Matthew Poole and continuators on Proverbs 28

1 THe wicked flee when no man pursueth : but the righteous are bold as a lion.

Because the Conscience of their own guilt puts them into a continual expectation and dread of Gods judgments.

Are couragious and resolute, having the witness of a good Conscience, and the assurance of Divine Favour and Protection, and the supports and consolations of the Holy Ghost.

Marginal references: Lev. 26. 17, 36.

2 For the transgression of a land, many are the princes thereof: but by a man of understanding and knowledg the state thereof shall be prolonged

Either 1. Together, contending for Supremacy. Or rather 2. Successively, as appears from the following clause. Their Princes are soon cut off, and other persons, and oft times persons of other Families come in their stead, which is justly threatned as a curse, because such frequent changes are seldom for the better, and commonly for the worse, and are frequently attended with Blood and slaughter, with the change▪ and subversion of Laws, with heavy Taxes and Charges, with the ruine of many Families, and with many other mischiefs.

By a wise and good man. Which may be understood either 1. Collectively for men of understanding, &c. as it is rendred in the margent; i. e. when the men or people of a Land are wise and good. Or rather 2. Singularly, and that either 1. Of a wise and righteous Prince, who by the good government of himself, and his Family, and Kingdom, by punishing and preventing the transgressions of the People, turns away Gods wrath and saves himself and People. Or 2. Of any other man of eminent Wisdom or Piety, who prevents this judgment, either by his good Counsels given to the Prince and People, and entertained by them, or by his Intercession to God; for God hath somtimes spared a People for the sake of one man, as he did Zoar for Lot, Gen. 19. 20, 21. and the Israelites for Moses, Psal. 106. 23.

The Land shall enjoy its former State and Tranquillity, and the Life of their good Prince shall be prolonged.

Marginal references: Or, by [illegible: 1 word] of [illegible: 1 word] and wisdom shall they like [illegible: 1+ letters]ise be prolonged.

3 A poor man that oppresseth the poor , is like a sweeping rain which leaveth no food .

When a poor man being advanced into a place of▪ Authority, abuseth it to oppress those that are poor and unable to resist him.

Is like a violent Rain or Flood, which washeth away the very seeds which are in the Earth, and spoileth the Corn and Fruits which are upon it. He is the worst of all oppressors, because as he is of a base mind, which also is made much worse by a sudden change and elevation into an high condition, so his own necessities inflame his desires, and make him greedy to take all, yea, even the small advantages of enriching himself. Which the ancients expressed by the similitude of an empty Horseleach, which sucketh much more strongly than that which is already filled; and of a dry sponge, which licks up far more water than that which was wet before.

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

4 They that forsake the law praise the wicked : but such as keep the law contend with them .

That live in the contempt of, and disobedience to Gods law.

Honour their persons, contrary to Psal. 15. 4. freely and familiarly associate themselves with them, and approve of their sinful courses; all which proceeds from their great likeness to them.

Are so far from praising or applauding them, that they severely rebuke them, and to the utmost of their power oppose them in their wicked enterprises.

Marginal references: Ps. 10. 3. Rom. 1. 32.

5 Evil men understand not judgment : but they that seek the LORD , understand all things .

Because their minds are naturally blind, and are further blinded by their own prejudices, and passions, and by the God of this world who rules in and over them.

i. e. What is just and right, what is their duty in all cases and conditions, as Iudgment is frequently understood.

By diligent study of his word, and by servent Prayers to him for advice.

Which are necessary to be known by them, either for the discharge of all their present duties to God and Men, or for their everlasting Happiness.

Marginal references: 1 Cor. 2. 1[illegible: 1+ letters] 1 Joh. 2. 20▪ 27.

6 Better is the poor that walketh in his uprightness, than he that is perverse in his ways , though he be rich.

In a much safer and happier condition.

Heb. in two ways, halting between two ways, pretending to Virtue, but practising Vice; or, covering his wicked designs with good pretences; or somtimes erring on one hand, and somtimes on the other, as wicked men commonly do.

Marginal references: Ch. 19. 1▪; Heb. [illegible: 1 word] ways.

7 Whoso keepeth the law, is a wise son : but he that is a companion of riotous men , shameth his father .

And consequently a credit and comfort to his Father, as hath been oft noted before.

