, the righteous shall be recompensed in the earth,.... Which Aben Ezra understands of the recompence of their good works. There is a reward for the righteous, and which they have now in keeping, though not "for" keeping, the commandments of God; they have the promise of this life, as well as of that which is to come, and which is made good to them; they have every good thing now which is proper and convenient for them; and they shall be recompensed in the new earth, in which only righteous persons will dwell. But it seems better, with Jarchi, to interpret it of the recompence of their sins and transgressions; that is, of their chastisements and afflictions, with which they are chastised by their heavenly Father, when they sin against him; which are all in love and for their good; and which they have only here on earth, while they are in this world; they will be all over in another, when there will be no more sin, and no more chastisement for it, much less condemnation; see Co1 11:32; much more the wicked and the sinner; who shall not only be punished on earth as they often are, but in hell to all eternity. The Septuagint, Syriac, and Arabic versions, render the whole thus; "if the righteous be scarcely saved, where shall the ungodly and the sinner appear?" Which words are used by the Apostle Peter, to show, that if judgment or chastisement begin at the house of God, or with the righteous, that the end of the wicked must be very bad; which entirely agrees with the sense of this passage; see Pe1 4:17; a "behold" is prefixed to the whole, as a note, either of admiration, or rather of attention to what is sure and certain, and worthy of regard and consideration. The Targum is, "behold, the righteous are strengthened in the earth; but the wicked and the sinners shall be consumed out of the earth;'' which seems to agree with Aben Ezra's sense of the words; see Psa 104:35. Next: Proverbs Chapter 12

Verse 1

The next three proverbs treat of honesty, discretion, and innocence or dove-like simplicity: 1 Deceitful balances are an abomination to Jahve; But a full weight is His delight. The very same proverb, with slightly varied expression, is found in Pro 20:23; and other such like proverbs, in condemnation of false and in approbation of true balances, are found, Pro 20:10; Pro 16:11; similar predicates, but connected with other subjects, are found at Pro 12:22; Pro 15:8. "An abomination to Jahve" is an expression we have already twice met with in the introduction, Pro 3:32; Pro 6:16, cf. Pro 8:7; תּועבה is, like תּועה, a participial noun, in which the active conception of abhorring is transferred to the action accomplished. רצון is in post-biblical Hebr. the designation of the arbitrium and the voluntas; but here רצונו signifies not that which God wishes, but that which He delights in having. "מרמה (here for the first time in Proverbs), from רמה, the Piel of which means (Pro 26:19) aliquem dolo et fraude petere. אבן, like the Pers. sanak, sanakh, Arab. ṣajat, a stone for weight; and finally, without any reference to its root signification, like Zac 5:8, אבן העופרת, a leaden weight, as when we say: a horseshoe of gold, a chess-man of ivory."

Verse 2

Now follows the Solomonic "Pride goeth before a fall." There cometh arrogance, so also cometh shame; But with the humble is wisdom. Interpreted according to the Hebr.: if the former has come, so immediately also comes the latter. The general truth as to the causal connection of the two is conceived of historically; the fact, confirmed by many events, is represented in the form of a single occurrence as a warning example; the preterites are like the Greek aoristi gnomici (vid., p. 32); and the perf., with the fut. consec. following, is the expression of the immediate and almost simultaneous consequence (vid., at Hab 3:10): has haughtiness (זדון after the form לצון, from זיד, to boil, to run over) appeared, then immediately also disgrace appeared, in which the arrogant behaviour is overwhelmed. The harmony of the sound of the Hebr. זדון and קלון cannot be reproduced in German [nor in English]; Hitzig and Ewald try to do so, but such a quid pro quo as "Kommt Unglimpf kommt an ihn Schimpf" [there comes arrogance, there comes to him disgrace] is not a translation, but a distortion of the text. If, now, the antithesis says that with the humble is wisdom, wisdom is meant which avoids such disgrace as arrogance draws along with it; for the צנוּע thinks not more highly of himself than he ought to think (R. צן, subsidere, demitti, Deutsch. Morgenl. Zeitsch. xxv. 185).

Verse 3

3 The integrity of the upright guideth them; But the perverseness of the ungodly destroyeth them. To the upright, ישׁרים, who keep the line of rectitude without turning aside therefrom into devious paths (Psa 125:4.), stand opposed (as at Pro 2:21.) the ungodly (faithless), בּגדים, who conceal (from בּגד, to cover, whence בּגד = כּסוּת) malicious thoughts and plans. And the contrast of תּמּה, integrity = unreserved loving submission, is סלף, a word peculiar to the Solomonic Mashal, with its verb סלּף (vid., p. 32). Hitzig explains it by the Arab. saraf, to step out, to tread over; and Ewald by lafat, to turn, to turn about ("treacherous, false step"), both of which are improbable. Schultens compares salaf in the meaning to smear (R. לף, לב, ἀλείφειν; cf. regarding such secondary formations with ש preceding, Hupfeld on Psa 5:7), and translates here, lubricitas. But this rendering is scarcely admissible. It has against it lexical tradition (Menahem: מוטה, wavering; Perchon: זיוף, falsifying; Kimchi: עוות, misrepresentation, according to which the Graec. Venet. σκολιότης), as well as the methodical comparison of the words. The Syriac has not this verbal stem, but the Targum has סלף in the meaning to distort, to turn the wrong way (σκολιοῦν, στρεβλοῦν), Pro 10:10, and Est 6:10, where, in the second Targum, פּוּמהּ אסתּלף means "his mouth was crooked." With justice, therefore, Gesenius in his Thesaurus has decided in favour of the fundamental idea pervertere, from which also the Peshito and Saadia proceed; for in Exo 23:8 they translate (Syr.) mhapêk (it, the gift of bribery, perverts) and (Arab.) tazyf (= תּזיּף, it falsifies). Fl. also, who at Pro 15:4 remarks, "סלף, from סלף, to stir up, to turn over, so that the lowermost becomes the uppermost," gives the preference to this primary idea, in view of the Arab. salaf, invertere terram conserendi causa. It is moreover confirmed by salaf, praecedere, which is pervertere modified to praevertere. But how does סלף mean perversio (Theod. ὑποσκελισμός), in the sense of the overthrow prepared for thy neighbour? The parallels demand the sense of a condition peculiar to the word and conduct of the godless (treacherous), Pro 22:12 (cf. Exo 23:8), Pro 19:3, thus perversitas, perversity; but this as contrary to truth and rectitude (opp. תּמּה), "perverseness," as we have translated it, for we understand by it want of rectitude (dishonesty) and untruthfulness. While the sincerity of the upright conducts them, and, so to say, forms their salvus conductus, which guards them against the danger of erring and of hostile assault, the perverseness of the treacherous destroys them; for the disfiguring of truth avenges itself against them, and they experience the reverse of the proverb, "das Ehrlich whrt am lngsten" (honesty endures the longest). The Chethı̂b ושׁדם (ושׁדּם) is an error of transcription; the Kerı̂ has the proper correction, ישׁדּם = ישׁדדם, Jer 5:6. Regarding שׁדד (whence שׁדּי), which, from its root-signification of making close and fast, denotes violence and destruction, vid., under Gen 17.

