Matthew Poole and continuators on Proverbs 13

1. A Wise son heareth his fathers instruction : but a scorner heareth not rebuke .

Which word is understood out of the next clause, as is frequent in the Hebrew text.

Or, Rebuke or Reproof.

He hareth reproof either from his Father, or from any other man.

2. A man shall eat good by the fruit of his mouth : but the soul of the transgressors shall eat violence .

Shall receive much comfort, and credit, and benefit to himself.

By his wise and profitable discourses.

i. e. The person, as the soul is oft used.

Who transgress with their Lips, as this general Phrase may be restrained from the former clause.

Shall have that violence and injury returned upon themselves which they have offered to others in word or deed.

Marginal references: Ch. 12. 14.

3. He that keepeth his mouth , keepeth his life : but he that openeth wide his lips shall have destruction .

To wit, shut, for this is opposed to the opening of it: who speaks sparingly, and with due care and caution.

Prevents many sins and mischiefs which others run into.

That takes liberty to speak every thing which pleaseth him, or cometh into his mind▪

From God or men.

Marginal references: Ch. 18. 21. & 21. 23.

4. The soul of the sluggard desireth, and hath nothing : but the soul of the diligent shall be made fat .

Because he contenteth himself with lazy desires without diligent endeavours.

He shall be enriched with the fruit of his own Labours.

Marginal references: Ch. 10. 4.

5. A righteous man hateth lying : but a wicked man is loathsom, and cometh to shame .

Both in himself and in other men, whereby he getteth that good name which is like a pretious Ointment.

Who accustometh himself to lying, as may be gathered from the foregoing words.

Makes himself contemptible and hateful to all that know him; there being scarce any reproach which men more impatiently endure, and severely revenge, than that of being called or accounted a Lyar.

Marginal references: Or, causeth stench & shame.

6. Righteousness keepeth him that is upright in the way: but wickedness overthroweth the sinner .

Either from [illegible: 1+ letters]in: or from that overthrow which befals sinners in the next clause.

Heb. the man of sin, who giveth up himself to wicked courses.

Marginal references: Chap. 11. 3, 5, 6.; Heb. sin.

7. There is that maketh himself rich, yet hath nothing , there is that maketh himself poor, yet hath great Riches .

Some men who have little or nothing pretend to have great Riches, and carry themselves accordingly, either out of Pride and Vanity, or with a design to gain Reputation with others whom they intend to defraud.

Some rich men seem and profess themselves to be very poor that they may preserve and increase their estates by concealing them from those who would either desire a share in them, or take them away by deceit or violence.

Marginal references: Chap. 12. 9.

8. The ransom of a mans life are his Riches, but the poor heareth not rebuke .

This verse sets forth, Either 1. The several advantages of Riches and Poverty. Riches enable a man to redeem his life when it is in greatest danger, and Poverty preserves a man from those Rebukes and Injuries which endanger and oft destroy the Rich. Or 2. The convenience of Poverty above Riches. Riches frequently expose men to the peril of losing their Lives by false Accusers, or Thieves, or Tyrants, which they are forced to redeem with the loss of their Riches; whereas Poverty commonly secures men not only from such kinds of death, but even from Rebukes and Injuries; partly because such persons are cautious, that they may not offend or provoke others; and partly because their persons and actions are neglected and slighted, and they are esteemed Objects of pity.

9. The light of the righteous rejoiceth , but the lamp of the wicked shall be put out .

The Prosperity or Happiness, which is oft called a Light or Lamp in Scripture, and other Authors.

Shineth with a pleasant and constant Brightness and Glory; for this is opposed to the putting out in the next clause. Rejoicing is here ascribed to the light, as it is to the Sun, Psal. 19. 5. both Metaphorically, because they would rejoice in it, if they were capable of any such passions, and Metonymically, because they refresh and chear mens Spirits. So Mountains and Trees are said to rejoice, Psal. 65. 12. & 96. 12.

