Matthew Poole and continuators on Proverbs 17

1 BEtter is a dry morsel, and quietness therewith, than a house full of sacrifices with strife.

Of the remainders of Sacrifices, of which they used to make Feasts: of which see on Prov. 7. 14. Or, of slain Beasts, as that word is used, Gen. 31. 54. and elsewhere.

Marginal references: Ch. 15. 17.; Or, good c[illegible: 1+ letters]ear.

2 A wise servant shall have rule over a son that causeth shame , and shall have part of the inheritance among the brethren .

Either as being by his Father appointed Tutor or Guardian to his Son; or being by his Wisdom advanced to that Estate and Dignity, which the other possibly hath lost by his folly.

Partly as a just recompence for his faithful Service, as Gen. 15. 2, 3, &c. and partly as an Obligation to him, to take care of his Children.

3 The fining-pot is for silver, and the furnace for gold: but the LORD trieth the hearts .

The Hearts of men cannot be searched and known by any humane art, but by God onely.

Marginal references: Ps. 26. 2. Ch. 27. 21. Jer. 17. 10. Mal. 3. 3.; The trial of.; The trial of.

4 A wicked doer giveth heed to false lips : and a liar giveth ear to a naughty tongue .

Or, a malicious or mischievous Man, whose practice and delight it is to bring trouble to others.

Heb. to Lips of Iniquity, to any wicked counsels or speeches, to false Accusations and Calumnies, which give him occasion and encouragement to do mischief.

He who accustometh himself to false and wicked speaking delighteth in the like speeches of other men. This Proverb contains a comparison between an evil-doer, and an evil speaker, and sheweth their agreement in the same sinful practice of being greedy to hear false and wicked speeches.

Marginal references: Heb. lips of Iniquity.

5 Whose mocketh the poor , reproacheth his Maker , and he that is glad at calamities , shall not be unpunished.

Derideth or reproacheth him with or for his poverty.

God who by his Providence made him poor. See the same assertion, Prov. 14. 31.

At the miseries of other men.

Marginal references: Ch. 14. 31▪; Heb. held innocent.

6 Childrens children are the crown of old men , and the glory of children are their fathers .

Their honour and [illegible: 1+ letters]appiness, because they are in themselves Blessings of God and Testimonies of God's favour, although sometimes they may become the shame of their Fathers House.

Namely such Fathers as are wise and godly, as is evident from the nature of the thing, for wicked Parents bring infamy upon their Children.

Marginal references: [illegible: 1 word]. 127. 3, 1[illegible: 1+ letters]8. 3.

7 Excellent speech becometh not a fool much less do lying lips a prince.

Either 1. discourse of high and excellent things far above his capacity. Or, 2. lofty or eloquent speech, which fools oft affect. Or 3. vertuous and godly Discourse.

Either properly so called: Or, as this word is most commonly used in this Book, a wicked man, whose actions give the lye to his Expressions.

Marginal references: [illegible: 1 word]. a lip of [illegible: 1 word].; [illegible: 1 span].

8 A gift is as a precious stone in the eyes of him that hath it , whithersoever it turneth , it prospereth.

Pleasant and acceptable, and withal dazleth his eyes.

Heb. of the Lord, or owner of it, either 1. of the giver: Or rather 2. of the Receiver of it, who by the giver is made Lord of it, for to his eyes it was exposed, that he might discern the beauty and worth of it▪ and thereby be allured to do what was desired, which accordingly he did, as it here follows.

To whomsoever it is presented▪ But this, as also many other Proverbs, are to be understood of the common course or effect with most men, but not universally of all men.

Marginal references: [illegible: 1 word] 18. 16.; [illegible: 1 word]. a stone [illegible: 1 word].

9 He that covereth a transgression , seeketh love , but he that repeateth * a matter , separateth very friends ▪

That concealeth, as far as he may, other mens faults against himself or against their friends.

i. e. Findeth or obtaineth, as this word is used here below, v. 19. & Prov. 11. 27.

Either 1. to himself. Or rather 2. to the transgressor, or offending friend; he maintains love among Friends, as it may be explained from the opposite clause.

Or, the matter last mentioned, to wit, the transgression.

Either 1. he alienateth his Friend from himself. Or rather 2. he raiseth jealousies and dissensions among Friends. This Phrase we had before, Ch. 16. 28.

x That publisheth and spreadeth it abroad, that recals it to mind after it was past and forgotten.

Marginal references: [illegible: 1 word]. 10. 12.; [illegible: 1 span].

10 A reproof entreth more into a wise man , than an hundred stripes into a fool.

Is more effectual for his reformation.

Marginal references: [illegible: 1 word], a reproof [illegible: 1 word] more a [illegible: 1 word] [illegible: 1 word], than [illegible: 1+ letters] [illegible: 1 word] a fool [illegible: 1+ letters] [illegible: 1 word] [illegible: 1 word].

