Proverbs 17.

Matthew Henry

These words recommend family-love and peace, as conducing very much to the comfort of human life. 1. Those that live in unity and quietness, not only free from jealousies and animosities, but vying in mutual endearments, and obliging to one another, live very comfortably, though they are low in the world, work hard and fare hard, though they have but each of them a morsel, and that a dry morsel. There may be peace and quietness where there are not three meals a day, provided there by a joint satisfaction in God's providence and a mutual satisfaction in each other's prudence. Holy love may be found in a cottage. 2. Those that live in contention, that are always jarring and brawling, and reflecting upon one another, though they have plenty of dainties, a house full of sacrifices, live uncomfortably; they cannot expect the blessing of God upon them and what they have, nor can they have any true relish of their enjoyments, much less any peace in their own consciences. Love will sweeten a dry morsel, but strife will sour and embitter a house full of sacrifices. A little of the leaven of malice will leaven all the enjoyments.

2. Note, 1. True merit does not go by dignity. All agree that the son in the family is more worthy than the servant (Joh 8:35), and yet sometimes it so happens that the servant is wise, and a blessing and credit to the family, when the son is a fool, and a burden and shame to the family. Eliezer of Damascus, though Abram could not bear to think that he should be his heir, was a stay to the family, when he obtained a wife for Isaac; whereas Ishmael, a son, was a shame to it, when he mocked Isaac. 2. True dignity will go by merit. If a servant be wise, and manage things well, he shall be further trusted, and not only have rule with, but rule over a son that causes shame; for God and nature have designed that the fool shall be servant to the wise in heart. Nay, a prudent servant may perhaps come to have such an interest in his master as to be taken in for a child's share of the estate and to have part of the inheritance among the brethren.

3. Note, 1. The hearts of the children of men are subject, not only to God's view, but to his judgment: As the fining-pot is for silver, both to prove it and to improve it so the Lord tries the hearts; he searches whether they are standard or no, and those that are he refines and makes purer, Jer 17:10. God tries the heart by affliction (Psa 66:10, Psa 66:11), and often chooses his people in that furnace (Isa 48:10) and makes them choice. 2. It is God only that tries the hearts. Men may try their silver and gold with the fining-pot and the furnace, but they have no such way of trying one another's hearts; God only does that, who is both the searcher and the sovereign of the heart.

4. Note, 1. Those that design to do ill support themselves by falsehood and lying: A wicked doer gives ear, with a great deal of pleasure, to false lips, that will justify him in the ill he does, to those that aim to make public disturbances, catch greedily at libels, and false stories, that defame the government and the administration. 2. Those that take the liberty to tell lies take a pleasure in hearing them told: A liar gives heed to a malicious backbiting tongue, that he may have something to graft his lies upon, and with which to give them some colour of truth and so to support them. Sinners will strengthen one another's hands; and those show that they are bad themselves who court the acquaintance and need the assistance of those that are bad.

5. See here, 1. What a great sin those are guilty of who trample upon the poor, who ridicule their wants and the meanness of their appearance, upbraid them with their poverty, and take advantage from their weakness to be abusive and injurious to them. They reproach their Maker, put a great contempt and affront upon him, who allotted the poor to the condition they are in, owns them, and takes care of them, and can, when he pleases, reduce us to that condition. Let those that thus reproach their Maker know that they shall be called to an account for it, Mat 25:40, Mat 25:41; Pro 14:31. 2. What great danger those are in of falling into trouble themselves who are pleased to see and hear of the troubles of others: He that is glad at calamities, that he may be built up upon the ruins of others, and regales himself with the judgments of God when they are abroad, let him know that he shall not go unpunished; the cup shall be put into his hand, Eze 25:6, Eze 25:7.

6. They are so, that is, they should be so, and, if they conduct themselves worthily, they are so. 1. It is an honour to parents when they are old to leave children, and children's children, growing up, that tread in the steps of their virtues, and are likely to maintain and advance the reputation of their families. It is an honour to a man to live so long as to see his children's children (Psa 128:6; Gen 50:23), to see his house built up in them, and to see them likely to serve their generation according to the will of God. This crowns and completes their comfort in this world. 2. It is an honour to children to have wise and godly parents, and to have them continued to them even after they have themselves grown up and settled in the world. Those are unnatural children who reckon their aged parents a burden to them, and think they live too long; whereas, if the children be wise and good, it is as much their honour as can be that thereby they are comforts to their parents in the unpleasant days of their old age.

7. Two things are here represented as very absurd: 1. That men of no repute should be dictators. What can be more unbecoming than for fools, who are known to have little sense and discretion, to pretend to that which is above them and which they were never cut out for? A fool, in Solomon's proverbs, signifies a wicked man, whom excellent speech does not become, because his conversation gives the lie to his excellent speech. What have those to do to declare God's statutes who hate instruction? Psa 50:16. Christ would not suffer the unclean spirits to say that they knew him to be the Son of God. See Act 16:17, Act 16:18. 2. That men of great repute should be deceivers. If it is unbecoming a despicable man to presume to speak as a philosopher or politician, and nobody heeds him, being prejudiced against his character, much more unbecoming is it for a prince, for a man of honour, to take advantage from his character and the confidence that is put in him to lie, and dissemble, and make no conscience of breaking his word. Lying ill becomes any man, but worst a prince, so corrupt is the modern policy, which insinuates that princes ought not to make themselves slaves to their words further than is for their interest, and Qui nescit dissimulare nescit regnare - He who knows not how to dissemble knows not how to reign.

8. The design of this observation is to show, 1. That those who have money in their hand think they can do any thing with it. Rich men value a little money as if it were a precious stone, and value themselves on it as if it gave them not only ornament, but power, and every one were bound to be at their beck, even justice itself. Whithersoever they turn this sparkling diamond they expect it should dazzle the eyes of all, and make them do just what they would have them do in hopes of it. The deepest bag will carry the cause. Fee high, and you may have what you will. 2. That those who have money in their eye, and set their hearts upon it, will do any thing for it: A bribe is as a precious stone in the eyes of him that takes it; it has a great influence upon him, and he will be sure to go the way that it leads him, hither and thither, though contrary to justice and not consistent with himself.

9. Note, 1. The way to preserve peace among relations and neighbours is to make the best of every thing, not to tell others what has been said or done against them when it is not at all necessary to their safety, nor to take notice of what has been said or done against them when it is not at all necessary to their safety, nor to take notice of what has been said or done against ourselves, but to excuse both, and put the best construction upon them. "It was an oversight; therefore overlook it. It was done through forgetfulness; therefore forget it. It perhaps made nothing of you; do you make nothing of it." 2. The ripping up of faults is the ripping out of love, and nothing tends more to the separating of friends, and setting them at variance, than the repeating of matters that have been in variance; for they commonly lose nothing in the repetition, but the things themselves are aggravated and the passions about them revived and exasperated. The best method of peace is by an amnesty or act of oblivion.

10. Note, 1. A word is enough to the wise. A gentle reproof will enter not only into the head, but into the heart of a wise man, so as to have a strong influence upon him; for, if but a hint be given to conscience, let it alone to carry it on and prosecute it. 2. Stripes are not enough for a fool, to make him sensible of his errors, that he may repent of them, and be more cautious for the future. He that is sottish and wilful is very rarely benefited by severity. David is softened with, Thou art the man; but Pharaoh remains hard under all the plagues of Egypt.

