Matthew Poole and continuators on Proverbs 10

1. THe proverbs of Solomon . * A wise son maketh a glad father : but a foolish son is the heaviness of his mother .

Properly so called, for the foregoing Chapters, though they had this Title in the beginning of them, yet in truth were only a Preface or preparation to them, containing a general Exhortation to the study and exercise of wisdom, to stir up the minds of men to the greater attention and regard to all its Precepts, whereof some here follow. Of which in general these things are fit to be observed, to help us in the understanding of them: 1. That these sentences are generally distinct and independent, having no coherence one with another, as many other parts of Scripture have: 2. That such sentences being very short, as their nature requires, more is understood in them than is expressed, and the Causes are commonly to be gathered from the Effects, and the Effects from the Causes, and one opposite from another, as we shall see. 3. That they are delivered by way of comparison and opposition, which for the most part is between Virtue and Vice, but sometimes is between two Virtues, or two Vices.

i. e. Prudent, and especially virtuous and godly, as this word is commonly meant in this Book, and in many other Scriptures.

And a glad Mother too; for both Parents are to be understood in both branches, as is evident from the nature of the thing which affects both of them, and from parallel places, as Ch. 17. 25. & 30. 17. although one only be expressed in each branch, for the greater Elegancy.

The occasion of her great sorrow, which is decently ascribed to the Mothers, rather than to the Fathers, because their passions are most vehement, and make deepest impression in them.

Marginal references: ‖ Ch. 15. 20.

2. Treasures of Wickedness profit nothing : but righteousness delivereth from death .

Either 1. All worldly Treasures and Riches, which are called the Mammon of Unrighteousness, Luke 16. 9. of which see the Reasons there, to which Righteousness or Holiness, which are spiritual and heavenly Riches, may be fitly opposed. Or 2. Such Treasures as are got by any sort of unjust or wicked practices.

They do the possessor no good, but, which is implied from the opposite member, much hurt; they do not only not deliver him from death, but oft expose him to it, either from men, who take away his Life that they may enjoy his Wealth, or from God, who shortens his days, and makes his death more terrible, as being attended with guilt, and with the second death.

Either 1. True Holiness of Heart and Life. Or 2. Justice and Equity in the getting of Riches, or an Estate honestly obtained, which may be fitly opposed to Treasures of Wickedness. Or 3. A liberal and charitable use of Riches, which is oft called Righteousness, as Psal. 112. 9. Dan. 4. 27. 2 Cor. 9. 10. &c. and is indeed but an act of Justice, of which see on Prov. 3. 27. which also is conveniently opposed to an unjust getting of Riches; and so this contains a great Paradox, yet a certain truth, that the charitable laying out of Mony is more profitable to men than an unjust and covetous laying it up.

Oft times from temporal death, because men generally love, and honour, and will assist such persons in cases of danger, and God gives them the blessing of a long Life; and always from eternal death, when such Charity proceeds from a sincere and honest mind, and a good Conscience.

Marginal references: Chap. 11. 4.

3. The LORD will not suffer the soul of the righteous to famish : but he casteth away the substance of the wicked .

Will preserve them from Famine, according to his Promises, Psal. 34. 10. and elsewhere, which, as other temporal Promises, is not to be understood simply and universally, but with this limitation, except this be necessary for Gods Glory, which in all reason should over-rule the Creatures good, and for their own greater benefit. For to say nothing of eternal Felicities which follow every good mans death, it is certainly in some times and cases, a less evil for men to be killed with Famine, than to survive to see and feel those miseries which are coming upon them, and upon the Land where they live.

As this word is used, Psal. 52. 7. or the Wickedness, i. e. the wealth gotten by wickedness, as Righteousness, v. 2. is by divers understood of an Estate got with Righteousness.

Who by that means shall be exposed to want and Famine.

Marginal references: Psal. 33. 19, & 37. 19, 25.; Or, the wicked for their wickedness.

