Proverbs 19

[a. This chapter begins with a comparison between the rich and the poor; whom, in another regard, he had compared together in the last verse but one of the foregoing chapter. The sense is plain enough; and it is, fiia twv 7rapoifxtwv aowg txowa, one of those proverbs which contains much wisdom in it, as Greg. Nazianzen speaks, (Orat.xxvi. p. 458, 459.) who applies it unto Christians of mean understanding, and simple speech; that understand not X6yo)v <TTpo<pag; neither the instances of Pyrrho, nor the syllogisms of Chrysippus; nor the depraved cunning of Aristotle’s arts, nor the witchery of Plato’s eloquence; which, like the Egyptian plagues, had infested the church. There is no need (says he) of any of these: but a poor man that walks in his’ simplicity, 6 nivr\Q lv Aoycj) Ka\ yvwaet, as he paraphraseth it (poor in discourse, and reasoning, and knowledge), and relies upon plain simple words, is much better (andwill in this way be saved, as in a small cogboat) than a fool (for he is no better) that knows how to wind and turn t every way in his discourse; and most unlearnedly trusts to his demonstrations, &c. But this must be acknowledged not to be the literal sense; of the words, but only an accommodation of them to his purpose; which was. to represent how commendable simplicity is in religion and inquiries of faith, as well as in all things else. Not that a man should content himself to be. ignorant, but only that he should not be too curious’and subtle in his disquisitions. [6] For Solomon, in the next verse, observes two great springs of all our miscarriages;w T ant of understanding, and want of deliberation. To make too much haste in a business is the way not to speed (according to the known proverb); and to run blindly upon any thing is no less prejudicial to us in our undertakings. That is the meaning of the first word, which.we translate also: both he that affects things without knowledge, and he that pursues what he understands without deliberation, run into many mistakes, and commit many sins. So some render the word nephes (soul), the desire of the soul, the appetite, which must be always governed by prudence; or else it will run a man upon rocks, and? precipitate him into ruin. For which miscarriage, he shews in the next verse, (ver.3.) he must blame none but himself, and never in the least reflect upon God, -as if he were negligent of us, or hard to us: which men are, prone to think when they have foolishly undone themselves. £c] Then follows an observation which he had made before, (xiv. 20.) but here repeats, in different words, over and over again, (ver. 4. G, 7.), For it is a lamentable thing to sec how little true friendship there is in the world; most men altering and changing together with the fortune (as we call it) of those whom they pretend to love. If they be rich, they are courted by every body; but poverty shews how. insincerely. The books of all ancient authors arc full of such sentences; which I shall not so much as mention.’ [d] -But note that in the midst! of these, he inserts (ver. 5.) an observation (which he had formerly made) of a greater wickedness in human nature,; which mQves them either publicly to accuse others falsely, or secretly to backbite them; neither of which shall escape unpunished. For “there is.no word so secret that shall go for nought, and the mouth that belieth slayeth the soul;” as the Wisdom of Solomon excellently speaks, (i. 11.) This is repeated also again in -this veTy chapter, (ver. 9.) with the alteration only’of one word. The reason of which is, that Solomon (as I have noted before), using often the same axioms, sometimes varied the phrase, though not the sense: and the collectors of his sayings thought good to set down his different forms of speech, for the same thing. In both verses the LXX. plainly understand him to speak of such lies as are pernicious and hurtful to others: and in the latter of them, they take the destruction which the wise man. threatens unto such liars, to arise from their own wicked words. And so I have expressed it in my Paraphrase. There are those who think that this sentence is repeated in the ninth verse, as an admonitioir’to the rich men spoken of in the verses foregoing: who break their promises with those that depend upon them; and give good words when there is no need of them: but will do no good when men call for their assistance..