11. Here is the sin and punishment of an evil man. 1. His sin. He is an evil man indeed that seeks all occasions to rebel against God, and the government God has set over him, and to contradict and quarrel with those about him. Quaerit jurgia - He picks quarrels; so some. There are some that are actuated by a spirit of opposition, that will contradict for contradiction-sake, that will go on frowardly in their wicked ways in spite of all restraint and check. A rebellious man seeks mischief (so some read it), watches all opportunities to disturb the public peace. 2. His punishment. Because he will not be reclaimed by mild and gentle methods, a cruel messenger shall be sent against him, some dreadful judgment or other, as a messenger from God. Angels, God's messengers, shall be employed as ministers of his justice against him, Psa 78:49. Satan, the angel of death, shall be let loose upon him, and the messengers of Satan. His prince shall send a sergeant to arrest him, an executioner to cut him off. He that kicks against the pricks is waited for of the sword.

12. Note, 1. A passionate man is a brutish man. However at other times he may have some wisdom, take him in his passion ungoverned, and he is a fool in his folly; those are fools in whose bosom anger rests and in whose countenance anger rages. He has put off man, and is become like a bear, a raging bear, a bear robbed of her whelps; he is as fond of the gratifications of his lusts and passions as a bear of her whelps (which, though ugly, are her own), as eager in the pursuit of them as she is in quest of her whelps when they are missing, and as full of indignation if crossed in the pursuit. 2. He is a dangerous man, falls foul of every one that stands in his way, though innocent, though his friend, as a bear robbed of her whelps sets upon the first man she meets as the robber. Ira furor brevis est - Anger is temporary madness. One may more easily stop, escape, or guard against an enraged bear, than an outrageous angry man. Let us therefore watch over our own passions (lest they get head and do mischief) and so consult our own honour; and let us avoid the company of furious men, and get out of their way when they are in their fury, and so consult our own safety. Currenti cede furori - Give place unto wrath.

13. A malicious mischievous man is here represented, 1. As ungrateful to his friends. He oftentimes is so absurd and insensible of kindnesses done him that he renders evil for good. David met with those that were his adversaries for his love, Psa 109:4. To render evil for evil is brutish, but to render evil for good is devilish. He is an ill-natured man who, because he is resolved not to return a kindness, will revenge it. 2. As therein unkind to his family, for he entails a curse upon it. This is a crime so heinous that it shall be punished, not only in his person, but in his posterity, for whom he thus treasures up wrath. The sword shall not depart from David's house because he rewarded Uriah with evil for his good services. The Jews stoned Christ for his good works; therefore is his blood upon them and upon their children.

14. Here is, 1. The danger that there is in the beginning of strife. One hot word, one peevish reflection, one angry demand, one spiteful contradiction, begets another, and that a third, and so on, till it proves like the cutting of a dam; when the water has got a little passage it does itself widen the breach, bears down all before it, and there is then no stopping it, no reducing it. 2. A good caution inferred thence, to take heed of the first spark of contention and to put it out as soon as ever it appears. Dread the breaking of the ice, for, if once broken, it will break further; therefore leave it off, not only when you see the worst of it, for then it may be too late, but when you see the first of it. Obsta principiis - Resist its earliest display. Leave it off even before it be meddled with; leave it off, if it were possible, before you begin.

15. This shows what an offence it is to God, 1. When those that are entrusted with the administration of public justice, judges, juries, witnesses, prosecutors, counsel, do either acquit the guilty or condemn those that are not guilty, or in the least contribute to either; this defeats the end of government, which is to protect the good and punish the bad, Rom 13:3, Rom 13:4. It is equally provoking to God to justify the wicked, though it be in pity and in favorem vitae - to safe life, as to condemn the just. 2. When any private persons plead for sin and sinners, palliate and excuse wickedness, or argue against virtue and piety, and so pervert the right ways of the Lord and confound the eternal distinctions between good and evil.

16. Two things are here spoken of with astonishment: - 1. God's great goodness to foolish man, in putting a price into his hand to get wisdom, to get knowledge and grace to fit him for both worlds. We have rational souls, the means of grace, the strivings of the Spirit, access to God by prayer; we have time and opportunity. He that has a good estate (so some understand it) has advantages thereby of getting wisdom by purchasing instruction. Good parents, relations, ministers, friends, are helps to get wisdom. It is a price, therefore of value, a talent. It is a price in the hand, in possession; the word is nigh thee. It is a price for getting; it is for our own advantage; it is for getting wisdom, the very thing which, being fools, we have most need of. We have reason to wonder that God should so consider our necessity, and should entrust us with such advantages, though he foresaw we should not make a right improvement of them. 2. Man's great wickedness, his neglect of God's favour and his own interest, which is very absurd and unaccountable: He has no heart to it, not to the wisdom that is to be got, nor to the price in the use of which it may be got. He has no heart, no skill, nor will, nor courage, to improve his advantages. He has set his heart upon other things, so that he has no heart to his duty or the great concerns of his soul. Wherefore should a price be thrown away and lost upon one so undeserving of it?

17. This intimates the strength of those bonds by which we are bound to each other and which we ought to be sensible of. 1. Friends must be constant to each other at all times. That is not true friendship which is not constant; it will be so if it be sincere, and actuated by a good principle. Those that are fanciful or selfish in their friendship will love no longer than their humour is pleased and their interest served, and therefore their affections turn with the wind and change with the weather. Swallow-friends, that fly to you in summer, but are gone in winter; such friends there is no loss of. But if the friendship be prudent, generous, and cordial, if I love my friend because he is wise, and virtuous, and good, as long as he continues so, though he fall into poverty and disgrace, still I shall love him. Christ is a friend that loves at all times (Joh 13:1) and we must so love him, Rom 8:35. 2. Relations must in a special manner be careful and tender of one another in affliction: A brother is born to succour a brother or sister in distress, to whom he is joined so closely by nature that he may the more sensibly feel from their burdens, and be the more strongly inclined and engaged, as it were by instinct, to help them. We must often consider what we were born for, not only as men, but as in such a station and relation. Who knows but we came into such a family for such a time as this? We do not answer the end of our relations if we do not do the duty of them. Some take it thus: A friend that loves at all times is born (that is, becomes) a brother in adversity, and is so to be valued.

18. Though Solomon had commended friendship in adversity (Pro 17:17), yet let not any, under pretence of being generous to their friends, be unjust to their families and wrong them; one part of our duty must be made to consist with another. Note, 1. It is a piece of wisdom to keep out of debt as much as may be, especially to dread suretiship. There may be a just occasion for a man to pass his word for his friend in his absence, till he come to engage himself; but to be surety in the presence of his friend, when he is upon the spot, supposes that his own word will not be taken, he being deemed insolvent or dishonest, and then who can with safety pass his word for him? 2. Those that are void of understanding are commonly taken in this snare, to the prejudice of their families, and therefore ought not to be trusted too far with their own affairs, but to be under direction.

19. Note, 1. Those that are quarrelsome involve themselves in a great deal of guilt: He that loves strife, that in his worldly business loves to go to law, in religion loves controversies, and in common conversation loves to thwart and fall out, that is never well but when he is in the fire, he loves transgression; for a great deal of sin attends that sin, and the way of it is down-hill. He pretends to stand up for truth, and for his honour and right, but really he loves sin, which God hates. 2. Those that are ambitious and aspiring expose themselves to a great deal of trouble, such as often ends in their ruin: He that exalts his gate, builds a stately house, at least a fine frontispiece, that he may overtop and outshine his neighbours, seeks his own destruction and takes a deal of pains to ruin himself; he makes his gate so large that his house and estate go out at it.

