Proverbs 14 (LXX) | SermonIndex

Home
Bible
LXX
Proverbs
Chapter 14

Proverbs 14

Scripture
Sermons
Commentary

¹Wise women build houses: but a foolish one digs hers down with her hands.

²He that walks uprightly fears the Lord; but he that is perverse in his ways shall be dishonored.

³Out of the mouth of fools comes a rod of pride; but the lips of the wise preserve them.

⁴Where no oxen are, the cribs are clean; but where there is abundant produce, the strength of the ox is apparent.

⁵A faithful witness does not lie; but an unjust witness kindles falsehoods.

⁶You shall seek wisdom with bad men, and shall not find it; but discretion is easily available with the prudent.

⁷All things are adverse to a foolish man; but wise lips are the weapons of discretion.

⁸The wisdom of the prudent will understand their ways; but the folly of fools leads astray.

⁹The houses of transgressors^a will need purification; but the houses of the just are acceptable.

¹⁰If a man's^b mind is intelligent, his soul is sorrowful; and when he rejoices, he has no fellowship with pride.

¹¹The houses of ungodly men shall be utterly destroyed; but the tabernacles of them that walk uprightly shall stand.

¹²There is a way which seems to be right with men, but the ends of it^c reach to the depths of hell.

¹³Grief mingles not with mirth; and joy in the end comes to grief.

¹⁴A^d stout-hearted man shall be filled with his own ways; and a good man with his own thoughts.

¹⁵The simple believes every word: but the prudent man betakes himself to afterthought.

¹⁶A wise man fears, and departs from evil; but the fool trusts in himself, and joins himself with the transgressor.

¹⁷A passionate man acts inconsiderately; but a sensible man bears up under many things.

¹⁸Fools shall have mischief for their portion; but the prudent shall take fast hold of understanding.

¹⁹Evil men shall fall before the good; and the ungodly shall attend at the gates of the righteous.

²⁰Friends will hate poor friends; but the friends of the rich are many.

²¹He that dishonors the needy sins: but he that has pity on the poor is most blessed.

²²They that go astray devise evils: but the good devise mercy and truth. The framers of evil do not understand mercy and truth: but compassion and faithfulness are with the framers of good.

²³With every one who is careful there is abundance: but the pleasure-taking and indolent shall be in lack.

²⁴A prudent man is the crown of the wise: but the occupation of fools is evil.

²⁵A faithful witness shall deliver a soul from evil: but a deceitful man kindles falsehoods.

²⁶In the fear of the Lord is strong confidence: and he leaves his children a support.

²⁷The commandment of the Lord is a fountain of life; and it causes men to turn aside from the snare of death.

²⁸In a populous nation is the glory of a king: but in the failure of people is the ruin of a prince.

²⁹A man slow to wrath abounds in wisdom: but a man of impatient spirit is very foolish.

³⁰A meek-spirited man is a healer of the heart: but a sensitive heart is a corruption of the bones.

³¹He that oppresses the needy provokes his Maker: but he that honors him has pity upon the poor.

³²The ungodly shall be driven away in his wickedness: but^e he who is secure in his own holiness is just.

³³There is wisdom in the good heart of a man: but in the heart of fools it is not discerned.

³⁴Righteousness exalts a nation: but sins diminish tribes.

³⁵An understanding servant is acceptable to a king; and by his good behavior he removes disgrace.

Footnotes:

⁹ ^aGr. shall owe. See Job 6.21.

¹⁰ ^bOr, heart be sensitive.

¹² ^cGr. come.

¹⁴ ^dLit. bold-hearted.

³² ^eComp. Heb.

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

Introduction

(Pro. 14:1-35) Every wise, &c.--literally, "The wisdoms" (compare Pro 9:1) "of women," plural, a distributive form of speech. buildeth . . . house--increases wealth, which the foolish, by mismanagement, lessen.

Verse 2

uprightness--is the fruit of fearing God, as falsehood and ill-nature (Pro 2:15; Pro 3:32) of despising Him and His law.

Verse 3

rod of pride--that is, the punishment of pride, which they evince by their words. The words of the wise procure good to them.

Verse 4

crib is clean--empty; so "cleanness of teeth" denotes want of food (compare Amo 4:6). Men get the proper fruit of their doings (Gal 6:7).

Verse 5

A faithful witness, &c.--one tested to be such. utter lies--or, "breathe out lies"--that is, habitually lies (Pro 6:19; compare Act 9:1). Or the sense is, that habitual truthfulness, or lying, will be evinced in witness-bearing.

Verse 6

An humble, teachable spirit succeeds in seeking (Pro 8:9; Joh 7:17; Jam 1:5-6).

Verse 7

Avoid the society of those who cannot teach you.

Verse 8

Appearances deceive the thoughtless, but the prudent discriminate.

Verse 9

Fools make a mock at sin--or, "Sin deludes fools." righteous . . . favour--that is, of God, instead of the punishment of sin.

Verse 10

Each one best knows his own sorrows or joys.

Verse 11

(Compare Pro 12:7). The contrast of the whole is enhanced by that of house and tabernacle, a permanent and a temporary dwelling.

Verse 12

end thereof--or, "reward," what results (compare Pro 5:4). ways of death--leading to it.

Verse 13

The preceding sentiment illustrated by the disappointments of a wicked or untimely joy.

Verse 14

filled . . . ways--receive retribution (Pro 1:31). a good man . . . himself--literally, "is away from such," will not associate with him.

Verse 15

The simple . . . word--He is credulous, not from love, but heedlessness (Pro 13:16).

Verse 16

(Compare Pro 3:7; Pro 28:14). rageth--acts proudly and conceitedly.

Verse 17

He . . . angry--literally, "short of anger" (compare Pro 14:29, opposite idea). man . . . hated--that is, the deliberate evildoer is more hated than the rash.

Verse 18

inherit--as a portion (compare Pro 3:35). are crowned--literally, "are surrounded with it," abound in it.

Verse 19

Describes the humbling of the wicked by the punishment their sins incur.

Verse 20

This sad but true picture of human nature is not given approvingly, but only as a fact.

Verse 21

For such contempt of the poor is contrasted as sinful with the virtuous compassion of the good.

Verse 22

As usual, the interrogative negative strengthens the affirmative. mercy and truth--that is, God's (Psa 57:3; Psa 61:7).

Verse 23

labour--painful diligence. talk . . . penury--idle and vain promises and plans.

Verse 24

(Compare Pro 3:16). foolishness . . . folly--Folly remains, or produces folly; it has no benefit.

Verse 25

Life often depends on truth-telling. a deceitful . . . lies--He that breathes out lies is deceit, not to be trusted (Pro 14:5).

Verse 26

The blessings of piety descend to children (Pro 13:22; Pro 20:7; Exo 20:6).

Verse 27

(Compare Pro 13:14). fear of the Lord--or, "law of the wise," is wisdom (Psa 111:10).

Verse 28

The teaching of a true political economy.

Verse 29

slow . . . understanding--(Compare Pro 14:17). hasty--(Compare Pro 14:17). exalteth folly--makes it conspicuous, as if delighting to honor it.

Verse 30

A sound heart--both literally and figuratively, a source of health; in the latter sense, opposed to the known effect of evil passions on health.

Verse 31

reproacheth his Maker--who is the God of such, as well as of the rich (Pro 22:2; Job 31:15; and specially Sa1 2:8; Psa 113:7).

Verse 32

driven--thrust out violently (compare Psa 35:5-6). hath hope--trusteth (Pro 10:2; Pro 11:4; Psa 2:12), implying assurance of help.

Verse 33

resteth--preserved in quietness for use, while fools blazon their folly (Pro 12:23; Pro 13:16).

Verse 34

Righteousness--just principles and actions. exalteth--raises to honor. is a reproach--brings on them the ill-will of others (compare Pro 13:6).

Verse 35

wise--discreet or prudent. causeth shame-- (Pro 10:5; Pro 12:4) acts basely. Next: Proverbs Chapter 15

Introduction

Every wise woman buildeth her house,.... Not only by her fruitfulness, as Leah and Rachel built up the house of Israel; but by her good housewifery, prudent economy; looking well to the ways of her household; guiding the affairs of her house with discretion; keeping all things in a good decorum; and bringing up her children in virtue, and in the fear and admonition of the Lord. So Christ, who in this book goes by the name of "Wisdom", or the wise woman, builds his house upon himself, the Rock; and all his people on their most holy faith, by means of the ministry of the word, and administration of ordinances: he guides and governs his house, where he is, as a Son in it and over it; and of whom the whole family in heaven and earth is named, taken care of, and wisely and plentifully provided for: and so Gospel ministers, who are wise to win souls, being well instructed in the kingdom of God; these "wise women" (y), so it is in the original text, or wise virgins; these wise master builders lay the foundation Christ ministerially, and build souls on it; and speak things to the edification of the church and people of God, and the building of them up in faith and holiness; but the foolish plucketh it down with her hands; the Vulgate Latin version adds, "being built"; this she does by her idleness and laziness; by her lavish and profuse way of living; by her negligence and want of economy; by her frequenting playhouses, and attention to other diversions; and so her family and the affairs of it go to wreck and ruin. Thus the apostate church of Rome, who is called a "woman", and may be said to be a "foolish" one, being a wicked one and a harlot; see Rev 17:2; pulls down the true church and house of God with both hands, as much as in her lies, by her false doctrines, and superstitious worship and idolatry; and by her murders and massacres of the saints, with the blood of whom she is said to be drunk; nay, not only pulls it down with her hands, but treads upon it with her feet, Rev 11:2. So likewise all false teachers do as this foolish woman does, by their impure lives and impious doctrines, defile the temple of God, subvert the faith of many; by means of whom the tabernacle of David, or house of God, is fallen down; the ruins and breaches of which Christ will repair in the latter day. (y) "sapientes mulieres", Munster, Baynus; so the Septuagint and Arabic versions.

Verse 2

He that walketh in his uprightness feareth the Lord,.... It is plain that the fear of the Lord is upon the heart and before the eyes of such that walk according to the word of God, with a sincere desire to glorify him; for it is by the fear of the Lord that men depart from evil, and because of that they cannot do what others do; and therefore when a man walks uprightly, and his conversation is in all holiness and godliness, it shows that the fear of God has a place in his heart, which influences his outward behaviour; but he that is perverse in his ways despiseth him; either God himself, whom the upright walker fears; for he that acts perversely, contrary to the law of God, or transgresses that, and goes out of the way, despises God the lawgiver, tramples upon his authority, stretches out his hand, and commits acts of hostility against him; and he that perverts the Gospel of Christ despises his ministers, and despises Christ himself, and him that sent him. Or else the meaning is, that such a perverse walker despises him that fears the Lord; so Aben Ezra interprets it; and such are generally the contempt of wicked men: to this sense is the Vulgate Latin version, "he that walks in a right way, and fears God, is despised by him that walks in an infamous way;'' but the Septuagint and Arabic versions render it, "is despised": meaning the perverse man.

Verse 3

In the mouth of the foolish is a rod of pride,.... A proud tongue, or a tongue speaking proud and haughty things; with which foolish or wicked men smite others and wound and hurt their reputation and credit, and in the issue hurt themselves also; their tongue is not only a rod to others, but a scourge to themselves, or is the cause of evil coming upon them; such was the tongue of Pharaoh, as Jarchi on the place observes, Exo 5:2; and of those the psalmist speaks of, Psa 73:9; and particularly of antichrist, whose mouth is opened in blasphemies against God, and his tabernacle, and his saints, Rev 13:5; but the lips of the wise shall preserve them; from speaking such proud and haughty things against God and men; or from being hurt by the tongues of men or their own; yea, what coaxes out of their mouth is confounding and destructive to their enemies, Rev 11:5.

Verse 4

Where no oxen are the crib is clean,.... Or "empty" (z), so Jarchi and Aben Ezra. Oxen were used in Judea in several parts of husbandry; in ploughing the land, bringing home the corn, and in threshing or treading it out, Deu 22:10. Now where these are not, or not used, where husbandry is neglected, there is no straw in the crib for beasts, and much less food for men; or rather, no corn or "wheat" (a) on the "threshingfloor" (b), or in the barn, granary, or storehouse; for so the same word is rendered, Jer 50:26; and in this manner it is interpreted by Gersom here, as also by Kimchi (c): the word translated "clean" is used for "wheat", Amo 8:5. By supplying the negative particle, the whole may be rendered thus; "where no oxen are, the threshingfloor", "granary", or storehouse, "is without wheat"; or there is no wheat "on the floor", or "in the barn", &c. the note of Jarchi on the text is, "where there are no scholars of the wise men, there is no instruction in the constitutions.'' But much better is the mystical sense, thus; that where there are no ministers of the Gospel, there is no food for souls. Oxen are an emblem of faithful and laborious ministers. The ox was one of the emblems in the cherubim, which design Gospel ministers; the names by which oxen are called agree with them. Here are two words used of them in the text; the one comes from a root which signifies to "teach", "lead", "guide", and "govern"; and the same word for "oxen" signifies "teachers", "leaders", "guides", and "governors"; names which most properly belong to ministers of the word: the other word comes from a root which signifies to "see", to "look"; because these creatures are sharp sighted. Ministers are seers, overseers, and as John's living creatures in Rev 4:6; one of which was an ox, were full of eyes, within, and before, and behind. So ministers of the word had need to have good sight, to look into the Scriptures, and search them; to look to themselves and to their flock, and to look out to discover enemies, and danger by them; and to look into their own experience, and into things both past and to come. There is a likeness in ministers to these creatures, as to the nature of them; they are clean, creatures, as such should be that minister in holy things; and chew the cud, as such should revolve in their minds and constantly meditate upon divine things; and, like them, are patient and quiet under the yoke; and are not only strong to labour, but very laborious in the word and doctrine; submit to the yoke, draw the plough of the Gospel; bring home souls to Christ, to his church, and to heaven; and tread out the corn, the mysteries of grace, out of the sacred writings. Now where there are no such laborious and diligent ministers of the word, as there are none in the apostate church of Rome, there is no spiritual food for the souls of men; but a famine of the word, and men perish for lack of knowledge; but much increase is by the strength of the ox; as there is a large increase of the fruits of the earth, through the tillage of it by proper instruments; as by the strong and laborious ox, whose strength is employed in ploughing the ground (d) and treading the corn; which is put for all means of husbandry, where that is used or not: so through the unwearied labours of Gospel ministers, the blessing of God attending them, there is much spiritual food; see Pro 13:23. There is an increase of converts, a harvest of souls is brought in; and an increase of gifts and of grace, and of spiritual light and knowledge, and plenty of provisions; which spiritual increase, through the ministry of the word, is owing to God, Co1 3:6. (z) "vacuum", V. L. Munster, Pagninus, Mercerus, Gejerus, Amama; so the Syriac version. (a) "Triticum", Baynus. (b) "area", Gussetius, p. 14. Michaelis, Schultens. (c) Sepher Shorash. rad & R. Joseph Kimchi in Abendana in loc. (d) "Fortis arat valido rusticus arva bove", Tibullus, l. 2. Eleg. 2. v. 14.

Verse 5

A faithful witness will not lie,.... For that would be contrary to his character as faithful; and as he will not witness to a falsehood upon oath in a court of judicature, so neither will he tell a lie in common conversation. This may be applied to Gospel ministers, who are witnesses of Christ; the Gospel they preach is a testimony concerning him, and they bear a faithful witness to the truth; nor will they, knowingly and willingly, deliver out a falsehood, or a doctrinal lie, since "no lie is of the truth", Jo1 2:21; the character of a faithful witness is given to Christ, Rev 1:5; who is a "witness" of his father's love and grace, of his mind and will, and of the doctrines of the Gospel relating to himself, and the method of salvation by him; and he is "faithful" to him that appointed him; nor can he nor will he lie, for he is "truth" itself; but a false witness will utter lies; or "blow" (e) them out, and spread them abroad in great plenty; he will not stick to tell them, and, having no conscience, will utter them as fast as he can, with all boldness and confidence; for one that fears not to bear testimony to a falsehood upon oath, will not scruple to lie in common talk. Or the words, "nay" be rendered, "he that uttereth lies will be a false witness"; he that accustoms himself to lying, in his conversation with men in private company, will become a false witness upon occasion in a public court of judicature: such an one is not to be depended on; lesser sins lead to greater, lying to perjury. So false teachers, and the followers of the man of sin, speak lies in hypocrisy, doctrinal ones, which they are given up to believe; and such as do so are false witnesses, deceivers, and antichrist. (e) "efflabit", Montanus; "efflat", Junius & Tremellius, Piscator.

Verse 6

A scorner seeketh wisdom, and findeth it not,.... So the scornful Greeks, that scoffed at the plainness and simplicity of the Gospel, sought natural wisdom, and thought they found it, and professed they had; but professing themselves to be wise they became fools, and with all their wisdom knew not God; and false teachers, that boasted of their evangelical wisdom, and of their great attainments in Gospel light, and derided others, were ever learning, and never came to the knowledge of the truth; and the scornful Jews, that mocked at the true Messiah, would seek him, the Wisdom of God, as they have done, and find him not; see Joh 7:34; Men often seek for wisdom in a wrong way and manner, in the use of wrong means; and seek it of wrong persons, and to wrong ends and purposes, and so seek amiss and find not; and some seek for wisdom, even evangelical wisdom, in a scornful manner, in a jeering sarcastic way, as the scoffing Athenians did, Act 17:18; and find it not, nor Christ the substance of it, and so perish for lack of knowledge of him; but knowledge is easy unto him that understandeth; the knowledge of Wisdom, or of Christ, is easy to him that has a spiritual understanding given him; the knowledge of the Gospel, and the doctrines of it, is easy to him to whom it is given to know the mysteries of the kingdom of heaven; there is nothing perverse or froward in the words and doctrines of Christ; they are all plain to man whose understanding is opened by the Spirit of God; especially such as relate to the glory of Christ's person, and to the way of life and salvation by him; see Pro 8:8.

Verse 7

Go from the presence of a foolish man,.... A wicked one; avoid him, shun his company, depart from him, have no fellowship with him, it, being dangerous, infectious, and hurtful; when thou perceivest not in him the lips of knowledge; when it is observed that his lips pour out foolishness, what is corrupt and unsavoury, unchaste and filthy; what does not minister grace to the hearers, nor is for the use of edifying, nor any ways improving in useful knowledge, but all the reverse: the Targum is, "for there is no knowledge in his lips,'' in what is expressed by them; some understand this ironically, and render the words thus, "go right against a foolish man" (f); join in company with him, "and thou shalt not know the lips of knowledge", or learn anything by him; if you have a mind to be ignorant, keep company with a foolish man; so Jarchi and Gersom: or rather to this sense the words may be rendered, "go to a foolish man, seeing thou knowest not the lips of knowledge" (g), since thou dost not approve of wise and knowing men, whose lips would teach knowledge; and despisest the Gospel, and Gospel ministers the pope of Rome, as Cocceius on the text serves, and hear him, what his holiness and infallibility says; or some other false teacher. (f) "e regione viri stulti", De Dieu; so Gussetius, p. 495. and Schultens (g) "Abi ut stes cora in viro stolido", Cocceius.

