Proverbs 24
PATaright J. Therefore do not’ believe thy senses merely, but consider the power and effects of wine: and when thou seest how bright it looks, and how it sparkles in the glass; when it tastes most gratefully, and goes down smoothly: let it not entice thee to excess. [a] The proneness of good men, especially while they arc weak, and only in the beginnings of goodness, to be dejected at the prosperity of the ungodly, and so to be tempted to imitate them, is the reason, that the admonition we meet withal in the first verse is so often repeated. Which we find before, (iii. 31. xxiii. 17.) and comes again ver. 18. of this chapter. [6] And, in like manner, for the encouragement of welldisposed persons, to depend on God’s blessing, in the exercise of a virtuous prudence; for the getting, increasing,, and preserving an estate, (ver. 3—5.) he repeats another observation (ver. 6, 7.) of the advantage which wisdom hath over mere strength: which wc had several times before, (xi. 14.. xv. 22. xx. 18.) [c] And then having shewn that it is not wisdom to invent new ways of doing hurt, (ver. 8, 9.) he advises to diligence in the acquiring of true wisdom, while we are in a good condition: for else wc shall not be able to support ourselves when adversity comes. So some understand ver. 10. which we translate otherways, and so do most interpreters: and therefore I have expressed the sense of our translation first; and only annexed the other to it. There is a third, which I have taken no notice of in my Paraphrase, because it doth not seem to me to be ge-, nuine; which is this, If adversity deject thee, and break thy spirit; thou wilt be so much the more unable to get out of it. But it is an excellent observation, and therefore 1 thought good here to mention it: though the simplest sense seems to be that which we follow, and in brief is this: Thou art not a man of courage, if thou canst not bear adversity with an equal mind. [d] And there is a courage to be exercised in our charitable succouring of others, as well as in our own distresses; which he commends in the following words> ver; 11;12. where.he presses, with a great deal of warmth (as will appear to those that understand the Hebrew language, and read the last words with an interrogation), the necessity of giving our assistance for the rescuing of innocent persons (when their lives are in danger), either by counselling them, or petitioning others in their behalf, or purchasing their release with money, or using our authority, or power (if we have any and can do it lawfully), for their deliverance. For this chiefly belongs to magistrates, and those that are in public offices; who ought not to be overawed by great men, from undertaking the protection; and relief of those who are unjustly op-. pressed. This, I think, Melancthon has expressed, as well or better than any I have met withal, in this manner: " God commands both the magistrates and private men not to -murder the innocent, and likewisenot to assist unjust cruelty. But quite contrary, the magistrate ought to be the guardian of innocent men’s liyes; and private persons in their places ought to oppose, without sedition, unjust severity, as much as they are able. There are many examples of this in the Scripture.’ Jonathan opposed his father and helped to preserve David; not only by the good testimony he gave of him, -but by other good offices. Obadiah fed the prophets whom Jezebel designed to have killed. The eunuch pulled up Jeremiah out of the dungeon; and the Egyptian midwives saved the Israelites’ children, as Rahab afterward did the spies. In the time of Dioclesian, a noble person in the city of Nicomedia in Bithynia, publicly tore down the edict of the emperor for putting Christians to death, that he might shew he detested that unjust cruelty.’ Examples to the contrary, are such as that of Doeg, who, in compliance with Saul’s fury, slew the innocent priests: and many now either openly or by their silence’com firm the unjust severity, which is exercised against our churches. Let such think of these words of Solomon, If thou forbear to deliver them," &lc. •’ [e] Who shews with what pleasure such instructions should be received, and how profitable, nay, necessary, they are, by the example, of honey, (ver. 13, 14.) which was not only reckoned the sweetest thing in those countries (as appears by many places of Scripture), but one of those, which was most necessary for human life; as appears by the words of the sonofSirach, (xxxix.41.) For it was useful for food, for drink, for medicine,- for preserving of dead bodies; and was so natural to them, that it seems to have been the food of infants, (Isa. vii. 15.) Whence tho ancient Christians were wont to give a little milk and honey to those who were baptized; as persons newly regenerate and born again: because honey, 1 as well as milk, was the nutriment of little children in those days and countries. How refreshing it was, appears by the story of Jonathan; (1 Sain. xiv. 17.) and in what common use, by the example of our Saviour after his resurrection, (Luke xxiv. 41, 42.) Which may all be applied to wisdom; from whence the mind derives the greatest satisfaction: and therefore ought to be, as it were, our.daily diet (without which we cannot subsist), from the beginning of our days urito the end of them. \f] For many gracious promises are made