Proverbs 10 commentary

The comfort of parents much depends on their children; and this suggests to both, motives to their duties.

Though the righteous may be poor, the Lord will not suffer him to want what is needful for spiritual life.

Those who are fervent in spirit, serving the Lord, are likely to be rich in faith, and rich in good works.

Here is just blame of those who trifle away opportunities, both for here and for hereafter.

Abundance of blessings shall abide on good men; real blessings.

Both the just and the wicked must die; but between their souls there is a vast difference.

The wise in heart puts his knowledge in practice.

Dissemblers, after all their shuffling, will be exposed.

Trick and artifice will be no excuse for iniquity.

The good man's mouth is always open to teach, comfort, and correct others.

Where there is hatred, every thing stirs up strife. By bearing with each other, peace and harmony are preserved.

Those that foolishly go on in wicked ways, prepare rods for themselves.

Whatever knowledge may be useful, we must lay it up, that it may not be to seek when we want it. The wise gain this wisdom by reading, by hearing the word, by meditation, by prayer, by faith in Christ, who is made of God unto us wisdom.

This refers to the common mistakes both of rich and poor, as to their outward condition. Rich people's wealth exposes them to many dangers; while a poor man may live comfortably, if he is content, keeps a good conscience, and lives by faith.

Perhaps a righteous man has no more than what he works hard for, but that labour tends to life.

The traveller that has missed his way, and cannot bear to be told of it, and to be shown the right way, must err still.

He is especially a fool who thinks to hide anything from God; and malice is no better.

Those that speak much, speak much amiss. He that checks himself is a wise man, and therein consults his own peace.

The tongue of the just is sincere, freed from the dross of guile and evil design. Pious discourse is spiritual food to the needy. Fools die for want of a heart, so the word is; for want of thought.

That wealth which is truly desirable, has no vexation of spirit in the enjoyment; no grief for the loss; no guilt by the abuse of it. What comes from the love of God, has the grace of God for its companion.

Only foolish and wicked men divert themselves with doing harm to others, or tempting to sin.

The largest desire of eternal blessings the righteous can form, will be granted.

The course of prosperous sinners is like a whirlwind, which soon spends itself, and is gone.

As vinegar sets the teeth on edge, and as the smoke causes the eyes to smart, so the sluggard vexes his employer.

What man is he that loves life? Let him fear God, and that will secure to him life enough in this world, and eternal life in the other.

The believer grows stronger in faith, and obeys with increased delight.

The wicked would be glad to have this earth their home for ever, but it cannot be so. They must die and leave all their idols behind.

A good man discourses wisely for the benefit of others. But it is the sin, and will be the ruin of a wicked man, that he speaks what is displeasing to God, and provoking to those he converses with. The righteous is kept by the power of God; and nothing shall be able to separate him from the love of God which is in Christ Jesus.

CHAPTER 10

Pr 10:1-32. Here begins the second part of the book, Pr 10:1-22:16, which, with the third, Pr 22:16-25:28, contains series of proverbs whose sense is complete in one or two verses, and which, having no logical connection, admit of no analysis. The parallelisms of Pr 10:1-15:33 are mostly antithetic; and those of Pr 16:1-22:16, synthetic. The evidences of art in the structure are very clear, and indicate, probably, a purpose of facilitating the labor of memorizing.

1. wise [and] foolish--as they follow or reject the precepts of wisdom.

maketh ... father--or, "gladdens a father."

heaviness--or, "grief."

2. Treasures ... nothing--that is, Ill-gotten gains give no true happiness (compare Pr 4:17; Mt 6:19).

righteousness--especially beneficence (Psa 112:9).

death--the greatest of all evils.

3. (Compare Psa 37:16-20). The last clause is better: "He will repel the greedy desires of the wicked."

4. slack--literally, "deceitful," failing of its purpose (compare Ho 7:16).

maketh rich--(compare Pr 10:22).

5. son--as Pr 1:8, 10, and often.

sleepeth--in indolence, and not for rest.

causeth shame--literally, "is base" (compare Pr 14:35; 17:2).

6. Blessings--literally, "Praises." The last clause is better: "The mouth of the wicked covereth (or concealeth) violence (or mischievous devices)" to be executed in due time (Psa 5:9; 10:7; Ro 3:14), and hence has no praises (compare Pr 10:11).

7. blessed--literally, "for a blessing," or praise.

shall rot--literally, "be worm-eaten," useless and disgusting.

8. wise, &c.--(compare Pr 9:8, 9, 16), opposed to

prating fool--or, "fool of lips of wicked language."

fall--headlong, suddenly.

9. perverteth his ways--acts deceitfully.

known--discovered and punished.

10. Two vices contrasted; hypocrisy, or insinuating evil against one (Pr 6:13; Psa 35:19), and rashness of speech. In each case, the results are on the evildoers.

11. a well--or, "source" of good to himself and others (Joh 7:37, 38). On last clause, see on Pr 10:6.

12. strifes--or, "litigations."

covereth--by forgiveness and forbearance.

13. In the lips ... found--hence, not beaten, as the wicked-speaking fool.

void of understanding--(Pr 6:32; 7:7).

14. lay up knowledge--that is, as treasures for good use.

mouth ... destruction--or, "as to the mouth," &c., destruction is near; they expose themselves to evil by prating.

15. Both by trusting in "uncertain riches" (1Ti 6:17), or by the evils of poverty (Pr 30:9), men, not fearing God, fall into dangers.

16. The industry of the righteous is alone truly successful, while the earnings of the wicked tempt and lead to sin.

17. keepeth--observes (Pr 3:18; 4:22).

refuseth--or, "turns from reproof," which might direct him aright.

18. Both vices must one day be known and punished, and hence their folly.

19. Much speech involves risk of sin; hence the wisdom of restraining the tongue (Psa 39:1; Jas 1:26).

20. Right speech is the fruit of a good heart, but the wicked show theirs to be useless.

21. Fools not only fail to benefit others, as do the righteous, but procure their own ruin (compare Pr 10:11, 17; Ho 4:6).

22. it maketh, &c.--"it" is emphatic. Riches from God are without the sorrow of ill-gotten wealth (compare Ec 2:21-23; 1Ti 6:9, 10, 17).

23. Sin is the pleasure of the wicked; wisdom that of the good.

24. it--the very thing. The wicked get dreaded evil; the righteous, desired good.

25. (Compare Psa 1:4; 37:9, 10, 36).

righteous ... foundation--well laid and firm (Mt 7:24, 25).

26. that is, causes vexation.

27. (Compare Pr 9:11; Psa 55:23).

28. gladness--in confidence of realizing it.

expectation ... perish--in disappointment.

29. The way, &c.--that is, God's providence sustains the righteous and overthrows the wicked (Ho 14:9).

30. (Compare Pr 12:3; Psa 37:9-11; 102:28).

earth--or, "land of promise."

31. bringeth forth--literally, "germinates" as a plant.

froward--(Compare Pr 2:12, 14).

cut off--as an unproductive plant.

32. know--regard and provide for (Psa 1:6).

frowardness--all kinds of deceit and ill-nature. The word is plural.

The proverbs of Solomon - Some ancient MSS. of the Vulgate have Proverbiorum liber secundus, "The second book of the Proverbs." The preceding nine chapters can only be considered as an introduction, if indeed they may be said to make even a part, of the proverbs of Solomon, which appear to commence only at the tenth chapter.

A wise son maketh a glad father - The parallels in this and several of the succeeding chapters are those which Bishop Lowth calls the antithetic; when two lines correspond with each other by an opposition of terms and sentiments; when the second is contrasted with the first; sometimes in expression, sometimes in sense only. Accordingly the degrees of antithesis are various; from an exact contraposition of word to word, through a whole sentence, down to a general disparity, with something of a contrariety in the two propositions, as: -

A wise son rejoiceth in his father.

But a foolish son is the grief of his mother.

Where every word has its opposite; for the terms father and mother are, as the logicians say, relatively opposite.

Treasures of wickedness - Property gained by wicked means.

Delivered from death - Treasures gained by robbery often bring their possessors to an untimely death; but those gained by righteous dealing bring with them no such consequences.

But he casteth away the substance of the wicked - But instead of רשעים reshaim, the wicked, בוגדים bogedim, hypocrites, or perfidious persons, is the reading of twelve or fourteen of Kennicott's and De Rossi's MSS., and some editions; but it is not acknowledged by any of the ancient versions.

The righteous have God for their feeder; and because of his infinite bounty, they can never famish for want of the bread of life. On the contrary, the wicked are often, in the course of his providence, deprived of the property of which they make a bad use.

He becometh poor - God has ordered, in the course of his providence, that he who will not work shall not eat. And he always blesses the work of the industrious man.

He that gathereth in summer - All the work of the field should be done in the season suitable to it. If summer and harvest be neglected, in vain does a man expect the fruits of autumn.

Violence covereth the mouth of the wicked - As blessings shall be on the head of the just, so the violence of the wicked shall cover their face with shame and confusion. Their own violent dealings shall be visited upon them. The mouth forsoth of unpitious men wickidnesse covereth. - Old MS. Bible. "The forehead of the ungodly is past shame, and presumptuous." - Coverdale.

The memory of the just is blessed - Or, is a blessing.

But the name of the wicked shall rot - This is another antithesis; but there are only two antithetic terms, for memory and name are synonymous - Lowth. The very name of the wicked is as offensive as putrid carrion.

A prating fool shall fall - This clause is repeated in the tenth verse. The wise man will receive the commandment: but the shallow blabbing fool shall be cast down. See Pro 10:10.

He that walketh uprightly - The upright man is always safe; he has not two characters to support; he goes straight forward, and is never afraid of detection, because he has never been influenced by hypocrisy or deceit.

He that winketh with the eye - Instead of the latter clause, on which see Pro 10:8, the Septuagint has, ὁ δε ελεγχων μετα παῥρησιας ειρηνοποιει· "but he that reproveth with freedom, maketh peace." This is also the reading of the Syriac and Arabic. A faithful open reproving of sin is more likely to promote the peace of society than the passing it by slightly, or taking no notice of it; for if the wicked turn to God at the reproof, the law of peace will soon be established in his heart, and the law of kindness will flow from his tongue.

The mouth of a righteous man is a well of life - מקור חיים mekor chaiyim, is the vein of lives; an allusion to the great aorta, which conveys the blood from the heart to every art of the body. The latter clause of this verse is the same with that of Pro 10:6.

Hatred stirreth up strifes - It seeks for occasions to provoke enmity. It delights in broils. On the contrary, love conciliates; removes aggravations; puts the best construction on every thing; and pours water, not oil, upon the flame.

A rod is for the back of him - He that can learn, and will not learn, should be made to learn. The rod is a most powerful instrument of knowledge. Judiciously applied, there is a lesson of profound wisdom in every twig.

Wise men lay up knowledge - They keep secret every thing that has a tendency to disturb domestic or public peace; but the foolish man blabs all out, and produces much mischief. Think much, speak little, and always think before you speak. This will promote your own peace and that of your neighbor.