Verse 4

Three proverbs in praise of צדקה: 4 Possessions are of no profit in the day of wrath; But righteousness delivereth from death. That which is new here, is only that possessions and goods (vid., regarding הון, p. 63) are destitute of all value in the day of the μέλλουσα ὀργή; for יום עברה, the day of wrath breaking through the limits (of long-suffering), has the same meaning as in the prophets; and such prophetic words as Isa 10:3; Zep 1:18, and, almost in the same words, Eze 7:19, are altogether similar to this proverb. The lxx, which translates ἐν ήμέρᾳ ἐπαγωγῆς, harmonizes in expression with Sir. 5:8, cf. 2:2. Theodotion translates איד, Pro 27:10, by ἐπαγωγή (providence, fate).

Verse 5

5 The righteousness of the blameless smootheth his way, And by his own wickedness doth the wicked fall. With the תּמים (cf. Pro 1:12), formed after the passive, more than with תּם, is connected the idea of the perfected, but more in the negative sense of moral spotlessness than of moral perfection. The rectitude of a man who seeks to keep his conscience and his character pure, maketh smooth (ישּׁר, as Pro 3:6, not of the straightness of the line, but of the surface, evenness) his life's path, so that he can pursue his aim without stumbling and hindrance, and swerving from the direct way; while, on the contrary, the godless comes to ruin by his godlessness - that by which he seeks to forward his interests, and to make a way for himself, becomes his destruction.

Verse 6

6 The rectitude of the upright saveth them, And in their own covetousness are the faithless taken. The integrity of those who go straight forward and straight through, without permitting themselves to turn aside on crooked ways, delivers them from the snares which are laid for them, the dangers they encounter; while, on the contrary, the faithless, though they mask their intentions ever so cunningly, are ensnared in their passionate covetousness: the mask is removed, they are convicted, and are caught and lost. Regarding הוּה, abyss, overthrow, also stumbling against anything = covetousness, vid., at Pro 10:3, and under Psa 5:10. The form of the expression 6b follows the scheme, "in the image of God created He man," Gen 9:6. The subject is to be taken from the genitive, as is marked by the accentuation, for it gives Mugrash to the וּבהוּת, as if it were the principal form, for וּבהוּה.

Verse 7

Three proverbs regarding destruction and salvation: 7 When a godless man dies, his hope cometh to nought, And the expectation of those who stand in fulness of strength is destroyed. We have already remarked in the Introduction that אדם is a favourite word of the Chokma, and the terminological distinction of different classes and properties of men (vid., pp. 40, 42); we read, Pro 6:12, אדם בּליּעל, and here, as also Job 20:29; Job 27:13, אדם רשׁע, cf. Pro 21:29, אישׁ רשׁע, but generally only רשׁע is used. A godless man, to whom earthly possessions and pleasure and honour are the highest good, and to whom no means are too base, in order that he may appease this his threefold passion, rocks himself in unbounded and measureless hopes; but with his death, his hope, i.e., all that he hoped for, comes to nought. The lxx translate τελευτήσαντος ἀνδρὸς δικαίου οὐκ ὄλλυται ἐλπίς, which is the converse of that which is here said, 7a: the hope of the righteous expects its fulfilment beyond the grave. The lxx further translate, τὸ δὲ καύχημα (וּתהלּת) τῶν ἀσεβῶν ὄλλυται; but the distich in the Hebr. text is not an antithetic one, and whether אונים may signify the wicked (thus also the Syr., Targ., Venet., and Luther), if we regard it as a brachyology for אנשׁי אונים, or as the plur. of an adj. און, after the form טוב (Elazar b. Jacob in Kimchi), or wickedness (Zckler, with Hitzig, "the wicked expectation"), is very questionable. Yet more improbable is Malbim's (with Rashi's) rendering of this אונים, after Gen 49:3; Psa 78:51, and the Targ. on Job 18:12, of the children of the deceased; children gignuntur ex robore virili, but are not themselves the robur virile. But while אונים is nowhere the plur. of און fo . in its ethical signification, it certainly means in Psa 78:51, as the plur. of און, manly strength, and in Isa 40:26, Isa 40:29 the fulness of strength generally, and once, in Hos 9:4, as plur. of און in its physical signification, derived from its root-meaning anhelitus (Gen 35:18, cf. Hab 3:7), deep sorrow (a heightening of the און, Deu 26:14). This latter signification has also been adopted: Jerome, expectatio solicitorum; Bertheau, "the expectation of the sorrowing;" Ewald, "continuance of sorrow;" but the meaning of this in this connection is so obscure, that one must question the translators what its import is. Therefore we adhere to the other rendering, "fulness of strength," and interpret אונים as the opposite of אין אונים, Isa 40:29, for it signifies, per metonymiam abstracti pro concr., those who are full of strength; and we gain the meaning that there is a sudden end to the expectation of those who are in full strength, and build their prospects thereon. The two synonymous lines complete themselves, in so far as אונים gains by אדם רשׁע the associated idea of self-confidence, and the second strengthens the thought of the first by the transition of the expression from the fut. to the preterite (Fl.). ותוחלת has, for the most part in recent impressions, the Mugrash; the correct accentuation, according to codices and old impressions, is ותוחלת אונים (vid., Baer's Torath Emeth, p. 10, 4).

Verse 8

8 The righteous is delivered from trouble, And the godless comes in his stead. The succession of the tenses gives the same meaning as when, periodizing, we say: while the one is delivered, the other, on the contrary, falls before the same danger. נחלץ (vid., under Isa 58:11) followed by the historical tense, the expression of the principal fact, is the perfect. The statement here made clothes itself after the manner of a parable in the form of history. It is true there are not wanting experiences of an opposite kind (from that here stated), because divine justice manifests itself in this world only as a prelude, but not perfectly and finally; but the poet considers this, that as a rule destruction falls upon the godless, which the righteous with the help of God escapes; and this he realizes as a moral motive. In itself תּחתּיו may also have only the meaning of the exchange of places, but the lxx translate αντ ̓ αὐτοῦ, and thus in the sense of representation the proverb appears to be understood in connection with Pro 21:18 (cf. the prophetico-historical application, Isa 43:4). The idea of atonement has, however, no application here, for the essence of atonement consists in the offering up of an innocent one in the room of the guilty, and its force lies in the offering up of self; the meaning is only, that if the divinely-ordained linking together of cause and effect in the realms of nature and of history brings with it evil, this brings to the godless destruction, while it opens the way of deliverance for the righteous, so that the godless becomes for the righteous the כּפר, or, as we might say in a figure of similar import, the lightning conductor.

Verse 9

9 The wicked with his mouth prepareth destruction for his neighbour; But by knowledge the righteous are delivered from it. The lxx translate, ἐν στόματι ἀσεβῶν παγὶς (רשׁת?) πολίταις, αἴσθησις δὲ δικαίοις εὔοδος, (יצלחו). There is no reason for changing (with Hitzig and Ewald) the text, which in the form in which it is here translated was before all other translators (Aq., Symmachus, Theodotion, Syr., Targ., Jerome). The accentuation, which separates the two instrumental statements by greater disjunctives from that which follows, is correct. The "three" Greek versions viz. of Aquila, Theodotion, and Symmachus translate חנף by ὑποκριτής, which it means in the modern idiom; but in the ancient Hebr. it signifies, him who is resolved upon evil, as in Arab. ḥanyf, him who is resolved upon that which is right: he who turns aside to evil enters on a path far removed from that which is right. In ישׁחית one is reminded (without any etymological reason) of שׁחת (pit), and so in יחלצוּ of משּׁחיתותם (Psa 107:20) or a similar word; but בּדּעת contains the reference, in this connection not easy to be mistaken, to the hostile purposes of the wicked masked by the words of the mouth, which are seen through by the righteous by virtue of knowledge which makes them acquainted with men. This penetrating look is their means of deliverance.

