Proverbs 10
PATthat very place where the ministers of wisdom call men to learn the fear of the Lord (ver. 3. 10.) she sits in state at the door of her house, to divert their minds from all such thoughts, and drown them in sensual pleasures. The Proverbs of Solomon. Here now properly begins the book of the Proverbs (as the title of this chapter tells us), what hath been delivered. hitherto being rather a preface, to awaken attention, and from sundry arguments to commend the wise instructions, which now follow, to every one’s practice;. and to caution those who would receive benefit by these. instructions, from such things as may hinder their edifi-, cation in the school of wisdom. Whoselessons, in this first part of the book, (which reaches to the 17th verse of chap, xxii.) are delivered in short sentences; every verse being a lesson by itself; which. commonly hath no connexion with that which, goes be-. fore and follows after: or if there be any, it is not so clear as to be easily made out. And these lessons are for the most part delivered, either by way of antithesis, L e, comparing opposites one with another; the wise, for instance, and the foolish, \he diligent and the sluggish/thc rich and the poor; q.nd, in general, virtue and vice, assigning to each their proper rewards and punishments; or they aTe mere parables, that is, similitudes; in which one thing is compared to another that resembles it. And he intending to instruct all sorts of men in their several kinds of life, these lessons are very various; and do not merely inform them about their manners, but about the events also, which are wont (either frequently or sometimes) to accompany or follow such and such estates, offices, and actions of human life., And some are directions for single persons; others for the ordering of household affairs; and others for the government of kingdoms.’ In short, some are Divine precepts; others, civil.advertisements for the management of ourselves in* several passages of human life: to the observance of which. he excites the reader sometimes by promises, sometimes by threatenings. It is not to be expected that in a Paraphrase I should pre- „ serve the smartness that is in many of these sentences: and it will be hard to abridge, as I have done hitherto, the contents of each chapter. Yet, I shall attempt something in it: and though I cannot say there is an order observed in them’ all (they being only a collection of wise observations and aphorisms, in which method is wont to be neglected by.other authors), yet the first sentence of this chapter seems not to have been casually, [a] but designedly set in the front of the rest. Because nothing contributes so much everyway to the. happiness of mankind, as a religious care about the education of children. Which parents are here admonished to, attend, if they desire their children should not prove a grief and’ shame to them; and children are put in mind of the obedience they owe to their instructions, that they may be a joy to their parents. - The Lord Bacon, in his Advancement of Learning;- (lib. viii. cap. 2, parab. 7.) thinks that the gladness and heaviness which are in fathers and mothers, according as their children prove good or bad, are here so accuratelydistinguished by Solomon; " that he would represent a wise and well-governed son to be chiefly a comfort to the father,\xho knows the value of wisdom and virtue better than the mother (which account the Hebrews also give “of this matter), and therefore rejoices more at the towardliness of his son; which he not only better understands, but hath taken perhaps so much more care about his education, that the good fruits of it give him a greater • joy than they can do to the mother. Who, on the other « side, is more grieved and discomfited at the calamity of a son; both because the affection of a mother is more soft and tender, and. perchance is conscious to herself, that by too much indulgence she hath tainted and corrupted his tender years.” She is more at home also (it may be added), and therefore having her son’s folly more. in her eye, bath a greater share in the grief that it causes. But this is not to be too much pressed, I think, for both of them have such a share either in the joy or in the sorrow, that it is as hard to distinguish between them constantly, as it is to make a difference between the joy and grief for the well or ill doing of a son, and the well or ill doing of a daughter: which may be, and ofttimes arc, equal. And therefore I have but just touched upon this in my paraphrase of the first verse. Concerning which I shall note this farther, that whether these instructions were written with a peculiar respect to the education of 2N v [chap, X. Solomon’s own son, or indifferently for all, it Avas most judiciously done to begin with such as this first part chiefly.consists of; there being so