Proverbs 21

seem to mo to have the same sense with that proverbial speech among the Greeks, Ex$pwv $£>pa aSw/>a. In the twelfth verse I have expressed both senses of which the word mezod is capable: which signifies both a net and a fortress. And so I have done in the next, (ver. 13.) which may be rendered two ways. Either, that by prevaricating with his lips, a wicked man lays snares, or [c] that he is himself ensnared by his prevarications. In the samo manner I have comprehended more senses than one, in several other verses; which, if I should particularly mention, it would enlarge this preface beyond its - just length. Else I should have made some remarks upon ver. 15. where the danger of self-love and self-conceit is represented: which hath overthis effect, that it makes men slight, if not reject, good counsel; out of a vain opinion, that none can advise them better than themselves: which is to follow the direction of a fool. For it is as certain a note of folly to rely wholly upon a man’s own judgment, as it is of prudence to hearken to * the advice of others. • [<t] “This chapter begins with a sentence, which Thcmistius, a pagan philosopher and orator, seems to have notice of, and mentions as very memorable in the Assyrian (as he iff supposed to call the Hebrew) writings: and commends ■ to the thoughts of the Emperor Valens, in a speech he made to him, Orat. ix. But if he had respect to this proverb of Solomon’s, he will not fully comprehend the sense of it; for-hc takes notice only of a prince’s mind being in the custody and under the guard of God. For thus he translates it, 6 vovc rov BatrtXewc cvrp Otov iraXajiy $opv<popuTat, the mind of the king is kept in safe custody in the hand of God. From whence he draws this infer- • ence, that a king ought to be very sensible what danger he is in, if he go about any thing contrary to the minrj of God; because he then is in peril to fall out of the hand which preserves and keeps him. Nay, thou oughtest, O king (saith he), not only to design nothing thyself but what is holy; but they that are about thee ought to speak to thee nothing that is not so: for every word that comes to thy ears is written in his uncorrupted hand. Eut though this be a most excellent admonition, worthy to be • written in the hearts of all princes, That it is very unbe- * coming to have any evil thing, any thing impure, or in the least blemished with cruelty or inhumanity, in that heart, which those most holy and most gracious and benign hands of God carry in their keeping; yet there is a great deal more than these Assyrian letters or pictures, which he speaks of, express- For Solomon would have them, and us, sensible that they cannot manage tilings by their ■power, as they think good; but depend upon a higher Cause, who orders all their motions, good and bad, to such ends as he proposes to himself, quite contrary to their intentions and inclinations. Which is an instruction sufficient to correct the pride of the most absolute monarch, and the impatience of the most oppressed subject. [6] Next to which follows (vcr. 2.) a caution against thinking too well of ourselves: which had been delivered before; (xvi. 2.) but for the weightiness, I suppose, of the matter, and the proncness of men to flatter themselves, and not to judge sincerely of their own actions, is here again repeated. And then there is a caution added (vcr. 3.) against hypocrisy; which thinks to please God with ceremonies, without moral honesty. [c] In the fourth verse the meaning is something uncertain, from the different acceptations of the word ner or nir: which the Greek, the Latin, and other interpreters, translate, not ploughing, or ploughed fields; but the light, the splendour, of the wicked. I have had respect to both senses; understanding by ploughing, the study, contrivance, and business, of wicked men. And the sentence may be inverted in this manner: Sin is the pride, the ambition, the glory, and joy (or the business), of wicked men: That, upon which they value themselves, and for which they think themselves brave fellows, &c. is, that they dare do wickedly: or we may make two sentences of this verse, to this purpose: — Men that have proud and lofty thoughts have very ambitious desires, and an insatiable appetite; which put them upon much wickedness: nay; the very business and employment of all wicked men (as well as their pleasure) are nothing but sin. And this word ner signifying a yoke, among the Chaldeans, Syrians, and Arabians, Lud. de Dieu thinks this no improper sense: Superciliousness and swelling of the heart (or mind) area yoke intolerable, and proper to the wicked. Castalio alone understands by sin, the effects of sin, to this sense: Pride and haughtiness of mind are deadly enemies to that happiness and pleasure which the wicked pursue: for instead of making them greater, as they fancy, they lay tliem low in