Verse 8

The wisdom of the prudent is to understand his way,.... The way of his calling, in which he should abide, and how to manage it in the best manner; the way of his duty, that he may walk inoffensively both towards God and men; and the way of life and salvation, which is by Jesus Christ, which to understand and to walk in is the highest wisdom and prudence; but the folly of fools is deceit: or "the wisdom of fools", which the opposition requires, and is meant, and is what the Holy Ghost calls "folly", as elsewhere, Co1 3:19; this is itself "deceit"; it is science, falsely so called; it lies in tricking and deceiving; and the issue of it is, not only the deceiving of others, but themselves also: such is the folly of the man of sin and followers, which lies in deceiving the inhabitants of the earth with their sorceries and superstitions, with their lying wonders and miracles; see Th2 2:10, Rev 13:14.

Verse 9

Fools make a mock at sin,.... At sinful actions, their own or others; they make light of them, a jest of them, call evil good, and good evil; take pleasure in doing them themselves, and in those that do them; yea, sport themselves with the mischief that arises from them unto others; they make a mock at reproofs for them, and scoff at those that instruct and rebuke them; and laugh at a future state, and an awful judgment they are warned of, and in a scoffing manner say, "where is the promise of his coming?" Some, as Aben Ezra observes, render it "a sin offering"; and interpret it of the sin offerings and sacrifices under the law, as derided by wicked men; but may be better applied to the sin offering or sacrifice of Christ, who made his soul an offering for sin, to make satisfaction and atonement for the sins of his people; this is mocked at by false teachers, who deny it; and is exposed to derision and contempt by the Papists, by their bloodless sacrifice of the mass, and by their merits and works of supererogation, which they prefer to the sacrifice and satisfaction of Christ. The words may be rendered, "sin makes a mock of fools" (h); it deceives them, it promises them pleasure, or profit, or honour, but gives them neither, but all the reverse; but among the righteous there is favour: they enjoy the favour of God and man; or "there is good will" (i), good will towards men; they are so far from making a mock at sin, and taking delight in the mischief that comes by it to others, that they are willing to do all good offices unto men, and by love to serve their friends and neighbours: or "there is acceptance" (k); they are accepted with God upon the account of the sin offering, sacrifice, and satisfaction of Christ, which fools mock and despise. (h) , Aquila & Theodotion in Drusius; "delictum illudit fatuos", Gejerus. (i) "benevoleatia", Montanus, Baynus, Piscator, Mercerus, Gejerus. (k) "Acceptatio", Cocceius, Gussetius.

Verse 10

The heart knoweth his own bitterness,.... Or "the bitterness of his soul" (l), the distress of his conscience, the anguish of his mind; the heart of man only knows the whole of it; something of it may be known to others by his looks, his words, and gestures, but not all of it; see Co1 2:10; bitterness of soul often arises from outward troubles, pains, and diseases of body, losses, crosses, and disappointments, Sa1 1:10. Sometimes it is upon spiritual accounts; but this is not the case of every heart; men may be in the gall of bitterness, and have no bitterness of soul on account of it; the sensualist and voluptuous worldling feels nothing of it, nor the hardened and hardhearted sinner; only such who are awakened and convinced by the Spirit of God; to these, as sin is a bitter thing in itself, it is so to their taste; it makes hitter work for repentance in them; it brings trembling and astonishment on them; fills them with shame and confusion of face, causes self-loathing and abhorrence, and severe reflections upon themselves; seeing sin in its own colours, they are cut to the heart and killed with it; they are pressed down with the guilt of sin, and the load of it; and, having no views of pardon, are in that distress and bitterness of soul which no tongue can express nor heart conceive but what has felt the same; and a stranger doth not intermeddle with his joy; or "mingle himself with it" (m); he does not share in it or partake of it; this is more especially true of spiritual joy, which, as it is unspeakable to the man that possesses it, it passes the understanding of a natural man; he can form no true idea of it: spiritual joy is what a sensible sinner partakes of upon the Gospel, the joyful sound of salvation, reaching his ears and his heart, at the revelation of Christ in him and to him, as a Saviour; when an application of pardoning grace is made to his soul, and he has a view of the complete righteousness of Christ, and his interest in it, and can see all his sins expiated and stoned for by his sacrifice; when he is favoured with a sight of the fulness of grace in Christ, and of the spiritual and eternal salvation he has wrought out for him; and likewise when he is indulged with a visit from him, and enjoys communion with him; and when he has a glimpse of eternal glory, and a well grounded hope of right unto it, and meetness for it: now a stranger, one that is a stranger to God and godliness, to Christ and the way of salvation by him, to the Spirit and his work of grace upon the heart, to the Gospel and the doctrines of it, to his own heart and the plague of it, to the saints and communion with them; knows nothing at all of the above joy, nor can he interrupt it, nor take it away. (l) "amaritudine animae suae", V. L. Pagninus, Montanus, Mercerus, Cocceius, Gejerus, Michaelis. (m) "non immiscet se", Michaelis, so Tigurine version; "non miscebit sese", Baynus; "non intermiscet se", Junius & Tremellius, Piscator.

Verse 11

The house of the wicked shall be overthrown,.... Houses built to perpetuate their names and eternize their memory; and which, though built high and stately, strong and firm, yet by one accident or another shall come to ruin, when they imagined they would continue for ever, and their dwelling places to all generations, Psa 49:11; or their families shall become extinct, none to be their heirs and inherit their estates, and transmit their name to posterity; or the substance of their house, their riches and wealth, especially that gotten dishonestly, shall waste away: and in a spiritual sense the house or hope of such, as to eternal salvation, being built on the sand, or something of their own, their external duties, or an outward profession of religion, shall not stand; though they lean upon it and would hold it fast, but it shall fall, and great shall be the fall of it; and particularly the apostate church of Rome, that synagogue of Satan, that habitation of devils, that hold of every foul spirit, and cage of every unclean bird, shall be overthrown with an utter overthrow, shall fall and never rise more, Rev 18:2; but the tabernacle of the upright shall flourish: their low and mean cottages, which are put up quickly, like tents movable from place to place, yet shall be established, Pro 15:25; their families shall become numerous like a flock of sheep, Psa 107:41; and their substance increase; they shall flourish in worldly things and grow rich, or however in spirituals, in girls and grace; shall flourish in the courts of the Lord, and tabernacles of the most High, like palm trees and cedars; for the allusion is to the flourishing of trees, Psa 92:13; especially they will be in such flourishing circumstances in the latter day, when antichrist will be destroyed, and when the tabernacle of God will be with men, Psa 72:8.

Verse 12

There is a way which seemeth right unto a man,.... As the way of sin and wickedness does, it promising much carnal pleasure and mirth; there is a great deal of company in it, it is a broad road, and is pleasant, and seems right, but it leads to destruction; so the way of the hypocrite and Pharisee that trusts to his own righteousness, and despises others, and even the righteousness of Christ; or however does not submit to it, but tramples upon him, and counts the blood of the covenant an unholy thing, and so is deserving of sorer punishment than the profane sinner; yet on account of his good works, as he calls them, fancies himself to be in a fair way for heaven and happiness; so Popery, through the pomp and grandeur and gaudiness of worship, through the lying miracles of the priests, and the air of devotion that appears in them, seems to be a right way; but the end thereof are the ways of death; which lead unto eternal death; for that is the wages of sin, let it appear in what shape it will.

Verse 13

Even in laughter the heart is sorrowful,.... As Belshazzar's was in the midst of his feast and jollity, when he saw the writing on the wall; so sin may stare a man in the face, and guilt load his conscience and fill him with sorrow, amidst his merriment; a man may put on a merry countenance, and feign a laugh, when his heart is very sorrowful; and oftentimes this sorrow comes by sinful laughter, by mocking at sin and jesting at religion; and the end of that mirth is heaviness: sometimes in this life a sinner mourns at last, and mourns for his wicked mirth, or that he has made himself so merry with religious persons and things, and oftentimes when it is too late; so the end of that mirth the fool in the Gospel promised himself was heaviness, when his soul was required of him; this was the case of the rich man who had his good things here, and his evil things hereafter.

Verse 14

The backslider in heart shall be filled with his own ways,.... One that is a backslider at heart, whose heart departeth from the Lord; in whom there is an evil heart of unbelief in departing from the living God; and indeed apostasy begins at the heart, and shows itself in the life and conversation: there may be a backsliding when the heart does not wickedly depart from God; but is through the infirmity of the flesh and the force of temptation; from which backslidings the Lord's people are recovered, and which are healed by his grace; but here such an one is meant who willingly and heartily backslides; and such shall have the reward of their hands and actions given them, or the full and due punishment of their sins; they shall have their bellyful of their own wicked ways and works, the just recompense of reward for them; and a good man shall be satisfied from himself; shall eat the fruit of his own doings, shall be blessed in his deeds, and have peace and satisfaction therein; though not salvation by them, or for them: he shall be satisfied with the grace of God bestowed on him and wrought in him; and, from a feeling experience of the grace of God within him, shall be satisfied that he has in heaven a better and an enduring substance; or he shall be satisfied "from above himself" (m), from the grace that is in Christ, out of the fulness which is in him; and shall be filled with all the fulness of God he is capable of; and especially in the other world, when he shall awake in his likeness. The Targum is, "a good man shall be satisfied with his fear;'' and so the Syriac version, with the fear of his soul; it may be rendered, as by the Vulgate Latin version, "a good man shall be above him" (n); that is, above the backslider; shall be better tilled, and be more happy than he. (m) "de super eo", Montanus; "de super semet", Schultens. (n) "Et super cum erit vir bonus", V. L. De Dieu.

Verse 15

The simple believeth every word,.... Every thing that is said to him every story that is told him, and every promise that is made him; and so is easily imposed upon, and drawn in to his hurt: every word of God, or doctrine of his, ought to be believed; because whatever he says is true, he cannot lie; every word of his is pure, free from all error and falsehood; it is a tried word, and found to bear a faithful testimony, and, if we receive the witness of then, the witness of God is greater; besides, his word is profitable for instruction, and for the increase of peace, joy, and comfort, and is effectual to saving purposes: every word of Christ is to be believed, who is a teacher sent from God; whose mission is confirmed by miracles, and whose doctrine is not his own as man, but his Father's; he is the faithful witness, and truth itself; his words are more than human, and besides are pleasant and wholesome: and every word and doctrine of his apostles, who received their mission commission, and doctrines from him, is also to be believed; but every spirit, or everyone that pretends to be a spiritual man, and to have spiritual gifts, is not to be believed; but the words and doctrines of ordinary men and ministers are to be first tried by the unerring rule of the sacred Scriptures; yea, the doctrines of the apostles were examined by them; see Jo1 4:1; they are "simple", weak, silly, foolish persons, that believe all they hear, whether right or wrong, true or false, good or hurtful; they are children in knowledge, who are tossed to and fro with every wind of doctrine, and are deceived with good words and fair speeches, Eph 4:14, Rom 16:18. This truly describes the followers of the man of sin; who give heed to seducing spirits, and doctrines of devils; who believe as the church believes; that believe with an implicit faith; believe every word and doctrine the pope and councils say they should, though ever so absurd; as, for instance, the doctrine of transubstantiation: these are "simple" or fools with a witness, who give up their understandings, and even their senses unto, and pin their faith upon, another; but the prudent man looketh well to his going; or "its going" (o); to the course and tendency of the word he hears, or the doctrine which is proposed to his faith; he considers well whether it is agreeable or is contrary to the perfections of God; whether it derogates from the glory of any of the divine Persons; whether it makes for the magnifying the riches of God's grace, and for the debasing of men; or for the depreciating of the one, and setting up of the other; and whether it is a doctrine according to godliness, or not, that tends to promote holiness of heart and life, or to indulge a loose conversation; and according to these criteria he judges and determines whether he shall believe it or not. Or, "to his going"; that is, to the going of the deceiver and impostor; he observes narrowly the methods he takes, the artifices he makes use of, the cunning sleight by which he lies in wait to deceive; how craftily he walks, and handles the word of God deceitfully; and he takes notice of his moral walk and conversation, and, as our Lord says, "ye shall know them by their fruits", Mat 7:16. Or else the meaning is, and which seems to be the sense of our version, that he looks well unto, and carefully observes, his own goings; he takes heed to his ways, that they are right; that he is not in ways of his devising and choosing, but in God's ways; in the way of life and salvation by Christ; in the path of faith on him, and in the way of holiness; that he has chosen the way of truth, and walks in that; and that every step he takes in doctrine is according to the word of truth; and that whatever he does in worship is agreeably to the divine rule; and that every path of duty he treads in is according to the same, and as he has Christ for a pattern, and the Spirit for a guide; and that his walk is as becomes the Gospel, worthy of the calling wherein he is called, and that it is circumspect and wise; and such a man may be truly said to be a "prudent" man: the Targum is, "he attends to his good;'' and so he does. (o) "gressum illius, sc. sermonis", Baynus, so some in Mercerus.

Verse 16

A wise man feareth, and departeth from evil,.... He fears God, and is careful not to offend him; wherefore he departs from sin, stands at a distance from it, abstains from all appearance of it; being influenced by the goodness and grace of God unto him, he fears the Lord and his goodness, and therefore avoids all occasions of sinning against him: his motive is not merely fear of punishment, as Jarchi, but a sense of goodness; and now, as it is through the influence of divine fear that men depart from evil; so to do this shows a good understanding, and that such a man is a wise man, Pro 16:6; but the fool rageth, and is confident; he fears neither God nor men, he sets his mouth against both; he "rages" in heart, if not with his mouth, against God and his law, which forbid the practice of such sins he delights in; and against all good men, that admonish him of them, rebuke him for them, or dissuade him from them: and "is confident" that no evil shall befall him; he has no concern about a future state, and is fearless of hell and damnation, though just upon the precipice of ruin; yet, as the words may be rendered, "he goes on confidently", nothing can stop him; he pushes on, regardless of the laws of God or men, of the advices and counsels of his friends, or of what will be the issue of his desperate courses in another world.

Verse 17

He that is soon angry dealeth foolishly,.... A man that is quick and short, of a hasty spirit, and presently discovers anger and resentment in his face; he says and does many foolish things, which he afterwards is sorry for, and repents, and is ashamed of; and he is to be pitied and forgiven; and a man of wicked devices is hated; one that hides his anger, covers his resentment, contrives schemes to revenge himself, and waits an opportunity to put them in execution, is justly hateful to God and men.

Verse 18

The simple inherit folly,.... It is natural and hereditary to them, they are born like wild asses colts; the foolish sayings and proverbs, customs and practices, of their ancestors, though they have been demonstrated to be mere folly, yet these, their posterity, approve them; they love, like, and retain them as their patrimony, Job 11:12. Such are the foolish traditions, customs, principles, and doctrines, of the church of Rome, handed down from father to son; and because Popery is the religion they have been bred and brought up in, though so foolish and absurd, they will not relinquish it; but the prudent are crowned with knowledge; natural, civil, and spiritual, especially the latter; evangelical knowledge, the knowledge of Christ, and of God in Christ, and of Gospel truths; they are honoured with an acquaintance with them; and they esteem the knowledge of these above all things else, and reckon all things else but loss and dung in comparison of them; they are as a crown unto them, and the knowledge of them is the way to the crown of life; yea, is itself life eternal, Phi 3:8. Or, they "crown themselves with knowledge" (p); they labour after it, pursue it with eagerness, follow on to know the Lord, and attain to a large share of it; surround, encompass, and lay hold upon it, and gird themselves about with this girdle of truth. Or, "they crown knowledge" (q); do honour to that, by putting it in practice; by adding to it temperance, and every virtue, and by bringing others to it; and are an ornament to it in their lives and conversation; they adorn the doctrine of God their Saviour. (p) "imponent coronam sibi scientiam", Montanus; "coronant se scientia", Piscator, so Ben Melech. (q) "Coronabunt scientiam", Baynus; "ornant scientiam", Drusius.

Verse 19

The evil bow before the good,.... Wicked men before good men. This, as Jarchi observes, respects future time; even the latter day glory, or the spiritual times of the Messiah, when the kingdom under the whole heaven shall be given to the saints of the most High: for though there may have been some few instances of this kind, as Haman bowing before Mordecai, and the Heathen emperors before Constantine; and there may be some now, in some cases where obligation requires; yet this is far from being general, as it will be in the spiritual reign of Christ; when the sons of those that afflicted the church will come bending to her, and they that have despised her shall bow themselves down at the soles of her feet; and even great personages too shall bow down and lick the dust of her feet; the kings of the earth, who before have been in confederacy with antichrist, and have persecuted the saints, now shall hate the whore, and honour the true church of Christ: this will be in the Philadelphian state, which is the same with the spiritual reign of Christ; such who called themselves Jews, and are not, shall come and worship before the feet of the church, and own that she and her members are the favourites of heaven, Dan 7:27, Isa 49:23; and the wicked at the gates of the righteous; or, "come to the gates of the righteous", as the Syriac version supplies it; they come and knock there, stand and wait, or lay themselves down; become prostrate and humble supplicants for relief and protection, as beggars do. This may also respect their attendance at Wisdom's gates, at the gates of Zion, on public ordinances, for counsel and instruction, which before they despised, Pro 8:34. The Septuagint version is, "shall serve thy gates"; that is, at them; see Isa 60:11.

Verse 20

The poor is hated even of his own neighbour,.... As well as of strangers; that is, he is shy of him; he does not care to take any notice of him, or be friendly with him, lest he should be burdensome to him. Poverty brings a man into contempt and disgrace; the same man, in affluence and indigence, is respected or disrespected: this is true, as Gersom observes, of a man that is poor, whether in money or in knowledge, in his purse or in his understanding; but the rich hath many friends; or, "many are the lovers of the rich" (r): for the sake of their riches; either for the sake of honour or profit, or because the rich want nothing of them, or because they themselves may gain something by them: this also is observed by the above Jewish commentator to be true of the rich in substance or in wisdom; but the former sense is best; for a wise man, if poor in the world, is but little regarded. (r) "et amatores divitiis spissi", Schultens; "dilectores autem divitis multi sunt", Piscator. "Donec eris felix, multos numerabis amicos", Ovid. Trist. Eleg. 8. "Dat census honores, census amicitias", ib. Fasti, l. 1. so Phocylides, v. 925, 926.