to it which must not be so understood, he shews, as if no evil thing should befal good men: but as wisdom teaches them to bo content with a little, (which seems to be denoted by the word we translate ViafoVafton, ver. 15.) so, when they meet with any affliction, it instructs them not to despair ofbetter days. So those words are to be understood, " ver. 16. which are commonly not only in sermons, but in books also, applied to falling into sin: and that men may the more securely indulge themselves in their sins, « and yet think themselves good men, they have very cunningly added something to them. For they arc commonly cited thus, A just man falleth seven times a day, which last words [a daxj, or in a day] are not in any translation of tho Bible (much less in the original), but only in some corrupt editions of the Vulgar Latin: which, against the plain scope of the context, and meaning of the words, seems to understand this place of falling into sin. When the word fall never signifies so; but always trouble and calamity: as abundance of learned men have long ago observed; particularly Tarnovius, and, since him, Amama and Grotius. Nor needs there any other proof of it, than those places (which are many) wherein falling and rising again being opposed, both of them haverespect to calamities: and the former signifies, being plunged into them, and the other getting out of them. And so, in the Latin tongue, adversities aTe called casus, falls, as^every body knows. And therefore we mustmakc use of other places, for the confuting the fancy of perfection in this life; and for the comfort of those who are cast down -by their lapses into sin; and take heed of reading the Holy Scriptures • so carelessly, as to turn our medicine into poison: which is the fault of those who, from such mistakes, give way to their evil affections, and let them carry them into sin. [g] Against this there follows a severe caution, in the wise man, who would not have us so much as indulge ourselves in that pleasure we are apt to take, in seeing our enemies fall into such troubles as they have given us, (ver. 17.) And to this he annexes another, which cannot be too often repeated, (ver. 19.) against fretting at the prosperity of those who do ill: which he often prohibits; but doth it now in the words of his father David, (Psal. xxxvii.l.) whose authority w r as justly held very great in that church: and who had made many observations, from his own experience, of the shortness of their felicity, and the sudden changes ytf th which they were often surprised and astonished. [h] An instance he-gives of this in tho next precept, (ver* 21, 22.) which, saith Melancthon (so careful were the reformers to prevent all sedition and rebellion)^ is to be reckoned among the principal sentences that arc to bo observed in this book; commanding obedience, and directing the order of it. " For, first, he commands us to obey God, and then the king: whose office it is to see. the laws of God observed by his subjects; and to make such laws as are not repugnant to God’s laws; and to punish the contumacious; and to pronounce all sentences according to the laws, &c. And in dubious cases their decrees ought to prevail; riot only because there is a probable reason on their side, but because of the authority given from above unto magistrates: whom God would have us in civil affairs, though dubious before, to obey. And because God gives us sometimes more mild and gentle, sometimes less kind, he would have us also to bear oiiefa duriora, if they be tolerable, and obedience be not a sin. -For he threatens here a severe vengeance to those that are seditious: so he translates the word schonim.; which the Chaldce translates fools (change-* lings in our languago):<for they are no better who invert and change this order (as some understand the w r ord), either by advancing the will of the prince above all law, without any regard to what God himself hath enacted; or by pretending religion and the fear of the Lord for rebellion against the king, who ordains nothing against God’s law." [i] But there is no necessity of glossing upon that word (which we render given to change), for though it be di-, vcrsely translated, the sense is still the same. And some of the varieties that are of opinions, about the sense of the latter part of the twenty-second verse, I have exi pressed in the Paraphrase, and made them agree well enough. Lud. de Dieu is alone by himself (as far as I can find), who would have that word we render both of them to signify their years: and the meaning to be, who knows hozu soon their life may be at a miserable end? Among the following sentences, which, are rules also of wisdom> there is no difficulty; but a little in ver. 2G. 28. where I have endeavoured to comprehend several expositions, and connect them together in my Paraphrase: but think not fit to enlarge this preface any farther, by giving a particular account of them. mended in this book; and there need uo other arts but virtue and prudent management to settle and continue it. •Ver. 4. And by knowledge shall the chambers be filled with all precious and pleasant riches.] For as true learning and knowledge is the best furniture of the mind; so it is the best able to furnish every room in the house; not only with all things necessary, but with what may serve for ornament and for the pleasure of life.