4 He becometh poor, that dealeth with a slack hand : but the hand of the diligent maketh rich .

Negligently and slothfully, as appears from the diligence opposed to it in the next branch, and from the use of this word in this sense, Prov. 12. 24, 27. & 19. 15. Ier. 48. 10. Heb. with a deceitful hand, so called, partly because it seems and pretends to do somthing, when in truth it doth nothing; and partly because such persons usually endeavour to maintain themselves by deceit and wickedness, which they cannot or will not do by honest labour and diligence.

Not by it self, nor necessarily, as is manifest from Experience, and is noted, Eccles. 9. 11. but through Gods blessing, which commonly is given to such, by comparing this verse with v. 22. here following.

Marginal references: Ch. 12 24. & 19. 15.; Chap. 13. 4. & 21. 5.

5. He that gathereth in summer , is a wise son: but he that sleepeth in harvest is a son that causeth shame .

The fruits of his field.

In harvest, as it follows, which is a part of Summer. He that watcheth for and improveth the proper seasons and opportunities of doing good to himself, and to others.

Both to himself for his folly, and that Poverty and Misery caused by it, and to his Parents, to whose negligent or evil Education such things are oft, and somtimes justly imputed.

6. Blessings are upon the head of the just : but violence covereth the mouth of the wicked .

All sorts of blessings are wished to them by Men, and conferred upon them by God. He saith, upon their head, either to shew that these Blessings come from above: and that openly in the sight of the World, so that he can confidently speak of them to God's Praise, and to his own Comfort and Honour; or because Blessings were commonly pronounced by men with this Ceremony by laying their hands upon the Head of the party blessed.

Violence (either 1. Their own Violence or Injustice, which may be here put for the fruit or punishment of it, as Iniquity is oft put for the punishment of Iniquity. Or 2. Violence, or the violent and injurious, and mischievous practices of others against them, deserved by their own Violence committed against others, and inflicted upon them by the curse and righteous judgment of God) shall cover the mouth of the wicked, i. e. shall fall upon them. This Phrase of covering their Mouth, is used either 1. With allusion to the ancient custom of covering the Mouths and Faces of condemned Malefactors; of which see Esth. 7. 8. Iob 9. 24. Or 2. To signifie that the Curse and Judgment of God upon them should be so manifestly just, that their mouths should be stopped, and they not be able to speak a word against God, or for themselves. Or 3. to intimate that Gods judgment upon them should be publick and evident to all that behold them, as any covering put upon a mans mouth or Face is, as for the same reason the blessings of the just were said to be upon their Heads. And the Mouth may be put for the Face, or Countenance, by a Synecdoche: But this clause is otherwise rendred by divers learned Interpreters, the mouth of the wicked covereth (i. e. concealeth or smothereth within itself, and doth not utter that) violence or injury, which he meditateth in his Heart, and designeth to do to others, and therefore shall be accursed and miserable. But this suits not so well with the former clause, wherein the Blessings of the just are not meant actively of those Blessings which they wish or give to others, but passively of those Blessings which others wish or give to them, and consequently this violence is not understood of that which they do to others, but of that which is done to them by others.

Marginal references: Ver. 11.

7. The memory of the just is blessed : but the name of the wicked shall rot .

i. e. Honourable and acceptable to those who mention them. Compare Iob 31. 20. Psal. 62. 5.

Shall perish, and be cursed and detestable amongst men, shall stink above ground.

Marginal references: Psal. 112. 6.

8. The wise in heart will receive commandments : but a prating fool shall fall .

Is ready to hear and obey the Counsels and Precepts of God and of Men, by which means he shall stand fast and live.

One who is slow to hear, and swift to speak, who instead of receiving good Admonitions, Cavils, and Disputes against them. In the Hebrew he is called a fool of Lips, either because he discovers the folly of his Heart by his Lips, and thereby exposeth himself to the mischief here following, or because he is without heart, as is said of Ephraim, Hos. 7. 11. or, his Heart is little worth, as is said here, v. 20. or because he speaks rashly without any consideration. Or, it may be rendred, a fool by his lips, i. e. by his foolish and wicked speeches, contrary to the commands of God, by talking much and ill, when it is more comely and necessary for him to hear and receive Instruction from others.