Verse 21

He that despiseth his neighbour sinneth,.... He that despiseth his neighbour in his heart, speaks slightly of him, overlooks him, is not friendly to him, will neither converse with him, nor relieve him in his necessity; for it seems to be understood of his poor neighbour; and so the Septuagint and Arabic versions render it, "he that despiseth the poor"; that despises him for his poverty; because of his pedigree and education, and the low circumstances he is in; or on account of his weakness and incapacity, or any outward circumstance that attends him; such an one sins very greatly, is guilty of a heinous sin; and he will be reckoned and dealt with as a sinner, and be condemned and punished, and so be unhappy and miserable; but he that hath mercy on the poor, happy is he; or, "that gives to the poor,'' as the Targum; who has compassion on him in his distress, and shows it by relieving him: he that shows favour to the meek and humble ones, as the word (s) may be rendered, and as they generally are that are in affliction and poverty, for these tend to humble men; and such who regard them in their low estate are "happy" or blessed; they are blessed in things temporal and spiritual, and both here and hereafter; see Psa 41:1. (s) "modestorum", Montanus, Mercerus; "mansuetos", Cocceius.

Verse 22

Do they not err that devise evil?.... Certainly they do; they go astray from the right way, from the word of truth, from the Gospel of Christ, who contrive schemes to commit sin, and do mischief to their neighbours; or who "plough" (t) it, and sow it, and expect a fine harvest; but they will be mistaken, and find it will not turn to account, and that they have took a wrong course, and have gone out of the way: none more mischievous devisers or contrivers of evil than the Papists, and none more sadly and fatally err; but mercy and truth shall be to them that devise good; who devise liberal things, to do good to the poor and needy; to their neighbours, their fellow creatures and fellow Christians: such receive grace and "mercy" at the hands of God, and his "truth" will appear in making good all promises to them; mercy and truth will preserve them from the evil way, and guide them in the right way, so that they shall not err as others do; neither from the doctrines of grace and truth, nor from the practice of them. (t) "arant", Baynus; "arantibus", Amama; "verbum proprie significat arare", Piscator.

Verse 23

In all labour there is profit,.... Or "abundance" (u); much is got by it, food, raiment, riches, wealth, wisdom, honour; either with the labour of the hands or head, and nothing is to be got without labour; and he that is laborious in his calling, whether it be by manual operation, working with his hands that which is good; or by hard study, much reading, and constant meditation, is like to gain much for his own use and the good of others; but the talk of the lips tendeth only to penury; or "want" (w), of food and raiment, the common necessaries of life; a man that spends his time in idle talk, boasting of what he can do and does, and yet does nothing, is in a fair way to come to beggary: so all talk about wisdom, and knowledge, and religion, without making use of the proper means of improvement, tends to the poverty of the mind; and generally they are most empty of knowledge, natural or spiritual, that talk and brag most of it; empty casks make the greatest sound; good discourse, wholesome words, sound doctrine, thoroughly digested, tend indeed to edification, to the enriching of the mind; but vain words, the enticing words of men's wisdom; logomachies, striving about words to no profit; and all great swelling words of vanity, which are all mere lip labour; they tend to spiritual poverty and leanness of soul. (u) "abundantia", Tigurine version, Baynus, Mercerus, Gejerus. (w) "ad defectum", Pagninus, Montanus; "ad egestatem", Tigurine version, Piscator, Cocceius.

Verse 24

The crown of the wise is their riches,.... Riches being used by them to increase and improve their knowledge and wisdom, and for the good of men, are an honour to them, and give them credit and reputation among men of sense and goodness; see Ecc 7:11; but the foolishness of fools is folly; mere folly, extreme folly, just the same as it was; riches make them never the wiser; yea, their folly is oftentimes made more manifest through the ill use they make of their riches; spending them in the gratification of their sinful lusts; and making no use of them for their own improvement in knowledge, or for the good of their fellow creatures. The Targum is, "the glory of fools is their folly;'' and that is no other than their shame, and in which they glory; such fools are wicked men.

Verse 25

A true witness delivereth souls,.... Or, "a witness of truth" (x): one that witnesses truth upon oath in a court of judicature, he "delivers souls"; men, not one man only, but many; a whole family, or more, in danger of being ruined; he delivers them, as the Septuagint and Arabic versions add, "from evils"; from evil charges and accusations brought against them; from the oppression of their enemies, from the loss of their good name, and from ruin and destruction, that otherwise would have come upon them; he delivers their "lives" (y), as it may be rendered, in danger of being lost by false accusations: so a witness of the truth of Christ, or a faithful minister of the Gospel, not only saves himself, but them that hear him; and is an instrument of delivering the souls of men from error and damnation; but a deceitful witness speaketh lies; boldly, openly, by wholesale; he blows them out (z), to the ruin of the good names and characters, and to the destruction of the lives, of the innocent; and so a false teacher, one that lies in wait to deceive, speaks lies in hypocrisy, doctrinal lies, to the ruin of the souls of men. The Targum is, "he that speaketh lies is deceitful;'' he is "deceit" (a) itself, as in the Hebrew text. Such is the man of sin, and such are his emissaries. (x) "testis veritatis", Montanus, Cocceius, Schultens. (y) "vitas; animam pro vita usurpari notum", Gejerus. (z) "efflat", Tigurine version, Piscator, Gejerus; "spirat", Schultens; "efflabit", Monatnus. (a) "dolus", Montanus, Vatablus; "fraus", Cocceius.

Verse 26

In the fear of the Lord is strong confidence,.... Such who fear the Lord may be confident that he has a love to them, a delight in them; that his eye is upon them, and his heart towards them; and will communicate every needful good to them, and protect and defend them: or the Lord himself that is feared, who is the object of fear, called the fear of Isaac, Gen 31:42; he is a strong tower, a place of defence to those that fear him and trust in him, Pro 18:10; and his children shall have a place of refuge; the children of God, as those that fear him are; the Lord is a place of refuge to them, from the avenger of blood, from the vindictive justice of God; from the storm and tempest of divine wrath, and from the curses of a righteous law; as well as from the rage and persecutions of men.

Verse 27

The fear of the Lord is a fountain of life,.... Where the true fear of God is, there is a real principle of grace, which is "a well of living water, springing up unto everlasting life", Joh 4:14; eternal life is connected with it; it makes meet for it, and issues in it: or the Lord, who is the object of fear, he is the fountain of life: as of natural, so of spiritual and eternal life; spiritual life springs from him, is supported and maintained by him, the consequence of which is life everlasting; to depart from the snares of death; sins, transgressions, as Aben Ezra interprets it; these are the works of men's hands, in which they are snared; these are the cords in which they are holden, and so die without instruction; the wages of them are death, even death eternal: likewise there are the snares of the world and of the devil, temptations to sin, with which being ensnared, lead to death; now the fear of the Lord is a means of delivering from and of avoiding those snares, and so of escaping death.

Verse 28

In the multitude of people is the king's honour,.... For it is a sign of a good and wise government, of clemency and righteousness being exercised, of liberty and property being enjoyed, of peace, plenty, and prosperity; which encourage subjects to serve their king cheerfully, and to continue under his reign and government peaceably; and which invites others from different parts to come and settle there also; by which the strength and glory of a king are much increased. This is true of the King of kings, of Jesus Christ, who is King of saints; his honour and glory, as Mediator, lies in a large number of voluntary subjects, made "willing" to serve him "in the day of his power" upon them, as numerous as the drops of the morning "dew", Psa 110:3; such as he had in the first times of the Gospel, both among the Jews and among the Gentiles; and as he will have more especially in the latter day, when those prophecies shall be fulfilled in Isa 60:4; and so this is interpreted of the King Messiah, in an ancient writing (b) of the Jews; but in the want of people is the destruction of the prince; or, "the consternation" (c) of him; if his people are destroyed in wars his ambition or cruelty has led him to; or they are driven out from his kingdom by persecution or oppression; hence follows a decay of trade, and consequently of riches; lack of cultivation of land, and so want of provision: in course of time there is such a decrease, that, as there are but few to carry on trade and till the land, so to fight for their prince, and defend his country; wherefore, when attacked by a foreign power, he is thrown into the utmost consternation, and is brought to destruction. This will be the case of the prince of darkness, the man of sin, antichrist; who, though however populous he may be, or has been, ruling over tongues, people, and nations, yet before long he will be deserted by them; one nation after another will fall off from him; they and their kings will hate him, make him bare and desolate, and burn him with fire, Rev 17:15. Some render it, "the consternation of leanness" (d); such consternation as causes leanness in a king. (b) Zohar in Exod. fol. 67. 3, 4. (c) "formidat princeps", Tigurine version; "consternatio", Cocceius, Michaelis, Schultens. (d) "Consternatio macici", Gussetius, p. 785. "consternatio tabifica", Schultens; "contritio maciei", Gejerus; "terror tenuitatis", Mercerus, Gersom.

Verse 29

He that is slow to wrath is of great understanding,.... Or "long in wrath" (e); it is long before he is angry; he is longsuffering, bears much and long, is very patient; such an one appears to understand himself and human nature, and has a great command over his passions; which shows him to be a man of great wisdom and understanding; but he that is hasty of spirit exalteth folly; or is "short of spirit" (f); is soon angry; presently discovers resentment in his words, looks, and gestures; such an one "exalts folly", prefers it to wisdom, sets it above himself, and makes it his master: or he "lifts" it (g) up; exposes his folly to public view, so that it is seen of all men to his disgrace. (e) "longus iris", Vatablus; "longus naribus", Montanus; "longus narium", Schultens. (f) "brevis spiritu", Montanus, Vatblus. Cocceius, Merceus, Michaelis; "curtus spiritu", Schultens. (g) "attollit", Mercerus, Piscator; "alte proclamat", Schultens; "elevat", Baynus.

Verse 30

A sound heart is the life of the flesh,.... A heart made so by the grace of God, in which are sound principles of truth, righteousness, and holiness; these preserve from sin, and so from many diseases; whereby the life of the flesh or body is kept safe and sound, or that is kept in health and vigour; or a "quiet heart" (h); a heart free from wrath, anger, and envy, and such like passions and perturbations; this contributes much to the health of the body, and the comfort of life: or a "healing heart", or "spirit" (i); that is humane, kind, and friendly; that pities and heals the distresses of others, and makes up differences between persons at variance: such an one is "the life of fleshes" (k), as in the original text; or of men, of the same flesh and blood; the life of others, as well as of his own flesh; such an one contributes to the comfortable living of others as well as of himself; but envy the rottenness of the bones; a man that envies the happiness and prosperity of others, this preys upon his own spirits, and not only wastes his flesh, but weakens and consumes the stronger parts of his body, the bones; it is as a "moth" within him, as the Arabic version: the Targum is, "as rottenness in wood, so is envy in the bones;'' hence Ovid (l) calls it "livor edax", and so Martial (m). (h) "cor leve", Baynus; "cor lene", Mercerus; "cor lenitatis", Gejerus, so Ben Melech. (i) "Animus sanans", Junius & Tremellius, so the Tigurine version; "sanator", Gussetius, p. 800. (k) "vitae carnium", Montanus; "vita carnium", V. L. Pagninus, Michaelis. (l) Amorum, l. 1. Eleg. 15. v. 1. & de Remed. Amor. l. 1. in fine. (m) Epigr. l. 11. Ep. 21.

Verse 31

He that oppresseth the poor reproacheth his Maker,.... That does him any injury, either by scoffing at him, and reproaching him for his poverty; or by vexatious law suits; or by withholding from him his wages; or not giving him that relief which he ought: such an one not only injures the poor man; but reproaches God that made him, not only a man, but a poor man; and who is the Maker of the rich man also, Pro 22:2; but he that honoureth him hath mercy on the poor; he that is desirous of honouring God, and glorifying him, will give of his substance to the poor; having compassion on him in his necessitous circumstances, will relieve him; and in so doing he honours God, whose image the poor man bears, and who has commanded him so to do. The words may be rendered, "he that hath mercy on the poor honoureth him"; that is, his Maker: so the Targum, "he that hath mercy on him that suffers injury honoureth him.''

Verse 32

The wicked is driven away in his wickedness,.... That is, at death, as the opposite clause shows; he is driven out of the world, his heart is so much set on; from all the good things of it, which are his all, his portion; from the place of his abode, which will know him no more; and from all his friends and acquaintance, with whom he has lived a merry and jovial life; he shall be driven out of light into darkness, even into outer darkness; into hell, which is a place of torment, a prison, a lake burning with fire and brimstone; he shall be driven as a beast is, driven: and such is the man of sin, who shall go into perdition; and such are his followers, and that will be their end, Rev 13:1; he shall be driven sore against his will; the righteous depart, and desire to depart; but the wicked are driven, and go unwillingly, with reluctance; they would fain flee out of the hand of God, and yet they have no power to withstand; go they must, they are driven forcibly and irresistibly: and it may also denote the suddenness of their death, and the swiftness of their destruction. The driver is not mentioned; it may be understood of the Lord himself, who, in and by a storm of his wrath, hurls them out of their place; or of death, as having a commission from him, when a man has no power over his spirit to retain it; or of angels, good or bad, employed by the Lord in driving their souls to hell upon their separation from their bodies. The circumstance, "in his wickedness", may denote their dying in their sins, unrepented of, unforgiven, and without faith in Christ; in the midst of them, in their full career of sin, under the power, faith, and guilt of it; and as sometimes, in the horror of a guilty conscience, in black despair, without any hope or view of pardon, the reverse of the righteous man; and so will have all their wickedness to answer for, it being not taken away, but found upon them: or this may be expressive of the cause of the wicked man's being driven away, namely, his wickedness; for so it may be rendered and interpreted, "because of his wickedness" (n) it is for that he shall die and go to hell: or it may be rendered, "into his evil" (o); and so denote the everlasting punishment into which he shall go, being driven; but the righteous hath hope in his death; not in the death of the wicked man, as Aben Ezra, when he shall be delivered, and he can do him no more hurt; but in his own death; he dies as other men; his righteousness, though it delivers him from eternal death, yet not from a corporeal one; though the death of a righteous man is different from others; he dies in Christ, in the faith of him, and in hope of eternal life by him; and to die his death is very desirable: he has a hope of interest in the blessings of grace and glory; which is a good hope through grace; is wrought in him at regeneration; and is founded on that righteousness from whence he is denominated righteous, even the righteousness of Christ; and is of singular use and advantage to him in life: and this grace he exercises at death; it carries him through the valley of death, and above the fears of it; he hopes, though he dies, he shall rise again; and he hopes to be in heaven and happiness, immediately upon his dissolution, and to all eternity; he hopes to see God, be with Christ, angels and good men, for evermore. Jarchi's note is, "when he dies, he trusts he shall enter into the garden of Eden, or paradise.'' (n) "propter suam malitiam", Pagninus, Mercerus, Gejerus. (o) "In malam suum", Junius & Tremellius, Amama, so some in Mercerus.

Verse 33

Wisdom resteth in the heart of him that hath understanding,.... It is in his heart, as the treasury where it is laid up, and where it is kept in safety; here it lies hid and undiscerned, unmolested and undisturbed; no noise is made about it, or any ostentation of it; it dwells quietly and constantly there; but that which is in the midst of fools is made known; the least share of knowledge which such persons have, or think they have, does not lie long in the midst of them; they take every opportunity of showing it to others, or of letting others know what they have attained to; and thereby, instead of getting the character of wise and prudent men, obtain that of fools; for, though a prudent man is communicative of his knowledge to others, it is at proper times, and in proper places, and to proper persons, which fools do not observe; but, without any manner of judgment or discretion, or regard to persons, places, and seasons, vainly thrust out their knowledge, and so proclaim their folly. The Syriac version is, "in the heart of fools it shall not be known;'' it has no place there.

Verse 34

Righteousness exalteth a nation,.... Administered by the government, and exercised by subjects towards one another; doing justice between man and man: this exalts a nation, as it did the people of Israel, while practised among them; this sets a people above their neighbours, and high in the esteem of God and men; and is attended with privileges and blessings, which make a nation great and honourable. Some understand this of aims deeds, or beneficence to the poor; which, both in the Hebrew and Greek languages, is called righteousness; See Gill on Mat 6:1. It may be put for the whole of true religion, which is an honour to a nation, where it obtains; and is what makes the holy nation, and peculiar people, so truly illustrious; and particularly the righteousness of Christ makes such who are interested in it really great and noble, and promotes and exalts them to heaven and happiness; but sin is a reproach to any people; where vice reigns, iniquity abounds, profaneness, impiety, and immorality of all sorts prevail, a people become mean and despicable; they fall into poverty and contempt; are neither able to defend themselves, nor help their neighbours, and so are despised by them. The word rendered "reproach" most commonly signifies "mercy" or goodness; and some render it, "and the mercy of a people is a sin offering" (p); or as one: or it is so "to the nations"; it is as good as a sacrifice for sin, of which the word is sometimes used, or better, more acceptable to God, "who will have mercy, and not sacrifice", Mat 9:13; even beneficence and kindness to the poor, the same with righteousness, as before. I think it may be as well rendered, "the piety" or religion "of the nations is sin" (q); it being idolatry, as Aben Ezra observes: such is the religion of the antichristian nations, who worship idols of gold and silver; and though they may afflict themselves, as Gersom remarks of the idolatrous nations, with fasting and penance, with whippings and scourgings; yet it is nothing else but sin, will worship, and superstition. (p) "beneficentia expiatio est populi", Grotius; "sacrificium expiatorium", Tigurine version; "velut sacrificium pro peccato", Vatablus, Gejerus; "gratuita beneificentia nationibus est aliquid sacrificium peccati expiatorium", Gussetius, p. 74. (q) "Pietas nationum est peccatium", Munster, Mercerus; "studium nationum peccatum", Cocceius.