Verse 10

Three proverbs follow relating to the nature of city and national life, and between them two against mockery and backbiting: 10 In the prosperity of the righteous the city rejoiceth; And if the wicked come to ruin, there is jubilation. The בּ of בּטוּב denotes the ground but not the object, as elsewhere, but the cause of the rejoicing, like the ב 10b, and in the similar proverb, Pro 29:2, cf. Pro 28:12. If it goes well with the righteous, the city has cause for joy, because it is for the advantage of the community; and if the wicked (godless) come to an end, then there is jubilation (substantival clause for תּרן), for although they are honoured in their lifetime, yet men breathe freer when the city is delivered from the tyranny and oppression which they exercised, and from the evil example which they gave. Such proverbs, in which the city (civitas) represents the state, the πόλις the πολιτεία, may, as Ewald thinks, be of earlier date than the days of an Asa or Jehoshaphat; for "from the days of Moses and Joshua to the days of David and Solomon, Israel was a great nation, divided indeed into many branches and sections, but bound together by covenant, whose life did not at all revolve around one great city alone." We value such critical judgments according to great historical points of view, but confess not to understand why קריה must just be the chief city and may not be any city, and how on the whole a language which had not as yet framed the conception of the state (post-bibl. מדינה), when it would described the community individually and as a whole, could speak otherwise than of city and people.

Verse 11

11 By the blessing of the upright a city is exalted, But by the mouth of the godless it is broken down. This verse is related, in the way of confirming it, to Pro 11:10. The lxx, which omits Pro 11:4, here omits 10b and 11a, and combines 10a and 11b into one proverb (vid., Lagarde). The meaning is clear: "by the benedictions and pious prayers of the upright a city rises always to a higher eminence and prosperity; while, on the contrary, the deceitful, arrogant, blasphemous talk of the godless brings ruin to it" (Fl.). The nearest contrast to "by the blessing of the upright" would be "by the cursing of the wicked," but not in the sense of the poet, who means to say that the city raises itself by the blessing of the upright, and on the contrary, when godless men are exalted, then by their words (whose blessing is no better than their curse) it comes to ruin. קרת (= קריה) occurs only four times in Proverbs, and in Job 29:7.

Verse 12

There now follow two proverbs which refer to the intercourse of private life. He who mocketh his neighbour is devoid of understanding; But the intelligent man remaineth silent. Pro 14:21 is a proverb similarly beginning with בּז לרעהוּ, Pro 13:13 is another beginning with בּז לדבר. From this one sees that בּוּז ל (cf. בּזה ל, Isa 37:22) does not mean a speaking contemptuously in one's presence; as also from Pro 6:30, that contemptuous treatment, which expresses itself not in mockery but in insult, is thus named; so that we do not possess a German [nor an English] expression which completely covers it. Whoever in a derisive or insulting manner, whether it be publicly or privately, degrades his neighbour, is unwise (חסר־לב as pred., like Pro 6:32); an intelligent man, on the contrary, keeps silent, keeps his judgment to himself, abstains from arrogant criticisms, for he knows that he is not infallible, that he is not acquainted with the heart, and he possesses too much self-knowledge to raise himself above his neighbour as a judge, and thinks that contemptuous rejection, unamiable, reckless condemnation, does no good, but on the contrary does evil on all sides.

Verse 13

13 He who goeth about tattling revealeth secrets; But he who is of a faithful spirit concealeth a matter. The tattler is called רכיל (intensive form of רכל), from his going hither and thither. אנשׁי רכיל, Eze 22:9, are men given to tattling, backbiters; הולך רכיל (cf. Lev 19:16), one of the tattlers or backbiters goes, a divulger of the matter, a tell-tale. It is of such an one that the proverb speaks, that he reveals the secret (סוד, properly the being close together for the purpose of private intercourse, then that intercourse itself, vid., at Psa 25:14); one has thus to be on his guard against confiding in him. On the contrary, a נאמן־רוּח, firmus (fidus) spiritu, properly one who is established, or reflexively one who proves himself firm and true (vid., at Gen 15:6), conceals a matter, keeps it back from the knowledge and power of another. Zckler rightly concludes, in opposition to Hitzig, from the parallelism that the הולך רכיל is subject; the arrangement going before also shows that this is the "ground-word" (Ewald); in Pro 20:19 the relation is reversed: the revealer of secrets is rightly named (cf. Sir. 27:16, ὁ ἀποκαλύπτων μυστήρια, κ.τ.λ.).

Verse 14

14 Where there is no direction a people fall But where there is no want of counsellors there is safety. Regarding תּחבּות, vid., at Pro 1:5. There it means rules of self-government; here, rules for the government of the people, or, since the pluralet. denotes a multiplicity in unity, circumspect κυβέρνησις. With 14b, Pro 24:6 (where direction in war, as here in peace, is spoken of, and the meaning of the word specializes itself accordingly) agrees; cf. also Pro 15:22. Hitzig criticises the proverb, remarking, "we who have the longest resorted to many counsellors, as a consequence of the superabundance have learned to say, 'Too many cooks spoil the broth,' and, 'He who asks long, errs.'" But the truth of the clause 14b is in modern times more fully illustrated in the region of ecclesiastical and political affairs; and in general it is found to be true that it is better with a people when they are governed according to the laws and conclusions which have resulted from the careful deliberation of many competent and authorized men, than when their fate is entrusted unconditionally to one or to a few. The proverb, it must be acknowledge, refers not to counsellors such as in Isa 3:3, but as in Isa 1:26.

Verse 15

There follow now two proverbs regarding kindness which brings injury and which brings honour: It fares ill, nothing but ill, with one who is surety for another; But he who hateth suretyship remaineth in quietness. More closely to the original: It goes ill with him; for the proverb is composed as if the writer had before his eyes a definite person, whom one assails when he for whom he became security has not kept within the limits of the performance that was due. Regarding ערב with the accus. of the person: to represent one as a surety for him, and זר as denoting the other (the stranger), vid., at Pro 6:1. The meaning of רע ירוע is seen from Pro 20:16. ירוע is, like Pro 13:20, the fut. Niph. of רעע, or of רוּע = רעע, after the forms ימּול, יעור (Olsh. 265e). The added רעע has, like עריה, Hab 3:9, the same function as the inf. absol. (intensivus); but as the infin. form רע could only be inf. constru. after the form שׁך, Jer 5:26, the infinitive absol. must be רוע: Thus רע is an accus., or what is the same, an adverbial adj.: he is badly treated (maltreated) in a bad way, for one holds him to his words and, when he cannot or will not accomplish that which is due in the room of him for whom he is bail, arrests him. He, on the contrary, who hates תוקעים has good rest. The persons of such as become surety by striking the hands cannot be meant, but perhaps people thus becoming surety by a hand-stroke - such sureties, and thus such suretyship, he cannot suffer; תוקעים approaches an abstract "striking hands," instead of "those who strike hands" in connection with this שׂנא, expressing only a strong impossibility, as חבלים, Zac 2:7, 14, means uniting together in the sense of combination.