great a necessity (as the forenamed writer observes in his seventh book,‘chap. 3.) " that men drink deeply all* pious and moral knowledge before they taste of politic, that they who are bred up in the courts of princes, and in affairs of state, from tender years, rarely attain to inward and sincere probity of manners. For not being seasoned with religion and the doctrine of manners, and offices of life, their judgments are corrupted and made to think, that there are no true and solid’ moral differences of things, but all things are to be measured by utility and success." And in this false opinion they are the more immoveably settled, if to ill education there be added the fuel of bad books: which all those will reject with disdain, Avho shall be so happy as to make this book their early study. In Avhieh there follow here immediately (and very properly) some instructions about getting riches, and about the keeping and using them aright, (ver. 2, 3, &c.) that a eurse may not be entailed upon them, and descend Avith them unto our children. Andthen(ver. 7.) a memorable observation is annexed [b] (which Plato, as Eusebius observes, translated into his seA r enth book of LaAvs), concerning the fame of goodand bad men after they aro dead. About Avhieh the same great man beforcnamed (the Lord Bacon) hath this note in the same eighth book, parab. 8. that “’the name of good men, after envy is extinguished (which cropped the blossom of their fame, while theyw r ere alive), presently shoots up and flourisheth; and their praises daily increase in strength and A’igour:” but for Avicked men, " though their fame through the partial favour of friends, and of men of their own faction, may Jast for a little time, a detestation of their name springs up not long after; a and at last those vanishing praises end in infamy, and, like bodies that putrefy, expire in a filthy and noisome odour:" and thus the LXX. in this plac6, instead of memory of the just is blessed, or is tvith blessing or benediction, have these Avords, the memory of the just is tvith’encomiums, or praises: \vhich is the true explication of the phrase. And, accordingly, the church commemorates the saints of God, recounting their worthy deeds, and praising him for them; Of Avhieh, see Mr.‘Mede, Disc. xxii. The rest of the chapter consists of mixed observations, concerning the difference between: wise men and fools, idle persons and diligent, ill-natured people and those ■who are candid and kind, (ver. 12.) and especially bctAveen the vices arid virtues of the tongue, and their rewards and punishments, (ver. 13, 14, &e.) And one remarkable observation is inserted, (ver. 22.) which belongs to [c] that head of diligence and laboriousness: upon AYhich, he remembers us, no man is so to depend, as to imagine to obtain A\ r hat he Avould have by that alone; but to look up to God as the donor of all good things, and giving success to our industry. AVhich Avas a thing little thought of by heathens, who Averetoo prone to imagine all things requisite iuito happiness to be placed in themselves. But the Scriptures every where inculcate this, that it is God avIio gives AYisdom to the Aviso, and victory to the valiant, and riches to the diligent, and good success to the prudent and potent, &c/ [tf] Unto which add that observation also, (ver. 24.)Avhich * may bo farther improved than is expressed in the Paraphrase, to this sense: That wicked men many times draAV upon themselves that which they feared,
Proverbs 10:1
JL HE Proverbs of Solomon. A wise son maketh a glad father: but a foolish son is the heaviness of hi smother. Let the father’s care in educating his children (especially his son, the heir of his family) tbcj equal to the joy he will have in their well-doing: and let the mother beware that her indulgence do not spOiltlicm; for’ she will have the greatest share in the heaviness Avhieh their untOAvardness will give them. See Arg. [a]
Proverbs 10:2
Treasures of wickedness profit nothing: but righteousness deliverethfrom death. This is more necessary than the care of heaping up riches for them (which many times tempt men to fraud and oppression); for, though great treasures be gotten by such means, they will be so far from availing the owners in time of distress, that they Avill rather expose them to be a prey; when justice and mercy, Avith a little wealth, Avill procure safety and deliverance from the greatest dangers. It is the glory 6f God to conceal a thing: but tJie honour of kings is to search out a matter.] The almighty Creator and Sovereign of the world declares his supereraincnt majesty, authority, and wisdom (which cannot be ignorant of any thing), and procures to himself the greatest veneration, by concealing the reasons ofhis decrees, and of his judgments: but earthly princes; whose knowledge is very imperfect, do themselves the greatest honour, when they decree and judge nothing but after the strictest search and examination, and give the clearest reason for their proceedings. See Arg. [6]