20. Note, 1. Framing ill designs will be of no advantage to us; there is nothing got by them: He that has a froward heart, that sows discord and is full of resentment, cannot promise himself to get by it sufficient to counterbalance the loss of his repose and reputation, nor can he take any rational satisfaction in it; he finds no good. 2. Giving ill language will be a great disadvantage to us: He that has a perverse tongue, spiteful and abusive, scurrilous or backbiting, falls into one mischief or other, loses his friends, provokes his enemies, and pulls trouble upon his own head. Many a one has paid dearly for an unbridled tongue.

21. This expresses that very emphatically which many wise and good men feel very sensibly, what a grievous vexatious thing it is to have a foolish wicked child. See here, 1. How uncertain all our creature-comforts are, so that we are often not only disappointed in them, but that proves the greatest cross in which we promised ourselves most satisfaction. There was joy when a man-child was born into the world, and yet, if he prove vicious, his own father will wish he had never been born. The name of Absalom signifies his father's peace, but he was his greatest trouble. It should moderate the desire of having children, and the delights of their parents in them, that they may prove a grief to them; yet it should silence the murmurings of the afflicted father in that case that if his son be a fool he is a fool of his own begetting, and therefore he must make the best of him, and take it up as his cross, the rather because Adam begets a son in his own likeness. 2. How unwise we are in suffering one affliction (and that of an untoward child as likely as any other) to drown the sense of a thousand mercies: The father of a fool lays that so much to heart that he has no joy of any thing else. For this he may thank himself; there are joys sufficient to counterbalance even that sorrow.

22. Note, 1. It is healthful to be cheerful. The Lord is for the body, and has provided for it, not only meat, but medicine, and has here told us that the best medicine is a merry heart, not a heart addicted to vain, carnal, sensual mirth; Solomon himself said of that mirth, It is not medicine, but madness; it is not food, but poison; what doth it? But he means a heart rejoicing in God, and serving him with gladness, and then taking the comfort of outward enjoyments and particularly that of pleasant conversation. It is a great mercy that God gives us leave to be cheerful and cause to be cheerful, especially if by his grace he gives us hearts to be cheerful. This does good to a medicine (so some read it); it will make physic more efficient. Or it does good as a medicine to the body, making it easy and fit for business. But, if mirth be a medicine (understand it of diversion and recreation), it must be used sparingly, only when there is occasion, not turned into food, and it must be used medicinally, sub regimine - as a prescribed regimen, and by rule. 2. The sorrows of the mind often contribute very much to the sickliness of the body: A broken spirit, sunk by the burden of afflictions, and especially a conscience wounded with the sense of guilt and fear of wrath, dries the bones, wastes the radical moisture, exhausts the very marrow, and makes the body a mere skeleton. We should therefore watch and pray against all melancholy dispositions, for they lead us into trouble as well as into temptation.

23. See here, 1. What an evil thing bribery is: He is a wicked man that will take a gift to engage him to give a false testimony, verdict, or judgment; when he does it he is ashamed of it, for he takes it, with all the secresy imaginable, out of the bosom where he knows it is laid ready for him; it is industriously concealed, and so slyly that, if he could, he would hide it from his own conscience. A gift is taken out of the bosom of a wicked man (so some read it); for he is a bad man that gives bribes, as well as he that takes them. 2. What a powerful thing it is. It is of such force that it perverts the ways of judgment. The course of justice is not only obstructed, but turned into injustice; and the greatest wrongs are done under colour of doing right.

24. Note, 1. He is to be reckoned an intelligent man that not only has wisdom, but has it ready when he has occasion for it. He lays his wisdom before him, as his card and compass which he steers by, has his eye always upon it, as he that writes has on his copy; and then he has it before him; it is not to seek, but still at hand. 2. He that has a giddy head, a roving rambling fancy, will never be fit for any solid business. He is a fool, and good for nothing, whose eyes are in the ends of the earth, here, and there and every where, any where but where they should be, who cannot fix his thoughts to one subject nor pursue any one purpose with any thing of steadiness. When his mind should be applied to his study and business it is filled with a thousand things foreign and impertinent.

25. Observe, 1. Wicked children are an affliction to both their parents. They are an occasion of anger to the father (so the word signifies), because they contemn his authority, but of sorrow and bitterness to the mother, because they abuse her tenderness. The parents, being joint-sufferers, should therefore bring mutual comfort to bear them up under it, and strive to make it as easy as they can, the mother to mollify the father's anger, the father to alleviate the mother's grief. 2. That Solomon often repeats this remark, probably because it was his own case; however, it is a common case.

26. In differences that happen between magistrates and subjects, and such differences often arise, 1. Let magistrates see to it that they never punish the just, that they be in no case a terror to good works, for that is to abuse their power and betray that great trust which is reposed in them. It is not good, that is, it is a very evil thing, and will end ill, whatever end they may aim at in it. When princes become tyrants and persecutors their thrones will be neither easy nor firm. 2. Let subjects see to it that they do not find fault with the government for doing its duty, for it is a wicked thing to strike princes for equity, by defaming their administration or by any secret attempts against them to strike at them, as the ten tribes that revolted reflected upon Solomon for imposing necessary taxes. Some read it, Nor to strike the ingenuous for equity. Magistrates must take heed that none suffer under them for well doing; nor must parents provoke their children to wrath by unjust rebukes.

27. Two ways a man may show himself to be a wise man: - 1. By the good temper, the sweetness and the sedateness, of his mind: A man of understanding is of an excellent spirit, a precious spirit (so the word is); he is one that looks well to his spirit, that it be as it should be, and so keeps it in an even frame, easy to himself and pleasant to others. A gracious spirit is a precious spirit, and renders a man amiable and more excellent than his neighbour. He is of a cool spirit (so some read it), not heated with passion, nor put into any tumult or disorder by the impetus of any corrupt affection, but even and stayed. A cool head with a warm heart is an admirable composition. 2. By the good government of his tongue. (1.) A wise man will be of few words, as being afraid of speaking amiss: He that has knowledge, and aims to do good with it, is careful, when he does speak to speak to the purpose, and says little in order that he may take time to deliberate. He spares his words, because they are better spared than ill-spent. (2.) This is generally taken for such a sure indication of wisdom that a fool may gain the reputation of being a wise man if he have but wit enough to hold his tongue, to hear, and see, and say little. If a fool hold his peace, men of candour will think him wise, because nothing appears to the contrary, and because it will be thought that he is making observations on what others say, and gaining experience, and is consulting with himself what he shall say, that he may speak pertinently. See how easy it is to gain men's good opinion and to impose upon them. But when a fool holds his peace God knows his heart, and the folly that is bound up there; thoughts are words to him, and therefore he cannot be deceived in his judgment of men.

John Gill

Better is a dry morsel, and quietness therewith,.... A small quantity of bread; a broken piece of bread, as the word (w) signifies; which has been long broken off, and become "dry" (x); a dry crust of bread; old bread, as the Arabic version; an old, mouldy, dry piece of bread: and the word used has the signification of destruction in it: bread that has lost its taste and virtue; or, however, a mere piece of bread is meant, without anything to eat with it, as Gersom, butter, cheese, or flesh: this, with quietness and peace among those that partake of it, peace in the family, in a man's own mind, especially if he has the peace of God, which passeth all understanding; this is better

than a house full of sacrifices with strife; than a house ever so well furnished with good cheer, or a table ever so richly spread; or where there is plenty of slain beasts for food, or for sacrifice, which were usually the best, and part of which the people had to eat, and at which times feasts used to be made; but the meanest food, with tranquillity and contentment, is preferable to the richest entertainment where there is nothing but strife and contention among the guests; for, where that is, there is confusion and every evil work: peace and joy in the Holy Ghost are better than meats and drinks. Mr. Dod used to say,

"brown bread and the Gospel are good fare;''

see Pro 15:17.