The rich man's wealth is his strong city - Behold a mystery in providence; there is not a rich man on earth but becomes such by means of the poor! Property comes from the labor of the poor, and the king himself is served of the field. How unjust, diabolically so, is it to despise or oppress those by whose labor all property is acquired!

The destruction of the poor is their poverty - A man in abject poverty never arises out of this pit. They have no nucleus about which property may aggregate. The poet spoke well: -

Haud facile emergunt, quorum virtutibus obstat

Res angusta domi. "They rarely emerge from poverty, whose exertions are cramped by want at home."

The labor of the righteous - The good man labors that he may be able to support life; this is his first object: and then to have something to divide with the poor; this is his next object.

The fruit of the wicked to sin - This man lives to eat and drink, and his property he spends in riot and excess. God's blessings are cursed to him.

He is in the way of life - The truly religious man accumulates knowledge that he may the better know how to live to God, and do most good among men.

He that hideth - This is a common case. How many, when full of resentment, and deadly hatred, meditating revenge and cruelty, and sometimes even murder, have pretended that they thought nothing of the injury they had sustained; had passed by the insult, etc.! Thus lying lips covered the malevolence of a wicked heart.

In the multitude of words - It is impossible to speak much, and yet speak nothing but truth; and injure no man's character in the mean while.

The heart of the wicked is little worth - כמעט kimat, is like little or nothing; or is like dross, while the tongue of the just is like silver. A sinner's heart is worth nothing, and is good for nothing; and yet because it is his most hidden part, he vaunts of its honesty, goodness, etc.! Yes, yes; it is very honest and good, only the devil is in it! that is all.

The blessing of the Lord, it maketh rich - Whatever we receive in the way of providence, has God's blessing in it, and will do us good. Cares, troubles, and difficulties come with all property not acquired in this way; but God's blessing gives simple enjoyment, and levies no tax upon the comfort.

It is a sport to a fool to do mischief - What a millstone weight of iniquity hangs about the necks of most of the jesters. facetious and witty people! "How many lies do they tell in jest, to go to the devil in earnest!"

The fear of the wicked - The wicked is full of fears and alarms; and all that he has dreaded and more than he has dreaded, shall come upon him. The righteous is always desiring more of the salvation of God, and God will exceed even his utmost desires.

As the whirlwind passeth - As tornadoes that sweep every thing away before them; so shall the wrath of God sweep away the wicked; it shall leave him neither branch nor root. But the righteous, being built on the eternal foundation, יסוד עולם yesod olam, shall never be shaken.

As vinegar to the teeth - The acid softening and dissolving the alkali of the bone, so as to impair their texture, and render them incapable of masticating; and as smoke affects the eyes, irritating their tender vessels, so as to give pain and prevent distinct vision; so the sluggard, the lounging, thriftless messenger, who never returns in time with the desired answer.

The expectation of the wicked shall perish - A wicked man is always imposing on himself by the hope of God's mercy and final happiness; and he continues hoping, till he dies without receiving that mercy which alone would entitle him to that glory.

The way of the Lord is strength - In the path of obedience the upright man ever finds his strength renewed; the more he labors the stronger he grows. The same sentiment as that in Isa 40:31.

The righteous shall never be removed - Because he is built on the eternal foundation. See on Pro 10:25 (note).

The froward tongue shall be cut out - This probably alludes to the punishment of cutting out the tongue for blasphemy, treasonable speeches, profane swearing, or such like. The tunge of schrewis schal perishen. - Old MS. Bible. Were the tongue of every shrew or scold to be extracted, we should soon have much less noise in the world.

The lips of the righteous know what is acceptable - And what they believe to be most pleasing and most profitable, that they speak, but the wicked man knows as well what is perverse, and that he speaketh forth. As the love of God is not in his heart, so the law of kindness is not on his lips.

Of wickedness - Such as are got by any sort of wicked practices. Death - Often from temporal, and always from eternal death.

Gathereth - The fruits of his field. In summer - In harvest. He that improved the opportunities of doing good to himself and others.

Violence - Their own violence or injustice. This may be an allusion to the ancient custom of covering the mouths and faces of condemned malefactors.

Who receive - Is ready to hear and obey the precepts of God and men. Fall - Into mischief.

Surely - Or, securely, or confidently, as the word properly signifies; quietly resting upon God's favour and gracious providence for his protections. Known - His wickedness shall be publickly discovered.

Winketh - That secretly designs mischief against others, as this phrase is used, Psal 35:19.

Wisdom - This wisdom shews itself in his speech. A rod - Rebukes from God and men.

Lay up - In their minds, to be brought forth upon fit occasions. Knowledge - Whereby they may be enabled to speak both what, and when it is seasonable. But - 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.

Wealth - It often redeems him from dangers and calamities. Poverty - Is the cause of their ruin.

The labour - The fruit of his labour, to the preservation of this life, and obtaining eternal life. Fruit - The fruit of all their labour tends to sin, and serves only for fuel to mens pride and luxury.

Lying lips - With flattering words. He here condemns two opposite vices, secret hatred, and manifest slander.

Is - Of great worth and use. Heart - And consequently the tongue.

Feed - By their wise discourses and counsels. Die - They have not wisdom to preserve themselves, much less to feed others.

So - Unserviceable and vexatious.

Gladness - Shall be accomplished, and turned into enjoyment.

The way - The way of God's precepts. Strength - Gives strength, support, and protection.

Never be removed - They shall live happily here, and eternally in heaven. The earth - They shall not have so much as a quiet abode upon earth; much less shall they have any possession in heaven.

The lips - Knowledge is here ascribed to the lips, as it is to the hands, Psal 78:72, because they are conducted by knowledge and wisdom. Acceptable - What is truly worthy of acceptation.

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.

Pro 10:1

In the introduction, chap. 1-9, there are larger sections of interconnected thoughts having one common aim. Even in Prov 6:1-19 there are manifestly three proverbial discourses distinguished from one another, shorter indeed, yet containing one fundamental thought. Such proverbs as are primarily designed to form one completed little whole of themselves, are not here to be met with. On the contrary, the Solomonic collection which now follows consists of pure distichs, for the most part antithetical, but at the same time going over all the forms of the technical proverb, as we have already shown; vid., p. 16. Accordingly the exposition must from this point onward renounce reproduced combinations of thought. The succession of proverbs here is nevertheless not one that is purely accidental or without thought; it is more than a happy accident when three of the same character stand together; the collector has connected together proverb with proverb according to certain common characteristics (Bertheau). And yet more than that: the mass separates itself into groups, not merely succeeding one another, but because a certain connection of ideas connects together a number of proverbs, in such a way that the succession is broken, and a new point of departure is arrived at (Hitzig). There is no comprehensive plan, such as Oetinger in his summary view of its contents supposes; the progressive unfolding follows no systematic scheme, but continuously wells forth. But that the editor, whom we take also to be the arranger of the contents of the book, did not throw them together by good chance, but in placing them together was guided by certain reasons, the very first proverb here shows, for it is chosen in conformity with the design of this book, which is specially dedicated to youth: 1 A wise son maketh glad his father;    A foolish son is his mother’s grief.

One sees here quite distinctly (cf. Hos 13:13) that חכם (from חכם, properly to be thick, stout, solid, as πυκνός = σοφός) is primarily a practical and ethical conception. Similar proverbs are found further on, but consisting of synonymous parallel members, in which either the father both times represents the parents, as Pro 17:21; Pro 23:24, or father and mother are separated, each being named in different members, as Pro 17:25; Pro 23:25, and particularly Pro 15:20, where 20a = 1a of the above proverb. It is incorrect to say, with Hitzig, that this contrast draws the division after it: the division lies nearer in the synonymous distichs, and is there less liable to be misunderstood than in the antithetic. Thus, from this proverb before us, it might be concluded that grief on account of a befooled son going astray in bypaths, and not coming to the right way, falls principally on the mother, as (Sir. 3:9) is often the case in unfortunate marriages. The idea of the parents is in this way only separated, and the two members stand in suppletive interchangeable relationship. ישׂמּח is the middle of the clause, and is the usual form in connection; ישׂמּח is the pausal form. תּוּגה, from הוגה (יגה), has pass. û, as תּורה, act. ô. “The expression of the pred. 1b is like Pro 3:17; Pro 8:6; Pro 10:14.; cf. e.g., Arab. âlastaḳṣa furkat, oversharpening is dividing, i.e., effects it inquiries become or lead to separation (cf. our proverb, Allzuscharf macht scharig = too much sharpening makes full of notches); Burckhardt, Sprüchw. Nr. 337” (Fl.).

Pro 10:2

There follows now a series of proverbs which place possessions and goods under a moral-religious point of view:

Treasures of wickedness bring no profit;

But righteousness delivers from death.

The lxx and Aquila translate ἀνόμους (ἀσεβεῖς). הועיל (to profit) with the accus. is possible, Isa 57:12, but אוצרות one does not use by itself; it requires a genitive designating it more closely. But also דּרשּׂיעא of the Targ., παρανόμων of Symmachus, fails; for the question still remains, to whom? Rightly Syr., Jerome, Theodotion, and the Quinta: ἀσεβείας, cf. Pro 4:17; Mic 4:10; Luk 16:9, μαμωνᾶς τῆς ἀδικίας. Treasures to which wickedness cleaves profit not, viz., him who has collected them through wickedness. On the contrary, righteousness saves from death (2b = Pro 11:4, where the parallelism makes it clear that death as a judgment is meant). In Deu 24:13 it had been already said that compassionate love is “righteousness before the Lord,” the cardinal virtue of the righteousness of life. Faith (Hab 2:4) is its soul, and love its life. Therefore δικαιοσύνη and ἐεημοσύνη are interchangeable ideas; and it ought not to be an objection against the Apocrypha that it repeats the above proverb, ἐλεημοσύνη ἐκ θανάτου ῥύεται, Tob. 4:10; 12:9, Sir. 3:30; 29:12, for Dan 4:24 also says the very same thing, and the thought is biblical, in so far as the giving of alms is understood to be not a dead work, but (Psa 112:9) the life-activity of one who fears God, and of a mind believing in Him and resting in His word.

Pro 10:3

Another proverb, the members of which stand in chiastic relation to those of the preceding:

Jahve does not suffer the soul of the righteous to hunger;

But the craving of the godless He disappointeth.