Proverbs 10:3
TJie Lord will not suffer the soul of the rightdbus to famish: but he castethaway the substance of the wicked. The reason is, the Lord hath treasures in store for the just, especially for the merciful man; and will send him such supplies in his straits, that he shall not starve, but rather have enough: but he will driAC the Avicked out of their illgotten possessions, whereby they think to secure themselves from Avant. TJie Iieavenfor height, and the earth for depth, and the heart of kings is unsearchable.] It is as impossible for vulgar minds to penetrate into the secrets of state, and understand the counsels and designs of wise princes (and the various. ways and means whereby they. project to effect their ends), as it is to know how far it is from hence to the highest heavens; or how far to the centre of the earth, upon which we tread. See Arg. [c]
Proverbs 10:4
He becomethpoor that dealeth with a slack hand: but the hand of the diligent maketh rich. And next unto virtue let children be bred up to industry; AYithout Avhieh, indeed, they cannot be virtuous; for both poverty and fraud are commonly the fruit Of negligence and sloth; Avhen an active diligence is Avont to enrich men,Avithout the help of deceit. Take away the dross from the silver, and there shall come forth a vessel for tlte finer.] As when the finer hath separated the dross from the silver, it will become so pliable, that he may cast or work it into what form ho pleaseth:.’,
Proverbs 10:5
He that gathereth in summer isawiseson: but he that sleepeth in hamest is a son that causcth shame. Especially if prudence be added to diligence, and opportunity be not neglected: for as he that makes hay (as Ave speak) while the sun shines, is commended for his provident care, so he that, by taking his ease Avhen he should gather the fruits’ of the earth, loses all the benefit of his former labours, is a shame to himself, and unto those that bred him. CHAP. X.] THE PROVERBS. Take away the wicked from before the king, and his throne sliall be established in righteousness.] So let the king not only remove the wicked (who arc the scum of the nation) from his counsels and company, but punish them severely; and his people will be easily moulded to righteousness, piety, and all manner of virtue: which will settle his kingdom in peace, and make his government durable. Ver. G. Pat not forth thyself in tlte presence of the king, and stand not in the place of great men.] And among other virtues, learn humility and modesty, if thou art a subject;- though never so rich: and do not make thyself taken notice. of by too splendid an.appearance at court: mugh less by* intruding thyself into the place, where none but the great officers or nobles ought to come.. See Arg. [d] *
Proverbs 10:6
Blessings are upon the head of the just: but violence covereth the mouth of the wicked. The blessings of Heaven shall visibly descend in great plenty upon the just and merciful man; but their own iniquity shall violently overwhelm, those, to. their utter confusion, who wickedly defraud and oppress their neighbour.
Proverbs 10:7
TJie memory of. the just is blessed: but the name of the wicked shall rot. And though envy may sometimes cloud a good man for the present, yet after death an honourable, mention shall be made of him; and he shall be commemorated, with praises: when the memory of the wicked, who now. perhaps are extolled, shall either perish or stink, and be abominated. See Arg. [6] Vet. 8.. The icise in heart will receive commandments: but a pfating fool shall fall.] He that is truly wise will thank-, fully receive such good advices, as these, and avoid the dangers of which he is admonished: but he whoso wisdom lies only in his tongue (which moves upon all occasions, and will not let himlearn of others), ruins himself, even by his own imprudent prating’. " ^ " ■ - - Ver- 9.- Hethatwalketh uprightly walketh surely: but he that perverteth his ways shalLbe known.] He that deals sincerely in all bisections is both safe and sure; but he that relics upon fraud and tricks of deceiving, shall find his cunning fail him at the last; and, besides, can never be secure, that he shall not be detected and made a public reproach. i For better it is that it be said unto thee, Come up hither; than that thou shouldest be put lower in the pre-* sence of the prince whom thine eyes have seen.’] For it will be much more for thine honour, and thy satisfaction too, if,. standing at a distance, thou art invited to’ come up higher (whither of thyself thou durst not presume to go), than to have a check given thee for thy forwardness, and to be disgracefully thrust out of the presence of the prince; unto whom thou hast adventured to approach too near.