To wit, into mischief: or, be punished, as the word is used, Hos. 4. 14. or, be beaten, as below v. 10.

Marginal references: Heb. a fool of lips.; Or, shall be beaten.

9. He that walketh uprightly , walketh surely : but he that perverteth his ways shall be known .

Who is sincere, and just, and faithful in his dealings with God and with men.

Or, securely, or confidently, as the word properly signifies, and is here rendred by all the ancient Interpreters, and by most of the others, quietly resting upon Gods Favour, and gracious Providence for his Protection, and being supported by the Testimony of a good Conscience, and therefore not fearing nor caring who knows or observes his Actions, which he endeavours to approve both to God, and to men.

That walks perversly, or frowardly, or in crooked and sinful paths, that dealeth hypocritically and deceitfully with God, or with men, using all possible crafts to conceal his wickedness.

His wickedness shall be publickly discovered, and so he shall be exposed to all that shame and punishment which his sins deserve, and which he thought by his cunning practices to avoid.

Marginal references: Psal. 23. 4.

10. He that winketh with the eye causeth sorrow : but a prating fool shall fall.

That secretly and cunningly designs mischiefs against others, as this Phrase is used, Psal. 35. 19. Prov. 6. 13.

To others, and afterwards to himself.

Or, and, as it is in the Hebrew: for vice is not here opposed to virtue, as it is in many other Proverbs, but one vice is compared with another.

Who is so far from such deceits, that he runs into the other extream, and uttereth all his mind, as is said of the Fool, Prov. 29. 11. and thereby speaks many things offensive to others, and mischievous to himself.

Marginal references: Chap. 6. 13.; Ver. 8.; Or, shall be beaten.

11. The mouth of a righteous man is a Well of life : but violence covereth the mouth of the wicked .

Continually sending forth Waters of Life, or such good and wholsom words, as are very refreshing and useful both to themselves and others, for the preserving of their natural Life and for the promoting of their Spiritual and eternal Life. We have the same Phrase, Psal▪ 36. 9.

The same words were used before, v. 6. where see the Notes; and they may be understood in the same sense here, and the opposition of this clause to the former, may be conceived thus: As the Mouth of a good man speaketh those things which are good and beneficial to himself and others, so the Mouth of the wicked uttereth violence, or injury, or things injurious to others, which at last fall upon himself. But it is no new thing for the same words and Phrases to be taken in different senses, in the same Chapter, and somtimes in the same verse, as Matth. 8. 22. and elsewhere; and therefore these words may here be, and are, by many translated and interpreted thus, the mouth of the wicked covereth (i. e. concealeth▪) violence or mischief, which he plotteth against others. And so here is a double opposition between the Righteous and the wicked; first in the contrary effects, the former causeth Life, the latter mischief and death; and secondly in the manner of producing them, the righteous doth it by uttering his words, and the wicked doth it by concealing his mind.

Marginal references: [illegible: 1 word] [illegible: 1+ letters]7. 30, [illegible: 1+ letters] Ch 14. 14.; [illegible: 1 word]. 6.

12. Hatred stirreth up strifes : but love covereth all sins .

Upon every sleight occasion, by filling men with suspicions and surmises, whereby they imagine faults where there are none, and aggravate every small offence.

Either doth not severely observe, or doth willingly forget and forgive the Offences or Injuries of others, and so preventeth contention and mischief.

Marginal references: [illegible: 1+ letters] Cor. 13. 4. [illegible: 1 word] 4. 8.

13. In the lips of him that hath understanding wisdom is found : but a rod is for the back of him that is void of understanding .

His Wisdom sheweth itself in his prudent speeches, by which he escapeth that rod which fools m[illegible: 1+ letters] with, and gaineth that Reputation and Advantage to himself which Fools lose.

He may expect Rebukes and Punishments from God and men.

Which he sheweth by his foolish words.