The thought is the same as Pro 13:25. There, as also at Pro 6:30, the soul is spoken of as the faculty of desire, and that after nourishment, for the lowest form of the life of the soul is the impulse to self-preservation. The parallel הוּה, in which lxx and Ar. erroneously find the meaning of חיּה, life, the Syr. Targ. the meaning of הון, possession, means the desire, without however being related to אוּה (Berth.); it is the Arab. hawan, from הוה, Arab. haway, which, from the fundamental meaning χαίνειν, hiare, to gape, yawn, signifies not only unrestrained driving along, and crashing overthrow (cf. Pro 11:6; Pro 19:13), but also the breaking forth, ferri in aliquid, whence הוּה, Arab. hawan, violent desire, in Hebr. generally (here and Psa 52:9, Mich. Pro 7:3) of desire without limits and without restraint (cf. the plur. âhawâ, arbitrary actions, caprices); the meanings deduced from this important verbal stem (of which also הוה היה, accidere, and then esse, at least after the Arabic conception of speech, is an offshoot) are given by Fleischer under Job 37:6, and after Fleischer by Ethé, Schlafgemach der Phantasie, ii. p. 6f. The verb הדף signifies to push in the most manifold shades, here to push forth, repellere, as 2Ki 4:27 (cf. Arab. ḥadhaf, to push off = to discharge); the fut. is invariably יהדּף, like יהגּה. God gives satisfaction to the soul of the righteous, viz., in granting blessings. The desire of the wicked He does not suffer to be accomplished; it may appear for a long time as if that which was aimed at was realized, but in the end God pushes it back, so that it remains at a distance, because contrary to Him. Instead of והות רשׁעים, some editions (Plantin 1566, Bragadin 1615) have והות בּגדים, but, in opposition to all decided testimony, only through a mistaken reference to Pro 11:6.

Pro 10:4

There follow two proverbs which say how one man fails and another succeeds:

He becomes poor who bears a sluggish hand;

But the hand of the diligent maketh rich.

These three proverbs, Pro 19:15; Pro 12:24, Pro 12:27, are similar. From the last two it is seen that רמיּה is a subst., as also from Psa 120:2. (לשׁון רמיּה, from a crafty tongue) that it is an adject., and from Lev 14:15. (where כּף is fem.) that it may be at the same time an adject. here also. The masc. is רמי, like טרי to טריּה ot , but neither of these occur; “the fundamental idea is that of throwing oneself down lazily, when one with unbent muscles holds himself no longer erect and stretched, Arab. taramy” (Fl.). The translation: deceitful balances (Löwenstein after Rashi), is contrary to biblical usage, which knows nothing of כף in this Mishnic meaning. But if כף is here regarded as fem., then it cannot be the subject (Jerome, egestatem operata est manus remissa), since we read עשׂה, not עשׂה. But ראשׁ also is not suitable as the subject (lxx, Syr., Targ.), for poverty is called רישׁ, רישׁ, ראשׁ; on the contrary, רשׁ, plur. רשׁים or ראשׁים, is used adjectively. Since now the adject. רשׁ, 1Sa 12:14, is also written ראשׁ, it may be translated: Poor is he who... (Bertheau); but we much rather expect the statement of that which happens to such an one, thus: Poor will he be... ראשׁ, 3 praet. = רשׁ, Psa 34:11, with the same (grammatically incorrect) full writing as קאם, Hos 10:14. In the conception of the subject, כף־רמיה, after Jer 48:10, is interpreted as the accus. of the manner (Berth.: whoever works with sluggish hand); but since עשׂה רמיה (in another sense indeed: to practise cunning) is a common phrase, Psa 52:4; Psa 101:7, so also will כף־רמיה be regarded as the object: qui agit manum remissam, whoever carries or moves such a hand (Hitzig). In 4b working is placed opposite to bearing: the diligent hand makes rich, ditat or divitias parit; but not for itself (Gesen. and others: becomes rich), but for him who bears it. The diligent man is called חרוּץ, from חרץ, to sharpen, for, as in ὀξύς, acer, sharpness is transferred to energy; the form is the same as הלּוּק, smooth (for the ā is unchangeable, because recompensative), a kindred form to קטול like חמוץ, and Arab. fâ'ûl as fashawsh, a boaster, wind-bag, either of active (as חנּוּן) or (as חלוק, חרוץ, עמּוּד, שׁכּוּל) of passive signification.

Pro 10:5

There is now added a proverb which, thus standing at the beginning of the collection, and connecting itself with Pro 10:1, stamps on it the character of a book for youth:

He that gathereth in summer is a wise son;

But he that is sunk in sleep in the time of harvest is a son that causeth shame.

Von Hofmann (Schriftb. ii. 2. 403) rightly interprets בּן משׂכּיל and בּן מבישׁ, with Cocceius and others, as the subject, and not with Hitzig as predicate, for in nominal clauses the rule is to place the predicate before the subject; and since an accurate expression of the inverted relation would both times require הוא referring to the subject, so we here abide by the usual syntax: he that gathers in summer time is... Also the relation of the members of the sentence, Pro 19:26, is a parallel from which it is evident that the misguided son is called מבישׁ as causing shame, although in הבישׁ the idea to put to shame (= to act so that others are ashamed) and to act shamefully (disgracefully), as in השׂכיל the ideas to have insight and to act intelligently, lie into one another (cf. Pro 14:35); the root-meaning of השׂכיל is determined after שׂכל, which from שׂכל, complicare, designates the intellect as the faculty of intellectual configuration. בּושׁ, properly disturbari, proceeds from a similar conception as the Lat. confundi (pudore). קיץ and קציר fall together, for קיץ (from קוץ = qât, to be glowing hot) is just the time of the קציר; vid., under Gen 8:22. To the activity of a thoughtful ingathering, אגר, for a future store (vid., Pro 6:7), stands opposed deep sleep, i.e., the state of one sunk in idleness. נרדּם means, as Schultens has already shown, somno penitus obrui, omni sensu obstructo et oppilato quasi, from רדם, to fill, to shut up, to conclude; the derivation (which has been adopted since Gesenius) from the Arab. word having the same sound, rdm, stridere, to shrill, to rattle (but not stertere, to snore), lies remote in the Niph., and also contradicts the usage of the word, according to which it designates a state in which all free activity is bound, and all reference to the external world is interrupted; cf. תּרדּמה, Pro 19:15, of dulness, apathy, somnolency in the train of slothfulness. The lxx has here one distich more than the Hebr. text.

Pro 10:6

There now follow two proverbs regarding the blessings and the curses which come to men, and which flow forth from them. Here, however, as throughout, we take each proverb by itself, that it might not appear as if we had a tetrastich before us. The first of these two antithetic distichs is:

Blessings (come) on the head of the just;

But violence covereth the mouth of the godless.

Blessings are, without being distinguished, bestowed as well as prayed for from above. Regarding the undistinguished uses of לראשׁ (of a recompense of reward), בּראשׁ (of penal recompense), and על־ראשׁ (especially of punishment), vid., under Gen 49:26. If we understand, with Ewald, Bertheau, Elster, Zöckler, and others, the two lines after Pro 10:11, Pro 19:28, cf. Pro 10:18 : the mouth of the wicked covers (hides under a mask) violence, inasmuch as he speaks words of blessing while thoughts of malediction lurk behind them (Psa 62:5), then we renounce the sharpness of the contrast. On the contrary, it is preserved if we interpret וּפי as object: the violence that has gone out from it covereth the mouth of the wicked, i.e., it falls back upon his foul mouth; or as Fleischer (and Oetinger almost the same) paraphrases it: the deeds of violence that have gone forth from them are given back to them in curses and maledictions, so that going back they stop, as it were, their mouth, they bring them to silence; for it is unnecessary to take פי synecdochically for פני (cf. e.g., Psa 69:8), since in בּרכות 6a are perhaps chiefly meant blessings of thankful acknowledgment on the part of men, and the giving prominence to the mouth of the wicked from which nothing good proceeds is well accounted for. The parallels do not hinder us thus to explain, since parts of proverbs repeating themselves in the Book of Proverbs often show a change of the meaning (vid., p. 24f.). Hitzig’s conjecture, יכּסה (better יכסּה), is unnecessary; for elsewhere we read, as here, that חמס (violence), jure talionis, covers, יכּסּה, the wicked, Hab 2:17, or that he, using “violence,” therewith covers the whole of his external appearance, i.e., gives to it the branded impress of the unrighteousness he has done (vid., Köhler under Mal 2:16).

Pro 10:7

Thus, as Pro 10:6 says how it goes with the righteous and the wicked in this life, so this verse tells how it fares with them after death:

The memory of the righteous remains in blessings,

And the name of the godless rots.

The tradition regarding the writing of זכר with five (זכר) or six points (זכר) is doubtful (vid., Heidenheim in his ed. of the Pentateuch, Meôr Enajim, under Exo 17:14); the Cod. 1294 and old printed copies have here זכר. Instead of לברכה, יברך might be used; the phrase היה לברכה (opp. היה לקללה, often used by Jeremiah), subordinate to the substantival clause, paraphrases the passive, for it expresses a growing to something, and thus the entrance into a state of endurance. The remembrance of the righteous endures after his death, for he is thought of with thankfulness (צל''ז = זכר צדיק לברכה, the usual appendix to the name of an honoured, beloved man who has died), because his works, rich in blessing, continue; the name of the godless, on the contrary, far from continuing fresh and green (Psa 62:1-12 :17) after his departure, becomes corrupt (רקב, from רק, to be or to become thin, to dissolve in fine parts, tabescere), like a worm-eaten decayed tree (Isa 40:20). The Talmud explains it thus, Joma 38b: foulness comes over their name, so that we call no one after their name. Also the idea suggests itself, that his name becomes corrupt, as it were, with his bones; the Mishnah, at least Ohaloth ii. 1, uses רקב of the dust of corruption.

Pro 10:8

There follows now a series of proverbs in which reference to sins of the mouth and their contrary prevails:

He that is wise in heart receives precepts;

But he that is of a foolish mouth comes to ruin.

A חכם־לב, wise-hearted, as one whose heart is חכם, Pro 23:15; in a word, a נבון, a person of understanding or judgment, Pro 16:21. Such an one does not make his own knowledge the ne plus ultra, nor does he make his own will the noli me tangere; but he takes commands, i.e., instructions directing or prohibiting, to which he willingly subordinates himself as the outflow of a higher knowledge and will, and by which he sets bounds and limits to himself. But a fool of the lips, i.e., a braggart blunderer, one pleasing himself with vain talk (Pro 14:23), falls prostrate, for he thinks that he knows all things better, and will take no pattern; but while he boasts himself from on high, suddenly all at once - for he offends against the fundamental principle of common life and of morality - he comes to lie low down on the ground. The Syr. and Targ. translate ילּבט by, he is caught (Bertheau, ensnared); Aquila, Vulgate, Luther, δαρήσεται, he is slain; Symmachus, βασανισθήσεται; but all without any support in the usage of the language known to us. Theodotion, φυρήσεται, he is confounded, is not tenable; Joseph Kimchi, who after David Kimchi, under Hos 4:14, appeals in support of this meaning (ישׁתבשׁ, similarly Parchon: יתבלבל) to the Arabic, seems to think on iltibâs, confusion. The demonstrable meanings of the verb לבט are the following: 1. To occasion trouble. Thus Mechilta, under Exo 17:14, לבטוהו, one has imposed upon him trouble; Sifri, under Num 11:1, נתלבטנו, we are tired, according to which Rashi: he fatigues himself, but which fits neither to the subj. nor to the contrast, which is to be supposed. The same may be said of the meaning of the Syr. lbt, to drive on, to press, which without doubt accords with the former meaning of the word in the language of the Midrash. 2. In Arab. labaṭ (R. lab, vid., Wünsche’s Hos. p. 172), to throw any one down to the earth, so that he falls with his whole body his whole length; the passive נלבט, to be thus thrown down by another, or to throw oneself thus down, figuratively of one who falls hopelessly into evil and destruction (Fl.). The Arabic verb is also used of the springing run of the animal ridden on (to gallop), and of the being lame (to hop), according to which in the Lex. the explanations, he hurries, or he wavers hither and thither, are offered by Kimchi (Graec. Venet. πλανηθήσεται). But the former of these explanations, corruit (= in calamitatem ruit), placed much nearer by the Arabic, is confirmed by the lxx ὑποσκελισθήσεται, and by the Berêshith rabba, c. 52, where לבט is used in the sense to be ruined (= נכשׁל). Hitzig changes the passive into the active: “he throws the offered לקח scornfully to the ground,” but the contrast does not require this. The wanton, arrogant boasting lies already in the designation of the subj. אויל שׂפתים; and the sequel involves, as a consequence, the contrasted consequence of ready reception of the limitations and guidance of his own will by a higher.