Which is both a manifest violation of Gods Law, which forbids this Society, and is the ready way to a total and final Apostacy from God, and from his Law.

Because he is a foolish Son.

Marginal references: Cup. 29. 3.; O[illegible: 1+ letters], [illegible: 1 word] [illegible: 1 word].

8 He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor .

Heb. By usury and (or, or) encrease, i. e. by any kind of Usury, whereby the poor are oppressed, as is implied from the opposite clause; or by any unrighteous practices. See more of these words and of this thing on Exod. 22. 25. Lev. 25. 35, 36. Psal. 15. 5. Ezek. 18. 8.

It shall not long continue with him or his, but shall by Gods righteous and powerful Providence be disposed into more just and merciful hands.

Marginal references: Ch. 13. 22. [illegible: 1 word]. 2. 26.; Heb. by in [illegible: 1+ letters].

9 He that turneth away his ear from hearing the law , even his prayer shall be abomination .

That obstinately refuseth to yield Audience or Obedience to Gods Commands.

To God, whose Law he despised. God will abhor and reject his person, and all his services.

Marginal references: P[illegible: 1+ letters]. 66. 18.

10 Whoso causeth the righteous to go astray in an evil way , he shall fall himself into his own pit: but the upright shall have good things in possession .

That by evil Counsel, or Example, or Artifice, draws them into such practices as expose them to great danger and mischief.

Shall by Gods good Providence towards him, both keep the good of which the wicked seeks to deprive him, and escape that mischief which he plotteth against him.

Marginal references: Ch. 26. 27.

11 The rich man is wise in his own conceit : but the poor that hath understanding searcheth him out .

Thinks himself to be wise when he is not, being puffed up with the opinion of his Riches, which also he imputes to his own Wisdom, and with the admirations and applauses of Flatterers, which commonly attend upon them.

Knoweth him better than he knoweth himself, and, looking through all his pomp and vain shew, he sees him to be what indeed he is, a foolish and miserable man, notwithstanding all his Riches, and discovers the folly of his words and actions.

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

12 When righteous men do rejoice , there is great glory , but when the wicked rise , a man is hidden .

Are encouraged and promoted to places of Trust and Power.

In that Common-wealth. The state of that Kingdom is honourable, and comfortable, and safe, so as good men can shew their faces with courage and confidence.

Are advanced to Honour and Authority.

The state of that Nation is so shameful and dangerous, that wise and good men, who only are worthy of the name of men, with-draw themselves, or run into corners and obscure places, partly out of grief and shame to behold the wickedness which is publickly and impudently committed, and partly to avoid the rage and injuries of wicked Oppressors, and the judgments of God, which commonly follow such persons and their confederates in sin. Or, as others, both ancient and later Interpreters render it, a man is sought out. Sober and good men who had retired themselves, are searched for, and brought forth like sheep to the slaughter, as being most suspected, and hated, and feared by bloody Tyrants.

Marginal references: Ver. 28. Ch. 11. 10. [illegible: 1 word]. 10. 6.; Or, sought [illegible: 1 word].

13 He that covereth his sins shall not prosper : but whoso confesseth and forsaketh them shall have mercy .

That doth not confess them (as appears by the opposite clause) to God, and to Men too, when occasion requires it. That being convinced or admonished of his sins, either justifieth, ordenieth, or excuseth them.

Shall not succeed in his design of avoiding punishment by the concealment of his sins, shall not find mercy, as is implied from the next clause.

By hearty dislike and hatred of all his sins, and by a resolved cessation from a sinful course of Life. This is added to shew that although the dissembling or hiding ones sins is sufficient for his damnation, yet meer confession without forsaking of sin is not sufficient for Salvation.

Both from God who hath promised, and from Men who are ready to grant pardon and favour to such persons.

Marginal references: Ps. 32. 3, 5. 1 Joh. 1. 9, 10.

14 Happy is the man that feareth alway : but he that hardeneth his heart shall fall into mischief.

Because he shall thereby avoid that mischief which besals fearless sinners, which is expressed in the next clause, and procure that eternal Salvation which they lose.