all men’s opinions, and expose them to their hatred, &c. I omit other interpretations. [tl] In the seventh verse there arc different opinions about the force of the word jegorem: most of which I have endeavoured to express in the Paraphrase. And there is no little obscurity in the next verse: but besides that sense which I have represented, the words are capable of another, which is as plain; viz. As the man is, so are his works; a man of tricks will act strangely (quite different from all the rules whereby we ought to govern ourselves), but an honest man you may know where to have”; for he acts conformable to the laws of righteousness. [e] In the eleventh verse, De Dieu thinks both parts of it ought to be referred to one and the same subject; viz.- peti, the simple: who, saith Solomon (according to this construction of the words), may bo instructed two ways. One is, by the punishments which are inflicted upon a scorner; which works upon his fear: the other is, when he attends to the wise, and observes God’s great goodness to him; which Works upon his love. Wherein he seems to have respect also to another signification of the Word bemaschil, besides that of attending to information Digitized oy Microsoft <& CHAP. XXX.] THE PROVERBS, and instruction: for it sometimes imports that happiness and prosperity wherewith God blesses the wise and prudent But that sense which I have followed in the Paraphrase, seems nearest to the Hebrew: and agrees best with what was said before, (xix. 25.) And it being usual, in this book, to repeat the same sentence in divers places, in different words, I have therefore kept to that sense. But if any like the other (which the Vulgar Latiaalso follows, making both parts of the sentence to respect the simple), the plainest interpretation of the latter part of it seems to me to be this:— When instruction is given to the wise, the simple also learn something; by observing how diligently even the wise hearken to it. And in this sense the word Maschil, with lamed after it, is used in the next verse; the jnst considers the house of the wicked* [f] Which, though it seems very plain, yet there are great varieties in the interpretation of it; because of the following part of the verse. In which many put in the word Jehovah, or God, to supply the sense (as we do), but without any necessity; there being a clear and obvious sense (which I have expressed in the Paraphrase), without any such supplement; if we do but take the just man for a just magistrate, and not for a private person. [g] There is little difficulty after this, till we come to the twenty-fourth verse; where he either gives this character of a scorner, that he is proud and arrogant, and does all things in the wrath of his pride (as the words are in the Hebrew), or describes the proud and arrogant man to be a scorner also, and full of haughty wrath. It is not of much concern which way we take it; for the sense will, in a manner, be the same. I have expressed the Hebrew, as near as I could, in my Paraphrase, taking the construction thus: — A proud and haughty person, who inay well be called a scorner, proceeds furiously and insufferably in all that he doth. [A] In the last verse Solomon mentions the horse instead of all warlike preparations: because it was the chief; and all nations placed much of their confidence in the number and strength of their horses. But that the Israelites * might not do so too, there was a special provision made in their law against it, (Dent. xvii. 16.) Notwithstanding which, they were so prone to this vain confidence, that Joshua; in his wars against the Canaanites, houghed all the horses he took after a great victory: that is, cut their ham-strings, and thereby made them unserviceable: which he did by an express command from God, (Josh, xi. 6. 9.) and the’ reason of it was (as Kimchi well observes) to prevent a false conceit which might have arisen in the people’s mind; that they owed their good success to them, had they made use of those horses in future battles. Which Solomon also here endeavours to prevent; for, though he had a great number of horses to increase that splendour which was peculiar to him above all kings, yet be would have them know he did not trust in them; nor would have the people imagine they were a whit the more secure, because they were so well appointed for war, if they did not carefully obey the laws of God; and from him look for deliverance. more desirable to live pborly and solitarily in tho opcrt air, exposed to all the ifajurics of the weather; nay, to be thrust into a little corner on the top of the house; than to have a spacious habitation and numerous family, governed by a contentious wife: whose perpetual scolding and brawling within doors, upon the least occasion, is more intolerable than the thunder, and the lightning, and the blustering windb’, tvhich may molest him without.