Pro 10:9

The form of this verse is like the eighth, word for word:

He that walketh in innocence walketh securely;

But he that goeth in secret ways is known.

The full form of בּתּום does not, as Hitzig supposes, stand in causal connection with the Dechî, for the consonant text lying before us is at least 500 years older than the accentuation. For הלך תּם at Pro 2:7, there is here הלך בּתּום = הלך בּדרך תום; so מעקּשׁ דּרכיו denotes, after Pro 2:15, such an one אשׁר דּרכיו עקּשׁים. Expressed in the language of the N.T., תום is the property of the ἁπλοῦς or ἀκέραιος, for the fundamental idea of fulness is here referred to full submission, full integrity. Such an one goes בּטח (Aquila, ἀμερίμνως), for there is nothing designedly concealed by him, of which he has reason to fear that it will come to the light; whoever, on the contrary, makes his ways crooked, i.e., turns into crooked ways, is perceived, or, as we might also explain it (vid., under Gen 4:15): if one (qui = si quis) makes his ways crooked, then it is known - nothing, however, stands opposed to the reference of יוּדע to the person: he is finally known, i.e., unmasked (lxx Jerome, γνωσθήσεται, manifestus fiet). Usually it is explained: he is knowing, clever, with the remark that נודע is here the passive of הודיע (Gesen., Ewald, Hitzig); Hiph. to give to feel; Niph. to become to feel, properly to be made to know (Luth.: made wise); but the passive of the Hiph. is the Hoph. Such a Niph. in which the causative (not simply transitive) signification of the Hiph. would be applied passively is without example (vid., Ewald, §133a); the meaning of Jer 31:19 also is: after I have become known, i.e., been made manifest, uncovered, drawn into the light.

Pro 10:10

This verse contains another proverb, similarly formed, parallel with the half of Pro 10:8 :

He that winketh with the eye causeth trouble;

And a foolish mouth comes to ruin.

Regarding the winking or nipping, i.e., the repeated nipping of the eyes (cf. nictare, frequent. of nicere), as the conduct of the malicious or malignant, which aims at the derision or injury of him to whom it refers, vid., under Pro 6:13; there קרץ was connected with ב of the means of the action; here, as Psa 35:19, cf. Pro 16:30, it is connected with the object accus. He who so does produces trouble (heart-sorrow, Pro 15:13), whether it be that he who is the butt of this mockery marks it, or that he is the victim of secretly concerted injury; יתּן is not here used impersonally, as Pro 13:10, but as Pro 29:15, cf. Lev 19:28; Lev 24:20, in the sense of the cause. 10b forms a striking contrast to 10a, according to the text of the lxx: ὁ δὲ ἐλεγχων μετὰ παῤῥησίας εἰρηνοποιεῖ, contrary to the Syr., by the Hebrew text, which certainly is older than this its correction, which Ewald and Lagarde unsuccessfully attempt to translate into the Hebrew. The foolish mouth, here understood in conformity with 10a, is one who talks at random, without examination and deliberation, and thus suddenly stumbles and falls over, so that he comes to lie on the ground, to his own disgrace and injury.

Pro 10:11

Another proverb, similar to the half of Pro 10:6 :

A fountain of life is the mouth of the righteous;

But the mouth of the godless hideth violence.

If we understand 11b wholly as 6b: os improborum obteget violentia, then the meaning of 11a would be, that that which the righteous speaks tends to his own welfare (Fl.). But since the words spoken are the means of communication and of intercourse, one has to think of the water as welling up in one, and flowing forth to another; and the meaning of 11b has to accommodate itself to the preceding half proverb, whereby it cannot be mistaken that חמס (violence), which was 6b subj., bears here, by the contrast, the stamp of the obj.; for the possibility of manifold windings and turnings is a characteristic of the Mashal. In the Psalms and Prophets it is God who is called מקור חיּים, Psa 36:10; Jer 2:13; Jer 17:13; the proverbial poetry plants the figure on ethical ground, and understands by it a living power, from which wholesome effects accrue to its possessor, Pro 14:27, and go forth from him to others, Pro 13:14. Thus the mouth of the righteous is here called a fountain of life, because that which he speaks, and as he speaks it, is morally strengthening, intellectually elevating, and inwardly quickening in its effect on the hearers; while, on the contrary, the mouth of the godless covereth wrong (violentiam), i.e., conceals with deceitful words the intention, directed not to that which is best, but to the disadvantage and ruin of his neighbours; so that words which in the one case bring to light a ground of life and of love, and make it effectual, in the other case serve for a covering to an immoral, malevolent background.

Pro 10:12

Another proverb of the different effects of hatred and of love:

Hate stirreth up strife,

And love covereth all transgressions.

Regarding מדנים, for which the Kerı̂ elsewhere substitutes מדינים, vid., under Pro 6:14. Hatred of one’s neighbour, which is of itself an evil, has further this bad effect, that it calls forth hatred, and thus stirreth up strife, feuds, factions, for it incites man against man (cf. ערר, Job 3:8); on the contrary, love covers not merely little errors, but also greater sins of every kind (כּל־פּשׁעים), viz., by pardoning them, concealing them, excusing them, if possible, with mitigating circumstances, or restraining them before they are executed. All this lies in the covering. James, however, gives it, Jam 5:20, another rendering: love covers them, viz., from the eyes of a holy God; for it forgives them to the erring brother, and turns him from the error of his way. The lxx improperly translate πάντας δὲ τοὺς μὴ φιλονεικοῦντας κελόπτει φιλία; but Peter (1Pe 4:8) as well as James, but none of the Greek versions; ἡ ἀγάπη καλύψει πλῆθος ἁμαρτιῶν. The Romish Church makes use of this passage as a proof for the introduction of the fides formata, viz., caritate, in justification, which is condemned in the Apology of the Augsburg Confession; and, indeed, the multitudo peccatorum is not meant of the sins of him who cherishes love, but of the sins of the neighbour. Sin stirs up hatred in men in their relation to one another; but love covers the already existing sins, and smooths the disturbances occasioned by them.

Pro 10:13

There follow now two other proverbs on the use and abuse of speech:

On the lips of the man of understanding wisdom is found;

And the rod for the back of the fool.

With Löwenstein, Hitzig, and others, it is inadmissible to regard ושׁבט as a second subject to תּמּצא. The mouth itself, or the word of the mouth, may be called a rod, viz., a rod of correction (Isa 11:4); but that wisdom and such a rod are found on the lips of the wise would be a combination and a figure in bad taste. Thus 13b is a clause by itself, as Luther renders it: “but a rod belongs to the fool’s back;” and this will express a contrast to 13a, that while wisdom is to be sought for on the lips of the man of understanding (cf. Mal 2:7), a man devoid of understanding, on the contrary, gives himself to such hollow and corrupt talk, that in order to educate him to something better, if possible, the rod must be applied to his back; for, according to the Talmudic proverb: that which a wise man gains by a hint, a fool only obtains by a club. The rod is called שׁבט, from שׁבט, to be smooth, to go straight down (as the hair of the head); and the back גּו, from גּוה, to be rounded, i.e., concave or convex.

Pro 10:14 14 Wise men store up knowledge;      But the mouth of the fool is threatening destruction.

Ewald, Bertheau, Hitzig, Oetinger: “The mouth of the fool blunders out, and is as the sudden falling in of a house which one cannot escape from.” But since מחתּה is a favourite Mishle-word to denote the effect and issue of that which is dangerous and destructive, so the sense is perhaps further to be extended: the mouth of the fool is for himself (Pro 13:3) and others a near, i.e., an always threatening and unexpectedly occurring calamity; unexpectedly, because suddenly he blunders out with his inconsiderate shame-bringing talk, so that such a fool’s mouth is to every one a praesens periculum. As to יצפּנוּ, it is worthy of remark that in the Beduin, Arab. dfn, fut. i, signifies to be still, to be thoughtful, to be absorbed in oneself (vid., Wetstein on Job, p. 281). According to Codd. and editions, in this correct, וּפי־ is to be written instead of אויל uwpiy; vid., Baer’s Torath Emeth, p. 40.

Pro 10:15

A pair of proverbs regarding possession and gain.

Regarding possession:

The rich man’s wealth is his strong city;

The destruction of the poor is their poverty.

The first line = Pro 18:11. One may render the idea according to that which is internal, and according to that which is external; and the proverb remains in both cases true. As עז may mean, of itself alone, power, as means of protection, or a bulwark (Psa 8:3), or the consciousness of power, high feeling, pride (Jdg 5:21); so קרית עזּו may be rendered as an object of self-confidence, and מחתּה, on the contrary, as an object of terror (Jer 48:39): the rich man, to whom his estate (vid., on הון, p. 63) affords a sure reserve and an abundant source of help, can appear confident and go forth energetically; on the contrary, the poor man is timid and bashful, and is easily dejected and discouraged. Thus e.g., Oetinger and Hitzig. But the objective interpretation is allowable, and lies also much nearer: the rich man stands thus independent, changes and adversities cannot so easily overthrow him, he is also raised above many hazards and temptations; on the contrary, the poor man is overthrown by little misfortunes, and his despairing endeavours to save himself, when they fail, ruin him completely, and perhaps make him at the same time a moral outlaw. It is quite an experienced fact which this proverb expresses, but one from which the double doctrine is easily derived: (1) That it is not only advised, but also commanded, that man make the firm establishing of his external life-position the aim of his endeavour; (2) That one ought to treat with forbearance the humble man; and if he always sinks deeper and deeper, one ought not to judge him with unmerciful harshness and in proud self-exaltation.

Pro 10:16

Regarding gain:

The gain of the righteous tendeth to life;

The income of the godless to sin.