Marginal references: Chap. 29. 3.; [illegible: 1 word]. [illegible: 1 word].

14. Wise men lay up knowledg : but the mouth of the foolish is near destruction .

To wit, in their minds and memories, to be brought forth thence upon fit occasions.

Whereby they may be enabled to speak both what, and when it is seasonable, for their own or others good.

Fools are more forward to lay out than to lay up, and for want of knowledge speak much and foolishly, whereby they frequently bring destruction upon themselves.

Marginal references: Chap. 13. 3.

15. The rich mans wealth is his strong city : the destruction of the poor is their poverty.

Either 1. really, as money is called a defence, Eccl. 7. 12. because it oft-times redeems a man from Dangers and Calamities. Or 2. in his own conceit, as it is explained, and fully expressed, Ch. 18. 11. It makes him secure and confident.

It is the cause of their ruine. Or, the contrition, or the terrour, or consternation, as others, both ancient and modern, render it. Their Poverty takes away their Spirit and Courage, and fills them with Fear and Despair.

Marginal references: Ch. 18. 11.

16. The labour of the righteous tendeth to life : the fruit of the wicked to sin .

Either 1. the design of his labour is only this, that he may have wherewith to live honestly, without sinful shifts. Or 2. the fruit or effect of his labour or industry (as this word, labour, is most commonly understood, and this best answers to the following clause, where fruit is put instead of this labour) is the preservation, and prolongation of this Life, and the obtaining of eternal Life, to which an honest and consciencious Diligence in mens worldly Callings doth in some manner contribute.

The fruit of all their Labours and endeavours.

Tendeth to sin, serves only for fuel to mens Pride, and Luxury, and Worldliness, and by that means oft causeth Temporal, and always, without Repentance, Eternal Death.

Marginal references: Ch. 11. 30.

17. He is in the way of life that keepeth instruction : but he that refuseth reproof, erreth c.

Which leadeth to Life and Blessedness.

That observeth and obeyeth the wholsom Counsels of God, and of good men.

b To wit, from the way of Life, or into the ways of sin, and so of Death. Heb. leadeth into errour, or seduceth, to wit, himself, as appears by the opposition of this to the former clause; he wittingly and willingly exposeth himself to Temptation and Wickedness, because he rejecteth that Admonition which is a proper Preservative from it.

Marginal references: Chap. 6. 23.; Or, causeth [illegible: 1 word].

18. He that hideth hatred with lying lips , and he that uttereth a slander, is a fool.

With flattering words and false pretences of Friendship.

Heb. he, i. e. both of them, one no less than the other. So he condemneth two opposite vices, secret Hatred, and manifest slander.

f Because a sinner, and because the mischief of these things will fall upon himself.

19. In the multitude of words there wanteth not sin : but he that refraineth his lips is wise.

Men that love and commonly use much talking, do frequently run into many miscarriages, because such persons, for the most part, want Wisdom to order their words aright, Eccles. 5. 3. and speak hastily without care and consideration.

That forbeareth to utter what cometh into his mind, before he hath weighed whether it be true, and fit to be spoken, or not.

20. The tongue of the just is as choice silver : the heart of the wicked is little worth.

Of great worth and use, bringing credit to himself, and much benefit to others.

And consequently the Tongue, which speaketh out of the abundance of the Heart, Mat. 12. 34.

21. The lips of the righteous feed many : but fools die for want of Wisdom .

By their wise and pious Discourses, Counsels, and Comforts, which are so many evidences of their Wisdom.

They have not Wisdom to feed or preserve themselves, much less to feed others.

Marginal references: Heb. of heart.

22. The blessing of the LORD, it maketh rich , and he addeth no sorrow with it .

Riches are not got by Wisdom or diligence, but only by Gods Favour and Blessing.

i. e. with that blessing which gives Riches, but gives them content and comfort in their Riches, which is a singular gift and blessing of God, of which see Eccles. 2. 24. 26. & 3. 13. & 5. 17, 18. whereas the Riches which wicked men get, are attended with Gods Curse, with many discontents, with tormenting cares and fears, with horrours of Conscience, and with the just dread of a sad account to God for them.