(w) "frustrum", a "fregit", Gejerus. (x) "siccum frustum panis", Tigurine version; "cibi sicci" Junius & Tremellius; "brucella sicca", V. L. Mercerus, Piscator; "buccea sicca", Cocceuis; "frustum sicci, sc. cibi", Michaelis, "frustum siccae buccellae, Schultens, so Ben Melech.

2. A wise servant shall have rule over a son that causeth shame,.... That does wicked and shameful actions: that is slothful, and will not attend to instruction or business; that is prodigal, wasteful, and luxurious, and causes shame to his parents, who blush at his conduct. Now a servant that behaves well and wisely in a family is observed and respected by his master, and he puts his wicked and extravagant son under him, makes him a tutor to him, and sets him to watch over him, and obliges his son to obey his orders. Jarchi illustrates this in Nebuchadnezzar ruling over the children of Israel;

and shall have part of the inheritance among the brethren; be appointed by his master's will to a share in his estate among his children, for his faithful service to him in life, and to encourage him to take care of his family, his children, and his affairs, after his death; or through gifts in his lifetime shall have what is equal to what his sons have; or growing rich shall purchase a part of theirs, as Gussetius (y): or "shall part the inheritance among the brethren" (z); being a wise man, his master shall leave him executor of his will, to divide his substance among his children, and see that everyone have their proper portion and equal share; but it rather is to be understood of his being a co-heir with them. So the Gentiles, through the will of the Lord, become fellow heirs of the same body, and partakers of his promise in Christ with the Jews, and share in the same inheritance with Abraham, Isaac, and Jacob, and their children; nay, when the children of the kingdom shall be shut out; see Eph 3:6. Jarchi gives an ancient exposition of it thus,

"a proselyte of righteousness is better than a wicked native; and in time to come he shall divide the spoil and the inheritance in the midst of the children of Israel, at it is said in Eze 47:23;''

(y) Ebr. Comment. p. 263. (z) "dividet", Mercerus, Gejerus, Michaelis; so Syriac version and the Targum; "partitur", Junius & Tremellius; "partieur", Piscator.

3. The fining pot is for silver, and the furnace for gold,.... Refiners of silver have their fining pots, in which they purify the silver from the dross; and goldsmiths have their crucibles to melt and purify their gold, by which assays of the worth and value of it may be made;

but the Lord trieth the hearts; there is no vessel, as Gersom observes, in which they can be put and tried by creatures; a man does not know, nor can he thoroughly search and try his own heart, and much less the hearts of others; God only knows and tries them, Jer 17:9; The Septuagint, Vulgate Latin, and Arabic versions, render it by way of similitude, "as the fining pot is for silver", &c. as silver is refined in the pot, and gold in the furnace, so are the hearts of God's people, and their graces tried and purified by him in the furnace of affliction; the variety of troubles they are exercised with are made useful for the purging away of the dross of sin and corruption, and for the brightening of their graces, Pe1 1:7.

4. A wicked doer giveth heed to false lips,.... A man of an ill spirit, of a mischievous disposition, that delights in doing wickedness; he carefully attends to such as speak falsehood; he listens to lies and calumnies, loves to hear ill reports of persons, and takes pleasure in spreading them to the hurt of their characters; and men of bad hearts and lives give heed to seducing spirits, to false teachers, to inch as speak lies in hypocrisy, who sooth and harden them in their wickedness;

and a liar giveth ear to a naughty tongue: or, "to a tongue of destruction" (a); a culumniating, backbiting tongue, which destroys the good name and reputation of men; and he that is given to lying is made up of lying, or is a lie itself, as the word signifies; who roves and makes a lie, as antichrist and his followers; such an one hearkens diligently to everything that may detract from the character of those especially he bears an ill will to: or it may be better rendered, "he that hearkens to a lie gives heed to a naughty tongue" (b); for a lying tongue is a naughty one, evil in itself, pernicious in its effects and consequences.

(a) "perniciosae linguae", Tigurine version; "linguae confractionum calamitatum, injuriarum", Vatablus; "ad linguam exiliorum", Michaelis. (b) So Michaelis.

5. Whoso mocketh the poor reproacheth his Maker,.... He that mocks the poor for his poverty, Upbraids him with his mean appearance, scoffs at the clothes he wears or food he eats, such an one reproaches his Creator; or, as the Targum,

"provokes his Creator to anger;''

him who is his own Creator as well as the poor man's; him who made the poor man, both as a man and as a poor man; and who could have made him rich if he would, as well as the man that mocks at him; whose riches are not of himself, but of God; and who can take them away, and give them to the poor man if he pleases; and therefore rich men should be careful how they mock the poor; for, as Gersom observes, he that derides a work derides the workman;

and he that is glad at calamities shall not be unpunished; or "at calamity" (c); at the calamity of another, as the Vulgate Latin; and so Gersom; for no man rejoices at his own calamity; at the calamity of the poor, as Aben Ezra; or of his neighbour or companion, as the Targum; or at the calamity of any of his fellow creatures, as the Edomites rejoiced at the calamity of the Jews, but were in their turn destroyed; and as the Jews rejoiced when the Christians were persecuted by Nero, and at length were destroyed themselves by the Romans; and as the Papists will rejoice when the witnesses are slain, and quickly after seven thousand men of name will be slain of them, and the rest frightened, Rev 11:10.

(c) "ad calamitatem", Schultens; "ob calamitatem", Cocceius; "calamitate", Junius & Tremellius, Piscator.

6. Children's children are the crown of old men,.... Ancient parents. Grandfathers with the Jews are called old men, as Buxtorf (d) observes. A numerous progeny was reckoned a great blessing to a man; to have his table surrounded with children, as olive plants; to be encircled with a large family was a crown of glory (e); and to live to see children's children, a large number of grandchildren, was still a greater glory; and especially, as Jarchi observes, when these children, or children's children, were walking in a good way, in the good ways of religion and godliness, they trained them up in. Christ is the Ancient of days, the everlasting Father; and it is his glory, as Mediator, to see his seed, to have a numerous off spring; and which will endure for ever, as the days of heaven: ministers of the Gospel are spiritual fathers; and those who have been converted under their ministry wilt be their joy and "crown of rejoicing" at the last day, Th1 2:19;

and the glory of children are their fathers; who are wise, as Aben Ezra observes; and righteous, as Jarchi: if they are wise and good men, it is an honour to their children that they descend from them; nor are they ashamed to own their relation to them, but glory in it, as the Jews did in Abraham, saying, "We have Abraham for our father", Mat 3:9, Luk 3:8, but, on the contrary, if their fathers are foolish or wicked, their children are ashamed of them, and do not care to acknowledge their descent from them; and such parents, who are an honour to their children, their children should be careful to tread in their steps, that they reflect no dishonour on them; particularly as it is our great honour and glory to have God for our father, to be his adopted sons and daughters, we should be followers of him as dear children, and be obedient ones.

(d) In Lex. Talmud. col. 684. (e) "Te felix natorum turba coronat", Claudian. de Raptu Prosperp. l. 1. v. 109.