Intentionally, that which the righteous received is called פּעלּה (as Lev 19:13), as a reward of his labour; that which the godless receives is called תּבוּאה, as income which does not need to be the reward of labour, and especially of his own immediate labour. And with לחיּים, לחטּאת runs parallel, from the supposition that sin carries the germ of death in itself. The reward of his labour serves to the righteous to establish his life, i.e., to make sure his life-position, and to elevate his life-happiness. On the contrary, the income of the godless serves only to ruin his life; for, made thereby full and confident, he adds sin to sin, whose wages is death. Hitzig translates: for expiation, i.e., to lose it again as atonement for past sins; but if חיים and חטאת are contrasted with each other, then חטאת is death-bringing sin (Pro 8:35.).

Pro 10:17

The group of proverbs now following bring again to view the good and bad effects of human speech. The seventeenth verse introduces the transition: 17 There is a way to life when one gives heed to correction;      And whoever disregards instruction runs into error.

Instead of ארח חיּים (Pro 5:6), there is here ארח לחיים; and then this proverb falls into rank with Pro 10:16, which contains the same word לחיים. The accentuation denotes ארח as subst.; for ארח way, road = ארח [a wayfarer, part. of ארח] would, as שׁסע, Lev 11:7, נטע, Psa 94:9, have the tone on the ultima. It is necessary neither to change the tone, nor, with Ewald, to interpret ארח as abstr. pro concreto, like הלך, for the expression “wanderer to life” has no support in the Mishle. Michaelis has given the right interpretation: via ad vitam est si quis custodiat disciplinam. The syntactical contents, however, are different, as e.g., 1Sa 2:13, where the participle has the force of a hypothetical clause; for the expression: “a way to life is he who observes correction,” is equivalent to: he is on the way to life who...; a variety of the manner of expression: “the porch was twenty cubits,” 2Ch 3:4, particularly adapted to the figurative language of proverbial poetry, as if the poet said: See there one observant of correction - that (viz., the שׁמר [שׁמר, to watch] representing itself in this שׁמר) is the way to life. מוּסר and תּוכחת are related to each other as παιδεία and ἔλεγχος; עזב [עזב, to leave, forsake] is equivalent to בּלתּי שׁמר. מתעה would be unsuitable as a contrast in the causative sense: who guides wrong, according to which Bertheau understands 17a, that only he who observes correction can guide others to life. We expect to hear what injuries he who thinks to raise himself above all reproach brings on himself. Hitzig, in his Commentary (1858), for this reason places the Hithpa. מתּעה (rather write מתּעה) in the place of the Hiph.; but in the Comm. on Jeremiah (1866), 42:20, he rightly remarks: “To err, not as an involuntary condition, but as an arbitrary proceeding, is suitably expressed by the Hiph.” In like manner הוסיף, הגּיע (to touch), הרחיק (to go to a distance), denote the active conduct of a being endowed with reason; Ewald, §122, c. Jewish interpreters gloss מתעה by supplying נפשׁו; but it signifies only as inwardly transitive, to accomplish the action of the תּעות.

Pro 10:18 18 He that hideth hatred is a mouth of falsehood;      And he that spreadeth slander is a fool.

The lxx, καλύπτουσιν ἔχθραν χεῖλα δίκαια, which Ewald prefers, and which has given occasion to Hitzig to make a remarkable conjecture (“He who conceals hatred, close lips,” which no one understands without Hitzig’s comment. to this his conjecture). But (1) to hide hatred (cf. Pro 10:11, Pro 26:24) is something altogether different from to cover sin (Pro 10:12, Pro 17:9), or generally to keep anything secret with discretion (Pro 10:13); and (2) that δίκαια is a corrupt reading for ἄδικα (as Grabe supposes, and Symmachus translates) or δόλια (as Lagarde supposes, and indeed is found in Codd.). Michaelis well remarks: odium tectum est dolosi, manifesta sycophantia stultorum. Whoever conceals hateful feelings behind his words is שׂפתי־שׂקר, a mouth of falsehood (cf. the mouth of the fool, Pro 10:14); one does not need to supply אישׁ, but much rather has hence to conclude that a false man is simply so named, as is proved by Psa 120:3. There is a second moral judgment, 18b: he who spreadeth slander (וּמוצא, according to the Masoretic writing: he who divulges it, the correlate to הביא, to bring to, Gen 37:2) is a Thor fool, stupid, dull, כּסיל (not a Narr fool, godless person, אויל); for such slandering can generally bring no advantage; it injures the reputation of him to whom the דבּה, i.e., the secret report, the slander, refers; it sows discord, has incalculable consequences, and finally brings guilt on the tale-bearer himself.

Pro 10:19 19 In a multitude of words transgression is not wanting;      But he who restrains his lips shows wisdom.

We do not, with Bertheau, understand 19a: by many words a transgression does not cease to be what it is; the contrast 19b requires a more general condemnation of the multitude of words, and חדל not only means to cease from doing (to leave off), and to cease from being (to take away), but also not at all to do (to intermit, Eze 3:11; Zec 11:12), and not at all to be (to fail, to be absent), thus: ubi verborum est abundantia non deest peccatum (Fl.). Michaelis suitably compares πολυλογία πολλὰ σφάλματα ἒχει by Stobäus, and כל המרבה דברים מביא חטא in the tractate Aboth i. 17, wherewith Rashi explains the proverb. פּשׁע is not here, as elsewhere, e.g., Psa 19:14, with special reference to the sin of falling away from favour, apostasy, but, like the post-biblical עברה, generally with reference to every kind of violation (פשׁע = Arab. fsq dirumpere) of moral restraint; here, as Jansen remarks, peccatum sive mendacii, sive detractionis, sive alterius indiscretae laesionis, sive vanitatis, sive denique verbi otiosi. In 19b it is more appropriate to regard משׂכּיל as the present of the internal transitive (intelligenter agit) than to interpret it in the attributive sense (intelligens).

Pro 10:20 20 Choice silver is the tongue of the righteous;      But the heart of the godless is little worth.

Choice silver is, as Pro 8:19, cf. 10, pure, freed from all base mixtures. Like it, pure and noble, is whatever the righteous speaks; the heart, i.e., the manner of thought and feeling, of the godless is, on the contrary, like little instar nihili, i.e., of little or no worth, Arab. yasway kâlyla (Fl.). lxx: the heart of the godless ἐκλείψει, i.e., ימעט, at first arrogant and full of lofty plans, it becomes always the more dejected, discouraged, empty. But 20a leads us to expect some designation of its worth. The Targ. (according to which the Peshito is to be corrected; vid., Levy’s Wörterbuch, ii. 26): the heart of the godless is מחתא (from נחת), refuse, dross. The other Greek versions accord with the text before us.

Pro 10:21 21 The lips of the righteous edify many;      But fools die through want of understanding.

The lxx translate 21a: the lips of the righteous ἐπίσταται ὑψηλά, which would at least require ידעו רבות. רעה is, like the post-bibl. pir|neec (vid., the Hebr. Römerbrief, p. 97), another figure for the N.T. οἰκοδομεῖν: to afford spiritual nourishment and strengthening, to which Fleischer compares the ecclesiastical expressions: pastor, ovile ecclesiae, les ouailles; רעה means leader, Jer 10:21, as well as teacher, Ecc 12:11, for it contains partly the prevailing idea of leading, partly of feeding. ירעוּ stands for תּרעינה, as Pro 10:32, Pro 5:2. In 21b, Bertheau incorrectly explains, as Euchel and Michaelis: stulti complures per dementem unum moriuntur; the food has truly enough in his own folly, and needs not to be first drawn by others into destruction. חסר is not here the connective form of חסר (Jewish interpreters: for that reason, that he is such an one), nor of חסר (Hitzig, Zöckler), which denotes, as a concluded idea, penuria, but like רחב, Pro 21:4, שׁכב, Pro 6:10, and שׁפל, Pro 16:19, infin.: they die by want of understanding (cf. Pro 5:23); this amentia is the cause of their death, for it leads fools to meet destruction without their observing it (Hos 4:6).

Pro 10:22

Three proverbs which say that good comes from above, and is as a second nature to the man of understanding: 22 Jahve’s blessing - it maketh rich;      And labour addeth nothing thereto

Like 24a, היא limits the predicate to this and no other subject: “all depends on God’s blessing.” Here is the first half of the ora et labora. The proverb is a compendium of Psa 127:1-2. 22b is to be understood, according to Psa 127:2 of this Solomonic psalm, not that God adds to His blessing no sorrow, much rather with the possession grants at the same time a joyful, peaceful mind (lxx, Targ., Syriac, Jerome, Aben-Ezra, Michaelis, and others), which would require the word עליה; but that trouble, labour, i.e., strenuous self-endeavours, add not (anything) to it, i.e., that it does not associate itself with the blessing (which, as the Jewish interpreters rightly remark, is, according to its nature, תוספת, as the curse is חסרון) as the causa efficiens, or if we supply quidquam, as the complement to עמּהּ along with it: nothing is added thereto, which goes along with that which the blessing of God grants, and completes it. Thus correctly Rashi, Luther, Ziegler, Ewald, Hitzig, Zöckler. the now current accentuation, לאו יוסף עצב עמּהּ, is incorrect. Older editions, as Venice 1525, 1615, Basel 1618, have ולא־יוסף עצב עמה, the transformation of ולא־יוסף עצב. Besides, עצב has double Segol (vid., Kimchi’s Lex.), and יוסף is written, according to the Masora, in the first syllable plene, in the last defective.

Pro 10:23 23 Like sport to a fool is the commission of a crime;      And wisdom to a man of understanding.

Otherwise Löwenstein: to a fool the carrying out of a plan is as sport; to the man of understanding, on the contrary, as wisdom. זמּה, from זמם, to press together, mentally to think, as Job 17:11, and according to Gesenius, also Pro 21:27; Pro 24:9. But זמּה has the prevailing signification of an outrage against morality, a sin of unchastity; and especially the phrase עשׂה זמּה is in Jdg 20:6 and in Ezekiel not otherwise used, so that all the old interpreters render it here by patrare scelus; only the Targum has the equivocal עבד עבידתּא; the Syriac, however, 'bd bı̂ taa'. Sinful conduct appears to the fool, who places himself above the solemnity of the moral law, as sport; and wisdom, on the contrary, (appears as sport) to a man of understanding. We would not venture on this acceptation of כּשׂחוק if שׂחק were not attributed, Pro 8:30., to wisdom itself. This alternate relationship recommends itself by the indetermination of חכמהו, which is not favourable to the interpretation: sed sapientiam colit vir intelligens, or as Jerome has it: sapientia autem est viro prudentia. The subjects of the antithesis chiastically combine within the verse: חכמה, in contrast to wicked conduct, is acting in accordance with moral principles. This to the man of understanding is as easy as sporting, just as to the fool is shameless sinning; for he follows in this an inner impulse, it brings to him joy, it is the element in which he feels himself satisfied.

Pro 10:24 24 That of which the godless is afraid cometh upon him,      And what the righteous desires is granted to him.