Proverbs 10:8
Go not forth hastily to strive, lest thou know not * what to do in the end thereof, when thy neighbour hath put thee to shame. Take some time to consider well, both the ■ goodness of thy cause, and its weightiness, and how to manage it, before thou bring an action at law against thy neighbour; lest, in conclusion, thou wish it had not been begun; when he puts thee to open shame, by shewing thou hast impleaded him wrongfully, or for a trifle.
Proverbs 10:9
Debate thy cause with thy neighbour himself and discover not a secret to another.* Nay, let me advise thee,- though thy causae be just and good (yet the event being’ doubtful), to debate things privately, and, if it be possible, ■ to make up the difference between yourselves; especiallyif it be about a secret business, which ought not easily to • be divulged: or, if it cannot be composed, yet let not Hatred or anger provoke thee to discover other secrets, merely to disgrace thy adversary, when they appertain not to the cause.
Proverbs 10:10
He thatwinketh’with the eye causeth sorrow: but a -prating fool shallf all. But he especially, that under pretence of kindness betrays his neighbour, and gives the sign to others, when he -would have them circumvent him, is a’common grievance; and shall himself, in the end, feel the miserable* effects o£his falseness: for he is worse than a man who, openly professing his malice, rails perpetually, and therebysooncr hurts himself than others. Ver. 11: The mouth of a righteous man is a well of life: but violence covereth the mouth of’ the nicked.] The discourse of a good man (like a perpetual spring of wholesome water) always tends to the profit, comfort, and refreshment of those that receive it: but a wicked m&n, how fair soever his language be, doth but conceal the mischief which (like pestilent waters out of adeep pit) he designs to produce when opportunity serves.: Lest he thatJiearethit pid thee to shame, andthine infamy turn not away.] Lest not only every one thatheareth reproach thee for thy perfidiousness; but if he be* enraged to retort such infamous things upon thee, as shall stick so close, that thou shalt never be able to wipe off the ** dirt, nor recover thy credit, as long as thou livest.
Proverbs 10:11
A word fitly spoken is like apples of gold in pictures of silver. A word of counsel, reproof, or comfort,-’ handsomely delivered, in due time and place,. &c. is no less grateful and Valuable, than golden balls, or beautiful apples, presented in a silver net-work basket See Arg. \e]
Proverbs 10:12
Hatred stirreth tip strifes: but love covereth all sins. Such is the difference between hatred and love, that where all things are in quiet, hatred raises up disturbance, and makes men quarrel about trifles; M’hen love pacifies the minds-of thoso that it finds provoked by real offences, and composes all those contentions, for which there was too much occasion. As an ear-ring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear.] A good man will not think himself reproached, but rather obliged, by a prudent reproof: which, meeting with an attentive, considering, and patient mind, makes a mafi receive it so kindly; that he esteems him who bestows it, as much as if he had hung a jewel of gold in his ear, or put the richest-, ornament about his neck.
Proverbs 10:13
In the lips of him that hath understanding wisdom is found: but a rod is for the back of him that is void Qf understanding. He that would be wise must seek the acquaintance of some intelligent person: but the most knowing person in the world cannot make him wise that is void of consideration; who will never learn, unless, perhaps, by some great affliction. As the cold of snow in tlte time of harvest, so is a faithful messenger to them that send him; for he refresheth tlte soul of his masters.] A trusty messenger (or ambassador), that faithfully and dexterously executes his commission, to the satisfaction of the persons that sent him, is as welcome, when he returns, as the coldest drink or air is to the reapers in the time of harvest: for he revives the spirits of his masters, who were ready to faint, with fearof ill sue-’ cess in their business.