Verse 16

16 A gracious woman retaineth honour, And strong men retain riches. The lxx had אשׁת חן (not אשׁת חיל ton( א) in view: γυνὴ εὐχάριστος ἐγείρει ἀνδρὶ δόξαν, - this ἀνδρί is an interpolation inserted for the sake of the added line, θρόνος δὲ ἀτιμίας γυνὴ μισοῦσα δίκαια. The proverb thus expanded is on both sides true: an amiable woman (gratiosa) brings honour to her husband, gives him relief, while one who hates the right (that which is good, gentle) is a disgraceful vessel (opp. כּסּא כּבוד, Isa 22:23), which disfigures the household, makes the family unloved, and lowers it. But the commencing line, by which 16b is raised to an independent distich, is so much the more imperfect: πλούτου ὀκνηροὶ ἐνδεεῖς γίνονται; for that the negligent (idle) bring it not to riches, is, as they are wont in Swabia to call such truisms, a Binsenwahrheit. But it is important that the translation of 16b, οἱ δὲ ἀνδρεῖοι ἐρείδονται πλούτῳ (the Syr. has "knowledge" for riches), presupposes the phrase וחרוּצים (cf. Pro 10:4, lxx), and along with it this, that יתמכו עשׁר is so rendered as if the words were יסמכוּ בעשׁר, is to be regarded as unhistorical. If we now take the one proverb as it is found in the Hebr. text, then the repetition of the תמך in the two lines excites a prejudice in favour of it. The meaning of this otherwise difficult תמך is missed by Lwenstein and Zckler: a gracious woman retaineth honour (Symm. ἀνθέξεται δόξης); for (1) תמך חיל would better agree with this predicate, and (2) it is evident from Pro 29:23 that תמך כבוד is not to be understood in the sense of firmiter tenere, but in the inchoative sense of consequi honorem, whence also the ἐγείρει ἀνδρί of the lxx. It is true that Pro 31:30 states that "grace (חן) is nothing," and that all depends on the fear of God; but here the poet thinks on "grace" along with the fear of God, or he thinks on them as not separated from each other; and since it is boldly true, which is moreover besides this true, that a wife of gracious outward appearance and demeanour obtains honour, her company is sought, she finds her way into the best society, they praise her attractive, pleasant appearance, and that the husband also of such a wife participates to some extent in this honour. Experience also confirms it, that the עריצים, strong men, obtain riches (cf. Isa 49:25); and this statement regarding the עריצים fits better as a contrast to 16a, as a like statement regarding the חרוצים, diligent, for the עריץ (from ערץ, to place in terror, Psa 10:18), whose power consists in terrorism or violence, is the most direct contrast of a wife, this σκεῦος ἀσθενέστερον, who by heart-winning attraction makes yet better conquests: she thereby obtains a higher good, viz., honour, while the former gains only riches, for "a name" (viz., a good one) "is better than great riches," Pro 22:1. If we read חרוצים, this thoughtful contrast is lost.

Verse 17

Three proverbs regarding benevolence: 17 The benevolent man doeth good to his own soul, And the violent man brings trouble on his own flesh. Many interpreters reverse the relation of subject and predicate (Targ. only in 17b, after the phrase ודמוביד, for which the Syr. has only ומובד): qui sibi ipsi benefacit, is quidem erga alios quoque benignus praesumitur, quum caritas ordinata a se ipsa incipiat; qui vero carnem suam male habet, est crudelis erga alios (Michaelis). But this cannot be established; for certainly it occurs that whoever does good to himself does good also to others, and that whoever is hard against himself also judges and treats others harshly; but in by far the greatest number of cases the fact is this, that he who does not deny anything to himself is in relation to others an egoist, and this is not a "benevolent man;" and, on the contrary, that he who denies to himself lawful enjoyments is in relation to others capable of self-denial and self-sacrifice, and thus is the contrast of a "violent man." The word of Sirach, 14:5, ὁ πονηρὸς ἑαυτῷ τίνα ἀγαθὸς ἔσται, to which Bertheau appeals, alludes to the niggard, and it is true indeed that this עכר שׁארו, but not every עכר שׁארו, is a niggard. Thus the "benevolent man" and the "violent man" will be the two subject conceptions, and as it is said of the benevolent (חסר as e.g., Hos 6:6, of a more restricted sense, as Isa 57:1) that he does good (גּמל, viz., טוב, Pro 31:12), so of the violent (unmerciful) (אכזרי as Pro 12:20; Jer 6:23; Jer 50:42) that he brings evil on his own flesh (lxx αὐτοῦ σῶμα); for שׁארו as a parallel word to נפשׁו (cf. p. 141) signifies not blood-relations (Symm., Jerome, Luther, and Grotius), but it has here, as at Mic 3:2, its nearest signification, from which it then comes to signify those who are of our flesh and blood. But for that reason the meaning of the poet cannot be that given by Elster: "he who exercises benevolence toward others creates within himself a determination which penetrates his whole being with generous and fruitful warmth, as on the other hand the feeling of hatred deprives the heart of him who cherishes it of the true fountain of life." If this were meant, then soul and spirit, not soul and flesh, would stand in parallelism. The weal and woe refers thus to the divine retribution which requites the conduct of a man toward his neighbours, according to its character, with reward or punishment (Hitzig, Zckler).

Verse 18

Man consists of body and soul. In regard to both, benevolence brings its reward, and hatred its punishment. The godless acquires deceptive gain; But he that soweth righteousness, a true reward. Jerome makes 18b an independent clause, for he translates it as if the word were written וּלזרע; the Syr. and Targ. also, as if אמתּו שׂכרו (his fidelity is his reward). But according to the text as it stands, עשׂה extends its regimen to both parts of the verse; to make is here equivalent to, to work out, to acquire, περιποιεῖσθαι, as Gen 31:1; Jer 17:1, etc. The labour of the godless has selfishness as its motive, and what he acquires by his labour is therefore "delusive gain," - it is no blessing, it profits him not (Pro 10:2), and it brings him no advantage (Pro 10:16). He, on the contrary, acquires truth, i.e., a truly profitable and enduring reward, who sows right-doing, or better: good-doing, by which we also, as the biblical moral in צדקה, think principally of well-doing, unselfish activity and self-sacrificing love. Hos 10:12 speaks of sowing which has only צדקה as the norm; and how צדקה is understood is seen from the parallel use of חסד [piety]. The "true reward" is just the harvest by which the sowing of the good seed of noble benevolent actions is rewarded.