To wit, the offence and judgments of God. Who having confessed and forsaken his sins, as was now said, is afraid to return to them again, and careful to avoid them, and all occasions of them.

In all times, companies, and conditions, not only in the time of great trouble, when even Hypocrites will in some sort be afraid of sinning, but in times of outward Peace and Prosperity.

That goeth on obstinately and securely in sinful courses, casting off due reverence to God, and just fear of his threatnings and judgments.

Marginal references: Rom. 11. 20.

15 As a roaring lion, and a ranging bear , so is a wicked ruler over the poor people .

The Lion and Bear are always cruel and greedy in their natures, and especially when they are hungry and want Prey, in which case the Lions roar, Psal. 104. 21. Isa. 31. 4. and Bears range about for it.

Instead of being a nursing Father, and a faithful and tender Shepheard, as he ought to be, he is a cruel and insatiable Oppressor and Devourer of them.

Whom he particularly mentions, either to note his policy in oppressing them only who were unable to withstand him, or to revenge themselves of him, or to aggravate his sin in devouring them, whom the Laws of God, and common Humanity bound him to relieve and protect; or to express the effect of his ill government, in making his people poor by his frauds and rapines.

16 The prince that wanteth understanding, is also a great oppressor ; but he that hateth covetousness , shall prolong his days .

The Tyranny or Oppression of a Prince, though by some accounted Wisdom, is in truth a manifest act and sign of great folly, because it alienateth from him the Hearts of his People, in which his Honour, and Safety, and Riches consist, and oft times causeth the shortning of his days, either from God who cuts him off by some sudden judgment, or from men who are injured by him, and exasperated against him.

Which is the chief cause of all oppressions and unjust practices.

By Gods favour, the peace and satisfaction of his own mind, and the hearty love of his people, which makes them careful to preserve his Life by their servent Prayers to God for him, by willingly hazarding their own Estates and Lives for him, when occasion requires it, and by all other possible means.

17 A man that doeth violence to the blood of any person , shall flee to the pit , let no man stay him .

That sheddeth any mans Blood, or taketh away his Life unjustly.

Shall speedily be destroyed, being pursued by divine Vengeance▪ and the Horrours of a guilty Conscience, and the Avengers of Blood.

So it is a prohibition that no man should endeavour to save the Life of a wilful Murderer, either by intercession, or by offering satisfaction, or any other way. Of which see Gen. 9. 6. Exod. 21. 14. Numb. 35. 31. Or, as the ancient and many other Interpreters render it, no man shall stay him: None shall desire or endeavour to save him from his deserved punishment: He shall die without pity, being an object of publick hatred.

18 Whoso walketh uprightly, shall be saved : but he that is preverfe in his ways , shall fall at once .

To wit, from destruction, because God hath undertaken, and promised to protect him.

Heb. in two ways, of which Phrase see above on v. 6.

Once for all, so as he shall not need a second thrust, 1 Sam. 26. 8. and so as he shall never rise more. Or, in one, to wit, of his ways. Though he hath various ways and arts to secure himself, yet none of them shall save him, but he shall perish in one or other of them, and shall be given up by God to the mistake of his way, that he shall chuse that course which will be most pernicious to him.

Marginal references: Ch. 10. 25.

19 He that tilleth his land, shall have plenty of bread: but he that followeth after vain persons , shall have poverty enough.

Chusing their company, and imitating their Example, who gives up himself to vanity and idleness, and so is fitly opposed to the diligent man in the former clause.

Marginal references: Ch. 12. 11.

20 A faithful man shall abound with blessings; but he that maketh haste to be rich, shall not be innocent .

Heb. A man of truth, or truths, who deals truly and justly in all his b[illegible: 1+ letters]rgains and transactions with men.

More than God alloweth him, that taketh the nearest and readiest way to Riches, whether it be right or▪ wrong, that is unfaithful and unjust in his dealings.

Shall not obtain the blessings which be seeks, but shall bring curses and miseries upon him instead of them.

Marginal references: Ch. 13. 11. & 20. 21. & 23. 4. 1 Tim. 6. 9.; Ch. 13. 11. & 20. 21. & 23. 4. 1 Tim. 6. 9.; Or, [illegible: 1 word].