Proverbs 10:14
Wise men lay up knowledge: but the mouth of tlte foolish is near destruction. .W\sc men treasure up knowledge, and reserve it till a fitting opportunity to make use of it: but a fool is always talking, and seldom opens his mouth but it proves a present mischief to himself or others. Whoso boasteth himself of a false gift is like*
Proverbs 10:15
To call passengers ivho go right on their ways. That is the very business of her life, to defeat all good designs; by drawing even those aside into her chambers of impurity, who were going straight forward to the schools of wisdom and goodness. Ver.lC. Whoso is simple, let him turn in hither: and as for him that wanteth understanding, she saith to him,’] Whose words (ver. 4.) she no less impudently than profanely returns, and tells them, It is not she, but wisdom and virtue that make men fools; by confining their desires, and denying them the liberties which she invites them to come and enjoy in her embraces; where their, dulness shall learn this unknown secrets. Tlce rich mans wealth is his strong city: the destruction of the poor is their poverty.] Riches are a powerful defence to their owners against a great many evils, to which wc arc subject in this life; and naturally raise men’s minds, and make them confident: whereas poverty exposes men to injuries and abuses; and is apt to depress and deject their spirits.. Ver. 1G. The labour of the righteous tendeth to life: the fruit of the wicked to sin.] Which is a great motive to an honest diligence; but then remember this, that the end of a virtuous man’s labours after riches is only that he may provide himself the necessaries of life, and that he may do good with them; but the great revenues, which, perhapsj are left to a wicked man by his ancestors, without any pains of his own, are employed to satisfy his sinful lusts and passions.
Proverbs 10:17
Stolen waters are sweet, and bread eaten in secret is pleasant,. That there are no pleasures comparable to those which a man gets by stealth from them to whom they properly belong; no morsel so sweet, as that which is forbidden; but, having been long desired, he finds at last a private opportunity to taste of without danger. See Arg.[gr] He is in the way of life that keepeth instrtiction: but he that refuseth reproof err eth.] He that carefully observes, and puts men in mind of these wholesome admonitions,- whicli may teach them to correct and amend their lives, is in the way to make himself and others happy: but he that leaves off to give reproof, encourages men in their errors; 1 from which he, who shuns those who are wont to reprehend him, is never like to be reclaimed. Ver; 1§. He that hideth hatred with lying lips, and he that utter eth slander, is afoot.*] He that disscmbleth his hatred, by great professions of friendship before one’s face^ and then goes and vents it in slanders behind his back, may seem a cunning man; but is really an impious fool.
Proverbs 10:18
But he knowethnot that the deadare there; and that her guests are in the depths of hell. But the poor deluded wretch considers not all this while (which I have often already represented, ii. 18. v. 5. vii. 27. and is all that I shall oppose to those sinful enticements) that she invites him to utter ruin both of soul and body; (See ii.18.) and sinks all those down who accept of her invitation to the very bottom of that pit where the old giants are, who corrupted mankind with such filthiness and violence, that they brought a deluge upon the earth, (Gen. vi. 4, 5. 11.) PART I.
Proverbs 10:19
In the multitude of words there wanteth not sin: for he that refraineth his lips is ivise~.* Nor are calumny and flattery the only vices of the tongue; but much speaking is rarely innocent: therefore he that is sparing of his words, and’eonsiders well both when, and where, aud what; he speaks, is a truly prudent person.
Proverbs 10:20
The tongue of the just’ is as choice silver: the heart of the wickedis little worth. The words of such a man arc exceeding valuable; because they’ are both solid anil sincero; but let wicked men devise and study what they please, it will be good for little, or rather very mischievous^
Proverbs 10:21
The lips of the righteous feed many: but fools die for want of wisdom. Many are preserved from perishing by the discourses of a good man: but a fool, for want of consideration, receives no benefit by thein, and doth not so much as take care to save himself.