Verse 19

19 Genuine righteousness reaches to life, And he who pursues evil does it to his death. The lxx translate υἱὸς δίκαιος, and the Syrian follows this unwarrantable quid pro quo; the Bible uses the phrase בן־עולה and the like, but not בן־צדקה. The Graec. Venet. (translating οὕτω) deprives the distich of its supposed independence. The Targ. renders כּן with the following ו as correlates, sic ... uti; but כן in comparative proverbs stands naturally in the second, and not in the first place (vid., p. 10). Without doubt כן is here a noun. It appears to have a personal sense, according to the parallel וּמרדּף, on which account Elster explains it: he who is firm, stedfast in righteousness, and Zckler: he who holds fast to righteousness; but כן cannot mean "holding fast," nor does מכונן; - "fast" does not at all agree with the meaning of the word, it means upright, and in the ethical sense genuine; thus Ewald better: "he who is of genuine righteousness," but "genuine in (of) righteousness" is a tautological connection of ideas. Therefore we must regard כן as a substantival neuter, but neither the rectum of Cocceius nor the firmum of Schultens furnishes a naturally expressed suitable thought. Or is כּן a substantive in the sense of 2 Kings 7:31? The word denotes the pedestal, the pillar, the standing-place; but what can the basis refer to here (Euchel)? Rather read "aim" (Oetinger) or "direction" (Lwenstein); but כן does not take its meaning from the Hiph. הכין. One might almost assume that the Chokma-language makes כּן, taliter, a substantive, and has begun to use it in the sense of qualitas (like the post-bibl. איכוּת), so that it is to be explained: the quality of righteousness tendeth to life. But must we lose ourselves in conjectures or in modifications of the text (Hitzig, כּנּס, as a banner), in order to gain a meaning from the word, which already has a meaning? We say דּבּר כּן, to speak right (Num 27:7), and עשׂות כּן, to do right (Ecc 8:10); in both cases כּן means standing = consisting, stedfast, right, recte. The contrast is לא־כן, Kg2 7:9, which is also once used as a substantive, Isa 16:6 : the unrighteousness of his words. So here כן is used as a substantive connected in the genitive, but not so that it denotes the right holding, retaining of righteousness, but its right quality - שׁל־צדקה אמתּה, as Rashi explains it, i.e., as we understand it: genuineness, or genuine showing of righteousness, which is not mere appearance without reality. That כּנים denotes such people as seek to appear not otherwise than what they truly are, is in favour of this interpretation. Such genuine righteousness as follows the impulse of the heart, and out of the fulness of the heart does good, has life as its result (Pro 19:23), an inwardly happy and externally a prosperous life; on the other hand, he who wilfully pursues evil, and finds in it satisfaction, brings death upon himself: he does it to his death, or if we make (which is also possible) רדּף the subject: it tends to his death. Thus in other words: Love is life; hatred destroys life.

Verse 20

The following proverbs are especially directed, as connected with this כן, against the contradiction of the external appearance and of the masked internal nature. 20 An abomination to Jahve are the crookedly dishonest of heart, And they who are of honest walk are his delight.

Verse 21

Verse 22

Verse 23

Verse 24

Verse 25

Verse 26

Verse 27

Verse 28

Verse 29

Verse 30

Verse 31

Introduction

As religion towards God is a branch of universal righteousness (he is not an honest man that is not devout), so righteousness towards men is a branch of true religion, for he is not a godly man that is not honest, nor can he expect that his devotion should be accepted; for, 1. Nothing is more offensive to God than deceit in commerce. A false balance is here put for all manner of unjust and fraudulent practices in dealing with any person, which are all an abomination to the Lord, and render those abominable to him that allow themselves in the use of such accursed arts of thriving. It is an affront to justice, which God is the patron of, as well as a wrong to our neighbour, whom God is the protector of. Men make light of such frauds, and think there is no sin in that which there is money to be got by, and, while it passes undiscovered, they cannot blame themselves for it; a blot is no blot till it is hit, Hos 12:7, Hos 12:8. But they are not the less an abomination to God, who will be the avenger of those that are defrauded by their brethren. 2. Nothing is more pleasing to God than fair and honest dealing, nor more necessary to make us and our devotions acceptable to him: A just weight is his delight. He himself goes by a just weight, and holds the scale of judgment with an even hand, and therefore is pleased with those that are herein followers of him. A balance cheats, under pretence of doing right most exactly, and therefore is the greater abomination to God.

Verse 2

Observe, 1. How he that exalts himself is here abased, and contempt put upon him. When pride comes then comes shame. Pride is a sin which men have reason to be themselves ashamed of; it is a shame to a man who springs out of the earth, who lives upon alms, depends upon God, and has forfeited all he has, to be proud. It is a sin which others cry out shame on and look upon with disdain; he that is haughty makes himself contemptible; it is a sin for which God often brings men down, as he did Nebuchadnezzar and Herod, whose ignominy immediately attended their vain-glory; for God resists the proud, contradicts them, and counterworks them, in the thing they are proud of, Isa 2:11, etc. 2. How he that humbles himself is here exalted, and a high character is given him. As with the proud there is folly, and will be shame, so with the lowly there is wisdom, and will be honour, for a man's wisdom gains him respect and makes his face to shine before men; or, if any be so base as to trample upon the humble, God will give them grace which will be their glory. Considering how safe, and quiet, and easy, those are that are of a humble spirit, what communion they have with God and comfort in themselves, we will say, With the lowly is wisdom.

Verse 3

It is not only promised that God will guide the upright, and threatened that he will destroy the transgressors, but, that we may be the more fully assured of both, it is here represented as if the nature of the thing were such on both sides that it would do it itself. 1. The integrity of an honest man will itself be his guide in the way of duty and the way of safety. His principles are fixed, his rule is certain, and therefore his way is plain; his sincerity keeps him steady, and he needs not tack about every time the wind turns, having no other end to drive at than to keep a good conscience. Integrity and uprightness will preserve men, Psa 25:21. 2. The iniquity of a bad man will itself be his ruin. As the plainness of a good man will be his protection, though he is ever so much exposed, so the perverseness of sinners will be their destruction, though they think themselves eve so well fortified. They shall fall into pits of their own digging, Pro 5:22.

Verse 4

Note, 1. The day of death will be a day of wrath. It is a messenger of God's wrath; therefore when Moses had meditated on man's mortality he takes occasion thence to admire the power of God's anger, Psa 110:1-7 :11. It is a debt owing, not to nature, but to God's justice. After death the judgment, and that is a day of wrath, Rev 6:17. 2. Riches will stand men in no stead that day. They will neither put by the stroke nor ease the pain, much less take out the sting; what profit will this world's birth-rights be of then? In the day of public judgments riches often expose men rather than protect them, Eze 7:19. 3. It is righteousness only that will deliver from the evil of death. A good conscience will make death easy, and take off the terror of it; it is the privilege of the righteous only not to be hurt of the second death, and so not much hurt by the first.

Verse 5

These two verses are, in effect, the same, and both to the same purport with Pro 11:3. For the truths are here of such certainty and weight that they cannot be too often inculcated. Let us govern ourselves by these principles. I. That the ways of religion are plain and safe, and in them we may enjoy a holy security. A living principle of honesty and grace will be, 1. Our best direction in the right way, in every doubtful case to say to us, This is the way, walk in it. He that acts without a guide looks right on and sees his way before him. 2. Our best deliverance from every false way: The righteousness of the upright shall be armour of proof to them, to deliver them from the allurements of the devil and the world, and from their menaces. The ways of wickedness are dangerous and destructive: The wicked shall fail into misery and ruin by their own wickedness, and be taken in their own naughtiness as in a snare. O Israel! thou hast destroyed thyself. Their sin will be their punishment; that very thing by which they contrived to shelter themselves will make against them.

Verse 7

Note, 1. Even wicked men, while they live, may keep up a confident expectation of a happiness when they die, or at least a happiness in this world. The hypocrite has his hope, in which he wraps himself as the spider in her web. The worldling expects great matters from his wealth; he calls it goods laid up for many years, and hopes to take his ease in it and to be merry; but in death their expectation will be frustrated: the worldling must leave this world which he expected to continue in and the hypocrite will come short of that world which he expected to remove to, Job 27:8. 2. It will be the great aggravation of the misery of wicked people that their hopes will sink into despair just when they expect them to be crowned with fruition. When a godly man dies his expectations are out-done, and all his fears vanish; but when a wicked man dies his expectations are dashed, dashed to pieces; in that very day his thoughts perish with which he had pleased himself, his hopes vanish.