11 An evil man seeketh onely rebellion ; therefore a cruel messenger shall be sent against him.

It is the constant study and business of wicked men to rebel, either 1. against men in Authority. But this is not universally true, for many most wicked Persons are not guilty of that sin. Or rather 2. against God: For 1. thus it is true of all wicked men. 2. This word is used of rebellion against God, Deut. 31. 27. Ezek. 2. 5, 6. & 3. 9, &c. 3. This word being put alone without any addition of the object seems most probably to be meant of the highest and worst kind of rebellion, according to the common rule of interpretation in such cases.

Or, a cruel Angel, the Angel of Death, the Devil, or some bloody men employed by God to avenge his quarrel; or some dreadful punishment; it being very usual in Scripture to represent things under the notion of Persons, as Rom. 7. and elsewhere.

12 Let a bear robbed of her whelps meet a man, rather than a fool in his folly .

When she is most cruel and fierce.

In the heat of his lust or passion, because the danger is greater., all things considered, and more unavoidable.

Marginal references: [illegible: 1 word]. 13. 8.

13 Whoso rewardeth evil for good, evil shall not depart from his house .

From his Person and Family; because such a Man is most hateful to God and to all Mankind, God will punish him, and men will not pity nor relieve him.

Marginal references: [illegible: 1 word]. 12. 17. [illegible: 1 word]. 5. 15. 1 [illegible: 1 word]. 3. 9.

14 The beginning of strife is as when one letteth out water ; therefore leave off contention before it be meddled with .

By cutting the Bank of a River, in which case the Water quickly widens the breach and breaks in with irresistible violence and fury, and causeth great mischief and destruction.

Avoid the occasions, and prevent the beginnings of contention.

Marginal references: [illegible: 1 word]. 20. 3.

15 He that justifieth the wick[illegible: 1+ letters], and [illegible: 1+ letters]e [illegible: 1 word] condemneth the just, even they both are abomination to the LORD.

That acquitteth him as innocent by a judicial Sentence, or otherwise approveth or commendeth his evil practices. By which we may easily understand what it is to condemn the just.

Marginal references: [illegible: 1 word] [illegible: 1 word] ▪ Ch. [illegible: 1 word] [illegible: 1+ letters]4. Isa. 5. 23▪

16 Wherefore is there a price in the hand of a fool to get wisdom , seeing he hath no heart to it ?

The Question implies that it is unworthily placed and that it is to no purpose or benefit of the Possessor.

Possessions or Riches as all the ancient Translators render it, of which this word is used, Isa. 55. 1. and elsewhere, under which all opportunities and abilities of getting it are comprehended.

[illegible: 1+ letters]or the obtaining whereof, rich Men have many and great advantages above others.

Neither common discretion to discern the worth of Wisdom, and his advantage to get it, nor any sincere desire to get it; for the heart is commonly used in Scripture both for the understanding, and for the will and affections.

17 A friend loveth at all times , and a brother is born for adversity .

A sincere and hearty Friend.

Not onely in prosperity, but also in adversity, when false Friends forsake us.

Who is so not onely by Name and Blood, but by brotherly affection.

Was sent into the World for this among other ends, that he might comfort and relieve his Brother in his adversity. So this Proverb compareth a Friend with a Brotherand sheweth that a Friend doth that freely, and by choice, which a Brother doth by the force and obligations of Nature. But this last clause may be, and is by divers otherwise rendred, and he (to wit, the Friend) is Born a Brother (or, becomes, or is made a Brother, i. e. puts on brotherly affection, as if he had received a second Birth and was born his Brother, such expressions being not unusual both in Scripture, and in other Authors) in or against the time of adversity. So the sense is, He is a Friend at all Times, but in adversity he is more than an ordinary Friend, even a Brother.

Marginal references: Ch. 18. 24.

18 A man void of understanding striketh hands , and becometh surety in the presence of his friend .

In token of his becoming Surety: of which Phrase, and of the thing it self, see on Prov. 6. 1. & 11. 15.

The Friend here is either 1. before, and to the Creditor. Or rather 2. before, and with, and for the Debtor, for whom, as being his Friend, he becomes Surety, as the manner of Friends is. See on Prov. 6. 3. And this Proverb is fitly placed after that v. 17. to intimate, that although the laws of Friendship oblige us to love and help our friends in trouble, as far as we are able, yet they do not oblige us to become Surety for them rashly, and above what we are able to pay, for by that means we make our selves unable to do good either to them, or to others, or to our selves.

Marginal references: Ch. 6. 1. & 11. 15.; Heb. heart.

19 He loveth transgression, that loveth strife , and he that exalteth his gate , seeketh destruction .

Because contention is in it self a sin, and is commonly accompanied or followed with many sins, as detraction, malice, hatred, pride, &c.

Either 1. his mouth. i. e. who speaketh loftily: for we read of the gate or door of ones Mouth in Mich. 7. 5. and elsewere: but then the word Mouth or Tongue is added to determine the sense: but the Mouth is nowhere called the gate, simply or absolutely Or 2. the Gate of his House, that maketh it, and consequently his House, lofty and Magnificent, beyond what befits his quality. which being an evidence and effect of pride and haughtiness of Spirit is here mentioned for all the rest. So the sense is, He who carries himself loftily and scornfully.

He seeks those things which will expose him to destruction, because he maketh himself odious both to God and men. Or findeth destruction; seeking being put for finding or procuring▪ as above v. 9.