Proverbs 10:22
Tlie blessing of the Lord, it maketh rich; and he addeth no sorrow tvith it. It is not merely men’s industry and provident care to which they owe their riches, but the blessing of God prospering their endeavours; which, when he favours, Wealth flows in apace upon them; and is enjoyed also without anxious thoughts and labours. See Arg. [c]
Proverbs 10:23
It is as a sport to a fool to do mischief: but a mail of understanding hath wisdom. A senseless sinner makes a jest of the most horrid impieties that can be committed by himself or others: but a man that weighs things wisely, considers that this is no laughing matter; and takbs thai pleasure in doing well which fools take in mischievous wickedness.
Proverbs 10:24
The fear of the ivicked, it shall come upon him: but the desire of the righteous shall be granted. Yet there is none so»wickcd but he is sometimes afraid; and since this will not amend him, he shall feel what he fears: Wt Digitized by microsoft (S) 2N2 [chap. XI. this is the comfort of righteous men, who have reason to hope, that they shall at length obtain their desires. See Arg.[d].
Proverbs 10:25
As the whirlwind passeth, so is the wicked no more: but the righteous is, an everlasting foundation. Though the wicked, like a whirlwind, may bluster terribly, and overthrow all that stands in his way, yet he quickly vanishes, and destroys himself by his own violence: but the righteous, as he is fixed and settled in his virtue, which is peaceable and quiet, and makes no disturbance; so he enjoys the solid fruits of it, in a durable and immoveable felicity.. * x Ver, 2G. As vinegar to the teeth, and as smoke to the eyes, so is the sluggard to them that send him.’] Vinegar is not more offensive to the teeth, nor smoke more vexatious to the eyes, than a remiss and negligent minister is to him that employs him, and relies upon him in a weighty business..
Proverbs 10:27
The fear of the Lord prolongeth days: but the years of the wicked shall be shortened. The best way to prolong life, is religiously to observe the laws of God: but wickedness generally (both by its own nature and by God’s righteous judgment) brings men to an untimely end.
Proverbs 10:28
The hope of the righteous shall be gladness: but the expectation of the wicked shall perish. And what a lamentable case is a wicked man in, when he finds himself unexpectedly undone? for this is another difference between a good man and a bad; that the hope of the former concludes in a joyful possession of what he waits for; but the other, failing of his expectation, ends his days in sadness and sorrow.
Proverbs 10:29
The way of the Lord is strength to the upright: but destruction shall be to the workers of iniquity. Whence it follows, also, that a faithful observance of the rules of virtue, which the Lord hath prescribed us, inspires the upright man with great courage, and undaunted resolution, when any evil threatens him: but the workers of iniquity, being weak and feeble-spirited, are terribly shaken, nay, broken, with the fear of that destruction which is coming on them..
Proverbs 10:30
The righteous shall never be removed: but the wicked shall not inhabit the earth. There is no way like piety, justice, and mercy, to establish a family in perpetual prosperity; but the wicked (how successful soever they may be for a time) shall not be able to settle themselves and their posterity in the good land, which God hath given us. <.
Proverbs 10:31
The mouth of the just bringeth forth’ wisdom: but the f roward tongue shall be cut out. The very discourse of a righteous man is so profitable to instruct others in wisdom and goodness, that it shall be a means to perpetuate him, like a fruitful tree in a flourishing condition: but he that uses his tongue perversely, to abuse, cozen, or raise dissensions among his neighbours, shall be cut down, like a tree that cumbers the ground.
Proverbs 10:32
The lips of the righteous know what is acceptable: but the mouth of the wicked speaketh frowardness. The righteous knows very well how to speak those things (and accustoms his mouth unto them) which are grateful to men, and yet not displeasing to Almighty God; but the wicked arc odious to both, because they arc skilled altogether in lying and flattery, fraud and calumny, and suchlike subtle, but detestable, arts of doing mischief.