Verse 35

The king's favour is toward a wise servant,.... Who does his prince's business well, committed to him; manages all his affairs wisely and prudently; is diligent and careful to do everything for the king's honour, and the good of his subjects; such an one has a share in royal favour, a place in the affections of his master; and is sure to be promoted to honour by him, and exalted to higher places of trust and profit, as well as to be protected and defended by him: so Christ, the King of kings, shows favour to his wise and faithful servants, Luk 12:42; but his wrath is against him that causeth shame; who neglects his business, or does it foolishly; in such a manner as his prince is ashamed of him, and which brings shame and disgrace to himself; all which provokes the anger of his master, who discharges him from his service, and this fixes a mark of infamy upon him; see Luk 12:45. Next: Proverbs Chapter 15

Verse 1

1 The wisdom of the woman buildeth her house, And folly teareth it down with its own hands. Were it חכמות נשׁים, after Jdg 5:29, cf. Isa 19:11, then the meaning would be: the wise among women, each of them buildeth her house. But why then not just אשּׁה חכמה, as Sa2 14:2, cf. Exo 35:25? The Syr., Targum, and Jerome write sapiens mulier. And if the whole class must be spoken of, why again immediately the individualizing in בּנתה? The lxx obliterates that by its ᾠκοδόμησαν. And does not אוּלת [folly] in the contrasted proverb (1b) lead us to conclude on a similar abstract in 1a? The translators conceal this, for they translate אולת personally. Thus also the Venet. and Luther; אוּלת is, says Kimchi, an adj. like עוּרת, caeca. But the linguistic usage does not point אויל with אוילי to any אוּל. It is true that a fem. of אויל does not occur; there is, however, also no place in which אולת may certainly present itself as such. Thus also חכמות must be an abstr.; we have shown at Pro 1:20 how חכמות, as neut. plur., might have an abstr. meaning. But since it is not to be perceived why the poet should express himself so singularly, the punctuation חכמות is to be understood as proceeding from a false supposition, and is to be read חכמות, as at Pro 9:1 (especially since this passage rests on the one before us). Fleischer says: "to build the house is figuratively equivalent to, to regulate well the affairs of a house, and to keep them in a good condition; the contrary, to tear down the house, is the same contrast as the Arab. 'amârat âlbyt and kharab albyt. Thus e.g., in Burckhardt's Sprchw. 217, harrt ṣabrt bythâ 'amârat, a good woman (ein braves Weib) has patience (with her husband), and thereby she builds up her house (at the same time an example of the use of the preterite in like general sentences for individualizing); also No. 430 of the same work: 'amârat âlbyt wla kharâbt, it is becoming to build the house, not to destroy it; cf. in the Thousand and One Nights, where a woman who had compelled her husband to separate from her says: âna âlty 'amalt hadhâ barwḥy wâkhrnt byty bnfsy. Burckhardt there makes the remark: 'amârat âlbyt denotes the family placed in good circumstances - father, mother, and children all living together happily and peacefully." This conditional relation of the wife to the house expresses itself in her being named as house-wife (cf. Hausehre [= honour of a house] used by Luther, Psa 68:13), to which the Talmudic דּביתי (= uxor mea) answers; the wife is noted for this, and hence is called עיקר הבית, the root and foundation of the house; vid., Buxtorf's Lex. col. 301. In truth, the oneness of the house is more dependent on the mother than on the father. A wise mother can, if her husband be dead or neglectful of his duty, always keep the house together; but if the house-wife has neither understanding nor good-will for her calling, then the best will of the house-father cannot hinder the dissolution of the house, prudence and patience only conceal and mitigate the process of dissolution - folly, viz., of the house-wife, always becomes more and more, according to the degree in which this is a caricature of her calling, the ruin of the house.

Verse 2

2 He walketh in his uprightness who feareth Jahve, And perverse in his ways is he that despiseth Him. That which syntactically lies nearest is also that which is intended; the ideas standing in the first place are the predicates. Wherein it shows itself, and whereby it is recognised, that a man fears God, or stands in a relation to Him of indifference instead of one of fear and reverence, shall be declared: the former walketh in his uprightness, i.e., so far as the consciousness of duty which animates him prescribes; the latter in his conduct follows no higher rule than his own lust, which drives him sometimes hither and sometimes thither. הולך בּישׁרו .rehtih (cf. ישׁר הולך, Mic 2:7) is of kindred meaning with הולך בּתמּו, Pro 28:6 (הולך בּתּום, Pro 10:9), and הולך נכחו, Isa 57:2. The connection of נלוז דּרכיו follows the scheme of Kg2 18:37, and not Sa2 15:32, Ewald, 288c. If the second word, which particularizes the idea of the first, has the reflexive suff. as here, then the accusative connection, or, as Pro 2:15, the prepositional, is more usual than the genitive. Regarding לוּז, flectere, inclinare (a word common to the author of chap. 1-9), vid., at Pro 2:15. With בּוזהוּ, cf. Sa1 2:30; the suffix without doubt refers to God, for בוזהו is the word that stands in parallel contrast to 'ירא ה.

Verse 3

3 In the mouth of the fool is a switch of pride; But the lips of the wise preserve them. The noun חטר (Aram. חוּטרא, Arab. khiṭr), which besides here occurs only at Isa 11:1, meaning properly a brandishing (from חטר = Arab. khatr, to brandish, to move up and down or hither and thither, whence âlkhṭtâr, the brandisher, poet. the spear), concretely, the young elastic twig, the switch, i.e., the slender flexible shoot. Luther translates, "fools speak tyrannically," which is the briefer rendering of his earlier translation, "in the mouth of the fool is the sceptre of pride;" but although the Targum uses חוטרא of the king's sceptre and also of the prince's staff, yet here for this the usual Hebr. שׁבט were to be expected. In view of Isa 11:1, the nearest idea is, that pride which has its roots in the heart of the fool, grows up to his mouth. But yet it is not thus explained why the representation of this proceeding from within stops with חטר cf. Pro 11:30). The βακτηρία ὕβρεως (lxx, and similarly the other Greek versions) is either meant as the rod of correction of his own pride (as e.g., Abulwald, and, among the moderns, Bertheau and Zckler) or as chastisement for others (Syr., Targum: the staff of reviling). Hitzig is in favour of the former idea, and thinks himself warranted in translating: a rod for his back; but while גּוה is found for גּאוה, we do not (cf. under Job 41:7 : a pride are the, etc.) find גאוה for גוה, the body, or גּו, the back. But in general it is to be assumed, that if the poet had meant חטר as the means of correction, he would have written גּאותו. Rightly Fleischer: "The tongue is often compared to a staff, a sword, etc., in so far as their effects are ascribed to it; we have here the figure which in Rev 1:16 passes over into plastic reality." Self-exaltation (R. גא, to strive to be above) to the delusion of greatness is characteristic of the fool, the אויל [godless], not the כּסיל [stupid, dull] - Hitzig altogether confounds these two conceptions. With such self-exaltation, in which the mind, morally if not pathologically diseased, says, like Nineveh and Babylon in the prophets, I am alone, and there is no one with me, there is always united the scourge of pride and of disgrace; and the meaning of 3b may now be that the lips of the wise protect those who are exposed to this injury (Ewald), or that they protect the wise themselves against such assaults (thus most interpreters). But this reference of the eos to others lies much more remote than at Pro 12:6; and that the protection of the wise against injury inflicted on them by words is due to their own lips is unsatisfactory, as in this case, instead of Bewahrung [custodia], we would rather expect Vertheidigung [defensio], Dmpfung [damping, extinguishing], Niederduckung [stooping down, accommodating oneself to circumstances]. But also it cannot be meant that the lips of the wise preserve them from the pride of fools, for the thought that the mouth preserves the wise from the sins of the mouth is without meaning and truth (cf. the contrary, Pro 13:3). Therefore Arama interprets the verb as jussive: the lips = words of the wise mayest thou keep i.e., take to heart. And the Venet. translates: χείλη δὲ σοφῶν φυλάξεις αὐτά, which perhaps means: the lips of the wise mayest thou consider, and that not as a prayer, which is foreign to the gnome, but as an address to the hearer, which e.g., Pro 20:19 shows to be admissible. but although in a certain degree of similar contents, yet 3a and 3b clash. Therefore it appears to us more probable that the subject of 3b is the חכמה contained in חכמים; in Pro 6:22 wisdom is also the subject to תשׁמר עליך without its being named. Thus: while hurtful pride grows up to the throat of the fool, that, viz., wisdom, keeps the lips of the wise, so that no word of self-reflection, especially none that can wound a neighbour, escapes from them. The form תּשׁמוּרם is much more peculiar than ישׁפּוּטוּ, Exo 18:26, and תעבוּרי, Rut 2:8, for the latter are obscured forms of ישׁפּטוּ and תעברי, while on the contrary the former arises from תּשׁמרם. (Note: Vid., regarding these forms with ǒ instead of the simple Sheva, Kimchi, Michlol 20ab. He also remarks that these three forms with û are all Milra; this is the case also in a remarkable manner with ישׁפּוּטוּ, vid., Michlol 21b; Livjath Chen ii. 9; and particularly Heidenheim, in his edition of the Pentateuch entitled Mer Enajim, under Exo 18:26.) If, according to the usual interpretation, we make שׂפתי the subject, then the construction follows the rule, Gesen. 146, 2. The lxx transfers it into Greek: χείλη δὲ σοφῶν φυλάσσει αὐτούς. The probable conjecture, that תשׁמורם is an error in transcription for תּשׁמרוּם = תּשׁמרנה אתם (this is found also in Luzzatto's Gramm. 776; and Hitzig adduces as other examples of such transpositions of the ו Jer 2:25; Jer 17:23; Job 26:12, and Jos 2:4, ותצפנו for ותצפון), we do not acknowledge, because it makes the lips the subject with an exclusiveness the justification of which is doubtful to us.

Verse 4

The switch and the preserving, Pro 14:3, may have given occasion to the collector, amid the store of proverbs before him, now to present the agricultural figure: Without oxen the crib is empty; But rich increase is by the strength of the plough-ox. This is a commendation of the breeding of cattle, but standing here certainly not merely as useful knowledge, but as an admonition to the treatment in a careful, gentle manner, and with thankful recompense of the ox (Pro 12:10), which God has subjected to man to help him in his labour, and more generally, in so far as one seeks to gain an object, to the considerate adoption of the right means for gaining it. אלפים (from אלף, to cling to) are the cattle giving themselves willingly to the service of men (poet. equivalent to בּקרים). שׁור (תּור, Arab. thwr), Ved. sthûras, is the Aryan-Semitic name of the plough-ox. The noun אבוּס (= אבוּס like אטוּן, אמוּן) denotes the fodder-trough, from אבס, to feed, and thus perhaps as to its root-meaning related to φάτνη (πάτνη), and may thus also designate the receptacle for grain where the corn for the provender or feeding of the cattle is preserved - מאבוּס, Jer 50:26, at least has this wider signification of the granary; but there exists no reason to depart here from the nearest signification of the word: if a husbandman is not thoughtful about the care and support of the cattle by which he is assisted in his labour, then the crib is empty - he has nothing to heap up; he needs not only fodder, but has also nothing. בּר (in pause בּר), clean (synon. נקי, cf. at Pro 11:26), corresponds with our baar [bare] = bloss [nudus]. Its derivation is obscure. The בּ, 4b, is that of the mediating cause: by the strength of the plough-ox there is a fulness of grain gathered into the barn (תּבוּאות, from בּוא, to gather in, anything gathered in). רב־ is the inverted בּר. Striking if also accidental is the frequency of the א and ב in Pro 14:4. This is continued in Pro 14:5, where the collector gives two proverbs, the first of which commences with a word beginning with א, and the second with one beginning with ב:

Verse 5

Striking if also accidental is the frequency of the א and ב in Pro 14:4. This is continued in Pro 14:5, where the collector gives two proverbs, the first of which commences with a word beginning with א, and the second with one beginning with ב: 5 A faithful witness does not speak untruth; But a lying witness breathes out falsehoods. The right vocalization and sequence of the accents is בּקּשׁ לץ חכמה (ק with Tsere and the servile Mahpach, חכמה with Munach, because the following Athnach-word has not two syllables before the tone). As in 5a עד אמוּנים, so in 5b עד שׁקר is the subject. Different is the relation of subject and predicate in the second line of the parallel proverbs, Pro 14:25, Pro 19:5. With 5a cf. ציר אמוּנים, Pro 13:17; and regarding יפיח (one who breathes out), vid., at Pro 6:19; Pro 12:17.

Verse 6

6 In vain the scorner seeketh wisdom; But to the man of understanding knowledge is easy. The general sentence is concrete, composed in the common historical form. Regarding ואין, necquidquam, vid., at Pro 13:4. The participle נקל is here neut. for נקלּה, something which makes itself easy or light. The frivolous man, to whom truth is not a matter of conscience, and who recognises no authority, not even the Supreme, never reaches to truth notwithstanding all his searching, it remains veiled to him and far remote; but to the man of understanding, who knows that the fear of God and not estrangement from God leads to truth, knowledge is an easy matter - he enters on the right way to this end, he brings the right receptivity, brings to bear on it the clear eye, and there is fulfilled to him the saying, "To him that hath it is given."

Verse 7

Three proverbs regarding fools: 7 Go from the presence of a foolish man, And surely thou hast not known lips of knowledge; i.e., surely hast not brought into experience that he possesses lips which express experimental knowledge, or: surely thou must confess on reflection that no prudent word has come forth from his mouth. If 7b were intended to assign a motive, then the expression would be כּי בל־תּדע or וּבל־תּדע (Isa 44:9), according to which Aquila and Theodotion translate, καὶ οὐ μὴ γνῷς. נגד is the sphere of vision, and מנּגד denotes either away from the sphere of vision, as e.g., Isa 1:16, or, inasmuch as מן is used as in מעל, מתּחת, and the like: at a certain distance from the sphere of vision, but so that one keeps the object in sight, Gen 21:16. נגד ל denotes, as the inverted expression Deu 28:66 shows, over against any one, so that he has the object visibly before him, and מנּגד ל, Jdg 20:34, from the neighbourhood of a place where one has it in view. So also here: go away from the vis--vis (vis = visûs) of the foolish man, if thou hast to do with such an one; whence, 7b, follows what he who has gone away must on looking back say to himself. בל (with the pret. as e.g., Isa 33:23) expresses a negative with emphasis. Nolde and others, also Fleischer, interpret 7b relatively: et in quo non cognoveris labia scientiae. If וּבל־ידע were the expression used, then it would be explained after Pro 9:13, for the idea of the foolish man is extended: and of such an one as absolutely knows not how to speak anything prudent. But in וּבל־ידעתּ the relative clause intended must be indicated by the added בּו: and of such an one in whom... Besides, in this case וּלא (vid., Psa 35:15) would have been nearer than וּבל. The lxx has modified this proverb, and yet has brought out nothing that is correct; not only the Syr., but also Hitzig follows it, when he translates, "The foolish man hath everything before him, but lips of knowledge are a receptacle of knowledge" (וּכלי דּעת). It racks one's brains to find out the meaning of the first part here, and, as Bttcher rightly says, who can be satisfied with the "lips of knowledge" as the "receptacle of knowledge"?

Verse 8

8 The wisdom of the prudent is to observe his way, And the folly of fools is deceit. The nearest idea is that of self-deceit, according to which the lxx, Syr., and Jerome render the word error ("Irrsal"). But מרמה is nowhere else used of self-deception, and moreover is not the suitable word for such an idea, since the conception of the dolus malus is constantly associated with it. Thus the contrast will be this: the wisdom of the prudent shows itself in this, that he considers his conduct (הבין as Pro 7:7, cf. Psa 5:2), i.e., regulates it carefully, examining and considering (Pro 13:16) it according to right and duty; and that on the contrary the folly of fools shows itself in this, that they aim at the malevolent deception of their neighbour, and try all kinds of secret ways for the gaining of this end. The former is wisdom, because from the good only good comes; the latter is folly or madness, because deception, however long it may sneak in darkness, yet at last comes to light, and recoils in its destructive effects upon him from whom it proceeds.

Verse 9

9 The sacrificial offering of fools mocketh; But between upright men there is good understanding We may not give to the Hiph. הליץ any meaning which it nowhere has, as, to excuse (Kimchi), or to come to an agreement by mediation (Schultens). So we may not make אוילים the subject (Targ., Symmachus, Jerome, Luther, "fools make sport with sin"), for one is persuaded that אוילים is equivalent to כל אחר מן האוילים (Immanuel, Meri, and others), which would be more admissible if we had מליץ (vid., Pro 3:35), or if יליץ did not immediately follow (vid., Pro 28:1). Aquila and Theodotion rightly interpret the relation of the component parts of the sentence: ἄφρονας χλευάζει πλημμέλια; and this translation of אשׁם also is correct is we take πλημμέλεια in the sense of a θυσία περὶ πλημμελείας (Sir. 7:31), in which the Judaeo-Hellenic actually uses it (vid., Schleusner's Lex.). The idea of sacrificial offering is that of expiation: it is a penitential work, it falls under the prevailing point of view of an ecclesiastical punishment, a satisfactio in a church-disciplinary sense; the forgiveness of sins is conditioned by this, (1) that the sinner either abundantly makes good by restitution the injury inflicted on another, or in some other way bears temporal punishment for it, and (2) that he willingly presents the sacrifices of rams or of sheep, the value of which the priest has to determine in its relation to the offence (by a tax-scale from 2 shekels upwards). The Tor gives accurately the offences which are thus to be atoned for. Here, with reference to 9b, there particularly comes into view the offence against property (Lev. 5:20ff.) and against female honour (Lev 19:20-22). Fools fall from one offence into another, which they have to atone for by the presentation of sacrificial offerings; the sacrificial offering mocketh them (הליץ with accus.-object, as Pro 19:28; Psa 119:51), for it equally derides them on account of the self-inflicted loss, and on account of the efforts with which they must make good the effects of their frivolity and madness; while on the contrary, among men of upright character, רצון, a relation of mutual favour, prevails, which does not permit that the one give to the other an indemnity, and apply the Asham- [אשׁם = trespass-offering] Tor. Symmachus rightly: καὶ ἀνάμεσον εὐθέων εὐδοκία. But the lxx confuses this proverb also. Hitzig, with the Syr., follows it and translates: The tents of the foolish are in punishment overthrown [verfllt]; The house of the upright is well-pleasing [wolgefllt]. Is not this extravagant [ungereimt = not rhymed] in spite of the rhyme? These אהלי [tents] extracted from אוילים, and this בית [house] formed out of בין, are nothing but an aimless and tasteless flourish.

Verse 10

Four proverbs of joy and sorrow in the present and the future: 10 The heart knoweth the trouble of its soul, And no stranger can intermeddle with its joy. The accentuation לב יודע seems to point out יודע as an adjective (Lwenstein: a feeling heart), after Kg1 3:9, or genit. (of a feeling heart); but Cod. 1294 and the Jemen Cod., and others, as well as the editions of Jablonsky and Michaelis, have לב with Rebia, so that this is by itself to be taken as the subject (cf. the accentuation Pro 15:5 and under at 16a). מרּת has the ר with Dagesh, and consequently the short Kametz (Michlol 63b), like שׁרּך Pro 3:8, cf. כּרתה, Jdg 6:28, and on the contrary כרּת, Eze 16:4; it is the fem. of mōr = morr, from מרר, adstringere, amarum esse. Regarding לב, in contradistinction to נפשׁ, vid., Psychol. p. 251. "All that is meant by the Hellenic and Hellenistic νοῦς, λόγος, συνείδησις, θυμός, is comprehended in καρδία, and all by which the בשׂר and נפשׁ are affected comes in לב into the light of consciousness." The first half of the proverb is clear: the heart, and only it, i.e., the man in the centre of his individuality, knows what brings bitterness to his soul, i.e., what troubles him in the sphere of his natural life and of the nearest life-circle surrounding him. It thus treats of life experiences which are of too complex a nature to be capable of being fully represented to others, and, as we are wont to say, of so delicate a nature that we shrink from uncovering them and making them known to others, and which on this account must be kept shut up in our own hearts, because no man is so near to us, or has so fully gained our confidence, that we have the desire and the courage to pour out our hearts to him from their very depths. Yet the saying, "Every one knows where the shoe pinches him" (Kg1 8:38), stands nearer to this proverb; here this expression receives a psychological, yet a sharper and a deeper expression, for the knowledge of that which grieves the soul is attributed to the heart, in which, as the innermost of the soul-corporeal life, it reflects itself and becomes the matter-of-fact of the reflex consciousness in which it must shut itself up, but also for the most part without external expression. If we now interpret לא־יתערב as prohibitive, then this would stand (with this exception, that in this case אל instead of לא is to be expected) in opposition, certainly not intended, to the exhortation, Rom 12:15, "Rejoice with them that do rejoice," and to the saying, "Distributed joy is doubled joy, distributed sorrow is half sorrow;" and an admonition to leave man alone with his joy, instead of urging him to distribute it, does not run parallel with 10a. Therefore we interpret the fut. as potentialis. As there is a soul-sorrow of the man whose experience is merely a matter of the heart, so there is also a soul-joy with which no other (vid., regarding זר, p. 135, and cf. here particularly Job 19:27) intermeddleth (ההערב בּ like Psa 106:35), in which no other can intermeddle, because his experience, as e.g., of blessed spiritual affection or of benevolent feeling, is purely of a personal nature, and admits of no participation (cf. on ἔκρυψε, Mat 13:44), and thus of no communication to others. Elster well observes: "By this thought, that the innermost feelings of a man are never fully imparted to another man, never perfectly cover themselves with the feelings of another, yea, cannot at all be fully understood by another, the worth and the significance of each separate human personality is made conspicuous, not one of which is the example of a species, but each has its own peculiarity, which no one of countless individuals possesses. At the same time the proverb has the significance, that it shows the impossibility of a perfect fellowship among men, because one never wholly understands another. Thereby it is indicated that no human fellowship can give true salvation, but only the fellowship with God, whose love and wisdom are capable of shining through the most secret sanctuary of human personality." Thus also Dchsel (but he interprets 10b admonitorily): "Each man is a little world in himself, which God only fully sees through and understands. His sorrow appertaining to his innermost life, and his joy, another is never able fully to transfer to himself. Yea, the most sorrowful of all experiences, the most inward of all joys, we possess altogether alone, without any to participate with us."