Verse 8

As always in death, so sometimes in life, the righteous are remarkably favoured and the wicked crossed. 1. Good people are helped out of the distresses which they thought themselves lost in, and their feet are set in a large room, Psa 66:12; Psa 34:19. God has found out a way to deliver his people even when they have despaired and their enemies have triumphed, as if the wilderness had shut them in. 2. The wicked have fallen into the distresses which they thought themselves far from, nay, which they had been instrumental to bring the righteous into, so that they seem to come in their stead, as a ransom for the just. Mordecai is saved from the gallows, Daniel from the lion's den, and Peter from the prison; and their persecutors come in their stead. The Israelites are delivered out of the Red Sea and the Egyptians drowned in it. So precious are the saints in God's eye that he gives men for them, Isa 43:3, Isa 43:4.

Verse 9

Here is, 1. Hypocrisy designing ill. It is not only the murderer with his sword, but the hypocrite with his mouth, that destroys his neighbour, decoying him into sin, or into mischief, by the specious pretences of kindness and good-will. Death and life are in the power of the tongue, but no tongue more fatal than the flattering tongue. 2. Honesty defeating the design and escaping the snare: Through knowledge of the devices of Satan shall the just be delivered from the snares which the hypocrite has laid for him; seducers shall not deceive the elect. By the knowledge of God, and the scriptures, and their own hearts, shall the just be delivered from those that lie in wait to deceive, and so to destroy, Rom 16:18, Rom 16:19.

Verse 10

It is here observed, I. That good men are generally well-beloved by their neighbours, but nobody cares for wicked people. 1. It is true there are some few that are enemies to the righteous, that are prejudiced against God and godliness, and are therefore vexed to see good men in power and prosperity; but all indifferent persons, even those that have no great stock of religion themselves, have a good word for a good man; and therefore when it goes well with the righteous, when they are advanced and put into a capacity of doing good according to their desire, it is so much the better for all about them, and the city rejoices. For the honour and encouragement of virtue, and as it is the accomplishment of the promise of God, we should be glad to see virtuous men prosper in the world, and brought into reputation. 2. Wicked people may perhaps have here and there a well-wisher among those who are altogether such as themselves, but among the generality of their neighbours they get ill-will; they may be feared, but they are not loved, and therefore when they perish there is shouting; every body takes a pleasure in seeing them disgraced and disarmed, removed out of places of trust and power, chased out of the world, and wishes no greater loss may come to the town, the rather because they hope the righteous may come in their stead, as they into trouble instead of the righteous, Pro 11:8. Let a sense of honour therefore keep us in the paths of virtue, that we may live desired and die lamented, and not be hissed off the stage, Job 27:23; Psa 52:6. II. That there is good reason for this, because those that are good do good, but (as saith the proverb of the ancients) wickedness proceeds from the wicked. 1. Good men are public blessings - Vir bonus est commune bonum. By the blessing of the upright, the blessings with which they are blessed, which enlarge their sphere of usefulness, - by the blessings with which they bless their neighbours, their advice, their example, their prayers, and all the instances of their serviceableness to the public interest, - by the blessings with which God blesses others for their sake, - by these the city is exalted and made more comfortable to the inhabitants, and more considerable among its neighbours. 2. Wicked men are public nuisances, not only the burdens, but the plagues of their generation. The city is overthrown by the mouth of the wicked, whose evil communications corrupt good manners, are enough to debauch a town, to ruin virtue in it, and bring down the judgments of God upon it.

Verse 12

I. Silence is here recommended as an instance of true friendship, and a preservative of it, and therefore an evidence, 1. Of wisdom: A man of understanding, that has rule over his own spirit, if he be provoked, holds his peace, that he may neither give vent to his passion nor kindle the passion of others by any opprobrious language or peevish reflections. 2. Of sincerity: He that is of a faithful spirit, that is true, not only to his own promise, but to the interest of his friend, conceals every matter which, if divulged, may turn to the prejudice of his neighbour. II. This prudent friendly concealment is here opposed to two very bad vices of the tongue: - 1. Speaking scornfully of a man to his face: He that is void of wisdom discovers his folly by this; he despises his neighbour, calls him Raca, and Thou fool, upon the least provocation, and tramples upon him as not worthy to be set with the dogs of his flock. He undervalues himself who thus undervalues one that is made of the same mould. 2. Speaking spitefully of a man behind his back: A tale-bearer, that carries all the stories he can pick up, true or false, from house to house, to make mischief and sow discord, reveals secrets which he has been entrusted with, and so breaks the laws, and forfeits all the privileges, of friendship and conversation.

Verse 14

Here is, 1. The bad omen of a kingdom's ruin: Where no counsel is, no consultation at all, but every thing done rashly, or no prudent consultation for the common good, but only caballing for parties and divided interests, the people fall, crumble into factions, fall to pieces, fall together by the ears, and fall an easy prey to their common enemies. Councils of war are necessary to the operations of war; two eyes see more than one; and mutual advice is in order to mutual assistance. 2. The good presage of a kingdom's prosperity: In the multitude of counsellors, that see their need one of another, and act in concert and with concern for the public welfare, there is safety; for what prudent methods one discerns not another may. In our private affairs we shall often find it to our advantage to advise with many; if they agree in their advice, our way will be the more clear; if they differ, we shall hear what is to be said on all sides, and be the better able to determine.

Verse 15

Here we are taught, 1. In general, that we may not use our estates as we will (he that gave them to us has reserved to himself a power to direct us how we shall use them, for they are not our own; we are but stewards), and further that God in his law consults our interests and teaches us that charity which begins at home, as well as that which must not end there. There is a good husbandry which is good divinity, and a discretion in ordering our affairs which is part of the character of a good man, Psa 112:5. Every man must be just to his family, else he is not true to his stewardship. 2. In particular, that we must not enter rashly into suretiship, (1.) Because there is danger of bringing ourselves into trouble by it, and our families too when we are gone: He that is surety for a stranger, for any one that asks him and promises him to be bound for him another time, for one whose person perhaps he knows, and thinks he knows his circumstances, but is mistaken, he shall smart for it. Contritione conteretur - he shall be certainly and sadly crushed and broken by it, and perhaps become a bankrupt. Our Lord Jesus was surety for us when we were strangers, nay, enemies, and he smarted for it; it pleased the Lord to bruise him. (2.) Because he that resolves against all such suretiship keeps upon sure grounds, which a man may do if he take care not to launch out any further into business than his own credit will carry him, so that he needs not ask others to be bound for him.

Verse 16

Here, 1. It is allowed that strong men retain riches, that those who bustle in the world, who are men of spirit and interest, and are able to make their part good against all who stand in their way, are likely to keep what they have and to get more, while those who are weak are preyed upon by all about them. 2. It is taken for granted that a gracious woman is as solicitous to preserve her reputation for wisdom and modesty, humility and courtesy, and all those other graces that are the true ornaments of her sex, as strong men are to secure their estates; and those women who are truly gracious will, in like manner, effectually secure their honour by their prudence and good conduct. A gracious woman is as honourable as a valiant man and her honour is as sure.