Their felicity shall have a sudden and a dismal end.

Marginal references: Job 22. 28.; Job 18. 6. & 21. 17.; Or, candle.

10. Only by pride cometh contention , but with the well-advised is wisdom .

Which is not to be understood exclusively as to all other causes; for contentions oft spring from Ignorance, or Mistake, or Covetousness, or other Passions, but eminently, because as Pride bloweth up those coals of Contention which other Lusts kindle, so oft-times Pride alone, without any other cause, stirreth up strife; which it doth by making a man self-conceited in his opinions, and obstinate in his Resolutions, and impatient of any opposition, and many other ways.

Who are not governed by their own passions, but by prudent consideration, and the good Counsel of others.

Which teacheth them to avoid and abhor all contention.

11. Wealth gotten by vanity , shall be diminished , but he that gathereth by labour shall increase.

By vain, or deceitful, or wicked practices.

Because the Curse of God attends upon it.

By diligence in an honest Calling.

Marginal references: Ch. 10. 2. & 20. 21.; Heb. with the hand.

12. Hope deferred maketh the heart sick, but when the desi[illegible: 1+ letters]e cometh, it is a tree of life .

Delays in obtaining that good which a man passionately desireth and hopeth for.

The good desired and expected, Acts being oft put for the Objects.

It is most sweet, and satisfactory, and reviving.

Marginal references: Ver. 19.

13. Whoso despiseth the word , shall be destroyed , but he that feareth the commandment , shall be rewarded.

The word of God, which is called the word by way of eminency, Deut. [illegible: 1+ letters]0. 14. Compare with Rom. 10. 18. 1 Tim. 5. 17. and elsewhere

Except he repent, and return to his Obedience.

That hath a Reverence to its authority, and is afraid to violate it.

m Disobeyeth it wilfully and presumptuously.

Marginal references: Or, shall be in peace.

14. The law of the wise is a fountain of life, to depart from the snares of death.

The Doctrine, Instruction, or Counsel, as the word, Law, is frequently understood in Scripture.

Of holy men, who are commonly called wise, as sinners are called Fools, in this Book.

Marginal references: Ch. 14. 27.

15. Good understanding giveth favour , but the way of transgressors is hard .

Discovering itself by a mans holy and righteous practices and ways, as appears from the opposition of the way of transgressors to it, and as words of Understanding in this and other Books of Scripture commonly include practice.

Maketh a man acceptable both to God and men.

The carriage or manner of conversation.

Or, rough, as this very word is used, Deut. 21. 4. offensive and hateful to God and Men, as rough ways are to a Traveller, fierce, and intractable, and incorrigible.

16. Every prudent man dealeth with knowledg , but a fool layeth open his folly .

Heb. Acteth, or doth, manageth all his affairs.

Considerately and discreetly.

By his heady and foolish Actions.

Marginal references: Ch. 12. 23. & 15. 2.; [illegible: 1+ letters]eb. spreadith.

17. A wicked messenger falleth into mischief , but a faithful ambassador is health .

Who is unfaithful in the execution of that which is committed to his charge, as appears by the opposite clause.

Shall not escape punishment from God, or from them who sent him.

Or, wholsom, procureth safety and benefit, as to his Master, so also to himself.

18. Poverty and shame shall be to him that refuseth instruction , but he that regardeth reproof shall be honoured .

Whereby he might have been kept from destructive and dishonourable courses.

That considers it seriously, receiveth it kindly, and reformeth himself by it.

And enriched, which is implied from the former branch. Not that it is so always, but commonly, and when God sees it good for a man. Or, if he do not always gain Riches, he shall certainly have honour both from God and men.