Proverbs 21:1

rrllOSO loveth instruction loveth knowledge: but he that hateth reproof is brutish. It is an excellent sign that a man will be wise and good, who not only patiently bears with those that tell him of his faults, but loves and is thankful for reproof: which he, who not only declines, but hates, and is thereby enraged, gives way to such brutish passions and desires, that there is little hope he should ever be a man. x HE king’s heart is in the hand of tlte Lord; as Vie rivers of water 9 he turneth it ivhithersoever he wt7Z.]-It is not in the power of kings (much less of other men) either to do, or to design, what they please; but their very wills are subject to the great Lord of all; who diverts them as easily from what they intend, or inclines them to that which they. resolve against, as the gardener draws the streams of water through the trenches he cuts, unto what part of the ground he thinks good. See Arg. [a] * % 13. Whoso stoppeth his ears at the cry of the poor, lie also shall cry himself, but shall not be heard.] He who is so far from relieving the poor, though they lie under most grievous calamities, that ho plainly declares their petitions are very troublesome to him; shall fall into the like straits and pressures himself: and, which is worse, be denied when they force him to cry for help.

Proverbs 21:2

A good man obtaineth favour of the Lord: but a man of wicked devices will he condemn. He that studies how to do good to others, attracts the good-will and blessing of the Lord upon himself: but he who contrives mischievous designs, under a specious show of religion and the public good, shall be judged by him who knows the heart, to suffer what he deserves. Every way of a man is right in his own eyes; but the Lordpondereth the hearts] There is nothing that a man doth or designs (especially if he be great and potent), but, such is the fond affection he hath for himself, he fancies to be exactly good: when in the account of the Lord, who searches into the secrets of men’s souls, and knows the just value of every thing, they are very defective, if not grossly wicked. See Arg. [b]

Proverbs 21:3

A man shall not be established by wickedness: but the root of the righteous shall not be moved. For no man, though never so subtle or powerful, shall be able to establish himself and his family, who lays the foundation of his greatness in wickedness: but the righteous, like a tree tbat hath taken a deep root in the earth, though shaken with storms and tempests, shall remain unmoveable in a flourishing estate.. To do justice and judgment is more acceptable to the Lord than sacrifice.’] Men imagine, for example, that their devotion towards God will satisfy for their breach “of faith, their uncharitableness and injurious actions, towards men: when he prefers the practice of truth, of mercy, and justice, before the richest sacrifices that can be offered to him. i.

Proverbs 21:4

A virtuous woman is a crown to her husband: but she that maketh ashamed is as rottenness in his bones. A wife that strenuously employs herself in her domestic affairs, and can prudently command her own passions and desires, is a singular ornament and honour to her husband; who may well glory in his happiness: but she whose laziness, or lasciviousness, or other infamous quality, makes him hang down his head for shame, is an incurable grief and vexation, consuming him and all that he hath. A high look, and a proud heart, and the ploughing of the wicked, is sm.]The pride, the insolence, the ambition, and vast desires; nay, all the designs and contrivances of wicked men, with all the prosperous successes tbey have in them, lead them into abundance of sins; and in the issue into no less miseries. See Arg. [ej.;

Proverbs 21:5

The thoughts of the righteous are right: but the counsels of the wicked are deceit. The designs of good men are managed with exact justice and truth: but the contrivances of the wicked are carried on with fraud, dissimulation, and all manner of deceit. The thoughts of the diligent tend only to plenteottsness; but of every one that is hasty, only to want.] He that to prudent counsels and contrivances adds an honest diligence, is likely to grow rich: but he that acts inconsiderately in his business, or greedily catches at every advantage, whether by right or wrong: or undertakes more than he can manage, out of an eager desire to grow rich presently, is most like to be a beggar.

Proverbs 21:6

The words of the wicked are to lie in wait for blood: but themouthof the upright shall deliver them. Nay (such is the height of their wickedness), they consult one with another, and lay plots to take away secretly the life of those who stand in the way of their designs: but men sincerely good give the best advice they can to deliver such innocent persons from their bloody snares. The getting of treasures by a lying tongue is a’vartiiy tossed to and fro of them that seek death.]. There are men that make it their business, with much labour, to heap up w r ealth, though it be by lying, or flattery, or calumny, or perjury: but as such treasures are no more durable than heaps of chaff, or clouds of smoke, which are soon dissipated by the wind; so they expose the owners of them to many dangers, and at last bring them, by their owri dili«- gence, to a woful end.