Verse 17

It is a common principle, Every one for himself. Proximus egomet mihi - None so near to me as myself. Now, if this be rightly understood, it will be a reason for the cherishing of gracious dispositions in ourselves and the crucifying of corrupt ones. We are friends or enemies to ourselves, even in respect of present comfort, according as we are or are not governed by religious principles. 1. A merciful, tender, good humoured man, does good to his own soul, makes and keeps himself easy. He has the pleasure of doing his duty, and contributing to the comfort of those that are to him as his own soul; for we are members one of another. He that waters others with his temporal good things shall find that God will water him with his spiritual blessings, which will do the best good to his own soul. See Isa 58:7, etc. If thou hide not thy eyes from thy own flesh, but do good to others, as to thyself, if thou do good with thy own soul and draw that out to the hungry, thou wilt do good to thy own soul; for the Lord shall satisfy thy soul and make fat thy bones. Some make it part of the character of a merciful man, that he will make much of himself; that disposition which inclines him to be charitable to others will oblige him to allow himself also that which is convenient and to enjoy the good of all his labour. We may by the soul understand the inward man, as the apostle calls it, and then it teaches us that the first and great act of mercy is to provide well for our own souls the necessary supports of the spiritual life. 2. A cruel, froward, ill-natured man, troubles his own flesh, and so his sin becomes his punishment; he starves and dies for want of what he has, because he has not a heart to use it either for the good of others of for his own. He is vexatious to his nearest relations, that are, and should be, to him as his own flesh, Eph 5:29. Envy, and malice, and greediness of the world, are the rottenness of the bones and the consumption of the flesh.

Verse 18

Note, 1. Sinners put a most fatal cheat upon themselves: The wicked works a deceitful work, builds himself a house upon the sand, which will deceive him when the storm comes, promises himself that by his sin which he will never gain; nay, it is cutting his throat when it smiles upon him. Sin deceived me, and by it slew me. 2. Saints lay up the best securities for themselves: He that sows righteousness, that is good, and makes it his business to do good, with an eye to a future recompence, he shall have a sure reward; it is made as sure to him as eternal truth can make it. If the seedness fail not, the harvest shall not, Gal 6:8.

Verse 19

It is here shown that righteousness, not only by the divine judgment, will end in life, and wickedness in death, but that righteousness, in its own nature, has a direct tendency to life and wickedness to death. 1. True holiness is true happiness; it is a preparative for it, a pledge and earnest of it. Righteousness inclines, disposes, and leads, the soul to life. 2. In like manner, those that indulge themselves in sin are fitting themselves for destruction. The more violent a man is in sinful pursuits the more eagerly bent he is upon his own destruction; he awakens it when it seemed to slumber and hastens it when it seemed to linger.

Verse 20

It concerns us to know what God hates and what he loves, that we may govern ourselves accordingly, may avoid his displeasure and recommend ourselves to his favour. Now here we are told, 1. That nothing is more offensive to God than hypocrisy and double-dealing, for these are signified by the word which we translate frowardness, pretending justice, but intending wrong, walking in crooked ways, to avoid discovery. Those are of a froward heart who act in contradiction to that which is good, under a profession of that which is good, and such are, more than any sinners, an abomination to the Lord, Isa 65:5. 2. That nothing is more pleasing to God than sincerity and plain-dealing: Such as are upright in their way, such as aim and act with integrity, such as have their conversation in the world in simplicity and godly sincerity, not with fleshly wisdom, these God delights in, these he even boasts of (Hast thou considered my servant Job?) and will have us to admire. Behold an Israelite indeed!

Verse 21

Observe, 1. That confederacies in sin shall certainly be broken, and shall not avail to protect the sinners: Though hand join in hand, though there are many that concur by their practice to keep wickedness in countenance, and engage to stand by one another in defending it against all the attacks of virtue and justice, - though they are in league for the support and propagation of it, - though wicked children tread in the steps of their wicked parents, and resolve to keep up the trade, in defiance of religion, - yet all this will not protect them from the justice of God; they shall not be held guiltless; it will not excuse them to say that they did as the most did and as their company did; they shall not be unpunished; witness the flood that was brought upon a whole world of ungodly men. Their number, and strength, and unanimity in sin will stand them in no stead when the day of vengeance comes. 2. That entails of religion shall certainly be blessed: The seed of the righteous, that follow the steps of their righteousness, though they may fall into trouble, shall, in due time, be delivered. Though justice may come slowly to punish the wicked, and mercy may come slowly to save the righteous, yet both will come surely. Sometimes the seed of the righteous, though they are not themselves righteous, are delivered for the sake of their godly ancestors, as Israel often, and the seed of David.

Verse 22

By discretion here we must understand religion and grace, a true taste and relish (so the word signifies) of the honours and pleasures that attend an unspotted virtue; so that a woman without discretion is a woman of a loose and dissolute conversation; and then observe, 1. It is taken for granted here that beauty or comeliness of body is as a jewel of gold, a thing very valuable, and, where there is wisdom and grace to guard against the temptations of it, it is a great ornament, (Gratior est pulchro veniens de corpore virtus - Virtue appears peculiarly graceful when associated with beauty); but a foolish wanton woman, of a light carriage, is fitly compared to a swine, though she be ever so handsome, wallowing in the mire of filthy lusts, with which the mind and conscience are defiled, and, though washed, returning to them. 2. It is lamented that beauty should be so abused as it is by those that have not modesty with it. It seems ill-bestowed upon them; it is quite misplaced, as a jewel in a swine's snout, with which he roots in the dunghill. If beauty be not guarded by virtue, the virtue is exposed by the beauty. It may be applied to all other bodily endowments and accomplishments; it is a pity that those should have them who have not discretion to use them well.

Verse 23

This tells us what the desire and expectation of the righteous and of the wicked are and how they will prove, what they would have and what they shall have. 1. The righteous would have good, only good; all they desire is that it may go well with all about them; they wish no hurt to any, but happiness to all; as to themselves, their desire is not to gratify any evil lust, but to obtain the favour of a good God and to preserve the peace of a good conscience; and good they shall have, that good which they desire, Psa 37:4. 2. The wicked would have wrath; they desire the woeful day, that God's judgments may gratify their passion and revenge, may remove those that stand in their way, and that they may make an advantage to themselves by fishing in troubled waters; and wrath they shall have, so shall their doom be. They expect and desire mischief to others, but it shall return upon themselves; as they loved cursing, they shall have enough of it.

Verse 24

Note, 1. It is possible a man may grow rich by prudently spending what he has, may scatter in works of piety, charity, and generosity, and yet may increase; nay, by that means may increase, as the corn is increased by being sown. By cheerfully using what we have our spirits are exhilarated, and so fitted for the business we have to do, by minding which closely what we have is increased; it gains a reputation which contributes to the increase. But it is especially to be ascribed to God; he blesses the giving hand, and so makes it a getting hand, Co2 9:10. Give, and it shall be given you. 2. It is possible a man may grow poor by meanly sparing what he has, withholding more than is meet, not paying just debts, not relieving the poor, not providing what is convenient for the family, not allowing necessary expenses for the preservation of the goods; this tends to poverty; it cramps men's ingenuity and industry, weakens their interest, destroys their credit, and forfeits the blessing of God: and, let men be ever so saving of what they have, if God blast it and blow upon it, it comes to nothing. A fire not blown shall consume it, Hag 1:6, Hag 1:9.

Verse 25

So backward we are to works of charity, and so ready to think that giving undoes us, that we need to have it very much pressed upon us how much it is for our own advantage to do good to others, as before, Pro 11:17. 1. We shall have the comfort of it in our own bosoms: The liberal soul, the soul of blessing, that prays for the afflicted and provides for them, that scatters blessings with gracious lips and generous hands, that soul shall be made fat with true pleasure and enriched with more grace. 2. We shall have the recompence of it both from God and man: He that waters others with the streams of his bounty shall be also watered himself; God will certainly return it in the dews, in the plentiful showers, of his blessing, which he will pour out, till there be not room enough to receive it, Mal 3:10. Men that have any sense of gratitude will return it if there be occasion; the merciful shall find mercy and the kind be kindly dealt with. 3. We shall be enabled still to do yet more good: He that waters, even he shall be as rain (so some read it); he shall be recruited as the clouds are which return after the rain, and shall be further useful and acceptable, as the rain to the new-mown grass. he that teaches shall learn (so the Chaldee reads it); he that uses his knowledge in teaching others shall himself be taught of God; to him that has, and uses what he has, more shall be given.