Marginal references: Or. house. Gen. 28. 17.

20 He that hath a froward heart , findeth no good , and he that hath a perverse tongue , falleth into mischief.

Whose Heart is not plain and upright, but false towards God or men.

Shall not get that advantage by his dissimulation which he intends and expects, but shall fall into mischief, as is implied from the opposite Clause.

That speaks deceitfully or wickedly▪ So here is a comparison between an evil heart and an evil Tongue, and the ill effects of both of them.

Marginal references: Heb. the froward of Heart.

21 † He that begetteth a fool , doth it to his sorrow, and the father of a fool hath no joy .

Not a Natural, but a wilful fool, or a wicked Son.

And consequently the Mother also.

Which Parents usually have in the Birth of a Child, and especially of a son, but hath great cause of sorrow▪ the contrary being implied in this and such like expressions, as in Scripture, as Prov. 10. 2, &c. so also in profane Authors: whose words see in my Latin Synopsis.

Marginal references: * Ch. 10. 1[illegible: 1+ letters]

22 A merry heart doth good like a medicine, but a broken spirit drieth the bones .

Chearfulness of Soul, especially that which is solid, and ariseth from the witness of a good Conscience.

Even to the Body, it contributes very much to the restoration or preservation of bodily Health and Vigour, as Physicians observe, and Experience sheweth.

Sad and dejected▪

Wasteth the marrow of the Bones, and the moisture and strength of the Body.

Marginal references: Or, to a medicine.; * Ch. 15. 13. & 12. 25.

23 A wicked man taketh a gift out of the bosom to pervert the ways of judgment .

Whether Judge or Witness.

In secret, as this Phrase is expounded, Prov. 21. 14. being privily conveyed from the bosom of the giver into his own bosom.

To give or procure an unjust sentence.

24 Wisdom is before him that hath understanding, but the eyes of a fool are in the ends of the earth .

Or, in (as the particle peth is used, Deut. 2. 7. and is here rendred by divers Interpreters) the face or countenance. The sense is either 1. His Wisdom appears even in his gestures and looks, which are modest, and composed, and grave. Or 2. Wisdom is before him, or in his sight, as the mark at which he aims, or as the rule by which he constantly walketh, and ordereth all his steps, from time to time minding his present duty and business.

The sense of this clause also is either 1. His folly appears in his light, and unsteddy, and disorderly carriage and looks. Or 2. His mind is wavering and unsettled, he neither proposeth a right and certain end to himself, nor is he constant in the use of fit means to attain it, he neglects his present business, and true interest, and wanders hither and thither in the pursuit of earthly vanities, minding most those things which are remotest from him, and least concern him.

Marginal references: Eccles. 2. 14. & 8. 1.

25 A foolish son is a grief to his father, and bitterness to her that bare him .

This he said before, Prov. 15. 20. and elsewhere, but he here repeats it as a point of great moment and constant use, and as a powerful motive to oblige both Children to carry themselves wisely and dutifully to their Parents, as they would not be thought to be unnatural or inhumane, and Parents to educate their Children prudently and religiously, at least for their own comfort, if not for the publick good.

Marginal references: Chap. 10. 1. & 15. 20. & 19. 13.

26 Also to punish the just is not good , nor to strike princes for equity .

This particle seems to have relation to the next foregoing Proverb to imply that it is a very evil thing for Children to cause grief to their Parents, as it is also to do what here follows.

For Parents, or Princes, or Rulers, to whom alone this power belongs, to punish innocent and good men.

is highly evil and abominable, as is implied. See above, v. 20. and Prov. 16. 29. & 17. 10. &c.

Nor to smite Magistrates, either with the Hand or Tongue, for the execution of Justice, as condemned persons are apt to do. Or, as some learned Interpreters render it, Nor for Princes to strike any man for equity▪ or for doing his duty, or what is just. So this clause best agrees with the former. Besides it belongs to Princes or Magistrates to punish or strike.

Marginal references: Heb. to mulct or fine.

27 He that hath knowledg spareth his words, and a man of understanding is of an excellent spirit .

Heb. restraineth, as at other times, so especially when he is provoked to passion, in which case fools utter all their mind.

Which he sheweth by commanding his passions, and bridling himself from hasty and unadvised speeches. Or, as others render it, is of a cool Spirit, calm and moderate, not easily provoked, humble, as the Chaldee renders it, patient or long-suffering, as the LXX and Arabick Interpreters render the words. Or, as others, sparing (Heb. precious, which is put for rare or scarce, 1 Sam. 3. 1. Prov. 25. 17. Isa. 13. 12.) of his breath, i. e. of his speech, as this very word is used, Prov. 29. 11. Isa. 11. 4. compared with 2 Thes. 2. 8.

Marginal references: Jam. 1. 19.; Or, a cool spirit.

28 Even a fool when he holdeth his peace, is counted wise : and he that shutteth his lips is esteemed a man of understanding.

Because he is sensible of his own folly, and therefore forbears to speak le[illegible: 1+ letters]t he should discover it; which is a great point of true Wisdom.

Marginal references: Job 13. 5.