The formation of the clause 24a is like the similar proverb, Pro 11:27; the subject-idea has there its expression in the genitival annexum, of which Gen 9:6 furnishes the first example; in this passage before us it stands at the beginning, and is, as in Pro 10:22, emphatically repeated with היא. מגורה, properly the turning oneself away, hence shrinking back in terror; here, as Isa 66:4, of the object of fear, parallel to תּאוה, wishing, of the object of the wish. In 24b Ewald renders יתּן as adj. from יתן (whence איתן ecne), after the form פּקּח, and translates: yet to the righteous desire is always green. But whether יתּן is probably formed from יתן, and not from נתן, is a question in Pro 12:12, but not here, where wishing and giving (fulfilling) are naturally correlata. Hitzig corrects יתּן, and certainly the supplying of 'ה is as little appropriate here as at Pro 13:21. Also a “one gives” is scarcely intended (according to which the Targ., Syr., and Jerome translate passively), in which case the Jewish interpreters are wont to explain יתן, scil. הנותן; for if the poet thought of יתן fo with a personal subject, why did he not rescue it from the dimness of such vague generality? Thus, then, יתן is, with Böttcher, to be interpreted as impersonal, like Pro 13:10; Job 37:10, and perhaps also Gen 38:28 (Ewald, §295a): what the righteous wish, that there is, i.e., it becomes actual, is fulfilled. In this we have not directly and exclusively to think of the destiny at which the godless are afraid (Heb 10:27), and toward which the desire of the righteous goes forth; but the clause has also truth which is realized in this world: just that which they greatly fear, e.g., sickness, bankruptcy, the loss of reputation, comes upon the godless; on the contrary that which the righteous wish realizes itself, because their wish, in its intention, and kind, and content, stands in harmony with the order of the moral world.

Pro 10:25

There now follows a series of proverbs, broken by only one dissimilar proverb, on the immoveable continuance of the righteous: 25 When the storm sweeps past, it is no more with the wicked;      But the righteous is a building firm for ever.

How Pro 10:25 is connected with Pro 10:24 is shown in the Book of Wisdom 5:15 (the hope of the wicked like chaff which the wind pursues). The Aram., Jerome, and Graec. Venet. interpret כ of comparison, so that the destruction of the godless is compared in suddenness and rapidity to the rushing past of a storm; but then רוּח ought to have been used instead of סוּפה; and instead of ואין רשׁע with the ו apodosis, a disturbing element in such a comparison, would have been used יחלף רשׁע, or at least רשׁע אין. The thought is no other than that of Job 21:18 : the storm, which is called סופה, from סוּף, to rush forth, is meant, as sweeping forth, and כ the temporal, as Exo 11:4 (lxx παραπορευομένης καταιγίδος), with ו htiw ,)עןה apod. following, like e.g., after a similar member of a temporal sentence, Isa 10:25. סופה is a figure of God-decreed calamities, as war and pestilence, under which the godless sink, while the righteous endure them; cf. with 25a, Pro 1:27; Isa 28:18; and with 25b, Isa 3:25, Hab 2:4; Psa 91:1. “An everlasting foundation,” since עולם is understood as looking forwards, not as at Isa 58:12, backwards, is a foundation capable of being shaken by nothing, and synecdoch. generally a building. The proverb reminds us of the close of the Sermon on the Mount, and finds the final confirmation of its truth in this, that the death of the godless is a penal thrusting of them away, but the death of the righteous a lifting them up to their home. The righteous also often enough perish in times of war and of pestilence; but the proverb, as it is interpreted, verifies itself, even although not so as the poet, viewing it from his narrow O.T. standpoint, understood it; for the righteous, let him die when and how he may, is preserved, while the godless perishes.

Pro 10:26

This proverb stands out of connection with the series:

As vinegar to the teeth, and as smoke to the eyes,

So is the sluggard to them who gives him a commission.

A parabolic proverb (vid., p. 9), priamel-like in its formation (p. 13). Here and there לשּׁנּים is found with Mugrash, but in correct texts it has Rebîa-magnum; the verse is divided into two by Athnach, whose subordinate distributive is (Accentssystem, xi. §1) Rebîa-magnum. Smoke makes itself disagreeably perceptible to the sense of smell, and particularly to the eyes, which it causes to smart so that they overflow with tears; wherefore Virgil speaks of it as amarus, and Horace lacrimosus. חמץ (from חמץ, to be sour, harsh) signifies properly that which is sour, as acetum, ὄξος; here, after the lxx ὄμφαξ, the unripe grapes, but which are called בּסר (בּסר) (vid., under Job 15:33), by which the Syr., here following the lxx, translates, and which also in the Talmud, Demaï i. 1, is named חמץ, after a doubtful meaning (vid., Aruch, and on the other side Rashi), thus: vinegar, which the word commonly means, and which also accords with the object of the comparison, especially if one thinks of the sharp vinegar-wine of the south, which has an effect on the teeth denoted by the Hebr. verb קהה, as the effect of smoke is by כהה (Fl.). The plur. לשׁלחיו is that of the category, like Pro 22:21; Pro 25:13; the parallel אדניו of the latter passage does not at least make it necessary to regard it, like this, as a plur. excellentiae (Bertheau, Hitzig, Ewald). They who send a sluggard, i.e., who make him their agent, do it to their own sorrow; his slothfulness is for them, and for that which they have in view, of dull, i.e., slow and restrained, of biting, i.e., sensibly injurious operation.

Pro 10:27

From this point the proverbs fall into the series connecting themselves with Pro 10:25 : 27 The fear of Jahve multiplies the days of life;      But the years of the godless are shortened.

This parable, like Pro 10:25, also corresponds with the O.T. standpoint, having in view the present life. The present-life history confirms it, for vice destroys body and soul; and the fear of God, which makes men contented and satisfied in God, is truly the right principle of longevity. But otherwise also the pious often enough die early, for God carries them away מפני הרעה from the face of the evil, Isa 57:1.; or if they are martyrs for the truth (Psa 44:23, cf. Psa 60:6), the verification of the above proverb in such cases moves forward (Wisd. 4:7ff.) into eternity, in which the life of the pious continues for ever, while that of the godless loses itself with his death in the state of everlasting death. Pro 9:11, cf. Pro 3:2, resembles 27a. Instead of תּקצרנה, תקצרנה was to be expected; but the flexion does not distinguish the transitive קצר (Arab. ḳaṣara) and intransitive קצר (Arab. ḳaṣura) as it ought.

Pro 10:28 28 The expectation of the righteous is gladness      And the hope of the godless comes to nothing. תּוחלת as well as תּקוה proceed on the fundamental idea of a strained earnest looking back upon something, the same fundamental idea which in another view gives the meaning of strength (חיל, Arab. ḥayl; ḳuwwat, kawiyy, cf. גּדל, Arab. jdl, plectere, and גּדול, strong and strength). The substantival clause 28a denotes nothing more than: it is gladness (cf. Pro 3:17, all their steps are gladness), but which is equivalent to, it is that in its issue, in gaudium desinit. Hitzig’s remark that תוחלת is the chief idea for hope and fear, is not confirmed by the usage of the language; it always signifies joyful, not anxious, expectation; cf. the interchange of the same two synonyms Pro 13:7, and תּאות, Psa 112:10, instead of תּקות (here and Job 8:13). While the expectation of the one terminates in the joy of the fulfilment, the hope of the other (אבד, R. בד, to separate) perishes, i.e., comes to nothing.

Pro 10:29 29 Jahve’s way is a bulwark to the righteous;      But ruin to those that do evil.

Of the two meanings which מעז (מעוז) has: a stronghold from עזז, and asylum (= Arab. m'adz) from עוּז, the contrast here demands the former. 'דּרך ה and 'יראת ה, understood objectively, are the two O.T. names of true religion. It means, then, the way which the God of revelation directs men to walk in (Psa 143:8), the way of His precepts, Psa 119:27, His way of salvation, Psa 67:3 (4); in the N.T. ἡ ὁδὸς τοῦ Θεοῦ, Mat 22:16; Act 18:25.; cf. ἡ ὁδός simply, Act 9:2; Act 24:14. This way of Jahve is a fortress, bulwark, defence for innocence, or more precisely, a disposition wholly, i.e., unreservedly and without concealment, directed toward God and that which is good. All the old interpreters, also Luther, but not the Graec. Venet., translate as if the expression were לתּם; but the punctuation has preferred the abstr. pro concreto, perhaps because the personal תּם nowhere else occurs with any such prefix; on the contrary, תּם is frequently connected with ב, כ, ל. לתם דרך, integro viae (vitae), are by no means to be connected in one conception (Ziegler, Umbr., Elster), for then the poet ought to have written מעז יהוה לתם־דרך. 29b cannot be interpreted as a thought by itself: and ruin (vid., regarding מחתּה, ruina, and subjectively consternatio, Pro 10:16) comes to those who do evil; but the thought, much more comprehensive, that religion, which is for the righteous a strong protection and safe retreat, will be an overthrow to those who delight only in wickedness (vid., on און, p. 143), is confirmed by the similarly formed distich, Pro 21:15. Also almost all the Jewish interpreters, from Rashi to Malbim, find here expressed the operation of the divine revelation set over against the conduct of men - essentially the same as when the Tora or the Chokma present to men for their choice life and death; or the gospel of salvation, according to 2Co 2:15, is to one the savour of life unto life, to another the savour of death unto death.

Pro 10:30 30 The righteous is never moved;      But the godless abide not in the land.

Love of home is an impulse and emotion natural to man; but to no people was fatherland so greatly delighted in, to none was exile and banishment from fatherland so dreadful a thought, as it was to the people of Israel. Expatriation is the worst of all evils with which the prophets threatened individuals and the people, Amo 7:17, cf. Isa 22:17.; and the history of Israel in their exile, which was a punishment of their national apostasy, confirms this proverb and explains its form; cf. Pro 2:21., Psa 37:29. בּל is, like Pro 9:13, the emphatic No of the more elevated style; נמוט, the opposite of נכון, Pro 12:3; and שׁכן signifies to dwell, both inchoative: to come to dwell, and consecutive: to continue to dwell (e.g., Isa 57:15, of God who inhabiteth eternity). In general, the proverb means that the righteous fearlessly maintains the position he takes; while, on the contrary, all they who have no hold on God lose also their outward position. But often enough this saying is fulfilled in this, that they, in order that they may escape disgrace, became wanderers and fugitives, and are compelled to conceal themselves among strangers.

Pro 10:31

For the third time the favourite theme already handled in three appendixes is taken up:

The mouth of the righteous bringeth forth wisdom,

And the tongue of falsehood shall be rooted up.

