Matthew Poole and continuators on Proverbs 11

1. A false balance is abomination to the LORD : but a just weight is his delight.

The use of all false weights and measures in commerce.

i. e. Highly abominable, as the abstract signifies; which is opposed to the false opinion of men who account it a fineness of wit, or, at worst, but a trivial fault.

Partly because this wickedness is acted under a colour of Justice; and partly because it is destructive to humane Society, and especially to the poor, whose Patron the Lord owneth himself to be.

Marginal references: Lev. 19. 35, 36. Deut. 25. 13, 15, 16. Chap. 16. 11. & 20. 10, 23.; Heb. ballances of deceit.; Heb. perfect stone.

2. When pride cometh, then cometh shame : but with the lowly is Wisdom .

Pride, as it is the effect of Folly, so it bringeth a man to contempt and destruction, such persons being commonly hated both by God, and by all men.

Whereby they are kept from those foolish and wicked actions which expose men to shame.

Marginal references: Ch. 15. 33. & 16. 18. & 18. 12.

3. The integrity of the upright shall guide them : but the perverseness of transgressors shall destroy them .

Their sincere Obedience to Gods Laws.

Shall keep them from crooked and dangerous courses, and lead them in a right and safe way.

Those wicked devices by which they design and expect to secure themselves, shall be the instrument of their destruction.

Marginal references: Chap. 13. 6.

4. Riches profit not in the day of Wrath : but righteousness delivereth from death .

In the time of Gods Judgments, when he is executing Wrath and Vengeance upon Sinners.

Or, Mercy, as this word is oft rendred, or Charity to the poor, which is fitly opposed to Riches laid up in store.

It moveth God to deliver them oft times from temporal Calamities, and always from eternal Death, where such actions are done from a right Principle.

Marginal references: Chap. 10. 3. Ezek. 7. 19. Zeph. 1. 18.

5. The righteousness of the perfect shall direct his way : but the wicked shall fall by his own wickedness.

Shall bring all his designs and endeavours to an happy issue, by comparing this clause with the next.

Marginal references: Heb. [illegible: 1 word].

6. The righteousness of the upright shall deliver them : but transgressors shall be taken in their own naughtiness.

From many snares and dangers.

Marginal references: Chap. 5. 22.

7. When a wicked man dieth his expectation shall perish : and the hope of unjust men perisheth.

All his hope and felicity, which he placed wholly in earthly things, is lost and gone with him.

So it is a repetition of the same thing in other words. Or, as divers render it, the hope of their strengths, i. e. which they place in their carnal strengths, their Riches, Children, Friends, &c. So this is added by way of aggravation.

8. The righteous is delivered out of trouble, and the wicked cometh in his stead .

Is by Gods Providence brought into the same miseries which either he designed against the Righteous, or had formerly inflicted upon the Righteous, and now lately removed from them.

Marginal references: Ch. 21. 18.

9. An hypocrite with his mouth destroyeth his neighbour: but through knowledge shall the just be delivered .

By his corrupt communication, whereby he endeavours to draw him to errour or wickedness.

To wit, of God, and of his word, which makes men wise, and discovers, and so prevents the frauds of Deceivers.

From the infection of the Hypocrites evil and crafty Counsel.

10. When it goeth well with the righteous , the city rejoiceth : and when the wicked perish, there is shouting .

When such men are encouraged and advanced into places of Power and Trust.

The Citizens or Subjects of that Government rejoyce, because they confidently expect Justice, and Tranquillity, and many other benefits, by their administration of publick affairs.

A common rejoicing, partly for the just vengeance of God upon them who have been the instruments of so much mischief, and partly for their deliverance from such publick grievances and burdens of the Land.

11. By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked .

Wherewith they bless the City, to wit, by their sincere Prayers, and wise and wholsom Counsels.

By their Curses, and Oaths, and Blasphemies, and wicked and pernicious Counsels, whereby they both provoke God, and mislead men to their own ruine.

12. He that is void of wisdom despiseth his neighbour : but a man of understanding holdeth his peace .

Which contempt he sheweth, either 1. by contemptuous or reproachful expressions of him; or 2. by not asking, or not regarding his advice, but trusting wholly to his own understanding.

Either 1. He forbeareth all such expressions against his neighbour. Or 2▪ He silently and patiently bears these Reproaches from his neighbour, and doth not render one Reproach for another; wherein he sheweth true Wisdom. Or 3. He desireth and hearkeneth to the Counsels of others. Any of these ways the opposition is sufficiently evident.

Marginal references: Heb. destitute of heart.

13. A tale-bearer revealeth secrets : but he that is of a faithful Spirit concealeth the matter .

Or, He that goeth about (from one place or person to another, as the manner of such is) telling tales, making it his business to scatter Reports.