Verse 11

11 The house of the wicked is overthrown; But the tent of the upright flourishes. In the cogn. proverb, Pro 12:7, line 2 begins with וּבית, but here the apparently firmly-founded house is assigned to the godless, and on the contrary the tent, easily destroyed, and not set up under the delusion of lasting for ever, is assigned to the righteous. While the former is swept away without leaving a trace behind (Isa 14:23), the latter has blossoms and shoots (הפריח as inwardly transitive, like Job 14:9; Psa 92:14); the household of such remains not only preserved in the same state, but in a prosperous, happy manner it goes forward and upward.

Verse 12

12 There is a way that seemeth right to one, But the end thereof are the ways of death. This is literally repeated in Pro 16:25. The rightness is present only as a phantom, for it arises wholly from a terrible self-deception; the man judges falsely and goes astray when, without regard to God and His word, he follows only his own opinions. It is the way of estrangement from God, of fleshly security; the way of vice, in which the blinded thinks to spend his life, to set himself to fulfil his purposes; but the end thereof (אחריתהּ with neut. fem.: the end of this intention, that in which it issues) are the ways of death. He who thus deceives himself regarding his course of life, sees himself at last arrived at a point from which every way which now further remains to him leads only down to death. The self-delusion of one ends in death by the sentence of the judge, that of another in self-murder; of one in loathsome disease, of another in a slow decay under the agony of conscience, or in sorrow over a henceforth dishonoured and distracted life.

Verse 13

13 Even in the midst of laughter the heart experiences sadness; And to it, joy, the end is sorrow. Every human heart carries the feeling of disquiet and of separation from its true home, and of the nothingness, the transitoriness of all that is earthly; and in addition to this, there is many a secret sorrow in every one which grows out of his own corporeal and spiritual life, and from his relation to other men; and this sorrow, which is from infancy onward the lot of the human heart, and which more and more depends and diversifies itself in the course of life, makes itself perceptible even in the midst of laughter, in spite of the mirth and merriment, without being able to be suppressed or expelled from the soul, returning always the more intensely, the more violently we may have for a time kept it under and sunk it in unconsciousness. Euchel cites here the words of the poet, according to which 13a is literally true: "No, man is not made for joy; Why weep his eyes when in heart he laughs?" (Note: "Nein, der Mensch ist zur Freude nicht gemacht, Darum weint sein Aug' wenn er herzlich lacht.") From the fact that sorrow is the fundamental condition of humanity, and forms the background of laughter, it follows, 13b, that in general it is not good for man to give himself up to joy, viz., sensual (worldly), for to it, joy, the end (the issue) is sorrow. That is true also of the final end, which according to that saying, μακάριοι οἱ κλαίοντες νῦν ὅτι γελάσετε, changes laughter into weeping, and weeping into laughter. The correction אחרית השּׂמחה (Hitzig) presses upon the Mishle style an article in such cases rejected, and removes a form of expression of the Hebr. syntaxis ornata, which here, as at Isa 17:6, is easily obviated, but which is warranted by a multitude of other examples, vid., at Pro 13:4 (also Pro 5:22), and cf. Philippi's Status Const. p. 14f., who regards the second word, as here שׂמהה, after the Arab., as accus. But in cases like שׂנאי שׁקר, although not in cases such as Ezr 2:62, the accus. rendering is tenable, and the Arab. does not at all demand it. (Note: Regarding the supplying (ibdâl) of a foregoing genitive or accus. pronoun of the third person by a definite or indefinite following, in the same case as the substantive, Samachschar speaks in the Mufassal, p. 94ff., where, as examples, are found: raeituhu Zeidan, I have seen him, the Zeid; marartu bihi Zeidin, I have gone over with him, the Zeid; saraftu wugûhahâ awwalihâ, in the flight I smote the heads of the same, their front rank. Vid., regarding this anticipation of the definite idea by an indefinite, with explanations of it, Fleischer's Makkar, Additions et Corrections, p. xl. col. 2, and Dieterici's Mutanabbi, p. 341, l. 13.) In the old Hebr. this solutio of the st. constr. belongs to the elegances of the language; it is the precursor of the vulgar post-bibl. אחרייהּ שׂל־שׂמחה. That the Hebr. may also retain a gen. where more or fewer parts of a sentence intervene between it and its governing word, is shown by such examples as Isa 48:9; Isa 49:7; Isa 61:7. (Note: These examples moreover do not exceed that which is possible in the Arab., vid., regarding this omission of the mudâf, where this is supplied from the preceding before a genitive, Samachschar's Mufassal, p. 34, l. 8-13. Perhaps לחמך, Oba 1:7, of thy bread = the (men) of thy bread, is an example of the same thing.)

Verse 14

There follows a series of proverbs which treat of the wicked and the good, and of the relation between the foolish and the wise: 14 He that is of a perverse heart is satisfied with his own ways; And a good man from himself. We first determine the subject conception. סוּג לב (one turning aside τῆς καρδίας or τὴν καρδίαν) is one whose heart is perverted, נסוג, turned away, viz., from God, Psa 44:19. The Book of Proverbs contains besides of this verb only the name of dross (recedanea) derived from it; סוּג, separated, drawn away, is such a half passive as סוּר, Isa 49:21, שׁוּב, Mic 2:8, etc. (Olsh. 245a). Regarding אישׁ טוב, vid., at Pro 12:2, cf. Pro 13:22 : a man is so called whose manner of thought and of action has as its impulse and motive self-sacrificing love. When it is said of the former that he is satisfied with his own ways, viz., those which with heart turned away from God he enters upon, the meaning is not that they give him peace or bring satisfaction to him (Lwenstein), but we see from Pro 1:31; Pro 18:20, that this is meant recompensatively: he gets, enjoys the reward of his wandering in estrangement from God. It is now without doubt seen that 14b expresses that wherein the benevolent man finds his reward. We will therefore not explain (after Pro 4:15, cf. Num 16:26; Sa2 19:10): the good man turns himself away from him, or the good man stands over him (as Jerome, Venet., after Ecc 5:7); - this rendering gives no contrast, or at least a halting one. The מן of מעליו must be parallel with that of מדּרכיו. From the lxx, ἀπὸ δὲ τῶν διανοημάτων αὐτοῦ, the Syr. rightly: from the fruit (religiousness) of his soul; the Targ.: from his fruit. Buxtorf, against Cappellus, has already perceived that here no other phrase but the explanation of מעליו by ex eo quod penes se est lies at the foundation. We could, after Pro 7:14, also explain: from that which he perceives as his obligation (duty); yet that other explanation lies proportionally nearer, but yet no so that we refer the suffix to the backslider of 14a: in it (his fate) the good man is satisfied, for this contrast also halts, the thought is not in the spirit of the Book of Proverbs (for Pro 29:16 does not justify it); and in how totally different a connection of thought מעליו is used in the Book of Proverbs, is shown by Pro 24:17; but generally the Scripture does not use שׂבע of such satisfaction, it has, as in 14a, also in 14b, the recompensative sense, according to the fundamental principle, ὃ ἐὰν σπείρῃ ἄνθρωπος τοῦτο καὶ θερίσει (Gal 6:7). The suffix refers back to the subject, as we say: רוּחי עלי, נפשׁי עלי (Psychol. p. 152). But considerations of an opposite kind also suggest themselves. Everywhere else מעל refers not to that which a man has within himself, but that which he carries without; and also that מעליו can be used in the sense of משּׁעליו, no evidence can be adduced: it must be admitted to be possible, since the writer of the Chronicles (Ch2 1:4) ventures to use בהכין. Is מעליו thus used substantively: by his leaves (Aben Ezra and others)? If one compares Pro 11:28 with Psa 1:3, this explanation is not absurd; but why then did not the poet rather use מפּריו? We come finally to the result, that ומעליו, although it admits a connected interpretation, is an error of transcription. But the correction is not וּמעלּיו (Elster) nor וּמעלליו (Cappellus), for עלּים and עללים, deeds, are words which do not exist; nor is it וּמפּעליו (Bertheau) nor וּמגּמליו (Ewald), but וּממּעלליו (which Cappellus regarded, but erroneously, as the lxx phrase); for (1) throughout almost the whole O.T., from Jdg 2:19 to Zac 1:18, דרכים and מעללים are interchangeable words, and indeed almost an inseparable pair, cf. particularly Jer 17:10; and (2) when Isaiah (Isa 3:10) says, אמרו צדיק כי־טוב כּי־פרי מעלליהם יאכלוּ, this almost sounds like a prophetical paraphrase of the second line of the proverb, which besides by this emendation gains a more rhythmical sound and a more suitable compass. (Note: As here an ל too few is written, so at Isa 32:1 (ולשׂרים) and Psa 74:14 (לציים) one too many.)

Verse 15

15 The simple believeth every word; But the prudent takes heed to his step. We do not translate, "every thing," for "word" and faith are correlates, Psa 106:24, and פּתי is the non-self-dependent who lets himself be easily persuaded by the talk of another: he believes every word without proving it, whether it is well-meant, whether it is true, whether it is salutary and useful, so that he is thus, without having any firm principle, and without any judgment of his own, driven about hither and thither; the prudent, on the other hand, considers and marks his step, that he may not take a false step or go astray, he proves his way (8a), he takes no step without thought and consideration (בּין or הבין with ל, to consider or reflect upon anything, Psa 73:17, cf. Psa 33:15) - he makes sure steps with his feet (Heb 12:13), without permitting himself to waver and sway by every wind of doctrine (Eph 4:14).

Verse 16

16 The wise feareth and departeth from evil; But the fool loseth his wits and is regardless. Our editions have ירא with Munach, as if חכם ירא were a substantive with its adjective; but Cod. 1294 has חכם with Rebia, and thus it must be: חכם is the subject, and what follows is its complex predicate. Most interpreters translate 16b: the fool is over-confident (Zckler), or the fool rushes on (Hitzig), as also Luther: but a fool rushes wildly through, i.e., in a daring, presumptuous manner. But התעבּר denotes everywhere nothing else than to fall into extreme anger, to become heated beyond measure, Pro 26:17 (cf. Pro 20:2), Deu 3:26, etc. Thus 16a and 16b are fully contrasted. What is said of the wise will be judged after Job 1:1, cf. Psa 34:15; Psa 37:27 : the wise man has fear, viz., fear of God, or rather, since האלהים is not directly to be supplied, that careful, thoughtful, self-mistrusting reserve which flows from the reverential awe of God; the fool, on the contrary, can neither rule nor bridle his affections, and without any just occasion falls into passionate excitement. But on the other side he is self-confident, regardless, secure; while the wise man avoids the evil, i.e., carefully goes out of its way, and in N.T. phraseology "works out his own salvation with fear and trembling."

Verse 17

This verse, as if explanatory of מתעבר, connects itself with this interpretation of the contrasts, corresponding to the general usus loquendi, and particularly to the Mishle style. One who is quick to anger worketh folly, And a man of intrigues is hated. Ewald finds here no right contrast. He understands אישׁ מזמּה in a good sense, and accordingly corrects the text, substituting for ישׂנא, ישׁוּא (ישׁוּא), for he translates: but the man of consideration bears (properly smooths, viz., his soul). On the other hand it is also to be remarked, that אישׁ מזמה, when it occurs, is not to be understood necessarily in a good sense, since מזמה is used just like מזמות, at one time in a good and at another in a bad sense, and that we willingly miss the "most complete sense" thus arising, since the proverb, as it stands in the Masoretic text, is good Hebrew, and needs only to be rightly understood to let nothing be missed in completeness. The contrast, as Ewald seeks here to represent it (also Hitzig, who proposes ישׁאן: the man of consideration remains quiet; Syr. ramys, circumspect), we have in Pro 14:29, where the μακρόθυμος stands over against the ὀξύθυμος (אף or אפּים of the breathing of anger through the nose, cf. Theocritus, i. 18: καὶ οἱ ἀεὶ δριμεῖα χολὰ ποτὶ ῥινὶ κάθηται). Here the contrast is different: to the man who is quick to anger, who suddenly gives expression to his anger and displeasure, stands opposed the man of intrigues, who contrives secret vengeance against those with whom he is angry. Such a deceitful man, who contrives evil with calculating forethought and executes it in cold blood (cf. Psa 37:7), is hated; while on the contrary the noisy lets himself rush forward to inconsiderate, mad actions, but is not hated on that account; but if in his folly he injures or disgraces himself, or is derided, or if he even does injury to the body and the life of another, and afterwards with terror sees the evil done in its true light, then he is an object of compassion. Theodotion rightly: (ἀνὴρ δὲ) διαβουλιῶν μισηθήσεται, and Jerome: vir versutus odiosus est (not the Venet. ἀνὴρ βδελυγμῶν, for this signification has only זמּה, and that in the sing.); on the contrary, the lxx, Syr., Targum, and Symmachus incorrectly understand איש מזמות in bonam partem.

Verse 18

18 The simple have obtained folly as an inheritance; But the prudent put on knowledge as a crown. As a parallel word to נחלוּ, יכתּרוּ (after the Masora defective), also in the sense of Arab. âkthar, multiplicare, abundare (from Arab. kathura, to be much, perhaps (Note: According to rule the Hebr. ש becomes in Arab. ṯ, as in Aram. ת; but kthar might be from ktar, an old verb rarely found, which derivata with the idea of encircling (wall) and of rounding (bunch) point to.) properly comprehensive, encompassing), would be appropriate, but it is a word properly Arabic. On the other hand, inappropriate is the meaning of the Heb.-Aram. כּתּר, to wait (properly waiting to surround, to go round any one, cf. manere aliquem or aliquod), according to which Aquila, ἀναμενούσιν, and Jerome, expectabunt. Also הכתּיר, to encompass in the sense of to embrace (lxx κρατήσουσιν), does not suffice, since in the relation to נחלו one expects an idea surpassing this. Certainly there is a heightening of the idea in this, that the Hiph. in contradistinction to נחל would denote an object of desire spontaneously sought for. But far stronger and more pointed is the heightening of the idea when we take יכתרו as the denom. of כּרת (Gr. κίταρις, κίδαρις, Babyl. כדר, cudur, cf. כּדּוּר, a rounding, sphaera). Thus Theodotion, στεφθήσονται. The Venet. better actively, ἐστέψαντο (after Kimchi: ישׂימו הדעת ככתר על ראשם), the Targ., Jerome, Luther (but not the Syr., which translates נחלו by "to inherit," but יכתרו by μεριοῦνται, which the lxx has for נחלו). The bibl. language has also (Ps. 142:8) הכתיר in the denom. signification of to place a crown, and that on oneself; the non-bibl. has מכתיר (like the bibl. מעטיר) in the sense of distributor of crowns, (Note: Vid., Wissenschaft, Kunst, Judenthum (1838), p. 240.) and is fond of the metaphor כתר הדעת, crown of knowledge. With those not self-dependent (vid., regarding the plur. form of פּתי, p. 56), who are swayed by the first influence, the issue is, without their willing it, that they become habitual fools: folly is their possession, i.e., their property. The prudent, on the contrary, as Pro 14:15 designates them, have thoughtfully to ponder their step to gain knowledge as a crown (cf. העשׁיר, to gain riches, הפריח, 11b, to gain flowers, Gesen. 53, 2). Knowledge is to them not merely an inheritance, but a possession won, and as such remains with them a high and as it were a kingly ornament.

Verse 19

19 The wicked must bow before the good, And the godless stand at the doors of the righteous. The good, viz., that which is truly good, which has love as its principle, always at last holds the supremacy. The good men who manifest love to men which flows from love to God, come finally forward, so that the wicked, who for a long time played the part of lords, bow themselves willingly or unwillingly before them, and often enough it comes about that godless men fall down from their prosperity and their places of honour so low, that they post themselves at the entrance of the stately dwelling of the righteous (Pro 13:22), waiting for his going out and in, or seeking an occasion of presenting to him a supplication, or also as expecting gifts to be bestowed (Psa 37:25). The poor man Lazarus πρὸς τὸν πυλῶνα of the rich man, Luk 16:20, shows, indeed, that this is not always the case on this side of the grave. שׁחוּ has, according to the Masora (cf. Kimchi's Wrterbuch under שׁחח), the ultima accented; the accentuation of the form סכּוּ wavers between the ult. and penult. Olsh. p. 482f., cf. Gesen. 68, Anm. 10. The substantival clause 19b is easily changed into a verbal clause: they come (Syr.), appear, stand (incorrectly the Targ.: they are judged in the gates of the righteous).

Verse 20

Three proverbs on the hatred of men: 20 The poor is hated even by his neighbour; But of those who love the rich there are many. This is the old history daily repeating itself. Among all people is the saying and the complaint: Donec eris felix multos numerabis amicos, Tempora si fuerint nubilia solus eris. (Note: Ovid, Trist. i. 8.) The Book of Proverbs also speaks of this lamentable phenomenon. It is a part of the dark side of human nature, and one should take notice of it, so that when it goes well with him, he may not regard his many friends as all genuine, and when he becomes poor, he may not be surprised by the dissolution of earlier friendship, but may value so much the higher exceptions to the rule. The connection of the passive with ל of the subject (cf. Pro 13:13), as in the Greek with the dative, is pure Semitic; sometimes it stands with מן, but in the sense of ἀπό, Sol 3:10, before the influence of the West led to its being used in the sense of ὑπό (Ges. 143, 2); ישּׂנא, is hated (Cod. 1294: ישּׂנא, connects with the hatred which is directed against the poor also the indifference which makes him without sympathy, for one feels himself troubled by him and ashamed.