7. Excellent speech becometh not a fool,.... A wicked man. Eloquence, or a sublime grand way of speaking, a copiousness and fluency of expression, become not such; because hereby he may be capable of doing more mischief; or such a style is unsuitable to the subject of his discourse, which is nothing but folly and wickedness. The Gospel is excellent speech, sound speech, that cannot be condemned; it treats of excellent things; concerning the person, office, and grace of Christ, and salvation by him; and very unfit is a wicked man to take it into his mouth, talk of it, and declare it;

much less do lying lips a prince; they rather become a fool, as excellent speech does a prince; who neither should speak lies himself, nor encourage, but abhor them in others. The Septuagint, Syriac, and Arabic versions, render it, "a just man": but the word more property signifies a liberal man, as it is rendered in Isa 32:8; where it stands opposed to a churl or covetous man: and some Jewish (f) writers think by the "fool" is meant such an one to whom a "lip of abundance" (g), as it may be rendered, is very unsuitable; or to talk of his abundance, when he makes no good use of what he has for himself or others; and so, on the other hand, it is very disagreeable to the character of an ingenuous and liberal man to promise and not perform, and never intended it. It is true of such who are made a "willing" people in the day of Christ's power, Psa 110:3; where the same word is used as here; of his volunteers; that to speak lies one to another very ill becomes them; or to receive, or to speak, or profess false doctrines; for no lie is of the truth.

(f) Kabvenaki in Mercer. in loc. (g) "labium abundantiae".

8. A gift is as a precious stone in the eyes of him that hath it,.... Or "is a stone of grace" (h), the note of similitude being wanting. It is an ornament of grace, adorns the person that wears it, makes him look lovely and amiable; is very grateful and desirable in itself, attracts and dazzles the eyes, and fills the mind with pleasure; so is a gift in the eyes of him that has it, that is the owner of it; either that has it in his possession to give, is the giver of it, as Aben Ezra; which, as it is valuable in his own eyes, he judges it to be so with others, and thinks he can do what be pleases with it, and engage persons by it to do as he would have them: or that is the receiver of it, as the Targum; who, having it given him, is master of it, and is so acceptable to him, and has such an influence upon him, as to do anything for it the giver of it directs him to, as follows:

whithersoever it turneth it prospereth: to whatsoever cause, or to whatsoever persons, judge or jury, it is given and received; it succeeds far better than the most eloquent orations, or learned pleadings in law, or appeals to statutes, and the production of them. Money answers all things; a gift blinds the eyes; it is like a diamond, so sparkling and dazzling, so charming and attracting, that the person to whom it is offered cannot resist it; and it draws him to do whatever is desired of him; it carries the cause, it succeeds according to the wish of the giver: or, as the Arabic version renders it,

"he shall find his business plain;''

done as he would have it. Jarchi applies the proverb thus;

"when a man comes before the Lord, and bribes him with words, and returns unto him, it is a precious stone in his eyes; and in all that he asks of him he prospers.''

(h) "lapsis gratiae", Montanus, Baynus, Michaelis.

9. He that covereth a transgression seeketh love,.... He that hides the transgression of another, or of his friend, committed against himself or against another, which he is privy to; but the matter being made up, and the offence forgiven, he forgets it, and no more speaks of it to his friend, or upbraids him with it, nor spreads it among others: such a man shows that he loves his friend, and is desirous that love and friendship should be continued; and this is the way to continue it; and a man that thus seeks it finds it. Or it may be rendered, "he covereth a transgression who seeketh love" (i); for "love covereth all things", Pro 10:12;

but he that repeateth a matter; the matter of the transgression, the thing that has given the offence; that rakes it up again, when it has been covered; upbraids his friend with it, when it has been passed over and forgiven; will frequently hit him on the teeth with it, and talk of it wherever he comes, and spread the knowledge of it in all places: he

separateth very friends; he sets the best of friends at variance one with another by such a practice; for this pursued, friendship cannot subsist long among men: he separates his best friend from himself, and himself from him. The word signifies a prince, leader, or governor; See Gill on Pro 16:28; and Jarchi interprets it thus;

"he separates from himself the Governor of the world, the holy blessed God.''

(i) So Cocceius.

10. A reproof entereth more into a wise man,.... A single verbal reproof, gently, kindly, and prudently given, not only enters the ear, but the heart of a wise and understanding man; it descends into him, as the word (k) signifies; it sinks deep into his mind; it penetrates into his heart, and pierces his conscience; brings him easily to humiliation, confession, and reformation. Or, "reproof is more terror to a wise man"; as Jarchi interprets it, and the Tigurine version; it awes and terrifies him more; a single word has more effect upon him, entering more easily into him,

than an hundred stripes into a fool; or, "than smiting a fool a hundred times" (l): a word to a wise man is more than a hundred blows to a fool, will sooner correct and amend him; a word will enter where a blow will not; stripes only reach the back, but not the heart of a fool; he is never the better for all the corrections given him; his heart is not affected, is not humbled, nor brought to a sense of sin, and acknowledgment of it; nor is he in the least reformed: or a single reproof to a wise man is of more service than a hundred reproofs to a fool; which are sometimes expressed by smiting, "let the righteous smite me", &c. Psa 141:5.

(k) "descendet", Montanus; "descendit", Vatablus, Mercerus, Piscator, Cocceius, Gejerus. (l) "magis quam si percuties stolidum centies", Junius & Tremellius, Piscator, so Pagninus, Michaelis.

11. An evil man seeketh only rebellion,.... For he seeks nothing but what is evil; and all sin is rebellion against God, a contempt of his laws, and a transgression of them; a trampling upon his legislative power and authority; an act of hostility against him, and a casting off allegiance to him. Or rather the words may be rendered, "rebellion", that is, "the rebellious man", so the Targum, the abstract for the concrete, "verily" or "only seeketh evil" (m); a man that is rebellious against his prince, that is of a rebellious disposition, is continually seeking to do mischief in the commonwealth; he is continually plotting and contriving destructive schemes, and stirring up sedition, and causing trouble; and so a rebel against God is always seeking that which is sinful, which is evil in its own nature, and contrary to the law and will of God; and in the issue brings the evil of punishment on himself;

therefore a cruel messenger shall be sent against him: if a rebel against his lawful sovereign, a messenger shall be sent by him to take him into custody, who will show him no mercy; or an executioner to dispatch him, who will not spare to perform his orders: and if a rebel against God, some judgment of God shall fall upon him in a very severe manner; or his own conscience shall accuse him, and shall be filled with dreadful apprehensions of divine vengeance; or Satan, the angel of death, shall be let loose upon him, to terrify or destroy him; or death itself, which spares none. The Septuagint and Arabic versions ascribe this to God as his act, rendering it, "the Lord shall send", &c. and so Aben Ezra; who also refers the former clause to him, and gives it as the sense of it; that he shall seek to do the rebellious man evil, inflict on him the evil of punishment for the evil of sin.

(m) "profecto rebellio quaeret malum", Montanus; so Schultens, Piscator, Tigurine version, Cocceius.