■ These shall suffer for their falseness. But thisseems to be strained, and not agreeable to the meaning of the Hebrew text. [e] That which follows (ver. 10.) is a notable admonition of the confused and disordered state of things here in this present world; wherein we too often see men, void of wit or goodness, wallowing in pleasure; that is, abounding in all things that can gratify their senses, which they please most absurdly: and mean men getting into, power, andlording it over their betters, &c. These things arc very unseemly, saith Solomon; and the latter of these more unseemly than the former: j but so it will be unless men become wise and good; for most are made worse by prosperity, which they know not how to use. Therefore it is a true rule of the son of Sirach, (Ecclus. xxxiiL 24.) “Fodder, a wand, and burdens for an ass: and bread, correction, and work for a slave/’ Every one is best in the condition that is proper for him; and therefore a slave should be kept under, and a brutish sot be restrained from taking all his pleasure. For no man is fit to govern another that cannot govern himself, as the next -verse intimates: and the more power any man hath, the harder it is for him to command his passions: which may be suggested in the twelfth [/] verse; for the. young lion, to whom a king is compared, as he is the strongest,, so is the fiercest of all other. -From hence the wise man passes to some domestic observations (ver. 13—15. 18, 19.) Upon which if I should make any remarks, it would extend this preface beyond its just bounds. The skilful reader will see where I have put two senses together: which I could not do in the twenty-third vcTse; and therefore shall hcTC give a short account of it. [jr] All interpreters, except one, understand it as our translation hath rendered it; by supplying a word before nbideth satisfied. Only Lud. de Dicu thinks the parts of this verse arc: opposite; as thcTest used to be: and by\that.word which wc translate satisfied (which signifies /« Win the Hebrew language), understands proud and haughty people (as they who are rich are too, prone lo be), who arc here opposed to him that fears God; as they are in Luke i. 50, 51. 53. And tho paraphrase will run thus: He that is possessed with such a religious sense of God, that he fears to offend him, is a most happy man: but he that is swollen with prido and forgets God, when worldly goods flow in upon him, shall lie down at last in sorrow, and never want something or other to afllict him. And something of this sense the LXX. seem to have had in their mind; who make the members of this verse opposite, as he doth; understanding by M’^ full, he that hath no fear of God. For so their translation runs; Tlie fear of the Lord is to a man’s life-, 6 $1 a£oj3oc, &c. but he that is without fear (viz. of God) shall abide in places where there is no knowledge to govern him; L e. nib blindly into all manner of mischief. [h] The next verse is a most elegant, but hyperbolical, description of a man that hath given up himself to sloth: who refuses to do things as easy as to pull his hand out of his bosom; and as necessary as to eat and drink. This being the plain sense, I have not varied from the common translation of the word zallachath; which every where. signifies a pot, or dish, or something like it; and can only by a metaphor be applied to the bosom, or arm-holes..But we must either so understand it, or else take the first word, taman, hide, in a very improper sense: for there can be no cause for hiding the hand in a pot. Therefore we must either translate it as we do, or else understand, byhide, putting. or thrusting tbehand into the pot or dish; and thus translate the whole verse: A sluggard puts his t. hand into the dish; but will not so much as move it from thence unto his mouth. [t] The next verse, as Melancthon well notes, is. an observation concerning the way of amending the world..Some arc so bad, they must be handled with great sharpness: especially such profane men, as with an epicurean contempt deride admonitions, and grow thereby more furious. But there are those who grow better, even by the example of severity against notorious offenders: as the Gibconites came and sought peace, when they saw their neighbours destroyed; and the punishment of Sisamnes made Otanes more cautious, when he was placed ia the scat covered with his predecessor’s skin; as Herodotus relates in his Terpsichore. But then there are a third sort, who need not so much; but, being admonished, are obedient to those that tell them of their faults. * To such a reproof, at the most, is sufficient. \k] In the two next verses I have had respect to both constructions, of which they are capable. But, in ver. 28. 1 have omitted the sense which some great Hebricians give of the words; as if an ungodly witness sought only by false colours to deceive the judge, and thereby pervert judgment. For a witness of Belial seems to me rather to signify such an impudent varlet as sticks not boldly to testify to the grossest lies. insolent, when he can wantonly domineer over the greatest •persons. See Arg. (e] -.