Verse 26

See here, 1. What use we are to make of the gifts of God's bounty; we must not hoard them up merely for our own advantage, that we may be enriched by them, but we must bring them forth for the benefit of others, that they may be supported and maintained by them. It is a sin, when corn is dear and scarce, to withhold it, in hopes that it will still grow dearer, so to keep up and advance the market, when it is already so high that the poor suffer by it; and at such a time it is the duty of those that have stocks of corn by them to consider the poor, and to be willing to sell at the market-price, to be content with moderate profit, and not aim to make a gain of God's judgments. It is a noble and extensive piece of charity for those that have stores wherewithal to do it to help to keep the markets low when the price of our commodities grows excessive. 2. What regard we are to have to the voice of the people. We are not to think it an indifferent thing, and not worth heeding, whether we have the ill will and word, or the good will and word, of our neighbours, their prayers or their curses; for here we are taught to dread their curses, and forego our own profit rather than incur them; and to court their blessings, and be at some expense to purchase them. Sometimes, vox populi est vox Dei - the voice of the people is the voice of God.

Verse 27

Observe, 1. Those that are industrious to do good in the world get themselves beloved both with God and man: He that rises early to that which is good (so the word is), that seeks opportunities of serving his friends and relieving the poor, and lays out himself therein, procures favour. All about him love him, and speak well of him, and will be ready to do him a kindness; and, which is better than that, better than life, he has God's lovingkindness. 2. Those that are industrious to do mischief are preparing ruin for themselves: It shall come unto them; some time or other they will be paid in their own coin. And, observe, seeking mischief is here set in opposition to seeking good; for those that are not doing good are doing hurt.

Verse 28

Observe, 1. Our riches will fail us when we are in the greatest need: He that trusts in them, as if they would secure him the favour of God and be his protection and portion, shall fall, as a man who lays his weight on a broken reed, which will not only disappoint him, but run into his hand and pierce him. 2. Our righteousness will stand us in stead when our riches fail us: The righteous shall then flourish as a branch, the branch of righteousness, like a tree whose leaf shall not wither, Psa 1:3. Even in death, when riches fail men, the bones of the righteous shall flourish as a herb, Isa 66:14. When those that take root in the world wither those that are grafted into Christ and partake of his root and fatness shall be fruitful and flourishing.

Verse 29

Two extremes in the management of family-affairs are here condemned and the ill consequences of them foretold: - 1. Carefulness and carnal policy, on the one hand. There are those that by their extreme earnestness in pursuit of the world, their anxiety about their business and fretfulness about their losses, their strictness with their servants and their niggardliness towards their families, trouble their own houses and give continual vexation to all about them; while others think, by supporting factions and feuds in their families, which are really a trouble to their houses, to serve some turn for themselves, and either to get or to save by it. But they will both be disappointed; they will inherit the wind. All they will get by these arts will not only be empty and worthless as the wind, but noisy and troublesome, vanity and vexation. 2. Carelessness and want of common prudence, on the other. He that is a fool in his business, that either minds it not or goes awkwardly about it, that has no contrivance and consideration, no only loses his reputation and interest, but becomes a servant to the wise in heart. He is impoverished, and forced to work for his living; while those that manage wisely raise themselves, and come to have dominion over him, and others like him. It is rational, and very fit, that the fool should be servant to the wise in heart, and upon that account, among others, we are bound to submit our wills to the will of God, and to be subject to him, because we are fools and he is infinitely wise.

Verse 30

This shows what great blessings good men are, especially those that are eminently wise, to the places where they live, and therefore how much to be valued. 1. The righteous are as trees of life; the fruits of their piety and charity, their instructions, reproofs, examples, and prayers, their interest in heaven, and their influence upon earth, are like the fruits of that tree, precious and useful, contributing to the support and nourishment of the spiritual life in many; they are the ornaments of paradise, God's church on earth, for whose sake it stands. 2. The wise are something more; they are as trees of knowledge, not forbidden, but commanded knowledge. He that is wise, by communicating his wisdom, wins souls, wins upon them to bring them in love with God and holiness, and so wins them over into the interests of God's kingdom among men. The wise are said to turn many to righteousness, and that is the same with winning souls here, Dan 12:3. Abraham's proselytes are called the souls that he had gotten, Gen 12:5. Those that would win souls have need of wisdom to know how to deal with them; and those that do win souls show that they are wise.

Verse 31

This, I think, is the only one of Solomon's proverbs that has that note of attention prefixed to it, Behold! which intimates that it contains not only an evident truth, which may be beheld, but an eminent truth, which must be considered. 1. Some understand both parts of a recompence in displeasure: The righteous, if they do amiss, shall be punished for their offences in this world; much more shall wicked people be punished for theirs, which are committed, not through infirmity, but with a high hand. If judgment begin at the house of God, what will become of the ungodly? Pe1 4:17, Pe1 4:18; Luk 23:31. 2. I rather understand it of a recompence of reward to the righteous and punishment to sinners. Let us behold providential retributions. There are some recompences in the earth, in this world, and in the things of this world, which prove that verily there is a God that judges in the earth (Psa 58:11); but they are not universal; many sins go unpunished in the earth, and services unrewarded, which indicates that there is a judgment to come, and that there will be more exact and full retributions in the future state. Many times the righteous are recompensed for their righteousness here in the earth, though that is not the principal, much less the only reward either intended for them or intended by them; but whatever the word of God has promised them, or the wisdom of God sees good for them, they shall have in the earth. The wicked also, and the sinner, are sometimes remarkably punished in this life, nations, families, particular persons. And if the righteous, who do not deserve the least reward, yet have part of their recompence here on earth, much more shall the wicked, who deserve the greatest punishment, have part of their punishment on earth, as an earnest of worse to come. Therefore stand in awe and sin not. If those have two heavens that merit none, much more shall those have two hells that merit both.

How God Taught Me to Give

A Young Man's Attitude Towards Women

"Rebuke to Prosperity Preachers"

Are You a Soul Winner

Testimony - Part 2

Evangelism Series - Part 1

Preaching on Alcohol

Turning the Tide - Part 1

Elijah (Time for Renewal Conference)

(Basics) 61. Selfishness

James 5 Expositional

A Widow Who Becomes a Channel of God's Power

The Perils of Pride

(Basics) 70. Proving God's Perfect Will(3)

Break Up Your Fallow Ground

(2006 Conference) 12. the Balance of Truth-3 (Bible Study)

(Manitoba 2001) Counting the Cost to Follow Christ

(God Can Solve Every Problem) Multitude Fed

Blowing Up Your House

Bible Study for Street Preaching

The Hitchhiking Story

(Through the Bible) Proverbs 11-15

The Spiritual Grace of Giving

He Was Despised and Rejected of Men and We Will Be Also

Three Things God Requires

Introduction

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

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Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Verse 22

Verse 23

Verse 24

Verse 25

Verse 26

Verse 27

Verse 28

Verse 29

Verse 30

Verse 31

Introduction

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

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Verse 24