12. Let a bear robbed of her whelps meet a man,.... A bear is a very fierce and furious creature, especially a she bear; and she is still more so when robbed of her whelps, which she has just whelped, and been at great pains to lick into shape and form, by which her fondness to them is increased; and therefore, being stripped of them, is full of rage; and ranging about in quest of them, falls furiously upon the first she meets with. Jerom (n) observes, that those who have written of the nature of beasts say, that, among all wild beasts, there is none more fierce than a she bear, when she has lost her whelps, or wants food. And yet, as terrible and as dangerous as it is, it is safer and more eligible of the two, to meet an enraged bear in those circumstances,

rather than a fool in his folly; in the height of his folly, in a paroxysm or fit of that; in the heat of his lusts, and the pursuit of them, in which there is no stopping him, or turning him from them; especially in the heat of passion and anger, which exceeds that of a bear, and is not so easily avoided. Jarchi applies it to such fools as seduce persons to idolatry, whom to meet is very dangerous: such are the followers of the man of sin, who have no mercy on the souls of men they deceive, and whose damnation they are the cause of; and who are implacably cruel to those who will not join with them in their idolatrous worship; the beast of Rome, his feet are as the feet of a bear, Rev 13:2; and one had better meet a bear than him and his followers.

(n) Comment, in Hos. xiii. 8. So Aristot. Hist. Animal. l. 6. c. 18.

13. Whoso rewardeth evil for good,.... As the enemies of David and Christ rewarded them, Psa 35:12; this is base ingratitude, contrary to the law and light of nature; worse than beastly, is really devilish;

evil shall not depart from his house; from him and his family; they shall be continually visited with one disease and calamity or another; so hateful and offensive is the sin of ingratitude to God, and therefore ought to be carefully avoided. This might be illustrated by the judgments of God on the nation of the Jews, for their ingratitude to Christ.

14. The beginning of strife is as when one letteth out water,.... As when a man makes a little hole in the bank of a river, or cuts a small passage in it, to let the water into an adjoining field; by the force of the water, the passage is widened, and it flows in, in great abundance, to the overflow and prejudice of the field; nor is it easily stopped: so a single word, spoken in anger, with some warmth, or in a way of contradiction, has been the beginning and occasion of great strife and contention. The words in the Hebrew text lie thus; "he that letteth out water is the beginning of strife" (o); which some understand of letting out water into another man's field, which occasions contentions, quarrels, and lawsuits; but the former sense is best: the Targum is,

"he that sheddeth blood as water stirreth up strifes;''

therefore leave off contention, before it be meddled with; cease from it as soon as begun; leave it off before it is well entered: or "before one mixes himself" (p) with it, or is implicated with it; got so far into it, that it will be difficult to get out of it: or "before thou strivest with any openly"; which sense the word has in the Arabic language, as Schultens (q) observes; that is, before you come to open words and blows, put an end to the contention; do not suffer it to proceed so far; since it cannot be known what will be the consequence of it: or rather, leave it off, as the same learned writer in his later thoughts, in his commentary on the place, by the help of Arabism, also renders it, "before the teeth are made bare": or shown, in quarrelling, brawling, reproaching, in wrath and anger.

(o) "qui aperit aquam, vel aperiens aquas (est) principium contentionis", Pagninus, Montanus. (p) "antequam sese immisceat", Junius & Tremellius. (q) Animadv. p. 931.

15. He that justifieth the wicked, and he that condemneth the just,.... That absolves and clears the guilty, and pronounces him righteous in open court, where he stands arraigned, accused, and the fact proved; and that adjudges an innocent man to condemnation; or passes the sentence of it upon him, when it is a clear case he is not guilty;

even they both are abomination to the Lord: being contrary to law and justice, to the declared will of God, and the orders and instructions given by him to judges, Deu 25:1; such an abominable action were the Jews guilty of in desiring Barabbas, a wicked man, to be released, and Christ, the just One, to be condemned; and Pilate in complying with them. From this passage we learn, that the word "justify" is used in a forensic sense, for pronouncing persons just in a court of judicature; and in which sense it is used in the article of a sinner's justification before God: by which act, though it is an ungodly person that is justified, yet it is through the perfect righteousness of Christ imputed to him, and is quite agreeable to law and the justice of God; and not at all inconsistent with this passage, which represents the justification of a wicked man as an abomination: it is so where there is no righteousness, but not where there is; agreeably to which is the saying of an Heathen (r) poet,

"it is not righteous, neither rashly to condemn bad men good, nor good men bad.''

(r) Sophoclis Oedipus Tyrann. v. 622, 623.

16. Wherefore is there a price in the hand of a fool to get wisdom,.... Natural wisdom and knowledge. By this "price" may be meant money, riches, worldly substance, of which a foolish man is possessed; by means of which he might purchase useful books for the improvement of his mind, and procure himself instructors that might be very useful to him; but instead of seeking after that which he most wants, and making use of his substance to furnish him with it, he spends it on his back and belly, in fine clothes and luxurious living; in rioting and drunkenness, in chambering and wantonness, at balls and plays, in taverns and brothel houses: or spiritual wisdom and knowledge; the means of which are reading the word, hearing the Gospel, frequent opportunities of attendance on a Gospel ministry, in season and out of season, and conversation with Gospel ministers and other Christians; but, instead of making use of these, he neglects, slights, and despises them. And it is asked, with some degree of indignation and admiration, why or to what purpose a fool is favoured with such means;

seeing he hath no heart to it? to wisdom; he does not desire it, nor to make use of the price or means, in order to obtain it; all is lost upon him; and it is hard to account for it why he should have this price, when he makes such an ill use of it.

17. A friend loveth at all times,.... A true, hearty, faithful friend, loves in times of adversity as well as in times of prosperity: there are many that are friends to persons, while they are in affluent circumstances; but when there is a change in their condition, and they are stripped of all riches and substance; than their friends forsake them, and stand at a distance from them; as was the case of Job, Job 19:14; it is a very rare thing to find a friend that is a constant lover, such an one as here described;

and a brother is born for adversity; for a time of adversity, as Jarchi: he is born into the world for this purpose; to sympathize with his brother in distress, to relieve him, comfort and support him; and if he does not do this, when it is in his power to do it, he does not answer the end of his being born into the world. The Jewish writers understand this as showing the difference between a friend and a brother: a cordial friend loves at all times, prosperous and adverse; but a "brother loves when adversity is born" (s), or is, so Aben Ezra; he loves when he is forced to it; when the distress of his brother, who is his flesh and bone, as Gersom observes, obliges him to it: but this may be understood of the same person who is the friend; he is a brother, and acts the part of one in a time of adversity, for which he is born and brought into the world; it being so ordered by divine Providence, that a man should have a friend born against the time he stands in need of him (t). To no one person can all this be applied with so much truth and exactness as to our Lord Jesus Christ; he is a "friend", not of angels only, but of men; more especially of his church and people; of sinful men, of publicans and sinners; as appears by his calling them to repentance, by his receiving them, and by his coming into the world to save them: he "loves" them, and loves them constantly; he loved them before time; so early were they on his heart and in his book of life; so early was he the surety of them, and the covenant of grace made with him; and their persons and grace put into his hands, which he took the care of: he loved them in time, and before time began with them; thus they were preserved in him, when they fell in Adam; were redeemed by his precious blood, when as yet they were not in being, at least many of them: he loves them as soon as time begins with them, as soon as born; though impure by their first birth, transgressors from the womb, enemies and enmity itself unto him; he waits to be gracious to them, and sends his Gospel and his Spirit to find them out and call them: and he continues to love them after conversion; in times of backsliding; in times of desertion; in times of temptation, and in times of affliction: he loves them indeed to the end of time, and to all eternity; nor is there a moment of time to be fixed upon, in which he does not love them. And he is a "brother" to his people; through his incarnation, he is a partaker of the same flesh and blood with them; and through their adoption, they having one and the same Father; nor is he ashamed to own the relation; and he has all the freedom, affection, compassion, and condescension, of a brother in him: and now he is a brother "born"; see Isa 9:6; born of a woman, a virgin, at Bethlehem, in the fulness of time, for and on the behalf of his people; even "for adversity"; to bear and endure adversity himself, which he did, by coming into a state of meanness and poverty; through the reproaches and persecutions of men, the temptations of Satan, the ill usage of his own disciples, the desertion of his father, the strokes of justice, and the sufferings of death; also for the adversity of his people, to sympathize with them, bear them up under it, and deliver them out of it. The ancient Jews had a notion that this Scripture has some respect to the Messiah; for, to show that the Messiah, being God, would by his incarnation become a brother to men, they cite this passage of Scripture as a testimony of it (u).