Proverbs 19:1

LjETTER is the poor that walketh in his integrity, than he that is perverse in his lips, and is a fool. A poor man who acts sincerely, and bath no guile in his mouth, is far happier, and more to be commended, than ho that gathers great riches by fraud and circumvention: which he takes to be cunning, but will prove folly in tho end. See Arg. [a]; u..

Proverbs 19:2

Also, that the soul be without knowledge, it is not good; and he that hasteth with his feet, sinneth. Ignorance and inconsideration are equally mischievous; for a mind that knows not what it ought to choose, and what to avoid, can never do well: and if a man hastily and unadvisedly pursue an end (which he reasonably propounds to himself), and will not take time to deliberate, he must needs commit many errors. Sec Arg. [b]

Proverbs 19:3

The foolishness of man perverteth his way:’ and his heart frettelh against the Lord. Yet ho is unwilling to take the blame upon himself, but commits this grand error after all the rest; that when his own folly, and perhaps wickedness, hath led him to many misfortunes, he imagines God is unkind to him: and is vexed, not at himself, but at the Divine providence; against which he perpetually murmurs.

Proverbs 19:4

Wealth makes many friends; but the poor is separated from his neighbour. Together with riches, a man gets many (and perhaps great and powerful) friends, though he had none before: but he that hath most need of them, is so far from getting any, that, if he had one, he loses even him, when he grows poor. See Arg. [c]

Proverbs 19:5

A false witness shall not be unpunished, and he that speaketh lies shall not escape. A false witness, who fears not in open court to accuse the innocent, shall meet at last with ajust punishment: nor shall he escape, who privately calumniates and vents his malice in lies to the prejudice of his neighbour. See Arg. [d]

Proverbs 19:6

Many will entreat the favour of the prince; and every man is a friend to him that giveth gifts. A prince never wants suitors for his favour, which the greatest persons seek with the humblest submissions: and every one loves; or pretends to love him; whose liberality is so well known every where, that it hath -procured him the name of a bountiful giver..

Proverbs 19:7

All the brethren of the poor do hate him; liow much more do his friends go far from him? he pursueth them with words, yet they are wanting to him. All the kindred of a poor man not only forsake him (as was observed before, ver. 4. xiv. 20.) but hate his company, as a disgrace or a trouble to them; and therefore no wonder if his companions and familiars grow strange to him: he urges them with their former protestations or promises of kindness, but finds they signified nothing; and f if he earnestly implore their pity, it is to no purpose.

Proverbs 19:8

He that getteth wisdom loveth his oivn soul; he that keepeth understanding shall find good. He that is so considerate, as to value wisdom above riches, and, accordingly* to store his mind with virtuous principles, is the truest lover of himself: and if he strictly observe them, and conduct his life by those rules, he shall find the profit of it.

Proverbs 19:9

A false witness shall not be unpunished; and he that speakeih lies shall perish. He that testifies to a lie, to the perverting of justice, if the judgo do not find him out, shall be punished by God: and he who privately whispers glanders against his neighbours, and kindles strife and contention among them, shall perish by those wicked practices.

Proverbs 19:10

Delight is not seemly for a fool; much less for a servant to have rule over princes.’) Pleasure doth not become a man void of understanding; who is never more ridiculous than when he can do w r hat lie lists: and yet empire less bepomes „a vile slave j who is most intolerably

Proverbs 19:11

The discretion of a man deferreth his anger; and it is his glory to pass over a transgression. The world thinks •him stupid, who.is patient; and without sense of honour, who passes by injuries: but the more understanding any •man hath, the slower he is to anger; and the greater his spirit is, the greater his glory and praise, not to revenge a wrong when he hath opportunity.. •.

Proverbs 19:12

Tlie king’s wrath is as the roaring of a lion: but his favour is as dew upon the grass. But none find it more difficult than a king, especially in the heat of his youth, to bridle his wrath; the signification of which is as dreadful to his subjects, as the roaring of the young lion,to the rest of the beasts:. and, on the other side, any token of his.favour and kindness is so comfortable, that, as the dew restores* those herbs, which were parched by the hot beams % of the sun; so it revives those who were almost struck dead with the terror of his rage. See Arg. [/]

Proverbs 19:13

A foolish son is the calamity of his father; and the contentions of a wife are a continual dropping. Two things make a man exceeding unhappy; a dissolute son and a scolding wife: for the former breaks the heart of his father, to see him like to prove the utter destruction of his family: and the other drives a man to undo his family himself, when he is no more able to live at home with her, than to dwell in a rotten and ruinous house, through the roof of which the rain drops perpetually.

Proverbs 19:14

House and riches are the inheritance of fathers; and a prudent wife is from the Lord. The singular providence of God, therefore, is to bo acknowledged in a virtuous wife; which is not so easy to get as an estate. For a house, with all its furniture, and land belonging to it, may desceud upon us, without our thought, from our progenitors: but-great care and prudence are required in the choice of a wife, that knows how to manage a family aright; who is not found, neither, without the peculiar direction and blessing of the Lord.