21 To have respect of persons, is not good: for, for a piece of bread that man will transgress .

When a Man hath once vitiated his Conscience, and accustemed himself to take Bribes, a very small advantage will make him sell Justice, and his own Soul into the Bargain. The design of the Proverb is to warn men to take heed of the beginnings of that sin, and consequently of other sins.

Marginal references: Ch. 18. 5. 24. 23.

22 He that hasteth to be rich, hath an evil eye , and considereth not that poverty shall come upon him .

Is uncharitable to Persons in want, envious towards those who get any thing, besides him, and covetous or greedy of getting Riches by all ways possible, whether just or unjust. Thus an evil Eye is taken, Prov. 23. 6. Mat. 20. 15. as a good Eye notes the contrary disposition, Prov. 22. 9.

And consequently that he shall need the pity and help of others, which he cannot expect either from God or men, who hath so hardned himself against others in misery.

Marginal references: Or, he that hath▪ an evil eye, hasteth to be rich. Vers. 20. Ch. 28. 20.

23 He that rebuketh a man, afterwards shall find more favour than he that flattereth with the tongue.

When he comes calmly to consider the fidelity of the reprover, and the benefit coming to himself by the reproof, and withal the baseness and mischief of flattery.

Marginal references: Ch. 27. 6.

24 Whoso robbeth his father or his mother, and saith , It is no transgression; the same is the companion of a destroyer .

In his Heart, supposing that he hath a right to his Fathers goods

Either 1. he hereby sheweth that he is fallen into such wicked Society, from whom he had such counsel or example. Or 2. he is no less guilty than a Thief who robs and destroys men upon the High-way, he is a Thief and Robber, because he hath no right to the actual possession of his Fathers goods before his Death or without his consent.

Marginal references: Heb. a Man destroying.

25 He that is of a proud heart stirreth up strife : but he that putteth his trust in the LORD , shall be made fat .

Whose property it is to overvalue himself, and to trust to himself and his own Wit, or Wealth, or Strength.

Because he makes it his great business to advance and please himself, and hateth and opposeth all that stand in his way, and despiseth other men, and is very jealous of his honour and impatient of the least slighting, or affront, or injury, and indulgeth his own passions; and therefore shall not be fat, but lean and miserable, as is implyed from the opposite clause.

Which is mentioned as a plain and certain evidence of an humble Man, who is mean and vile in his own Eyes, and therefore trusts not to himself, but to God onely, making God's will, and not his own will, and passion, and interest, the rule of all his actions, and can easily deny himself, and yield to others, all which are excellent preventives of strife.

Shall live happily and comfortably, because he avoids that strife which makes mens lives miserable.

Marginal references: Ch. 13. 10.

26 He that trusteth in his own heart , is a fool : but whoso walketh wisely , he shall be delivered .

Who trusts to his own wit, neglecting or slighting the advice of others, and the counsel of God himself.

And shall receive the fruit of his folly, to wit, destruction.

Distrusting his own judgment, and seeking the advice of others, and especially of God, as all truly wise men do.

From those dangers and mischiefs which fools bring upon themselves; whereby he sheweth himself to be a wise Man.

27 He that giveth unto the poor, shall not lack : but he that hideth his eyes , shall have many a curse .

Shall not impoverish himself by it, as covetous men imagine or pretend, but shall be inriched, which is implied.

Lest he should see poor and miserable men, and thereby be moved to pity or obliged to relieve them. So he cunningly avoids the beginnings and occasions, and provocations to Charity, teaching us to use the same caution against sin.

Partly from the Poor, whose Curses being not causless shall come upon him, and partly from God, who will curse his very Blessings, and bring him to extream want and misery.

Marginal references: Deut. 15. 8. Ch. 22. 9.

28 VVhen the wicked rise, men hide themselve : but when they perish, the righteous increase .

Men, i. e. righteous men, as appears from the following clause, are ashamed and afraid to appear publickly; of which see on v. 12.

They who were righteous do now again appear in publick, and being advanced to that power which the wicked Rulers have lost, they use their Authority to encourage and promote Righteousness, and to punish Unrighteousness, whereby the number of wicked men is diminished, and the righteous are multiplied.

Marginal references: Ver. 12. Ch. 29. 2.