This tatling humour is so prevalent with him, that he cannot forbear to publish, either his neighbours secret faults, or such things as were committed to his trust with a charge of secrecy.

That hath a sincere, and constant, and faithful mind, which both can and will govern his Tongue.

So far as he can lawfully do.

Marginal references: Heb. [illegible: 1+ letters]e that walketh, b[illegible: 1+ letters]ing a tale-bearer.

14▪ Where no counsel is, the people fall; but in the multitude of counsellors there is safety.

Or, No wise counsel, as the word properly signifies, as Iob 37. 12. Prov. 1. 5.

To wit, of wise and good Counsellors, for such will employ and unite their Counsels together for the publick good.

Marginal references: 1 Kin. 12. 1. &c. Pro. 15. 22.

15. He that is surety for a stranger , shall smart for it: and he that hateth suretiship , is sure.

Whose condition he doth not throughly understand, and therefore knows not his own danger.

Of which see on Prov. 6. 1.

Marginal references: [illegible: 1 word] be [illegible: 1 word].; [illegible: 1 span]

16. A gracious woman retaineth honour : and strong men retain riches.

Heb, a Woman of grace and favour, i. e. one who by her meekness, and modesty, and prudence, and other Vertues renders her self acceptable and amiable to God and to men.

Or, holdeth fast her honour, or good reputation, with no less care and resolution, than strong men do Riches, as it here follows.

Or, as; for so this conjunction is o[illegible: 1+ letters]t used in this Book, of which we have seen some, and may afterward see more instances.

17. The merciful man doeth good to his own soul : but he that is cruel , troubleth his own flesh .

i. e. To himself, because his liberality shall turn to his own infinite advantage both in this life, and in the next.

Hardhearted and uncharitable to others.

Either 1. his own Children or Kindred, who are commonly expressed by this very word, for whose sakes he is thus covetous and uncharitable, that he may hoard it up for them: but they, faith the wise Man, shall have nothing but trouble and vexation, and God's curse with it. Or 2. himself denominated here from his flesh or Body as in the former Branch from his Soul. But he may seem to mention his flesh rather than his Soul, to intimate that the mischiefs of his covetousness shall not onely fall upon his Soul, which he despiseth, but upon his Flesh or outward Man, which is the onely thing that he feareth.

18. The wicked worketh a deceitful work : but to him that soweth righteousness , shall be a sure reward.

A work which will deceive his expectation of that good for which he worketh.

That worketh it with constancy, and diligence, and hope of recompence, as they do who sow in Seed-time.

Good works, acts of Piety towards God, and Charity to men.

19. As righteousness tendeth to life: so he that pursueth evil , pursueth it to his own death.

Who are not over-taken by sin, as a good Man may be, Gal. 6. 1. but studiously design it, and follow after the occasions of it earnestly, and greedily, and industriously.

20. They that are of a froward heart , are abomination to the LORD , but such as are upright in their way , are his delight.

Hypocrites, as appears from the opposition of these to the upright in the next Clause: whose Hearts are false to God, and contrary to their own professions.

Though by their cunning Artifices they may deceive men, and gain their good opinion and favour, yet God sees their naughty Hearts and ha[illegible: 1+ letters]eth them.

In the course of their lives and actions. By which changing of the Phrase, from Heart in the first Clause, to way here, he intimates that the sincerity and hypocrisie of mens hearts are discovered, and to be judged by their conversations.

21. Though hand joyn in hand , the wicked shall not be unpunished : but the seed of the righteous shall be delivered .

Though they are fortified against God's judgments by a numerous Issue and Kindred, and Friends, and by mutual strong combinations or con[illegible: 1+ letters]ederacies.

They shall be punished even in their own Persons, as well as in their Posterity. They shall not be able either totally to prevent God's judgment, or to delay it from coming in their days.

Not onely their Persons, but their Children.

Without any such Auxiliaries, by God's special Providence.

Marginal references: Ch. 16. 5.

22. As▪ a jewel of gold in a swines snout , so is a fair woman which is without discretion .

Which would not adorn the Swine, but onely be disparaged it self. It was the custom of some of the Iews to wear Jewels upon their Noses, and some of their Neighbours wore them in their Noses.

Which disgraceth the beauty of her Body by a foolish and filthy Soul.

Marginal references: Heb. depar [illegible: 1+ letters] [illegible: 1 word].

23. The desire of the righteous is onely good: but the expectation of the wicked is wrath.

Either 1 properly so called. So the sense is, His desires are generally and constantly to do good to men, as wicked mens designs are to do hurt, and to execute wrath and hatred against them. Or rather 2. the object, or event, or effect of their desire, as appears from the next Clause, where expectation is clearly put for the object or event of it: And the sense of the Proverb seems to be this, The desires and expectations of the Righteous shall end in their good and happiness, but the desires and expectations of wicked men shall be sadly disappointed, and end in the wrath of God, and their utter ruine.