(s) "et fater diligit quando tribulatio nascitur", Munster; so some in Vatablus. (t) "Nihil homini amico est opportuno amicus", Plauti Epidicus, Act. 3. Sc. 3. v. 43. (u) Mechilta spud Galatin. Cathol. Ver. Arcan. l. 3. c. 28.

18. A man void of understanding striketh hands,.... With his friend's creditor, and becomes surety for him; and thereby acts a very unwise part, and shows himself to want understanding, by taking such a step, which may prove the ruin of himself and family: for though a man may and should love his friend at all times; yet he is not obliged, under a notion of friendship, to injure himself and his family, or to run the risk of it; if he does, it is a plain case he wants wisdom and discretion, see Pro 6:1;

and becometh surety in the presence of his friend; not the creditor, but the debtor; and to pass his word for him, when he is present, shows that his own word will not be taken; and that he is either thought to be in bad circumstances, and incapable of payment at the proper time; or else that he is a bad man, of dishonest principles, and will not; and in either case it is not advisable to become surety for such a man: and besides, doing it in his presence may make him more careless and unconcerned about making good his payment or contract at the appointed time, when he knows his friend is engaged him.

19. He loveth transgression that loveth strife,.... For strife is transgression, when it flows from a malignant spirit, is with bad views, about things to no profit, and for contention's sake; otherwise to contend earnestly for the truth; to strive together for the faith of the Gospel, for matters of moment and importance, and not mere words; to strive lawfully in a cause that is just, and for truth and justice, is commendable and praiseworthy;

and he that exalteth his gate seeketh destruction; that opens the door of his lips, and speaks proudly, as Jarchi and Aben Ezra interpret it; who compare it with Mic 7:5; who set their mouths against heaven, and God in it; and whose tongue walks through the earth, and spares none there, Psa 73:8; as antichrist, who opens his mouth in blasphemy against God and his tabernacle, and exalts himself above all that is called God; and such, sooner or later, bring destruction on themselves, and find it as surely as if they sought for it. Or this may be understood of proud ambitious persons, that build houses more magnificent than their substance will allow of, the gate being put for the whole; by which means they bring themselves to ruin. The Septuagint, Vulgate Latin, and Arabic versions, have it in Pro 17:16, "he that buildeth his house high"; or who behaves proudly.

20. He that hath a froward heart findeth no good,.... Who is of a perverse spirit, meditates and devises evil things; is not ingenuous and sincere, but false and deceitful to God and men: such an one gets no good from either; he obtains not the favour of God, nor a good name, credit, and reputation among men;

and he that hath a perverse tongue falleth into mischief; or "that turns himself", or "is turned in his tongue" (w); whose tongue is changeable, as the Septuagint and Arabic versions; who sometimes says one thing, and sometimes another, and is not consistent with himself; as well as is contrary to all men: sooner or later he falls into mischief, into a pit, which he himself has dug for others; see Jam 3:6.

(w) "qui verterit se", Pagninus; "et verteus se in lingua sua", Montanus; "qui vertitur in lingua sua". Mercerus, Gejerus.

21. He that begetteth a fool doth it to his sorrow,.... As it proves in the issue; though it was joy to him when a man child was born, and took delight in him while in infancy and childhood, and promised himself much happiness in him when at years of discretion; but, instead of that, he departs from his education principles, despises all parental counsels and advice, and goes into all the extravagance of sin and folly; which is an heartbreaking to his godly and religious parents; for this is to be understood; not of an idiot, but of a wicked son, taking bad courses;

and the father of a fool hath no joy; in his son, but sorrow, and has scarce any joy or pleasure in anything else in all his enjoyments; the trouble he is filled with on his account embitters all he has, that he can take no satisfaction, or have any comfort of life; the concern for his son is uppermost in his thoughts, and hinders him from taking that pleasure which otherwise he might enjoy.

22. A merry heart doth good like a medicine,.... Does the body good, makes it healthful and vigorous. Cheerfulness of spirit has a great influence upon the body, and much contributes to the health and welfare of it; see Ecc 9:7; and especially a heart full of spiritual joy, peace of conscience, flowing from the blood of Christ, joy in the Holy Ghost, a rejoicing in Christ Jesus and his righteousness, and in hope of the glory of God, much affect even the outward man. Or, "a merry heart makes a good medicine" (x); it is a good medicine of itself; raises the spirits, invigorates the body, and fits it for service and business: or, "does a medicine good" (y); makes that operate kindly, and to a good purpose: or, as Jarchi, makes the countenance shine well, makes a serene countenance; which Schultens approves, and, from the use of the word in the Arabic language, confirms;

but a broken spirit drieth the bones; a spirit broken with sorrow, whether on spiritual or temporal accounts; as it weakens the nerves, it dries up the marrow in the bones, and emaciates the body, and reduces it to a skeleton: the joy or grief of the mind, those passions of the soul, have a very great influence upon the body, either for its good or hurt.

(x) "cor hilare bonam facit sanationem", Michaelis. (y) So R. Joseph Kimchi; "bonificat sive meliorem reddit medicinam", some in Valablus; "bene medicinam facit", Junius & Tremellius, Piscator.

23. A wicked man taketh a gift out of the bosom,.... Of another, of a rich man, who takes it out from thence, and offers it to him as a bribe. This he takes in the most secret manner, that it might not be seen by others; though the Arabic version renders it, "he that receives a gift in his own bosom commits iniquity"; it is true of both the giver and the receiver; the one gives out of his bosom, and the other takes if from thence, and puts it into his own, and both are wicked. And the words are by some rendered, though it seems contrary to the accents, "a gift out of the bosom of the wicked he will take" (z); the unjust judge, who is bribed with it:

to pervert the ways of judgment; to turn the course of justice, and hinder it from taking place; favouring a bad cause, and pronouncing a wrong sentence, which is wresting judgment.

(z) "munus de sinu impii accipiet", Baynus.

24. Wisdom is before him that hath understanding,.... Is near him, to direct and assist him; it is before him as a rule to walk by, and it is the mark he aims at. A man of spiritual understanding has the book of wisdom before him, the Scriptures of truth, which are able to make a man wise to salvation; and he steers his course according to them; he sets Christ, the Wisdom of God, always before him; and keeps his eye on the mark for the prize, all the while he is running his Christian race: or, "in the face of an understanding man is wisdom" (a); it is to be seen in his countenance, which is grave and composed;

but the eyes of a fool are in the ends of the earth; where wisdom is not to be found, it is far off from him; his mind is wandering after every object, is unsettled and unfixed to anything; and which may be discerned in his eyes, which are rolling about and turning, first one way and then another; and which shows the levity and inconstancy of his mind.