23. It is as a sport to a fool to do mischief : but a man of understanding hath wisdom .

He doth it with ease and delight, and without any shame, or remorse, or fear.

Or, as others, to work wickedness, yea, great and premeditated wickedness, as the Hebrew word properly signifies.

Whereby he is kept from committing Wickedness, and especially from sporting himself with it. But this clause is by divers learned Interpreters rendred thus, and, or so is Wisdom to a man of Understanding, it is a sport or pleasure to him to practice Wisdom or Piety. Which Translation makes the Opposition more evident.

Marginal references: Chap. 14. 9. & 15. 21.

24. The fear of the wicked it shall come upon him: but the desire of the righteous shall be granted .

The evils which he feareth, or hath cause to fear, as fear is oft taken.

God will not only prevent the mischiefs which they fear, but grant them the good things which they desire.

25. As the whirlwind passeth , so is the wicked no more : but the righteous is an everlasting foundation .

Which is suddenly, though with great noise and violence.

His Power and Felicity is lost in an instant.

Or, hath an everlasting, &c. His hope and Happiness is built upon a sure and unmoveable Foundation.

Marginal references: Chap. 12. 3, 7. Mat. 7. 24, 25. & 16. 18.

26. As vineger to the teeth x, and as smoak to the eyes: so is the sluggard to them that send him.

Unserviceable and vexatious.

z Which by its cold and sharpness it offends.

27. The fear of the LORD prolongeth days ; but the years of the wicked shall be shortned.

Partly because it gives them a title to the Promise of long life, as well as to other Promises; partly because it gladdeth the heart, which doth good like a Medicine, Prov. 17. 22. and preserves a man from those wicked practices which tend to the shortning of the days.

Marginal references: Chap. 9. 11.; Heb. addeth.; Job 15. 32. & 22. 16. Psal. 55. 23.

28. The hope of the righteous shall be gladness : but the expectation of the wicked shall perish .

Though at present it be mixed with doubts, and fears, and disappointments, yet at last it shall be accomplished, and turned into enjoyment.

Shall be utterly frustrated. and so end in sorrow.

Marginal references: Job 8. 13. & 11 20. Psal. 112. 10.

29. The way of the LORD is strength to the upright, but destruction shall be to the workers of iniquity.

Either 1. The way or course of Gods Providence in the government of the world. Or rather 2. The way of Gods Precepts, as Gods way or ways are most commonly understood in Scripture, or walking in Gods ways; for this is opposed to working iniquity in the next clause.

Gives strength, i. e. either courage and confidence: or support and protection from that destruction here following.

Or, terrour or consternation, as the word properly signifies, and many render it. The design of this verse is to shew that Piety is the only true Policy.

30. The righteous shall never be removed : but the wicked shall not inhabit the earth .

They shall live long and happily here, when this is most expedient for them, and eternally in Heaven.

They shall not have so much as a long and quiet abode upon Earth, unless where this is a Curse and Mischief to them, and much less shall they have any possession in Heaven.

Marginal references: Psal. 37. 22. & 125. 1.

31. The mouth of the just bringeth forth wisdom : but the froward tongue shall be cut out .

Freely, and abundantly, and constantly, as the Earth or a Tree bring forth their proper fruit, as the word properly signifies.

Wise Counsels, by which he directeth and secureth himself and others.

Because it bringeth forth not Wisdom, but Folly and Wickedness.

Marginal references: Psal. 37. 30.

32. The lips of the righteous know what is acceptable : but the mouth of the wicked speaketh frowardness.

To wit, practically, so as to consider and speak. Knowledg is here ascribed to the Lips, as it is to the Hands, Psal. 78. 72. because they are conducted by knowledg and Wisdom.

To God and good men, or what is truly worthy of acceptation; for this is opposed to what is froward or wicked in the next clause.

Marginal references: Heb. frowardnesses.