Proverbs 24:1
J3E thou not envious against evil men, neither desire to be with them. Let it not vex thee into impatience and indignation to sec men thrive, who are bent upon nothing but wickedness; much less move thee to think them happy, and to wish thyself among them: but avoid their company, and much more their course of life. See Arg. [a]
Proverbs 24:2
For their heart sludieth destruction, and their lip$ talk of mischief. For who would grow rich and great by the misery of others? and such men’s thoughts arc always contriving how to ruin those who stand in the way of their wicked designs; and their tongues are employed in lies, calumnies, false accusations, and all manner of forgeries; not only to give trouble and vexation unto their neighbours, but to undo them.
Proverbs 24:3
Through tuisdom is a house builded, and by understanding it is established. An estate may be gotten, and a family raised, by such wise and pious means as arc rccom-
Proverbs 24:5
A tvise man is strong; yea, a man ofknoivledge increaseth strength. Wisdom also is able to supply the defect of bodily s&ength, for a man’s defence against unjust invaders of his possessions: or if he have outward strength and power, his skill and dexterity will add such force unto it, as will make it more effectual. t
Proverbs 24:6
For by wise counsel thou shalt make thy war; and in multitude of counsellors there is safety. For experience tells us, that victory doth not depend so much upon mighty armies, as upon exact conduct, good discipline, subtle contrivance: and the safety of a nation doth.not lie merely in the multitude of the people; but in the number of wise men, to direct and govern all affairs, (xi. 14.) See Arg. [b]
Proverbs 24:7
Wisdom is too high for a fool; he openeth not his mouth in the gate. Who are the more valuable, because it is no easy thing to be an accomplished person in all tho parts of wisdom; which are above the reach of vain, rash, and heady men, who are not admitted either to judge, or to advise in the common council of the city, where wise men are not afraid nor ashamed to speak, and that with gTeat authority.
Proverbs 24:8
He that deviseth to do evil shall be called a mischievous person. He that deviseth’new ways and arts of cheating, or doing mischief unto others, is one of the worst of men; and shall be branded.with the odious name of an inventor of evil things, (Rom. i. 30.)
Proverbs 24:9
The thought of foolishness is sin; and the scorner is an abomination to men. To contrive any thing that is hurtful unto others, though out of rashness and folly, is a sin: but he that makes a jest of it when it is done, and laughs at those who tell him it is £ sin, is such a pestilent wretch, that he is, or ought to be, extremely abhorred of all mankind.
Proverbs 24:10
Jf thou faint in the day of adversity, thy strength is small. To despond and desist from any good design, much more to despair of deliverance, when thou fallest into any distress, is an argument of great weakness and feebleness of mind: and yet, if thou art remiss in the study of wisdom in a prosperous condition, thy spirit will be apt to sink, and be dejected, in a worse. See Arg. [c]
Proverbs 24:11
Jf thou forbear to deliver them that are drawn rinto death, and those that are ready to be slain.* Use thy best endeavours to deliver innocent persons, who, by false accusations, or other ways/ are dragged to execution; or are in present danger of losing their life: and do not think thou canst with a safe conscience withdraw thyself fromsuccouring them in that distress.
Proverbs 24:12
If thou say Esther 9 Behdld, we knew it not; doth not he that pondereth the heart consider it? and he that keepeth thy soul, doth not he know it? and shall not he render to every man according to his works?] I know the common excuse which men are apt to make in this case; protesting that they did not understand their -innocence, or how to savo them: but dost thou think such things will pass witli God, though they do with men? Canst thou deceive him with false pretences? Him, that searcheth into the secrets of all. men’s hearts? Him/ that obscrvcth every/ the very least, motion of thy. soul? by whose wise providence, which serves all men in their kind, thou thyself shalt be deserted, as thou hast deserted others. See Arg. \d]
Proverbs 24:13
My son, eat thou honey, because it is good; and the honey-comb, which is sweet to thy taste. Do not slight, much less nauseate, such precepts as these, my dear child: but, as honey is most acceptable to thy palate, both for its wholesomeness and for its pleasure; especially that pure part of it, which drops of itself immediately from the honey-comb: See Arg. [e]
Proverbs 24:14
So shall the knowledge of wisdom be unto thy soul: when thou hast found it, then there shall be a reward, and thy expectation shall not be cut off. So let that knowledge be to thy mind, which tends to make thee wise and virtuous: for as nothing is more necessary for thee, nothing more delightful;, so, if it be seriously studied and thoroughly digested, it will abundantly reward thy pains, with prosperous success in all thy undertakings; and never put thee in hope of any thing, which shall not answer thy expectation.