(a) "in facie prudentis (lucet) sapientia", V. L. so Vatablus, Mercerus, Gejerus, Piscator, Noldius, p. 140. No. 665. "in vultu intelligentis sapientia", Schultens.

25. A foolish son is a grief to his father,.... Because of his folly and wickedness, and the ruin he is bringing himself to;

and bitterness to her that bare him; a cause of bitterness of soul to his mother, more distressing than the bitter pains with which she brought him forth into the world. Jarchi, by the father, understands the blessed God; and by her that bare him, the congregation of Israel; to whom Jeroboam, the son of Nebat, was bitterness, who caused Israel to sin; see Pro 10:1.

26. Also to punish the just is not good,.... It is evil, and an abomination to the Lord, Pro 17:15. Evildoers indeed should be punished; but to punish the righteous also, as well as them, is far from being commendable;

nor to strike princes for equity: to strike princes, judges, civil magistrates, for doing the duty of their place and office, for doing that which is just and equitable among men, is very criminal, who ought to be encouraged and supported therein. Or it may be rendered, nor "that princes should strike for that which is right" (b) or cause men to be stricken, scourged, and whipped for doing well. The Targum is,

"nor to smite the righteous, who say right things;''

and so the Syriac version renders it, "righteous ones"; and the word signifies ingenuous liberal persons, good men, such as princes are or ought to be; and who should neither be stricken in the due discharge of their office, nor strike others that do well.

(b) "principes percuiere ob rectitudinem", Mercerus; "propter recta facta", Piscator, Gataker.

27. He that hath knowledge spareth his words,.... Or, "he that knows knowledge" (c); one that is very knowing, has a fund of knowledge in him, "spareth his words"; is generally a man of few words, he thinks much and says little; and though he may be communicative of his knowledge to proper persons, and at proper times, yet never speaks of it in a boasting and ostentatious way: or, he "restrains his words" (d); he puts a bridle on them; and suffers not himself to speak hastily and angrily, and in a reproachful manner, when he is provoked to it;

and a man of understanding is of an excellent spirit; here is a various reading; the "Cetib" is "of a cool spirit" (e); in opposition to a warm fiery spirit; such as was that of the apostles, who were for calling for fire from heaven on those that slighted their master, and, as he told them, knew not what spirits they were of; but a cool spirit is one that is not soon angry, calm, sedate, and not easily provoked to wrath: the "Keri", or marginal reading, is "of an excellent" or "precious spirit" (f); and such an one is a right spirit; a spirit of faith and love, and of a sound mind; and of such a spirit is a man of understanding in things divine and spiritual; to have a spirit of prayer, and to be tenderhearted, and of a sympathizing and forgiving spirit, is to be of an excellent spirit. The Targum is,

"humble in spirit;''

and a meek and quiet spirit is in the sight of God of great price; the Lord has a great regard to such who are of an humble and contrite spirit: with these he dwells, to these he gives more grace; these are like to Christ, and have the fruits of his Spirit, and are very useful and ornamental. The Septuagint, Syriac, and Arabic versions render it, "patient" or "longsuffering"; and to be of a patient spirit is to be of an excellent spirit: such bear afflictions and reproaches quietly; wait God's own time for hearing and helping them, and live in the comfortable expectation of heaven and happiness; and such show themselves to be wise and understanding men.

(c) "qui scit scientiam", Pagninus, Vatablus, Mercerus. (d) "qui cohibet sermones suos", Junius & Tremellius, Piscator. (e) "frigidus spiritu", Junius & Tremellius, Piscator, Cocceius. (f) "pretiosus spiritu", Pagninus, Montanus, Mercerus, Gejerus, Baynus.

28. Even a fool, when he holdeth his peace, is counted wise,.... Not only one that is sparing of his words, and is really a man of knowledge and understanding; but even a feel, if he is but silent, and does not betray his folly by his words, will be reckoned a wise man by those that do not know him; and, whatever fool he may be in other respects, yet in this he acts the wise part, that he holds his peace and says nothing;

and he that shutteth his lips is esteemed a man of understanding; and keeps them shut, lest he should say anything rashly and hastily; a man that has so much command of himself as not to speak unadvisedly, through the heat of his own passions, and through the provocations of others, will pass for a man that understands himself, and knows how to behave well before others.

Next: Proverbs Chapter 18

JFB

(Pro. 17:1-28)

sacrifices--or, "feasts" made with part of them (compare Pro 7:14; Lev 2:3; Lev 7:31).

with--literally, "of."

strife--its product, or attendant.

2. (Compare Pro 14:35).

causeth shame-- (Pro 10:5).

shall . . . inheritance--that is, share a brother's part (compare Num 27:4, Num 27:7).

3. God only knows, as He tries (Psa 12:6; Psa 66:10) the heart.

4. Wicked doers and speakers alike delight in calumny.

5. (Compare Pro 14:31).

glad at calamities--rejoicing in others' evil. Such are rightly punished by God, who knows their hearts.

6. Prolonged posterity is a blessing, its cutting off a curse (Pro 13:22; Psa 109:13-15), hence children may glory in virtuous ancestry.

7. Excellent speech--(Compare Margin). Such language as ill suits a fool, as lying (ought to suit) a prince (Pro 16:12-13).

8. One so corrupt as to take a bribe evinces his high estimate of it by subjection to its influence (Pro 18:16; Pro 19:6).

9. seeketh love--(Compare Margin). The contrast is between the peace-maker and tale-bearer.

10. Reproof more affects the wise than severe scourging, fools.

11. Such meet just retribution (Kg1 2:25).

a cruel messenger--one to inflict it.

12. They are less rational in anger than wild beasts.

13. (Compare Psa 7:4; Psa 35:12).

evil--injury to another (Pro 13:21).

14. letteth . . . water--as a breach in a dam.

before . . . meddled with--before strife has become sharp, or, by an explanation better suiting the figure, before it rolls on, or increases.

15. abomination . . . Lord--as reversing His method of acting (Pro 3:32; Pro 12:2).

16. Though wealth cannot buy wisdom for those who do not love it, yet wisdom procures wealth (Pro 3:16; Pro 14:24).

17. To the second of these parallel clauses, there is an accession of meaning, that is, that a brother's love is specially seen in adversity.

18. (Compare Pro 6:1-5; Pro 11:15).

in the presence, &c.--that is, he either fails to consult his friend, or to follow his advice.

19. strife--contention is, and leads to, sin.

he that exalteth his gate--gratifies a vain love of costly building.

seeketh--or, "findeth," as if he sought (compare "loveth death," Pro 8:36).

20. The second clause advances on the first. The ill-natured fail of good, and the cavilling and fault-finding incur evil.

21. (Compare Pro 23:24). Different words are rendered by "fool," both denoting stupidity and impiety.

22. (Compare Pro 14:30; Pro 15:13). The effect of the mind on the body is well known.

medicine--or, "body," which better corresponds with "bone."

drieth--as if the marrow were exhausted.

23. a gift . . . bosom--Money and other valuables were borne in a fold of the garment, called the bosom.

to pervert--that is, by bribery.

24. Wisdom . . . him--ever an object of regard, while a fool's affections are unsettled.

25. a grief--or cross, vexation (compare Pro 17:21; Pro 10:1).

26. Also--that is, Equally to be avoided are other sins: punishing good subjects, or resisting good rulers.

27. Prudence of speech is commended as is an excellent or calm spirit, not excited to vain conversation.

Next: Proverbs Chapter 18