Regarding the biblical comparison of thoughts with branches, and of words with flowers and fruits, vid., my Psychol. p. 181; and regarding the root נב (with its weaker אב), to swell up and to spring up (to well, grow, etc.), vid., what is said in the Comm. on Genesis on נביא, and in Isaiah on עוב. We use the word נוּב of that which sprouts or grows, and נבב of that which causes that something sprout; but also נוב may, after the manner of verbs of being full (Pro 3:10), of flowing (Gesen. §138, 1, Anm. 2), take the object accus. of that from which anything sprouts (Pro 24:31), or which sprouting, it raises up and brings forth (cf. Isa 57:19). The mouth of the righteous sprouts, brings forth (in Psa 37:30, without a figure, יהגּה, i.e., utters) wisdom, which in all relations knows how to find out that which is truly good, and suitable for the end intended, and happily to unriddle difficult complications. The conception of wisdom, in itself practical (from חכם, to be thick = solid, firm), here gains such contents by the contrast: the tongue - whose character and fruit is falsehood, which has its delight in intentional perversions of fact, and thus increaseth complications (vid., regarding תּהפּכות, Pro 2:12) - is rooted up, whence it follows as regards the mouth of the righteous, that it continues for ever with that its wholesome fruit.

Pro 10:32 32 The lips of the righteous know what is acceptable;      But the mouth of the godless is mere falsehood.

Hitzig, instead of ידעוּן, reads יבּעוּן; the ἀποστάζει [they distil or send forth] of the lxx does not favour this, for it is probably only a corruption of ἐπίσταται, which is found in several MSS the Graec. Venet., which translates ποιμανοῦσι, makes use of a MS which it sometimes misreads. The text does not stand in need of any emendations, but rather of a corrected relation between the clauses, for the relation of 31a with 32b, and of 32a with 31b, strongly commends itself (Hitzig); in that case the explanation lies near: the lips of the righteous find what is acceptable, viz., to God. But this thought in the Mashal language is otherwise expressed (Pro 12:2 and paral.); and also 32a and 32b fit each other as contrasts, if by רצון, as Pro 11:27; Pro 14:9, is to be understood that which is acceptable in its widest generality, equally then in relation to God and man. It is a question whether ידעון means that they have knowledge of it (as one e.g., says ידע ספר, to understand writing, i.e., the reading of it), or that they think thereupon (cf. Pro 27:23). Fundamentally the two ideas, according to the Hebrew conception of the words, lie in each other; for the central conception, perceiving, is biblically equivalent to a delighted searching into or going towards the object. Thus: the lips of the righteous think of that which is acceptable (רצון, cogn. to חן, gracefulness; χάρις, Col 4:6); while the mouth of the godless is mere falsehood, which God (the wisdom of God) hates, and from which discord on all sides arises. We might transfer ידעון to 32b; but this line, interpreted as a clause by itself, is stronger and more pointed (Fl.).

Weighty Sayings.

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

Solomon, speaking to us as unto children, observes here how much the comfort of parents, natural, political, and ecclesiastical, depends upon the good behaviour of those under their charge, as a reason, 1. Why parents should be careful to give their children a good education, and to train them up in the ways of religion, which, if it obtain the desired effect, they themselves will have the comfort of it, or, if not, they will have for their support under their heaviness that they have done their duty, have done their endeavour. 2. Why children should conduct themselves wisely and well, and live up to their good education, that they may gladden the hearts of their parents, and not sadden them. Observe, (1.) It adds to the comfort of young people that are pious and discreet that thereby they do something towards recompensing their parents for all the care and pains they have taken with them, and occasion pleasure to them in the evil days of old age, when they most need it; and it is the duty of parents to rejoice in their children's wisdom and well-doing, yea, though it arrive at such an eminency as to eclipse them. (2.) It adds to the guilt of those that conduct themselves ill that thereby they grieve those whom they ought to be a joy to, and are a heaviness particularly to their poor mothers who bore them with sorrow, but with greater sorrow see them wicked and vile.

2 Treasures of wickedness profit nothing: but righteousness delivereth from death. 3 The Lord will not suffer the soul of the righteous to famish: but he casteth away the substance of the wicked.

These two verses speak to the same purport, and the latter may be the reason of the former. 1. That wealth which men get unjustly will do them no good, because God will blast it: Treasures of wickedness profit nothing, v. 2. The treasures of wicked people, much more the treasure which they have made themselves masters of by any wicked people, by oppression of fraud, though it be ever so much, as a treasure, and laid up ever so safely, though it be hidden treasure, yet it profits nothing; when profit and loss come to be balanced the profit gained by the treasures will by no means countervail the loss sustained by the wickedness, Matt. xvi. 26. They do not profit the soul; they will not purchase any true comfort or happiness. They will stand a man in no stead at death, or in the judgment of the great day; and the reason is because God casts away the substance of the wicked (v. 3); he takes that from them which they have unjustly gotten; he rejects the consideration of it, not regarding the rich more than the poor. We often see that scattered by the justice of God which has been gathered together by the injustice of men. How can the treasures of wickedness profit, when, though it be counted substance, God casts it away and it vanishes as a shadow? 2. That which is honestly got will turn to a good account, for God will bless it. Righteousness delivers from death, that is, wealth gained, and kept, and used, in a right manner (righteousness signifies both honesty and charity); it answers the end of wealth, which is to keep us alive and be a defence to us. It will deliver from those judgments which men bring upon themselves by their wickedness. It will profit to such a degree as to deliver, though not from the stroke of death, yet from the sting of it, and consequently from the terror of it. For the Lord will not suffer the soul of the righteous to famish (v. 3), and so their righteousness delivers from death, purely by the favour of God to them, which is their life and livelihood, and which will keep them alive in famine. The soul of the righteous shall be kept alive by the word of God, and faith in his promise, when young lions shall lack and suffer hunger.

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

We are here told, 1. Who those are who, though rich, are in a fair way to become poor—those who deal with a slack hand, who are careless and remiss in their business, and never mind which end goes foremost, nor ever set their hands vigorously to their work or stick to it; those who deal with a deceitful hand (so it may be read); those who think to enrich themselves by fraud and tricking will, in the end, impoverish themselves, not only by bringing the curse of God on what they have, but by forfeiting their reputation with men; none will care to deal with those who deal with sleight of hand and are honest only with good looking to. 2. Who those are who, though poor, are in a fair way to become rich—those who are diligent and honest, who are careful about their affairs, and, what their hands find to do, do it with all their might, in a fair and honourable way, those are likely to increase what they have. The hand of the acute (so some), of those who are sharp, but not sharpers; the hand of the active (so others); the stirring hand gets a penny. This is true in the affairs of our souls as well as in our worldly affairs; slothfulness and hypocrisy lead to spiritual poverty, but those who are fervent in spirit, serving the Lord, are likely to be rich in faith and rich in good works.

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

Here is, 1. The just praise of those who improve their opportunities, who take pains to gather and increase what they have, both for soul and body, who provide for hereafter while provision is to be made, who gather in summer, which is gathering time. He who does so is a wise son, and it is his honour; he acts wisely for his parents, whom, if there be occasion, he ought to maintain, and he gives reputation to himself, his family, and his education. 2. The just reproach and blame of those who trifle away these opportunities: He who sleeps, loves his ease, idles away his time, and neglects his work, especially who sleeps in harvest, when he should be laying in for winter, who lets slip the season of furnishing himself with that which he will have occasion for, is a son that causes shame; for he is a foolish son; he prepares shame for himself when winter comes, and reflects shame upon all his friends. He who gets knowledge and wisdom in the days of his youth gathers in summer, and he will have the comfort and credit of his industry; but he who idles away the days of his youth will bear the shame of his indolence when he is old.

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

Here is, 1. The head of the just crowned with blessings, with the blessings both of God and man. Variety of blessings, abundance of blessings, shall descend from above, and visibly abide on the head of good men, real blessings; they shall not only be spoken well of, but done well to. Blessings shall be on their head as a coronet to adorn and dignify them and as a helmet to protect and secure them. 2. The mouth of the wicked covered with violence. Their mouths shall be stopped with shame for the violence which they have done; they shall not have a word to say in excuse for themselves (Job v. 16); their breath shall be stopped with the violence that shall be done to them, when their violent dealings shall return on their heads, shall be returned to their teeth.

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

Both the just and the wicked, when their days are fulfilled, must die. Between their bodies in the grave thee is no visible difference; between the souls of the one and the other, in the world of spirits, thee is a vast difference, and so there is, or ought to be, between their memories, which survive them.

I. Good men are and ought to be well spoken of when they are gone; it is one of the blessings that comes upon the head of the just, even when their head is laid. Blessed men leave behind them blessed memories. 1. It is part of the dignity of the saints, especially those who excel in virtue and are eminently useful, that they are remembered with respect when they are dead. Their good name, their name with good men, for good things, is then in a special manner as precious ointment, Eccl. vii. 1. Those that honour God he will thus honour, Ps. cxii. 3, 6, 9. The elders by faith obtained a good report (Heb. xi. 2), and, being dead, are yet spoken of. 2. It is part of the duty of the survivors: Let the memory of the just be blessed, so the Jews read it, and observe it as a precept, not naming an eminently just man that is dead without adding, Let his memory be blessed. We must delight in making an honourable mention of good men that are gone, bless God for them, and for his gifts and graces that appeared in them, and especially be followers of them in that which is good.

II. Bad men are and shall be forgotten, or spoken of with contempt. When their bodies are putrefying in the grave their names also shall rot. Either they shall not be preserved at all, but buried in oblivion (no good can be said of them, and therefore the greatest kindness that can be done them will be to say nothing of them), or they shall be loathsome, and mentioned with detestation, and that rule of honour, De mortuis nil nisi bonum—Say nothing to the disadvantage of the dead, will not protect them. Where the wickedness has been notorious, and cannot but be mentioned, it ought to be mentioned with abhorrence.

Marks of Wisdom and of Folly.

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

Here is, 1. The honour and happiness of the obedient. They will receive commandments; they will take it as a privilege, and really an ease to them, to be under government, which saves them the labour of deliberating and choosing for themselves; and they will take it as a favour to be told their duty and admonished concerning it. And this is their wisdom; those are wise in heart who are tractable, and those who thus bend, thus stoop, shall stand and be established, shall prosper, being well advised. 2. The shame and ruin of the disobedient, that will not be governed, nor endure any yoke, that will not be taught, nor take any advice. They are fools, for they act against themselves and their own interest; they are commonly prating fools, fools of lips, full of talk, but full of nonsense, boasting of themselves, prating spitefully against those that admonish them (3 John 10), and pretending to give counsel and law to others. Of all fools, none more troublesome than the prating fools, nor that more expose themselves; but they shall fall into sin, into hell, because they received not commandments. Those that are full of tongue seldom look well to their feet, and therefore stumble and fall.

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

We are here told, and we may depend upon it, 1. That men's integrity will be their security: He that walks uprightly towards God and man, that is faithful to both, that designs as he ought and means as he says, walks surely; he is safe under a divine protection and easy in a holy security. He goes on his way with a humble boldness, being well armed against the temptations of Satan, the troubles of the world, and the reproaches of men. He knows what ground he stands on, what guide he follows, what guard he is surrounded with, and what glory he is going to, and therefore proceeds with assurance and great peace, Isa. xxxii. 17; xxxiii. 15, 16. Some understand it as part of the character of an upright man, that he walks surely, in opposition to walking at all adventures. He will not dare to do that which he is not fully satisfied in his own conscience concerning the lawfulness of, but will see his way clear in every thing. 2. That men's dishonesty will be their shame: He that perverts his way, that turns aside into crooked paths, that dissembles with God and man, looks one way and rows another, though he may for a time disguise himself, and pass current, shall be known to be what he is. It is a thousand to one but some time or other he betrays himself; at least, God will discover him in the great day. He that perverts his ways documento erit—shall be made an example of, for warning to others; so some.