Verse 21

21 Whoever despiseth his neighbour committeth sin; But whoever hath compassion on the suffering - blessings on him! One should regard every human being, especially such as God has placed near to him, as a being having the same origin, as created in the image of God, and of the same lofty destination, and should consider himself as under obligation to love him. He who despiseth his neighbour (write בּז with Metheg, and vid., regarding the constr. with dat. object. Pro 6:30, cf. Pro 11:12; Pro 13:13) sins in this respect, that he raises himself proudly and unwarrantably above him; that the honour and love he shows to him he measures not by the rule of duty and of necessity, but according to that which is pleasing to himself; and in that he refuses to him that which according to the ordinance of God he owes him. In Pro 14:21 the Chethı̂b עניּים and the Kerı̂ ענוים (vid., at Psa 9:13) interchange in an inexplicable way; עני is the bowed down (cf. Arab. ma'nuww, particularly of the prisoner, from 'ana, fut. ya'nw, to bow, bend), ענו (Arab. 'anin, with the art. âl'niy, from the intrans. 'aniya, to be bowed down) the patient bearer who in the school of suffering has learned humility and meekness. One does not see why the Kerı̂ here exchanges that passive idea for this ethical one, especially since, in proving himself to be מחונן (compassionate) (for which elsewhere the part. Kal חונן, Pro 14:31; Pro 19:17; Pro 28:8), one must be determined only by the needy condition of his neighbour, and not by his (the neighbour's) moral worthiness, the want of which ought to make him twofold more an object of our compassion. All the old translators, from the lxx to the Venet. and Luther, on this account adopt the Chethı̂b.

Verse 22

The proverb terminating (Pro 14:21) with אשׁריו (cf. Pro 16:20) is now followed by one not less singularly formed, commencing with הלא (cf. Pro 8:1). Will they not go astray who devise evil, And are not mercy and truth to those who devise good? The part. חרשׁ signifies both the plougher and the artisan; but on this account to read with Hitzig both times חרשׁי, i.e., machinatores, is nothing less than advisable, since there is connected with this metaphorical חרשׁ, as we have shown at Pro 3:29, not only the idea of fabricating, but also that of ploughing. Just so little is there any reason for changing with Hitzig, against all old translators, יתעוּ into ירעוּ: will it not go ill with them...; the fut. יתעו (cf. Isa 63:17) is not to be touched; the perf. תעו (e.g., Psa 58:4) would denote that those who contrive evil are in the way of error, the fut. on the contrary that they will fall into error (cf. Pro 12:26 with Job 12:24). But if הלא יתעו is the expression of the result which shall certainly come to such, then 22b stands as a contrast adapted thereto: and are not, on the contrary, mercy and truth those who contrive that which is good, i.e., (for that which befalls them, as Pro 13:18, cf. Pro 14:35, is made their attribute) are they not an object of mercy and truth, viz., on the part of God and of men, for the effort which proceeds from love and is directed to the showing forth of good is rewarded by this, that God and men are merciful to such and maintain truth to them, stand in truth to them; for חסד ואמת is to be understood here, as at Pro 3:3, neither of God nor of men exclusively, but of both together: the wicked who contrive evil lose themselves on the way to destruction, but grace and truth are the lot of those who aim at what is good, guarded and guided by which, they reach by a blessed way a glorious end.

Verse 23

There now follows a considerable series of proverbs (Pro 14:23-31) which, with a single exception (Pro 14:24), have all this in common, that one or two key-words in them begin with מ. 23 In all labour there is gain, But idle talk leadeth only to loss. Here the key-words are מותר and מחסור (parallel Pro 21:5, cf. with Pro 11:24), which begin with מ. עצב is labour, and that earnest and unwearied, as at Pro 10:22. If one toils on honestly, then there always results from it something which stands forth above the endeavour as its result and product, vid., at Job 30:11, where it is shown how יתר, from the primary meaning to be stretched out long, acquires the meaning of that which hangs over, shoots over, copiousness, and gain. By the word of the lips, on the contrary, i.e., purposeless and inoperative talk (דּבר שׂפתים as Isa 36:5, cf. Job 11:2), nothing is gained, but on the contrary there is only loss, for by it one only robs both himself and others of time, and wastes strength, which might have been turned to better purpose, to say nothing of the injury that is thereby done to his soul; perhaps also he morally injures, or at least discomposes and wearies others.

Verse 24

24 It is a crown to the wise when they are rich; But the folly of fools remains folly. From Pro 12:4, 31; Pro 17:6, we see that עטרת חכמים is the predicate. Thus it is the riches of the wise of which it is said that they are a crown or an ornament to them. More than this is said, if with Hitzig we read, after the lxx, ערמם, their prudence, instead of עשׁרם. For then the meaning would be, that the wise need no other crown than that which they have in their prudence. But yet far more appropriately "riches" are called the crown of a wise man when they come to his wisdom; for it is truly thus that riches, when they are possessed along with wisdom, contribute not a little to heighten its influence and power, and not merely because they adorn in their appearance like a crown, or, as we say, surround as with a golden frame, but because they afford a variety of means and occasions for self-manifestation which are denied to the poor. By this interpretation of 24a, 24b comes out also into the light, without our requiring to correct the first אוּלת, or to render it in an unusual sense. The lxx and Syr. translate the first אולת by διατριβή (by a circumlocution), the Targ. by gloria, fame - we know not how they reach this. Schultens in his Com. renders: crassa opulentia elumbium crassities, but in his Animadversiones he combines the first אולת with the Arab. awwale, precedence, which Gesen. approves of. But although the meaning to be thick (properly coalescere) appertains to the verbal stem אול as well as the meaning to be before (Arab. âl, âwila, wâl), yet the Hebr. אוּלת always and everywhere means only folly, (Note: Ewald's derivation of אויל from און = אוין, null, vain, is not much better than Heidenheim's from אולי: one who says "perhaps" = a sceptic, vid., p. 59, note.) from the fundamental idea crassities (thickness). Hitzig's אוּלת (which denotes the consequence with which the fool invests himself) we do not accept, because this word is Hitzig's own invention. Rather לוית is to be expected: the crown with which fools adorn themselves is folly. But the sentence: the folly of fools is (and remains) folly (Symmachus, Jerome, Venet., Luther), needs the emendation as little as Pro 16:22, for, interpreted in connection with 24a, it denotes that while wisdom is adorned and raised up by riches, folly on the other hand remains, even when connected with riches, always the same, without being either thereby veiled or removed - on the contrary, the fool, when he is rich, exhibits his follies always more and more. C. B. Michaelis compares Lucian's simia est simia etiamsi aurea gestet insignia.

Verse 25

25 A witness of truth delivereth souls; But he who breathes out lies is nothing but deception. When men, in consequence of false suspicions or of false accusations, fall into danger of their lives (דיני נפשׁות is the designation in the later language of the law of a criminal process), then a tongue which, pressed by conscientiousness and not deterred by cowardice, will utter the truth, saves them. But a false tongue, which as such (vid., Pro 14:5) is a יפח כזבים (after the Masora at this place ויפח, defective), i.e., is one who breathes out lies (vid., regarding יפיח at Pro 6:19), is mere deception (lxx, without reading מרמּה [as Hitzig does]: δόλιος). In Pro 12:17 מרמה is to be interpreted as the object. accus. of יגיד carried forward, but here to carry forward מצּיל (Arama, Lwenstein) is impracticable - for to deliver deceit = the deceiver is not expressed in the Hebr. - מרמה is, as possibly also Heb 12:16 (lxx δόλιος), without אישׁ or עד being supplied, the pred. of the substantival clause: such an one is deception (in bad Latin, dolositas), for he who utters forth lies against better knowledge must have a malevolent, deceitful purpose.

Verse 26

26 In the fear of Jahve lies a strong ground of confidence, And the children of such an one have a refuge. The so-called בּ essentiae stands here, as at Psa 68:5; Psa 55:19; Isa 26:4, before the subject idea; the clause: in the fear of God exists, i.e., it is and proves itself, as a strong ground of confidence, does not mean that the fear of God is something in which one can rely (Hitzig), but that it has (Pro 22:19; Jer 17:7, and here) an inheritance which is enduring, unwavering, and not disappointing in God, who is the object of fear; for it is not faith, nor anything else subjective, which is the rock that bears us, but this Rock is the object which faith lays hold of (cf. Isa 28:16). Is now the וּלבניו to be referred, with Ewald and Zckler, to 'ה? It is possible, as we have discussed at Gen 6:1.; but in view of parallels such as Pro 20:7, it is not probable. He who fears God entails in the Abrahamic way (Gen 18:19) the fear of God on his children, and in this precious paternal inheritance they have a מחסה (not מחסה, and therefore to be written with Masoretic exactness מחסּה), a fortress or place of protection, a refuge in every time of need (cf. Psa 71:5-7). Accordingly, ולבניו refers back to the 'ירא ה, to be understood from 'ביראת ה (lxx, Luther, and all the Jewish interpreters), which we find not so doubtful as to regard on this account the explanation after Psa 73:15, cf. Deu 14:1, as necessary, although we grant that such an introduction of the N.T. generalization and deepening of the idea of sonship is to be expected from the Chokma.

Verse 27

27 The fear of Jahve is a fountain of life, To escape the snares of death. There springs up a life which makes him who carries in himself (cf. Joh 4:14, ἐν αὐτῷ) this welling life, penetrating and strong of will to escape the snares (write after the Masora ממּקשׁי defective) which death lays, and which bring to an end in death - a repetition of Pro 13:4 with changed subject.

Verse 28

28 In the multitude of the people lies the king's honour; And when the population diminishes, it is the downfall of his glory. The honour or the ornament (vid., regarding הדר, tumere, ampliari, the root-word of הדר and הדרה at Isa 63:1) of a king consists in this, that he rules over a great people, and that they increase and prosper; on the other hand, it is the ruin of princely greatness when the people decline in number and in wealth. Regarding מחתּה, vid., at Pro 10:14. בּאפס signifies prepositionally "without" (properly, by non-existence), e.g., Pro 26:20, or adverbially "groundless" (properly, for nothing), Isa 52:4; here it is to be understood after its contrast בּרב־: in the non-existence, but which is here equivalent to in the ruin (cf. אפס, the form of which in conjunction is אפס, Gen 47:15), lies the misfortune, decay, ruin of the princedom. The lxx ἐν δὲ ἐκλείψει λαοῦ συντριβὴ δυνάστου. Certainly רזון (from רזן, Arab. razuna, to be powerful) is to be interpreted personally, whether it be after the form בּגוד with a fixed, or after the form יקושׁ with a changeable Kametz; but it may also be an abstract like שׁלום (= Arab. selâm), and this we prefer, because in the personal signification רזן, Pro 8:15; Pro 31:4, is used. We have not here to think of רזון (from רזה), consumption (the Venet. against Kimchi, πενίας); the choice of the word also is not determined by an intended amphibology (Hitzig), for this would be meaningless.

Verse 29

29 He that is slow to anger is rich in understanding; But he that is easily excited carries off folly. ארך אפּים (constr. of ארך) is he who puts off anger long, viz., the outbreak of anger, האריך, Pro 19:11, i.e., lets it not come in, but shuts it out long (μακρόθυμος = βραδὺς εἰς ὀργήν, Jam 1:19); and קצר־רוּח, he who in his spirit and temper, viz., as regards anger (for רוּח denotes also the breathing out and snorting, Isa 25:4; Isa 33:11), is short, i.e., (since shortness of time is meant) is rash and suddenly (cf. quick to anger, praeceps in iram, 17a) breaks out with it, not ὀλιγόψυχος (but here ὀξύθυμος), as the lxx translate 17a. The former, who knows how to control his affections, shows himself herein as "great in understanding" (cf. Sa2 23:20), or as a "man of great understanding" (Lat. multus prudenti); the contrary is he who suffers himself to be impelled by his affections into hasty, inconsiderate action, which is here expressed more actively by מרים אוּלת. Does this mean that he bears folly to the view (Luther, Umbreit, Bertheau, Elster, and others)? But for that idea the Mishle style has other expressions, Pro 12:23; Pro 13:16; Pro 15:2, cf. Pro 14:17. Or does it mean that he makes folly high, i.e., shows himself highly foolish (lxx, Syr., Targum, Fleischer, and others)? But that would be expressed rather by הגדּיל or הרבּה. Or is it he heightens folly (Lwenstein, Hitzig)? But the remark that the angry ebullition is itself a gradual heightening of the foolish nature of such an one is not suitable, for the choleric man, who lets the evenness of his disposition be interrupted by a breaking forth of anger, is by no means also in himself a fool. Rashi is right when he says, מפרישה לחלקו, i.e., (to which also Fleischer gives the preference) aufert pro portione sua stultitiam. The only appropriate parallel according to which it is to be explained, is Pro 3:35. But not as Ewald: he lifts up folly, which lies as it were before his feet on his life's path; but: he takes off folly, in the sense of Lev 6:8, i.e., he carries off folly, receives a portion of folly; for as to others, so also to himself, when he returns to calm blood, that which he did in his rage must appear as folly and madness.

Verse 30

30 A quiet heart is the life of the body, But covetousness is rottenness in the bones. Heart, soul, flesh, is the O.T. trichotomy, Psa 84:3; Psa 16:9; the heart is the innermost region of the life, where all the rays of the bodily and the soul-life concentrate, and whence they again unfold themselves. The state of the heart, i.e., of the central, spiritual, soul-inwardness of the man, exerts therefore on all sides a constraining influence on the bodily life, in the relation to the heart the surrounding life. Regarding לב מרפּא, vid., at Pro 12:18. Thus is styled the quiet heart, which in its symmetrical harmony is like a calm and clear water-mirror, neither interrupted by the affections, nor broken through or secretly stirred by passion. By the close connection in which the corporeal life of man stands to the moral-religious determination of his intellectual and mediately his soul-life - this threefold life is as that of one personality, essentially one - the body has in such quiet of spirit the best means of preserving the life which furthers the well-being, and co-operates to the calming of all its disquietude; on the contrary, passion, whether it rage or move itself in stillness, is like the disease in the bones (Pro 12:4), which works onward till it breaks asunder the framework of the body, and with it the life of the body. The plur. בּשׂרים occurs only here; Bttcher, 695, says that it denotes the whole body; but בּשׂר also does not denote the half, בשׂרים is the surrogate of an abstr.: the body, i.e., the bodily life in the totality of its functions, and in the entire manifoldness of its relations. Ewald translates bodies, but בשׂר signifies not the body, but its material, the animated matter; rather cf. the Arab. âbshâr, "corporeal, human nature," but which (leaving out of view that this plur. belongs to a later period of the language) has the parallelism against it. Regarding קנאה (jealousy, zeal, envy, anger) Schultens is right: affectus inflammans aestuque indignationis fervidus, from קנא, Arab. ḳanâ, to be high red.

Verse 31

31 He who oppresseth the poor reproacheth his Maker; And whosoever is merciful to the poor, it is an honour to him. Line first is repeated in Pro 17:5 somewhat varied, and the relation of the idea in 31b is as Pro 19:17, according to which וּמכבּדו is the predicate and חונן אביון the subject (Symmachus, Targ., Jerome, Venet., Luther), not the reverse (Syr.); חונן is thus not the 3 per. Po. (lxx), but the part. Kal (for which 21b has the part. Po. מחונן). The predicates חרף עשׂהוּ (vid., regarding the perf. Gesen. 126, 3) and ומכבדו follow one another after the scheme of the Chiasmus. עשׁק has Munach on the first syllable, on which the tone is thrown back, and on the second the העמדה sign (vid., Torath Emeth, p. 21), as e.g., פּוטר, Pro 17:14, and אהב, Pro 17:19. The showing of forbearance and kindness to the poor arising from a common relation to one Creator, and from respect towards a personality bearing the image of God, is a conception quite in the spirit of the Chokma, which, as in the Jahve religion it becomes the universal religion, so in the national law it becomes the human. Thus also Job 31:15, cf. Pro 3:9 of the Epistle of James, which in many respects has its roots in the Book of Proverbs. Mat 25:40 is a New Testament side-piece to 31b.

Verse 32

This verse also contains a key-word beginning with מ, but pairs acrostically with the proverb following: When misfortune befalls him, the godless is overthrown; But the righteous remains hopeful in his death. When the subject is רעה connected with רשׁע (the godless), then it may be understood of evil thought and action (Ecc 7:15) as well as of the experience of evil (e.g., Pro 13:21). The lxx (and also the Syr., Targ., Jerome, and Venet.) prefers the former, but for the sake of producing an exact parallelism changes במותו [in his death] into בתמּו [in his uprightness], reversing also the relation of the subject and the predicate: ὁ δὲ πεποιθὼς τῇ ἑαυτοῦ ὁσιότητι (the Syr.: in this, that he has no sin; Targ.: when he dies) δίκαιος. But no Scripture word commends in so contradictory a manner self-righteousness, for the verb חסה never denotes self-confidence, and with the exception of two passages (Jdg 9:15; Isa 30:2), where it is connected with בּצל, is everywhere the exclusive (vid., Psa 118:8.) designation of confidence resting itself in God, even without the 'בה, as here as at Psa 17:7. The parallelism leads us to translate ברעתו, not on account of his wickedness, but with Luther, in conformity with במותו, in his misfortune, i.e., if it befall him. Thus Jeremiah (Jer 23:12) says of the sins of his people: בּאפלה ידּחוּ, in the deep darkness they are driven on (Niph. of דחח = דחה), and Pro 24:16 contains an exactly parallel thought: the godless stumble ברעה, into calamity. Ewald incorrectly: in his calamity the wicked is overthrown - for what purpose then the pronoun? The verb דחה frequently means, without any addition, "to stumble over heaps," e.g., Psa 35:5; 36:13. The godless in his calamity is overthrown, or he fears in the evils which befall him the intimations of the final ruin; on the contrary, the righteous in his death, even in the midst of extremity, is comforted, viz., in God in whom he confides. Thus understood, Hitzig thinks that the proverb is not suitable for a time in which, as yet, men had not faith in immortality and in the resurrection. Yet though there was no such revelation then, still the pious in death put their confidence in Jahve, the God of life and of salvation - for in Jahve (Note: Vid., my Bibl.-prophet. Theol. (1845), p. 268, cf. Bibl. Psychologie (1861), p. 410, and Psalmen (1867), p. 52f., and elsewhere.) there was for ancient Israel the beginning, middle, and end of the work of salvation - and believing that they were going home to Him, committing their spirit into His hands (Psa 31:6), they fell asleep, though without any explicit knowledge, yet not without the hope of eternal life. Job also knew that (Job 27:8.) between the death of those estranged from God and of those who feared God there was not only an external, but a deep essential distinction; and now the Chokma opens up a glimpse into the eternity heavenwards, Pro 15:24, and has formed, Pro 12:28, the expressive and distinctive word אל־מות, for immortality, which breaks like a ray from the morning sun through the night of the Sheol.