19. The desire accomplished is sweet to the soul , but it is an abomination to fools, to depart from evil.

The satisfaction of a mans desires by the enjoyment of the things desired is very acceptable to him. Which may be taken either 1. Of the desire of Fools, which may be understood out of the next clause. So the sense of the verse is, It is sweet to sinners to indulge and satisfie their desires, which are wholly carnal and sinful, and for that reason they love sin, and hate the thoughts of leaving it, because their desires are wholly and fully set upon it. Or 2. Of good desires, or of the desires of wise and good men, as the LXX, and Chaldee, and Syriack, and Arabick Interpreters understand it, by the opposition of Fools in the next clause. So the sense may be this, The desires of good men are set upon what is good, and they rejoice when they attain to it, and are grieved when they fall short of it; but the desires of the wicked are set upon sin, and it is a pleasure to them to commit it, and an abomination to them to be hindred from it. Or rather 3. Of desires in general. Whatsoever men do earnestly desire, the enjoyment of it is very sweet and grateful to them; and therefore sinners rejoice in the pursuit and satisfaction of their sinful Lusts, and abhor all Restraint and Mortification of them: For this is certain and confessed, that many things are understood in these short proverbial Speeches which are not expressed.

Or, and, as this particle properly signifies; or, therefore, as it is frequently used.

Marginal references: Ver. 12.

20. He that walketh with wise men, shall be wise , but a companion of fools shall be destroyed.

i. e. Commonly converseth and associateth himself.

Shall learn Wisdom and Goodness both from their Counsels and Examples. The design of this Proverb is to shew the wonderful influence which a mans society hath upon him, either to save, or to corrupt and destroy him.

Marginal references: Heb. shall be broken.

21. Evil pursueth sinners , but to the righteous good shall be repayed.

Evil of punishment proportionable to their evil of sin, as appears from the next clause.

And sooner or later shall certainly overtake them, albeit they please themselves with hopes of impunity.

Obstinate and incorrigible sinners.

Gods blessings and true happiness.

22. A good man leaveth an inheritance to his childrens children, and the wealth of the sinner is laid up for the just .

Is by Gods powerful Providence oft-times translated to good men of another Family, who will be more faithful Stewards of it.

Marginal references: Job 21. 17. & 27. 17. Chap. 28. 8. Eccl. 2. 26.

23. Much food is in the tillage of the poor , but there is that is destroyed for want of judgment .

Poor and mean persons by their diligent labours in tillage or other employments, and Gods Blessing upon them oft-times grow rich.

Or, consumed, to wit, in his estate, brought to poverty.

Either 1. For want of discretion and convenient care and diligence in tilling his Land, and in managing his Affairs, which he neglects himself, and leaves to the care of others, whereas poor men are forced by their necessities to look to their own concerns, and to use their utmost diligence in them. Or rather 2. By Injustice, as this Phrase is used, Prov. 16. 8. Ier. 17. 11. & 22. 13. Ezek. 22. 29. Nor do I find it in any other Scripture. By his Frauds, Rapines, and Oppressions, and other unjust and wicked practices, whereby he seeks to enrich himself, as refusing and scorning to get an Estate by honest labours. So this agrees with what is said v. 11.

Marginal references: Ch. 12. 11.; Chap. 21. 4.

24. He that spareth his rod , hateth his son : but he that loveth him, chasteneth him betimes.

Heb. with-holdeth it from his Son when it is due to him.

That correction which his Sons fault requires, and he as a Father is required to give him.

Not directly and properly in regard of his Affection, but consequently, and in respect of the event. His fond affection is as pernicious to him as his or another mans hatred could be.

Either 1. In his tender years as soon as he is capable of it. Or 2. Speedily, before he be hardened and inveterate in sin.

Marginal references: Ch. 19. 18. & 22. 15. & 23. 13. & 29. 1[illegible: 1+ letters], 17.

25. The righteous eateth to the satisfying of his soul , but the belly of the wicked shall want.

Gods Favour and Blessing gives him a competent Estate, and an Heart to use it, and Comfort and Satisfaction in it, whereas wicked men commonly want either all these Blessings, or some of them.

Marginal references: Psal. 34. 10. & 37. 3.