Proverbs 21:7

The wicked are overthrown, and are not: but the house of the righteous shall stand. And God befriends them also; who not only defeats those wicked projectors in their designs, but so totally overthrows them and their families, that no footstep of them remains: whercas> he not only continues, but settles, the just man’s family in a durable succession, (as I have often said, ver. 3. x. 25. 30. xi. 35.) when they that assaulted them arc quite extinct. Tlte robbery of the wicked shall destroy them; because they refuse to dojudgment.~] For the rapine of such wicked men, whereby they have destroyed other families, and made them desolate, shall fall in most grievous and dreadful punishments upon themselves; which they shall not’ be able to shake off, till they be utterly destroyed; because they knowingly injured their neighbours, and obstinately denied to make them satisfaction.

Proverbs 21:8

A man shall be commended according to his wisdom: but he that is of a perverse heart shall be despised. True prudence directing a man to effect his ends by fair and honest means, will procure him the greatest esteem, and the most lasting praise: but he who contrives by fraud, and such-like crooked ways, to attain his aim, shall fall into utter contempt, and be scorned by all as a foolish knave. Hie way of man isfroward and strange: but as for the pure, his work is right.] For a man whose life isnothing but wiliness and craft, imposture and deceit, is so alienated from God, that he is very odious to him,, and to all good men: but he that is sincere and free from all fraud and guile approves himself in all his actions, and is most; acceptable and dear to both. See Arg. [d]

Proverbs 21:9

He that is despised, and hath a servant, is, better than he that honoureth himself and lacketh bread. He is far happier who makes no show in the world, but hath a competent estate, than he who appears in great splendour and pomp abroad, but wants bread to eat when he is at home. It is better to dwell in a corner of the house-fop, than with a brawling woman in a wide house.] It is much

Proverbs 21:10

A righteous man regardeth the life of his beast: but the tender mercies of the wicked are cruel. A good man takes care that his beast be well used, and have food and rest convenient for it; which is more than men bent upon wickedness will do for their neighbours: for their very kindnesses, being treacherous, are a cruel cheat; nay, the highest expressions which “they make of tenderness and compassion (whereby they induce others to repose a trust in them) are intended merely as a cover for the mischief they mean more securely to do them. Sec Arg. [b] The soul of the wicked desireth evil; his neighv fyour ftndeth no favour in his eyes.] An impious man is so set upon mischief, that ho is not satisfied till ho hath effected his desire; nor will he spare either friend or foe, to serve his ambition, his covetousness, or whatsoever evil affection it is that reigns in him.

Proverbs 21:11

He that tilleth his land shall be satisfied with bread: but he that followeth vain pei’sons is void of understanding. He that takes pains in an honest employment, suppose in tilling his land, shall find it requite him with sufficient, if not plentiful provision for himself and his family: but he that is idle, falling into the company of loose and wicked persons, will find at last (by the desperate courses into which they will lead him) that he wants not only bread, but understanding. Wlien the scorner is punished, the simple is made wise; and when the wise is instructed, he receiveth knowledge.] Lay a heavy fine or other punishment upon a derider of religion; and though it do him no good, yet such simplo persons as were only incautiously deluded by him, will make some wise reflections on it, and be the better for it: as for him that is wise already, it is sufficient only to give him good admonitions; of which he himself will receive tho profit, and amend what is amiss in him. See Arg. [e].

Proverbs 21:12

The wicked desireth the net of evil men: but the root of the righteous yieldeth fruit. The wicked desires two things; first, to do as much mischief as he can by his wiles and arts of deceiving; and then to be secure in his wickedness: but the righteous make every body the better for them; and thereby enjoy that safety, which the other have only in their wishes and desires. The righteous man wisely considereth the house of the wicked: but God overthroweth the wicked for their wickedness.] A just judge makes a prudent, but strict, scrutiny into all the actions of a wicked man’s family; that he may so punish them for their rapine, violence, and extor^ tion, as to deprive them of all power to do any farther mischief. See Arg. [/]

Proverbs 21:13

The wicked is snared by the transgression of his lips: but the just shall come out of trouble. The wicked ensnares himself by that deceitful talk wherewith he designed to have ensnared others: but the righteous escapes the danger; nay, by his prudent discourse, avoids very great difficulties wherein otherways ho might have been entangled. See Arg. [c]

Proverbs 21:14

A man shall be satisfied with good by the fruit of his mouth; and the reepmpence of a man’s hands shall be rendered unto him. Thcrp is no man gives good counsel and advice (especially in public affairs) but he shall reap A gift in secret pacifieth anger, and a reward in the bosom strong wrath.] Men do not love to be thought so weak as to do any thing for money; but such is its power, if it bo secretly conveyed, that they will resign their strongest resentments to it: their anger, for instance, •will yield to a gift; nay, a rich present, prudently placed, will extinguish that wrath which was thought implacable.