Proverbs 24:15
Lay not wait, O wicked man, against the dwelling of the, righteous; spoil not his resting-place. It is possible, indeed, that a good man’s condition may be very mean, nay, afflicted sometime in this world: but let not that tempt the wicked subtly to contrive to ruin, much less by open violence to disturb his innocent repose; nay, cast him’out of his small habitation, with which he is contented:
Proverbs 24:16
For a just manfalleth seven times, and riseth up again: but the wicked shall fall into mischief. For though a good man should.meet with so many troubles/ that thou imagincst he cannot fail to perish in them; he shall overcome them all, and flourish again: when the wicked shall sink under the calamity that befals them, and never be able to recover out of it. See Arg. [/]
Proverbs 24:17
Rejoice not when thy enemy falleth; and let not thine heart be glad when he stumbleth. It is a great piece of wisdom and virtue also, to pity others in their trouble, and not to shew any sign of joy and mirth, when thou seest any man, though he be thy enemy, in a calamitous/condition: no, not so much as (upon thy own account) to take any inward pleasure in his downfall.
Proverbs 24:18
Lest tlte Lord see it, and it displease him,, and turn away his wrath from him. For though nobody sees it, God doth; and such inhuman affections are so displeasing to him) that they may provoke him to translate the calamity from thy enemy unto thee: and thereby damp thy sinful joy with a double sorrow; first to see him delivered from his trouble, and then to find thyself involved in it.
Proverbs 24:19
Fret not thyself because of evil men, neither fie tliou envious at the wicked. Let not thy anger kindle (or if it do, quench it presently, that it may not tempt thee to impatience) when thou seest men thrive and prosper: and do not imagine them to be happy men, and thereby be provoked to follow them in their impious courses.. See Arg. [g].
Proverbs 24:20
For there shall b$ no reward to the evil man; the candle of the ivicked shall be put out. For though a wicked man may live bravely for a time, yet it shall end 2T
Proverbs 24:32
At the last it biteth like a serpent, and stingeth like an adder. But remember, that the pleasure will be attended at last with intolerable pains; when it works like so much poison in the veins; and casts thee into diseases as hard to cure, as the biting of a serpent or the stinging of a basilisk. See Arg. [i]
Proverbs 24:33
Thine eyes shall behold strange tvomen, and thine heart shall utter perverse things. Tby thoughts will not only grow confused, and all things appear to thee othcrways than they are; but lustful, nay, adulterous desires will be stirred up, which thou canst notiule; and thy mouth, being without a bridle, will break forth into unseemly, nay filthy, scurrilous, or, perhaps, blasphemous language; without respect to God or man.
Proverbs 24:34
Yea, thou shalt be as he that lieth dotvn in the midst of the sea, or as he that lieth upon the top of a mast. And, which is worst of all, thou wilt grow so perfectly senseless, that thy most important business will not only lie neglected; but thou wilt sottishly Tun thyself into the extremest hazards, without any apprehension of danger: being no more able to direct thy course, than a pilot who snorts when a ship is tossed in the midst of the sea; or to take notice of the peril thou art in, than he that falls asleep on the top of the mast, where he Ayas set to keep the watch.
They have stricken me, shalt thou say, and I teas not sick; they have beaten me, and I felt it not: when shall I awake? I will seek it yet again. And to complete thy misery, shouldest thou be not only mocked and abused, but beaten also, thou thyself wilt confess, afterward, that it made no impression on thee: nay, shouldest thou be most lamentably battered and bruised, thou wilt neither know who did it, nor at all regard it; but, as if no harm had befallen thee, no sooner open thy eyes, but stupidly seek an occasion to be drunk, and beaten agaim CHAP. XXIV;