Verse 33

33 Wisdom rests in the heart of the man of understanding; But the heart of fools it maketh itself known. Most interpreters know not what to make of the second line here. The lxx (and after it the Syr.), and as it appears, also Aquila and Theodotion, insert οὐ; the Targ. improves the Peshito, for it inserts אוּלת (so that Pro 12:23; Pro 13:16, and Pro 15:2 are related). And Abulwald explains: in the heart of fools it is lost; Euchel: it reels about; but these are imaginary interpretations resting on a misunderstanding of the passages, in which ידע means to come to feel, and הודיע to give to feel (to punish, correct). Kimchi rightly adheres to the one ascertained meaning of the words, according to which the Venet. μέσον δὲ ἀφρόνων γνωσθήσεται. So also the translation of Jerome: et indoctos quosque (quoque) erudiet, is formed, for he understands the "and is manifest among fools" (Luther) not merely, as C. B. Michaelis, after the saying: opposita juxta se posita magis elucescunt, but of a becoming manifest, which is salutary to these. Certainly בּקרב can mean among = in the circle, of Pro 15:31; but if, as here and e.g., Jer 31:31, בקרב is interchanged with בלב, and if חכמה בקרב is the subject spoken of, as Kg1 3:28, then בקרב does not mean among (in the midst of), but in the heart of the fool. According to this, the Talmud rightly, by comparison with the current proverb (Meza 85b): אסתירא בלגינא קישׁ קישׁ קריא, a stater in a flaggon cries Kish, Kish, i.e., makes much clatter. In the heart of the understanding wisdom rests, i.e., remains silent and still, for the understanding feels himself personally happy in its possession, endeavours always the more to deepen it, and lets it operate within; on the contrary, wisdom in the heart of fools makes itself manifest: they are not able to keep to themselves the wisdom which they imagine they possess, or the portion of wisdom which is in reality theirs; but they think, as it is said in Persius: Scire tuum nihil est nisi scire hoc te sciat alter. They discredit and waste their little portion of wisdom (instead of thinking on its increase) by obtrusive ostentatious babbling.

Verse 34

Two proverbs follow regarding the state and its ruler: 34 Righteousness exalteth a nation, And sin is a disgrace to the people. The Hebr. language is richer in synonyms of "the people" than the German. גּוי (formed like the non-bibl. מוי, water, and נוי, corporealness, from גּוה, to extend itself from within outward; cf. Pro 9:3, גּפּי, Pro 10:13, גּו) is, according to the usus loq., like natio the people, as a mass swollen up from a common origin, and עם, 28a (from עמם, to bind), the people as a confederation held together by a common law; לאם (from לאם, to unite, bind together) is the mass (multitude) of the people, and is interchanged sometimes with גוי, Gen 25:23, and sometimes with עם, Pro 14:28. In this proverb, לאמּים stands indeed intentionally in the plur., but not גוי, with the plur. of which גּוים, the idea of the non-Israelitish nations, too easily connects itself. The proverb means all nations without distinction, even Israel (cf. under Isa 1:4) not excluded. History everywhere confirms the principle, that not the numerical, nor the warlike, nor the political, nor yet the intellectual and the so-called civilized greatness, is the true greatness of a nation, and determines the condition of its future as one of progress; but this is its true greatness, that in its private, public, and international life, צדקה, i.e., conduct directed by the will of God, according to the norm of moral rectitude, rules and prevails. Righteousness, good manners, and piety are the things which secure to a nation a place of honour, while, on the contrary, חטּאת, sin, viz., prevailing, and more favoured and fostered than contended against in the consciousness of the moral problem of the state, is a disgrace to the people, i.e., it lowers them before God, and also before men who do not judge superficially or perversely, and also actually brings them down. רומם, to raise up, is to be understood after Isa 1:2, cf. Pro 23:4, and is to be punctuated תּרומם, with Munach of the penult., and the העמדה-sign with the Tsere of the last syllable. Ben-Naphtali punctuates thus: תּרומם. In 34b all the artifices of interpretation (from Nachmani to Schultens) are to be rejected, which interpret חסד as the Venet. (ἔλεος δὲ λαῶν ἁμαρτία) in its predominant Hebrew signification. It has here, as at Lev 20:17 (but not Job 6:14), the signification of the Syr. chesdho, opprobrium; the Targ. חסדּא, or more frequently חסּוּדא, as among Jewish interpreters, is recognised by Chanan'el and Rashbam. That this חסד is not foreign to the Mishle style, is seen from the fact that חסּד, Pro 25:10, is used in the sense of the Syr. chasedh. The synon. Syr. chasam, invidere, obtrectare, shows that these verbal stems are formed from the R. הס, stringere, to strike. Already it is in some measure perceived how חסד, Syr. chasadh, Arab. hasada, may acquire the meaning of violent love, and by the mediation of the jealousy which is connected with violent love, the signification of grudging, and thus of reproach and of envy; yet this is more manifest if one thinks of the root-signification stringere, in the meaning of loving, as referred to the subject, in the meanings of disgrace and envy, as from the subject directed to others. Ewald (51c) compares חסל and חסר, Ethiop. chasra, in the sense of carpere, and on the other side חסה in the sense of "to join;" but חסה does not mean to join (vid., Psa 2:12) and instead of carpere, the idea more closely connected with the root is that of stringere, cf. stringere folia ex arboribus (Caesar), and stringere (to diminish, to squander, strip) rem ingluvie (Horace, Sat. i. 2. 8). The lxx has here read חסר (Pro 28:22), diminution, decay, instead of חסד (shame); the quid pro quo is not bad, the Syr. accepts it, and the miseros facit of Jerome, and Luther's verderben (destruction) corresponds with this phrase better than with the common traditional reading which Symmachus rightly renders by ὄνειδος.

Verse 35

35 The king's favour is towards a prudent servant, And his wrath visits the base. Regarding the contrasts משׂכּיל and מבישׁ, vid., at Pro 10:5; cf. Pro 12:4. The substantival clause 35a may mean: the king's favour has (possesses)..., as well as: it is imparted to, an intelligent servant; the arrangement of the words is more favourable to the latter rendering. In 35b the gender of the verb is determined by attraction after the pred., as is the case also at Gen 31:8; Job 15:31, Ewald, 317c. And "his wrath" is equivalent to is the object of it, cf. 22b, Pro 13:18. The syntactical character of the clause does not permit the supplying of ל from 35a. Luther's translation proceeds only apparently from this erroneous supposition.

Introduction

Note, 1. A good wife is a great blessing to a family. By a fruitful wife a family is multiplied and replenished with children, and so built up. But by a prudent wife, one that is pious, industrious, and considerate, the affairs of the family are made to prosper, debts are paid, portions raised, provision made, the children well educated and maintained, and the family has comfort within doors and credit without; thus is the house built. She looks upon it as her own to take care of, though she knows it is her husband's to bear rule in, Est 1:22. 2. Many a family is brought to ruin by ill housewifery, as well as by ill husbandry. A foolish woman, that has no fear of God nor regard to her business, that is wilful, and wasteful, and humoursome, that indulges her ease and appetite, and is all for jaunting and feasting, cards and the play-house, though she come to a plentiful estate, and to a family beforehand, she will impoverish and waste it, and will as certainly be the ruin of her house as if she plucked it down with her hands; and the husband himself, with all his care, can scarcely prevent it.

Verse 2

Here are, 1. Grace and sin in their true colours. Grace reigning is a reverence of God, and gives honour to him who is infinitely great and high, and to whom all honour is due, than which what is more becoming or should be more pleasing to the rational creature? Sin reigning is no less than a contempt of God. In this, more than in any thing, sin appears exceedingly sinful, that it despises God, whom angels adore. Those that despise God's precepts, and will not be ruled by them, his promises, and will not accept of them, despise God himself and all his attributes. 2. Grace and sin in their true light. By this we may know a man that has grace, and the fear of God, reigning in him, he walks in his uprightness, he makes conscience of his actions, is faithful both to God and man, and every stop he makes, as well as every step he takes, is by rule; here is one that honours God. But, on the contrary, he that is perverse in his ways, that wilfully follows his own appetites and passions, that is unjust and dishonest and contradicts his profession in his conversation, however he may pretend to devotion, he is a wicked man, and will be reckoned with as a despiser of God himself.

Verse 3

See here, 1. A proud fool exposing himself. Where there is pride in the heart, and no wisdom in the head to suppress it, it commonly shows itself in the words: In the mouth there is pride, proud boasting, proud censuring, proud scorning, proud commanding and giving law; this is the rod, or branch, of pride; the word is used only here and Isa 11:1. It grows from that root of bitterness which is in the heart; it is a rod from that stem. The root must be plucked up, or we cannot conquer this branch, or it is meant of a smiting beating rod, a rod of pride which strikes others. The proud man with his tongue lays about him and deals blows at pleasure, but it will in the end be a rod to himself; the proud man shall come under an ignominious correction by the words of his own mouth, not cut as a soldier, but caned as a servant; and herein he will be beaten with his own rod, Psa 64:8. 2. A humble wise man saving himself and consulting his own good: The lips of the wise shall preserve them from doing that mischief to others which proud men do with their tongues, and from bringing that mischief on themselves which haughty scorners are often involved in.

Verse 4

Note, 1. The neglect of husbandry is the way to poverty: Where no oxen are, to till the ground and tread out the corn, the crib is empty, is clean; there is no straw for the cattle, and consequently no bread for the service of man. Scarcity is represented by cleanness of teeth, Amo 4:6. Where no oxen are there is nothing to be done at the ground, and then nothing to be had out of it; the crib indeed is clean from dung, which pleases the neat and nice, that cannot endure husbandry because there is so much dirty work in it, and therefore will sell their oxen to keep the crib clean; but then not only the labour, but even the dung of the ox is wanted. This shows the folly of those who addict themselves to the pleasures of the country, but do not mind the business of it, who (as we say) keep more horses than kine, more dogs than swine; their families must needs suffer by it. 2. Those who take pains about their ground are likely to reap the profit of it. Those who keep that about them which is for use and service, not for state and show, more husbandmen than footmen, are likely to thrive. Much increase is by the strength of the ox; that is made for our service, and is profitable alive and dead.

Verse 5

In the administration of justice much depends upon the witnesses, and therefore it is necessary to the common good that witnesses be principled as they ought to be; for, 1. A witness that is conscientious will not dare to give in a testimony that is in the least untrue, nor, for good-will or ill-will, represent a thing otherwise than according to the best of his knowledge, whoever is pleased or displeased, and then judgment runs down like a river. 2. But a witness that will be bribed, and biassed, and browbeaten, will utter lies (and not stick nor startle at it), with as much readiness and assurance as if what he said were all true.

Verse 6

Note, 1. The reason why some people seek wisdom, and do not find it, is because they do not seek it from a right principle and in a right manner. They are scorners, and it is in scorn that they ask instruction, that they may ridicule what is told them and may cavil at it. Many put questions to Christ, tempting him, and that they might have whereof to accuse him, but they were never the wiser. No marvel if those who seek wisdom, as Simon Magus sought the gifts of the Holy Ghost, to serve their pride and covetousness, do not find it, for they seek amiss. Herod desired to see a miracle, but he was a scorner, and therefore it was denied him, Luk 23:8. Scorners speed not in prayer. 2. To those who understand aright, who depart from evil (for that is understanding), the knowledge of God and of his will is easy. The parables which harden scorners in their scorning, and make divine things more difficult to them, enlighten those who are willing to learn, and make the same things more plain, and intelligible, and familiar to them, Mat 13:11, Mat 13:15, Mat 13:16. The same word which to the scornful is a savour of death unto death to the humble and serious is a savour of life unto life. He that understands, so as to depart from evil (for that is understanding), to quit his prejudices, to lay aside all corrupt dispositions and affections, will easily apprehend instruction and receive the impressions of it.

Verse 7

See here, 1. How we may discern a fool and discover him, a wicked man, for he is a foolish man. If we perceive not in him the lips of knowledge, if we find there is no relish or savour of piety in his discourse, that his communication is all corrupt and corrupting, and nothing in it good and to the use of edifying, we may conclude the treasure is bad. 2. How we must decline such a one and depart from him: Go from his presence, for thou perceivest there is no good to be gotten by his company, but danger of getting hurt by it. Sometimes the only way we have of reproving wicked discourse and witnessing against it is by leaving the company and going out of the hearing of it.

Verse 8

See here, 1. The good conduct of a wise and good man; he manages himself well. it is not the wisdom of the learned, which consists only in speculation, that is here recommended, but the wisdom of the prudent, which is practical, and is of use to direct our counsels and actions. Christian prudence consists in a right understanding of our way; for we are travellers, whose concern it is, not to spy wonders, but to get forward towards their journey's end. It is to understand our own way, not to be critics and busybodies in other men's matters, but to look well to ourselves and ponder the path of our feet, to understand the directions of our way, that we may observe them, the dangers of our way, that we may avoid them, the difficulties of our way, that we may break through them, and the advantages of our way, that we may improve them - to understand the rules we are to walk by and the ends we are to walk towards, and walk accordingly. 2. The bad conduct of a bad man; he puts a cheat upon himself. He does not rightly understand his way; he thinks he does, and so misses his way, and goes on in his mistake: The folly of fools is deceit; it cheats them into their own ruin. The folly of him that built on the sand was deceit.

Verse 9

See here, 1. How wicked people are hardened in their wickedness: they make a mock at sin. They make a laughing matter of the sins of others, making themselves and their companions merry with that for which they should mourn, and they make a light matter of their own sins, both when they are tempted to sin and when they have committed it; they call evil good and good evil (Isa 5:20), turn it off with a jest, rush into sin (Jer 8:6) and say they shall have peace though they go on. They care not what mischief they do by their sins, and laugh at those that tell them of it. They are advocates for sin, and are ingenious at framing excuses for it. Fools make a mock at the sin-offering (so some); those that make light of sin make light of Christ. Those are fools that make light of sin, for they make light of that which God complains of (Amo 2:13), which lay heavily upon Christ, and which they themselves will have other thoughts of shortly. 2. How good people are encouraged in their goodness: Among the righteous there is favour; if they in any thing offend, they presently repent and obtain the favour of God. They have a goodwill one to another; and among them, in their societies, there is mutual charity and compassion in cases of offences, and no mocking.

Verse 10

This agrees with Co1 2:11, What man knows the things of a man, and the changes of his temper, save the spirit of a man? 1. Every man feels most from his own burden, especially that which is a burden upon the spirits, for that is commonly concealed and the sufferer keeps it to himself. We must not censure the griefs of others, for we know not what they feel; their stroke perhaps is heavier than their groaning. 2. Many enjoy a secret pleasure, especially in divine consolations, which others are not aware of, much less are sharers in; and, as the sorrows of a penitent, so the joys of a believer are such as a stranger does not intermeddle with and therefore is no competent judge of.

Verse 11

Note, 1. Sin is the ruin of great families: The house of the wicked, though built ever so strong and high, shall be overthrown, shall be brought to poverty and disgrace, and at length be extinct. His hope for heaven, the house on which he leans, shall not stand, but fail in the storm; the deluge that comes will sweep it away. 2. Righteousness is the rise and stability even of mean families: Even the tabernacle of the upright, though movable and despicable as a tent, shall flourish, in outward prosperity if Infinite Wisdom see good, at all events in graces and comfort, which are true riches and honours.

Verse 12

We have here an account of the way and end of a great many self-deluded souls. 1. Their way is seemingly fair: It seems right to themselves; they please themselves with a fancy that they are as they should be, that their opinions and practices are good, and such as will bear them out. The way of ignorance and carelessness, the way of worldliness and earthly-mindedness, the way of sensuality and flesh-pleasing, seem right to those that walk in them, much more the way of hypocrisy in religion, external performances, partial reformations, and blind zeal; this they imagine will bring them to heaven; they flatter themselves in their own eyes that all will be well at last. 2. Their end is really fearful, and the more so for their mistake: It is the ways of death, eternal death; their iniquity will certainly be their ruin, and they will perish with a lie in their right hand. Self-deceivers will prove in the end self-destroyers.

Verse 13

This shows the vanity of carnal mirth, and proves what Solomon said of laughter, that it is mad; for, 1. There is sadness under it. Sometimes when sinners are under convictions, or some great trouble, they dissemble their grief by a forced mirth, and put a good face on it, because they will not seem to yield: they cry not when he binds them. Nay, when men really are merry, yet at the same time there is some alloy or other to their mirth, something that casts a damp upon it, which all their gaiety cannot keep from their heart. Their consciences tell them they have no reason to be merry (Hos 9:1); they cannot but see the vanity of it. Spiritual joy is seated in the soul; the joy of the hypocrite is but from the teeth outward. See Joh 16:22; Co2 6:10. 2. There is worse after it: The end of that mirth is heaviness. It is soon over, like the crackling of thorns under a pot; and, if the conscience be awake, all sinful and profane mirth will be reflected upon with bitterness; if not, the heaviness will be so much the greater when for all these things God shall bring the sinner into judgment. The sorrows of the saints will end in everlasting joys (Psa 126:5), but the laughter of fools will end in endless weeping and wailing.

Verse 14

Note, 1. The misery of sinners will be an eternal surfeit upon their sins: The backslider in heart, who for fear of suffering, or in hope of profit or pleasure, forsakes God and his duty, shall be filled with his own ways; God will give him enough of them. They would not leave their brutish lusts and passions, and therefore they shall stick by them, to their everlasting terror and torment. He that is filthy shall be filthy still. "Son, remember," shall fill them with their own ways, and set their sins in order before them. Backsliding begins in the heart; it is the evil heart of unbelief that departs from God; and of all sinners backsliders will have most terror when they reflect on their own ways, Luk 11:26. 2. The happiness of the saints will be an eternal satisfaction in their graces, as tokens of and qualifications for God's peculiar favour: A good man shall be abundantly satisfied from himself, from what God has wrought in him. He has rejoicing in himself alone, Gal 6:3. As sinners never think they have sin enough till it brings them to hell, so saints never think they have grace enough till it brings them to heaven.

Verse 15

Note, 1. It is folly to be credulous, to heed every flying report, to give ear to every man's story, though ever so improbable, to take things upon trust from common fame, to depend upon every man's profession of friendship and give credit to every one that will promise payment; those are simple who thus believe every word, forgetting that all men, in some sense, are liars in comparison with God, all whose words we are to believe with an implicit faith, for he cannot lie. 2. It is wisdom to be cautious: The prudent man will try before he trusts, will weigh both the credibility of the witness and the probability of the testimony, and then give judgment as the thing appears or suspend his judgment till it appears. Prove all things, and believe not every spirit.