Proverbs 21:15

It is joy to the just to do judgment: but destruction shall be to the workers of iniquity. The execution of justice is a joy to him that hath observed the laws; but a terror to those that have violated them by their wicked deeds: who look upon themselves as in danger to be undone thereby. -

Proverbs 21:16

The man that wandereth out of the way of understanding shall remain in the congregation of the dead. He that will not live by those wise laws which God hath prescribed him, but follows the conduct of his own foolish lusts and passions, shall after all his extravagances be sent down to hell; and there confined to the company of the old giants, who, giving themselves over to debauched courses, were swept away with a deluge. (See ii. 18. ix.18.)

Proverbs 21:17

He that loveth pleasure shall be a poor man; he that loveth wine and oil shall not be rich. Nay, before he goes thither he may suffer very much; for it is v too frequently seen that voluptuous men destroy their own pleasures, by wasting their estates, and bringing thcrfiselVcs to extreme beggary: at the best, he can never thrive, who loves to feast and to live delicately.

Proverbs 21:18

The wicked sliall be a ransom for the righteous, and the transgressor for the upright. Nay, such is the distinction which Divine Providence makes between the good and bad,.that righteous men are not only strangely delivered from those dangers which others fall into; but preserved from mischief, by its seizing on the wicked: atnd men sincerely virtuous, escape in a Common calamity; when they that prevariCato with God and with religion, by that very means (which they thought was best for their safety) are overwhelmed in it.

Proverbs 21:19

It is better to dwell in the wilderness than with a contentions and angry woman. It is more, eligible (as was said before, ver. 9.) to dwell quietly, in the most rueful place upon earth, than to live in a palace with a contentious wife: whom nothing can please; but is uneasy and angry at every thing, and always gives provoking language.

Proverbs 21:20

There is a treasure to be desired, and oil in the dwelling of the wise: but a foolish man spendeth it up. “Wisdom furnishes a man not only with the necessaries, but with all t the conveniences and pleasures of life, that he can reasonably desire; which it teaches him also to enjoy with great satisfaction, though but in a small habitation: but such is the folly of a wicked man, that he lavishly spends all those treasures, which he knows not how to get, nor how to live without.

Proverbs 21:21

He that followeth after righteousness and mercy ftndeth life, righteousness, and honour. He that makes it his business to be good; not contenting himself merely with doing no harm, but greedily laying hold on all occasions to exercise justice and mercy, shall lead a most happy life; for, besides the satisfaction and pleasure he hath in doing good, he shall preserve himself from being injured, and oblige all to be kind to him, and be highly esteemed, honoured, arid praised every where.

Proverbs 21:22

A ivise man scaleth the city of the. mighty, and casteth down the strength of the confidence thereof. The virtue of the mind is of greater force, and more prevalent, than strength of body: for a whole city of mighty men are not able to resist a wise and pious commander that besieges them; but they are either taken by his cunning stratagems, or they yield themselves to his eminent goodness; unto which they trust more than to their fortifications.

Proverbs 21:23

Wlioso keepeth his mouth and his tongue, keepeth his soul from troubles. He that is wary and cautious in his talk, thinking seriously before he opens his mouth, and taking care to offend neither God nor man by what he speaks, preserves his mind from a great deal of trouble, and himself from dangerous distresses.

Proverbs 21:24

Proud and haughty scorner is his name who dealeth in proud wrath. He that is puffed up with a great conceit of himself, whose ambition makes him insatiable in his desires, as he regards neither God nor man, so he cannot endure the least opposition, nor do any thing with moderation”; but, being easily enraged with insolent fierceness and cruelty, proceeds against those that cross his designs. Seo Arg. [g]

Proverbs 21:25

Tlie desire of the slothful killeth him: for his hands refuse to labour. A sluggard hath desires as well as other men: which must needs be a perpetual torment to