Proverbs 19:15

Slothfulness casteth into a deep sleep; arid an idle soul shall suffer, hunger.,. As labour makes men vigorous and rich, so sloth and idleness hath these two miserable effects: that it insensibly sinks the mind into a dull stupidity and unconcerncdness about the most necessary things; and thereby reduces them unto extreme beggary and want: to which may be added a third; that it tenipts them to shirk, and use dishonest arts for a livelihood. <

Proverbs 19:16

He that keepeth the commandment keepeth’his own soul; but he tliat despiseth ways shall die.~\ He that carefully observes the commandments of God, as the rule of his life,’ hath a due care of himself, and consults his soul’s safety: hut he that minds not what he doth, despising all order and rules of life, is regardless of his own good, and will be very miserable.

Proverbs 19:17

He that hath pity upon the poor lendeth unto tlie Lord; and that which he hath given will he pay him again. He. that takes compassion on the poor and relieves his necessities, doth not impoverish, but enrich himself. For the Lord lociks upon what is given to ( the poor’ as lent unto him: and he will not fail to make him a full compensation; or rather return the benefit he hath done to others, with large interest and increase of blessings, upon him and his posterity.

Proverbs 19:18

Chasten thy son while there is hope, and let not thy soul spare for his crying. Give due and timely correction to thy son for his faults, before he hath gotten a habit of them, and there be little hope of his amendment: but neither proceed to such cruel usage of him, as to’ niake him weary of life, and hot to care what becomes of him; nor yet be moved merely by.his roaring to abate of thynecessary severity towards him.

Proverbs 19:19

A man of great wrath shall suffer punishment; for if thou deliver him, yet thou must do it again. For he whose wrath exceeds all bounds, and makes him severe beyond measure, undoes his child, and consequently himself (nay, all men that are immoderately angry bring great mischiefs upon themselves; and if you help them out of one danger, it doth not make them cautious, but they run into a new trouble); and yet, if he do not punish him at all, he tempts him togo on in his sin; and the same case, whether he shall punish him “or not, will return again.

Proverbs 19:20

Hear counsel,’ and receive instruction, that thou mayest be wise in thy latter end. Listen unto good advice, and be not impatient of reproof; no, nor of correction for thy faults: but receive all thankfully; and learn thereby that wisdom which will do thee service, when all things else will fail thee.’ < Ver.” 21. There are many devices in a man’s heart: never* theless the counsel of the Lord, that shall stand.] There are many “designs and contrivances in the minds of men, which they think are so well laid that they cannot miscarry: but are all defeated by the overruling counsel of the Lord; which alone can inevitably bring to. pass whatsoever it pleases;

Proverbs 19:22

The desire of a man is his kindness; and a poor man is better than a liar. There is nothing more desirable to a man, than to hate wherewithal to be kind to others, and oblige his friends and neighbours; for nothing makes him more beloved: but it is better to want this power than to have it, and have iio will to do good; no, not to those to whom we have made great professions and promises of love and kindness. * *

Proverbs 19:23

The fear of the Lord tendeth to life; and he that hath it shall abide satisfied: he shall not be visited with evil. Nothing makes a man lead so happy a life as a religious care to please the’ Lord in all things; which is attended with abundance of blessings, but especially with inward satisfaction of mind: which makes a man sleep quietly and securely, without fciar of any evil that can invade him. See Arg. [g]

Proverbs 19:24

A slothful man hideth his hand in his bosom, and will not so much as bring it to his mouth again. All thiiigs seem so difficult to a lazy wretch, who indulges himself in sloth, and loves his ease; that he would not willingly pull his hands from under his arms; no, not to put his meat into his mouth. See Arg. [h]

Proverbs 19:25

*Smite a scorner,and the simple will beware; and reprove one that hath understanding, and he will nnderstand knowledge. Punish a derider of religion severely; and though it do him no good, yet those incautious persons whom he hath deluded, will be awakened by it to greater circumspection: but it is sufficient only to chide a well-disposed person for his faults; of which he himself will receive the benefit, and learn to amend them.’ See Arg.W