24. There is that scattereth , and yet increaseth ; and there is that witholdeth more than is meet : but it tendeth to poverty .

That giveth liberally of his Goods to the Poor: for so this Hebrew word is used, Psal. 112. 9. He hath dispersed, which is explained in the following words▪, he hath given to the Poor.

Through God's secret Blessing upon his Estate.

Heb. from what is right or just, i. e. what by the Law of God, and the Rules of general Justice, he is obliged to give: of which see Prov. 3. 27.

By God's Providence secretly blasting his Estate, either in his own or his Childrens hands, as it very frequently befals covetous Wretches.

25. The liberal soul shall be made fat : and he that watereth shall be watered also himself .

Heb. the Soul of Blessing, that man who is a Blessing to others, who blesseth them, i. e. doth good to them, as Blessing▪ is oft used for a gift, as Gen. 33. 11. 1 Sam. 25. 27. 2 Cor. 9. 5.

Shall be greatly enriched both with Temporal and Spiritual blessings.

Possibly it is a Metaphor from a Fountain, which when it poureth forth its waters is instantly filled again, whereas if it be stopped it groweth empty▪ and the Water seeketh another course. Others render it, he shall be a Rain, i. e. he shall receive such liberal supplies from God that he shall be able to pour forth showers of good things upon others.

Marginal references: 2 Cor. 9. 8, 9, 10.; Heb. the soul of blessing.

26. * He that with-holdeth corn , the people shall curse him: but blessing shall be upon the head of him that [illegible: 1+ letters]elleth it .

In a time of scarcity, when others need and desire it.

The blessing of God which the People shall heartily beg for him.

Upon reasonable terms.

Marginal references: Amos 8. 5▪ 6.

27. He that diligently seeketh good, procureth favour : but he that seeketh mischief it shall come unto him .

Which is opposed to those who content themselves with lazy desires or cold and careless endeavours.

With God and men.

To do any mischief or injury to others.

It shall be requi[illegible: 1+ letters]ed either by mens malice and revenge, or by God's just judgment.

u To do good to all men, as he hath opportunity.

Marginal references: Ch. 14. 22.; Ps. 7. 15, 16. & 9. 15, 16. & 10. 2. & 57. 6.

28. He that trusteth in his riches shall fall : but the righteous shall flourish as a branch .

As his chief portion, and felicity, and ground of safety.

As a withered Leaf, by comparing this Clause with the latter.

Who maketh God alone, and not riches, his trust.

To wit a green and flourishing branch.

Marginal references: Job 31. 24.; Ps. 1. 3. & 92. 12, &c. Jer 17. 8.

29. He that troubleth his own house , shall inherit the wind : and the fool shall be servant to the wise of heart .

He who bringeth trouble and misery upon himself and Children, either 1. by carelesness, [illegible: 1+ letters]lothfulness, improvidence, prodigality, or any wickedness, whereby he consumeth his Estate. So this troubling of his House may be opposed to a Man's building of his House, Jer. 29. 28. Or 2. by covetous desires and restless endeavours to heap up Riches, whereby he greatly tires and troubles both himself and all his Family, with excessive cares and labours, which is called coveting an evil covetousness to his House, Habak. 2. 9.

Shall be as unable to keep and enjoy what he gets as a Man is to hold the VVind in his Fist, or to feed and satisfie himself with it: he shall be brought to poverty.

By which means such a troublesome fool shall through his extreme necessity be forced even to fell himself to such as are wiser.

Marginal references: Ch. 17. 2.

30. The fruit of the righteous is▪ a tree of life and he that winneth souls , is wise .

i. e. VVhich he produceth, his discourses and his whole conversation.

Is like the fruit of the Tree of Life, is a great preserver of this life, and a procurer of Eternal life, not onely to himself, but to others also.

Heb. that catcheth Souls, as a Fowler doth Birds, that maketh it his design and business, and useth all his skill and diligence to gain Souls to God, and to pluck them out of the snare of the Devil.

Sheweth himself to be a truly wise and good Man. But this Clause is and may be rendred thus, and [illegible: 1 word] that is wise (the same with the Righteous in the former Clause) winneth Souls, or brings them to life. So this Clause agrees very well with the former.

Marginal references: Ch. 13. 12.; Heb. taketh.; Dan. 12. 3.

31. Behold the righteous shall be recompensed in the Earth : much more the wicked and the sinner .

i. e. Punished for his sins, as appears from the next Clause, the general word being here used of this one particular, by a Synecdoche.

VVhereby he intimates, that all his sufferings are confined to this VVorld, which is an unspeakable felicity.

They shall be punished more certainly and more severely, either in this life, or in the next.

Those who make sin their great study, and daily and most delightful exercise. Compare this Verse with 1 Pet. 4. 18. which is a good Conment upon it.