Verse 16

Note, 1. Holy fear is an excellent guard upon every holy thing, and against every thing that is unholy. It is wisdom to depart from evil, from the evil of sin, and thereby from all other evil; and therefore it is wisdom to fear, that is, to be jealous over ourselves with a godly jealousy, to keep up a dread of God's wrath, to be afraid of coming near the borders of sin or dallying with the beginnings of it. A wise man, for fear of harm, keeps out of harm's way, and starts back in a fright when he finds himself entering into temptation. 2. Presumption is folly. He who, when he is warned of his danger, rages and is confident, furiously pushes on, cannot bear to be checked, bids defiance to the wrath and curse of God, and, fearless of danger, persists in his rebellion, makes bold with the occasions of sin, and plays upon the precipice, he is a fool, for he acts against his reason and his interest, and his ruin will quickly be the proof of his folly.

Verse 17

Note, 1. Passionate men are justly laughed at. Men who are peevish and touchy, and are soon angry upon every the least provocation, deal foolishly; they say and do that which is ridiculous, and so expose themselves to contempt; they themselves cannot but be ashamed of it when the heat is over. The consideration of this should engage those especially who are in reputation for wisdom and honour with the utmost care to bridle their passion. 2. Malicious men are justly dreaded and detested, for they are much more dangerous and mischievous to all societies: A man of wicked devices, who stifles his resentments till he has an opportunity of being revenged, and is secretly plotting how to wrong his neighbour and to do him an ill turn, as Cain to kill Abel, such a man as this is hated by all mankind. The character of an angry man is pitiable; through the surprise of a temptation he disturbs and disgraces himself, but it is soon over, and he is sorry for it. But that of a spiteful revengeful man is odious; there is no fence against him nor cure for him.

Verse 18

Note, 1. Sin is the shame of sinners: The simple, who love simplicity, get nothing by it; they inherit folly. They have it by inheritance, so some. This corruption of nature is derived from our first parents, and all the calamities that attend it we have by kind; it was the inheritance they transmitted to their degenerate race, an hereditary disease. They are as fond of it as a man of his inheritance, hold it as fast, and are as loth to part with it. What they value themselves upon is really foolish; and what will be the issue of their simplicity but folly? They will for ever rue their own foolish choice. 2. Wisdom is the honour of the wise: The prudent crown themselves with knowledge, they look upon it as their brightest ornament, and there is nothing they are so ambitious of; they bind it to their heads as a crown, which they will by no means part with; they press towards the top and perfection of knowledge, which will crown their beginnings and progress. They shall have the praise of it; wise heads shall be respected as if they were crowned heads. They crown knowledge (so some read it); they are a credit to their profession. Wisdom is not only justified, but glorified, of all her children.

Verse 19

That is, 1. The wicked are oftentimes impoverished and brought low, so that they are forced to beg, their wickedness having reduced them to straits; while good men, by the blessing of God, are enriched, and enabled to give, and do give, even to the evil; for where God grants life we must not deny a livelihood. 2. Sometimes God extorts, even from bad men, an acknowledgement of the excellency of God's people. The evil ought always to bow before the good, and sometimes they are made to do it and to know that God has loved them, Rev 3:9. They desire their favour (Est 7:7), their prayers, Kg2 3:12. 3. There is a day coming when the upright shall have the dominion (Psa 49:14), when the foolish virgins shall come begging to the wise for oil, and shall knock in vain at that gate of the Lord at which the righteous entered.

Verse 20

This shows, not what should be, but what is the common way of the world - to be shy of the poor and fond of the rich. 1. Few will give countenance to those whom the world frowns upon, though otherwise worthy of respect: The poor, who should be pitied, and encouraged, and relieved, is hated, looked strange upon, and kept at a distance, even by his own neighbour, who, before he fell into disgrace, was intimate with him and pretended to have a kindness for him. Most are swallow-friends, that are gone in winter. It is good having God our friend, for he will not desert us when we are poor. 2. Every one will make court to those whom the world smiles upon, though otherwise unworthy: The rich have many friends, friends to their riches, in hope to get something out of them. There is little friendship in the world but what is governed by self-interest, which is no true friendship at all, nor what a wise man will either value himself on or put any confidence in. Those that make the world their God idolize those that have most of its good things, and seek their favour as if indeed they were Heaven's favourites.

Verse 21

See here how men's character and condition are measured and judged of by their conduct towards their poor neighbours. 1. Those that look upon them with contempt have here assigned them a bad character, and their condition will be accordingly: He that despises his neighbour because he is low in the world, because he is of a mean extraction, rustic education, and makes but a mean figure, that thinks it below him to take notice of him, converse with him, or concern himself about him, and sets him with the dogs of his flock, is a sinner, is guilty of a sin, is in the way to worse, and shall be dealt with as a sinner; unhappy is he. 2. Those that look upon them with compassion are here said to be in a good condition, according to their character: He that has mercy on the poor, is ready to do all the good offices he can to him, and thereby puts an honour upon him, happy is he; he does that which is pleasing to God, which he himself will afterwards reflect upon with great satisfaction, for which the loins of the poor will bless him, and which will be abundantly recompensed in the resurrection of the just.

Verse 22

See here, 1. How miserably mistaken those are that not only do evil, but devise it: Do they not err? Yes, certainly they do; every one knows it. They think that by sinning with craft and contrivance, and carrying on their intrigues with more plot and artifice than others, they shall make a better hand of their sins than others do, and come off better. But they are mistaken. God's justice cannot be out-witted. Those that devise evil against their neighbours greatly err, for it will certainly turn upon themselves and end in their own ruin, a fatal error! 2. How wisely those consult their own interest that not only do good but devise it: Mercy and truth shall be to them, not a reward of debt (they will own that they merit nothing), but a reward of mercy, mere mercy, mercy according to the promise, mercy and truth, to which God is pleased to make himself a debtor. Those that are so liberal as to devise liberal things, that seek opportunities of doing good, and contrive how to make their charity most extensive and most acceptable to those that need it, by liberal things they shall stand, Isa 32:8.

Verse 23

Note, 1. Working, without talking, will make men rich: In all labour of the head, or of the hand, there is profit; it will turn to some good account or other. Industrious people are generally thriving people, and where there is something done there is something to be had. The stirring hand gets a penny. It is good therefore to keep in business, and to keep in action, and what our hand finds to do to do it with all our might. 2. Talking, without working, will make men poor. Those that love to boast of their business and make a noise about it, and that waste their time in tittle-tattle, in telling and hearing new things, like the Athenians, and, under pretence of improving themselves by conversation, neglect the work of their place and day, they waste what they have, and the course they take tends to penury, and will end in it. It is true in the affairs of our souls; those that take pains in the service of God, that strive earnestly in prayer, will find profit in it. But if men's religion runs all out in talk and noise, and their praying is only the labour of the lips, they will be spiritually poor, and come to nothing.

Verse 24

Observe, 1. If men be wise and good, riches make them so much the more honourable and useful: The crown of the wise is their riches; their riches make them to be so much the more respected, and give them the more authority and influence upon others. Those that have wealth, and wisdom to use it, will have a great opportunity of honouring God and doing good in the world. Wisdom is good without an inheritance, but better with it. 2. If men be wicked and corrupt, their wealth will but the more expose them: The foolishness of fools, put them in what condition you will, is folly, and will show itself and shame them; if they have riches, they do mischief with them and are the more hardened in their foolish practices.

Verse 25

See here, 1. How much praise is due to a faithful witness: He delivers the souls of the innocent, who are falsely accused, and their good names, which are as dear to them as their lives. A man of integrity will venture the displeasure of the greatest, to bring truth to light and rescue those who are injured by falsehood. A faithful minister, who truly witnesses for God against sin, is thereby instrumental to deliver souls from eternal death. 2. How little regard is to be had to a false witness. He forges lies, and yet pours them out with the greatest assurance imaginable for the destruction of the innocent. It is therefore the interest of a nation by all means possible to detect and punish false-witness-bearing, yea, and lying in common conversation; for truth is the cement of society.

Verse 26

In these two verses we are invited and encouraged to live in the fear of God by the advantages which attend a religious life. The fear of the Lord is here put for all gracious principles, producing gracious practices. 1. Where this reigns it produces a holy security and serenity of mind. There is in it a strong confidence; it enables a man still to hold fast both his purity and his peace, whatever happens, and gives him boldness before God and the world. I know that I shall be justified - None of these things move me; such is the language of this confidence. 2. It entails a blessing upon posterity. The children of those that by faith make God their confidence shall be encouraged by the promise that God will be a God to believers and to their seed to flee to him as their refuge, and they shall find shelter in him. The children of religious parents often do the better for their parents' instructions and example and fare the better for their faith and prayers. "Our fathers trusted in thee, therefore we will." 3. It is an over-flowing ever-flowing spring of comfort and joy; it is a fountain of life, yielding constant pleasure and satisfaction to the soul, joys that are pure and fresh, are life to the soul, and quench its thirst, and can never be drawn dry; it is a well of living water, that is springing up to, and is the earnest of, eternal life. 4. It is a sovereign antidote against sin and temptation. Those that have a true relish of the pleasures of serious godliness will not be allured by the baits of sin to swallow its hook; they know where to obtain better things than any it can pretend to offer, and therefore it is easy to them to depart from the snares of death and to keep their foot from being taken in them.

Verse 28

Here are two maxims in politics, which carry their own evidence with them: - 1. That it is much for the honour of a king to have a populous kingdom; it is a sign that he rules well, since strangers are hereby invited to come and settle under his protection and his own subjects live comfortably; it is a sign that he and his kingdom are under the blessing of God, the effect of which is being fruitful and multiplying. It is his strength, and makes him considerable and formidable; happy is the king, the father of his country, who has his quiver full of arrows; he shall not be ashamed, but shall speak with his enemy in the gate, Psa 127:4, Psa 127:5. It is therefore the wisdom of princes, by a mild and gentle government, by encouraging trade and husbandry, and by making all easy under them, to promote the increase of their people. And let all that wish well to the kingdom of Christ, and to his honour, do what they can in their places that many may be added to his church. 2. That when the people are lessened the prince is weakened: In the want of people is the leanness of the prince (so some read it); trade lies dead, the ground lies untilled, the army wants to be recruited, the navy to be manned, and all because there are not hands sufficient. See how much the honour and safety of kings depend upon their people, which is a reason why they should rule by love, and not with rigour. Princes are corrected by those judgments which abate the number of the people, as we find, Sa2 24:13.

Verse 29

Note, 1. Meekness is wisdom. He rightly understands himself, and his duty and interest, the infirmities of human nature, and the constitution of human society, who is slow to anger, and knows how to excuse the faults of others as well as his own, how to adjourn his resentments, and moderate them, so as by no provocation to be put out of the possession of his own soul. A mild patient man is really to be accounted an intelligent man, one that learns of Christ, who is Wisdom itself. 2. Unbridled passion is folly proclaimed: He that is hasty of spirit, whose heart is tinder to every spark of provocation, that is all fire and tow, as we say, he thinks hereby to magnify himself and make those about stand in awe of him, whereas really he exalts his own folly; he makes it known, as that which is lifted up is visible to all, and he submits himself to it as to the government of one that is exalted.

Verse 30

The foregoing verse showed how much our reputation, this how much our health, depends on the good government of our passions and the preserving of the temper of the mind. 1. A healing spirit, made up of love and meekness, a hearty, friendly, cheerful disposition, is the life of the flesh; it contributes to a good constitution of body; people grow fat with good humour. 2. A fretful, envious, discontented spirit, is its own punishment; it consumes the flesh, preys upon the animal spirits, makes the countenance pale, and is the rottenness of the bones. Those that see the prosperity of others and are grieved, let them gnash with their teeth and melt away, Psa 112:10. Rumpatur, quisquis rumpitur invidia. Whoever bursts for envy, let him burst.

Verse 31

God is here pleased to interest himself more than one would imagine in the treatment given to the poor. 1. He reckons himself affronted in the injuries that are done them. Whosoever he be that wrongs a poor man, taking advantage against him because he is poor and cannot help himself, let him know that he puts an affront upon his Maker. God made him, and gave him his being, the same that is the author of our being; we have all one Father, one Maker; see how Job considered this, Job 31:15. God made him poor, and appointed him his lot, so that, if we deal hardly with any because they are poor, we reflect upon God as dealing hardly with them in laying them low, that they might be trampled upon. 2. He reckons himself honoured in the kindnesses that are done them; he takes them as done to himself, and will show himself accordingly pleased with them. I was hungry, and you gave me meat. Those therefore that have any true honour for God will show it by compassion to the poor, whom he has undertaken in a special manner to protect and patronise.

Verse 32

Here is, 1. The desperate condition of a wicked man when he goes out of the world: He is driven away in his wickedness. He cleaves so closely to the world that he cannot find in his heart to leave it, but is driven away out of it; his soul is required, is forced from him, And sin cleaves so closely to him that it is inseparable; it goes with him into another world; he is driven away in his wickedness, dies in his sins, under the guilt and power of them, unjustified, unsanctified. His wickedness is the storm in which he is hurried away, as chaff before the wind, chased out of the world. 2. The comfortable condition of a godly man when he finishes his course: He has hope in his death of a happiness on the other side death, of better things in another world than ever he had in this. The righteous then have the grace of hope in them; though they have pain, and some dread of death, yet they have hope. They have before them the good hoped for, even the blessed hope which God, who cannot lie, has promised.

Verse 33

Observe, 1. Modesty is the badge of wisdom. He that is truly wise hides his treasure, so as not to boast of it (Mat 13:44), though he does not hide his talent, so as not to trade with it. His wisdom rests in his heart; he digests what he knows, and has it ready to him, but does not unseasonably talk of it and make a noise with it. The heart is the seat of the affections, and there wisdom must rest in the practical love of it, and not swim in the head. 2. Openness and ostentation are a mark of folly. If fools have a little smattering of knowledge, they take all occasions, though very foreign, to produce it, and bring it in by head and shoulders. Or the folly that is in the midst of fools is made known by their forwardness to talk. Many a foolish man takes more pains to show his folly than a wise man thinks it worth his while to take to show his wisdom.

Verse 34

Note, 1. Justice, reigning in a nation, puts an honour upon it. A righteous administration of the government, impartial equity between man and man, public countenance given to religion, the general practice and profession of virtue, the protecting and preserving of virtuous men, charity and compassion to strangers (alms are sometimes called righteousness), these exalt a nation; they uphold the throne, elevate the people's minds, and qualify a nation for the favour of God, which will make them high, as a holy nation, Deu 26:19. 2. Vice, reigning in a nation, puts disgrace upon it: Sin is a reproach to any city or kingdom, and renders them despicable among their neighbours. The people of Israel were often instances of both parts of this observation; they were great when they were good, but when they forsook God all about them insulted them and trampled on them. It is therefore the interest and duty of princes to use their power for the suppression of vice and support of virtue.

Verse 35

This shows that in a well-ordered court and government smiles and favours are dispensed among those that are employed in public trusts according to their merits; Solomon lets them know he will go by that rule, 1. That those who behave themselves wisely shall be respected and preferred, whatever enemies they may have that seek to undermine them. No man's services shall be neglected to please a party or a favourite. 2. That those who are selfish and false, who betray their country, oppress the poor, and sow discord, and thus cause shame, shall be displaced and banished the court, whatever friends they may make to speak for them.

Verse 1

14:1 Building or tearing down the home is a metaphor for strengthening or weakening one’s family.

Verse 2

14:2 The path is a metaphor for life and conduct (see 2:13, 20; 3:6; 4:11; 6:23). • fear the Lord: See 1:7.

Verse 3

14:3 A fool’s word can be used against him.

Verse 4

14:4 It’s easy to keep a stable . . . clean if it is empty, but a farmer without an ox has no harvest.

Verse 5

14:5 Honest speech and lies both flow from deep within a person’s character. Cp. 12:17.

Verse 9

14:9 The godly acknowledge their mistakes and sins, leading to change and reconciliation. Fools defend themselves by making fun of guilt.

Verse 10

14:10 No one can fully understand the emotions of another (cp. Ps 103:14; Isa 63:9; Nah 1:7; Rom 8:27). Bitterness and joy are at opposite ends of the emotional spectrum; this poetic device of referring to polar opposites (merism) covers the whole range in between.

Verse 11

14:11 Although a house is typically more stable than a tent, wickedness destroys and tears down, while godliness builds up (14:1).

Verse 12

14:12 // 16:25 The right choice is not always the one that seems right on the surface (see Matt 7:13-14).

Verse 13

14:13 A person’s outward demeanor might not reflect what is in the heart.

Verse 14

14:14 Backsliders foolishly act against what they know to be good and right and wise.

Verse 17

14:17 Short-tempered people do not anticipate consequences before expressing anger. Schemers reflect, but they, too, are hated because of the evil that they do.

Verse 18

14:18 are clothed with foolishness: One’s true nature and heart attitude will eventually show in one’s demeanor.

Verse 20

14:20 This proverb might commend moderation, having neither too little nor too much (30:7-9).

Verse 21

14:21 blessed are those who help the poor: See also 3:27-28; 11:24; 28:27; 29:7, 14.

Verse 24

14:24 This proverb states a general principle, even though fools sometimes have wealth (10:2; 11:18), and poverty is not always the result of foolishness (cp. 13:23; 16:8).

Verse 28

14:28 The well-being and growth of the people, not wealth or military victory, are the true signs of a king’s success.

Verse 29

14:29 Wise people can control their emotions and express them appropriately.

Verse 30

14:30 A peaceful heart has resolved its inner tensions. Freedom from jealousy is beneficial to physical health.

Verse 31

14:31 Wise people help the poor (cp. 11:24-26; 28:27; see Lev 19:9-10; Deut 15:11; 24:10-15; Isa 3:14-15; Jer 2:34; see also Jas 2:1-13). • insult their Maker: See also Prov 17:5.

Verse 32

14:32 Proverbs infrequently hints at life after death. Some scholars think this verse refers to God’s granting courage to face death with dignity and serenity.

Verse 34

14:34 A great nation is not defined by wealth, power, or military victories (14:28) but by godliness.

A World of Idols

(Dangers in the Way Series): Dangers of Idleness and Busyness

Prohibition (Edited)

Abrahams' Journey

Choices, Deeds & Consequences

Learning How to Encourage Yourself in the Lord

(Genesis) Genesis 33:13-17

Testimony - Part 3

Heaven and Hell

There Were Two Trees in the Garden - Part 1

What Is Prophetic? - Part 1

Turning the Tide - Part 1

His Immensity - Part 1

What Do You Do With Your Future

Voices From Hell Speaking to America - Part 1

National Religious Apostasy (4)

When Mercy Kills an Outstretched Hand

Open Air Meeting - Part 2

Almost Persuaded

(Basics) 67. Anger

(Genesis) Genesis 1:26-31

Voices From Hell Speaking to America - Part 6

Voices From Hell Speaking to America - Part 5

Revival (Alternative Version)

Ten Shekels and a Shirt - Part 1

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

Verse 16

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

Verse 32

Verse 33

Verse 34

Verse 35

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

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20