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

Mischief is here said to attend, 1. Politic, designing, self-disguising sinners: He that winks with the eye, as if he took no notice of you, when at the same time he is watching an opportunity to do you an ill turn, that makes signs to his accomplices when to come into assist him in executing his wicked projects, which are all carried on by trick and artifice, causes sorrow both to others and to himself. Ingenuity will be no excuse for iniquity, but the sinner must either repent or do worse, either rue it or be ruined by it. 2. Public, silly, self-exposing sinners: A prating fool, whose sins go before unto judgment, shall fall, as was said before, v. 8. But his case is less dangerous of the two, and, though he destroys himself, he does not create so much sorrow to others as he that winks with his eyes. The dog that bites is not always the dog that barks.

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

See here, 1. How industrious a good man is, by communicating his goodness, to do good with it: His mouth, the outlet of his mind, is a well of life; it is a constant spring, whence issues good discourse for the edification of others, like streams that water the ground and make it fruitful, and for their consolation, like streams that quench the thirst of the weary traveller. It is like a well of life, that is pure and clean, not only not poisoned, but not muddled, with any corrupt communication. 2. How industrious a bad man is, by concealing his badness, to do hurt with it: The mouth of the wicked covers violence, disguises the designed mischief with professions of friendship, that it may be carried on the more securely and effectually, as Joab kissed and killed, Judas kissed and betrayed; this is his sin, to which the punishment answers (v. 6): Violence covers the mouth of the wicked; what he got by violence shall by violence be taken from him, Job v. 4, 5.

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

Here is, 1. The great mischief-maker, and that is malice. Even where there is no manifest occasion of strife, yet hatred seeks occasion and so stirs it up and does the devil's work. Those are the most spiteful ill-natured people that can be who take a pleasure in setting their neighbours together by the ears, by tale-bearing, evil surmises, and misrepresentations, blowing up the sparks of contention, which had lain buried, into a flame, at which, with an unaccountable pleasure, they warm their hands. 2. The great peace-maker, and that is love, which covers all sins, that is, the offences among relations which occasion discord. Love, instead of proclaiming and aggravating the offence, conceals and extenuates it as far as it is capable of being concealed and extenuated. Love will excuse the offence which we give through mistake and unadvisedly; when we are able to say that there was no ill intended, but it was an oversight, and we love our friend notwithstanding, this covers it. It will also overlook the offence that is given us, and so cover it, and make the best of it: by this means strife is prevented, or, if begun, peace is recovered and restored quickly. The apostle quotes this, 1 Pet. iv. 8. Love will cover a multitude of sins.

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.

Observe, 1. Wisdom and grace are the honour of good men: He that has understanding, that good understanding which those have that do the commandments, wisdom is found in his lips, that is, it is discovered to be there, and consequently that he has within a good treasure of it, and it is derived thence for the benefit of others. It is a man's honour to have wisdom, but much more to be instrumental to make others wise. 2. Folly and sin are the shame of bad men: A rod is for the back of him that is void of understanding—of him that wants a heart; he exposes himself to the lashes of his own conscience, to the scourges of the tongue, to the censures of the magistrate, and to the righteous judgments of God. Those that foolishly and wilfully go on in wicked ways are preparing rods for themselves, the marks of which will be their perpetual disgrace.

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

Observe, 1. It is the wisdom of the wise that they treasure up a stock of useful knowledge, which will be their preservation: Wisdom is therefore found in their lips (v. 13), because it is laid up in their hearts, out of which store, like the good householder, they bring things new and old. Whatever knowledge may be at any time useful to us we must lay it up, because we know not but some time or other we may have occasion for it. We must continue laying up as long as we live; and be sure to lay it up safely, that it may not be to seek when we want it. 2. It is the folly of fools that they lay up mischief in their hearts, which is ready to them in all they say, and works terror and destruction both to others and to themselves. They love devouring words (Ps. lii. 4), and these come uppermost. Their mouth is near destruction, having the sharp arrows of bitter words always at hand to throw about.

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

This may be taken two ways:—1. As a reason why we should be diligent in our business, that we may avoid that sinking dispiriting uneasiness which attends poverty, and may enjoy the benefit and comfort which those have that are beforehand in the world. Taking pains is really the way to make ourselves and our families easy. Or, rather, 2. As a representation of the common mistakes both of rich and poor, concerning their outward condition. (1.) Rich people think themselves happy because they are rich; but it is their mistake: The rich man's wealth is, in his own conceit, his strong city, whereas the worst of evils it is too weak and utterly insufficient to protect them from. It will prove that they are not so safe as they imagine; nay, their wealth may perhaps expose them. (2.) Poor people think themselves undone because they are poor; but it is their mistake: The destruction of the poor is their poverty; it sinks their spirits, and ruins all their comforts; whereas a man may live very comfortably, though he has but a little to live on, if he be but content, and keep a good conscience, and live by faith.

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

Solomon here confirms what his father had said (Ps. xxxvii. 16), A little that a righteous man has is better than the riches of many wicked. 1. Perhaps a righteous man has no more than what he works hard for; he eats only the labour of his hands, but that labour tends to life; he aims at nothing but to get an honest livelihood, covets not to be rich and great, but is willing to live and maintain his family. Nor does it tend only to his own life, but he would enable himself to do good to others; he labours that he may have to give (Eph. iv. 28); all his business turns to some good account or other. Or it may be meant of his labour in religion; he takes most pains in that which has a tendency to eternal life; he sows to the Spirit, that he may reap life everlasting. 2. Perhaps a wicked man's wealth is fruit which he did not labour for, but came easily by, but it tends to sin. He makes it the food and fuel of his lusts, his pride and luxury; he gets hurt with it and not good; he gets hurt by it and is hardened by it in his wicked ways. The things of this world are good or evil, life or death, as they are used, and as those are that have them.

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

See here, 1. That those are in the right that do not only receive instruction, but retain it, that do not let it slip through carelessness, as most do, nor let it go to those that would rob them of it, that keep instruction safely, keep it pure and entire, keep it for their own use, that they may govern themselves by it, keep it for the benefit of others, that they may instruct them; those that do so are in the way of life, the way that has true comfort in it and eternal life at the end of it. 2. That those are in the wrong that do not only not receive instruction, but wilfully and obstinately refuse it when it is offered them. They will not be taught their duty because it discovers their faults to them; that instruction which carries reproof in it they have a particular aversion to, and certainly they err; it is a sign that they err in judgment, and have false notions of good and evil; it is a cause of their erring in conversation. The traveller that has missed his way, and cannot bear to be told of it and shown the right way, must needs err still, err endlessly; he certainly misses the way of life.

The Proper of the Use of the Tongue.

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

Observe here, Malice is folly and wickedness. 1. It is so when it is concealed by flattery and dissimulation: He is a fool, though he may think himself a politician, that hides hatred with lying lips, lest, if it break out, he should be ashamed before men and should lose the opportunity of gratifying his malice. Lying lips are bad enough of themselves, but have a peculiar malignity in them when they are made a cloak of maliciousness. But he is a fool who thinks to hide any thing from God. 2. It is no better when it is vented in spiteful and mischievous language: He that utters slander is a fool too, for God will sooner or later bring forth that righteousness as the light which he endeavours to cloud, and will find an expedient to roll the reproach away.

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

We are here admonished concerning the government of the tongue, that necessary duty of a Christian. 1. It is good to say little, because in the multitude of words there wanteth not sin, or sin doth not cease. Usually, those that speak much speak much amiss, and among many words there cannot but be many idle words, which they must shortly give an account of. Those that love to hear themselves talk do not consider what work they are making for repentance; for that will be wanted, and first or last will be had, where there wanteth not sin. 2. It is therefore good to keep our mouth as with a bridle: He that refrains his lips, that often checks himself, suppresses what he has thought, and holds in that which would transpire, is a wise man; it is an evidence of his wisdom, and he therein consults his own peace. Little said is soon amended, Amos v. 13; Jam. i. 19.

20 The tongue of the just is as choice silver: the heart of the wicked is little worth. 21 The lips of the righteous feed many: but fools die for want of wisdom.

We are here taught how to value men, not by their wealth and preferment in the world, but by their virtue.

I. Good men are good for something. Though they may be poor and low in the world, and may not have power and riches to do good with, yet, as long as they have a mouth to speak, that will make them valuable and useful, and upon that account we must honour those that fear the Lord, because out of the good treasure of their heart they bring forth good things. 1. This makes them valuable: The tongue of the just is as choice silver; they are sincere, freed from the dross of guile and evil design. God's words are compared to silver purified (Ps. xii. 6), for they may be relied on; and such are the words of just men. They are of weight and worth, and will enrich those that hear them with wisdom, which is better than choice silver. 2. It makes them useful: The lips of the righteous feed many; for they are full of the word of God, which is the bread of life, and that sound doctrine wherewith souls are nourished up. Pious discourse is spiritual food to the needy, to the hungry.

II. Bad men are good for nothing. 1. One can get no good by them: The heart of the wicked is little worth, and therefore that which comes out of the abundance of his heart cannot be worth much. His principles, his notions, his thoughts, his purposes, and all the things that fill him, and affect him, are worldly and carnal, and therefore of no value. He that is of the earth speaks of the earth, and neither understands nor relishes the things of God, John iii. 31; 1 Cor. ii. 14. The wicked man pretends that, though he does not talk of religion as the just do, yet he has it within him, and thanks God that his heart is good; but he that searches the heart here says the contrary: It is nothing worth. 2. One can do no good to them. While many are fed by the lips of the righteous, fools die for want of wisdom; and fools indeed they are to die for want of that which they might so easily come by. Fools die for want of a heart (so the word is); they perish for want of consideration and resolution; they have no heart to do any thing for their own good. While the righteous feed others fools starve themselves.

The Advantages of the Righteous.

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

Worldly wealth is that which most men have their hearts very much upon, but they generally mistake both in the nature of the thing they desire and in the way by which they hope to obtain it; we are therefore told here, 1. What that wealth is which is indeed desirable, not having abundance only, but having it and no sorrow with it, no disquieting care to get and keep it, no vexation of spirit in the enjoyment of it, no tormenting grief for the loss of it, no guilt contracted by the abuse of it—to have it and to have a heart to take the comfort of it, to do good with it and to serve God with joyfulness and gladness of heart in the use of it. 2. Whence this desirable wealth is to be expected, not by making ourselves drudges to the world (Ps. cxxvii. 2), but by the blessing of God. It is this that makes rich and adds no sorrow; what comes from the love of God has the grace of God for its companion, to preserve the soul from those turbulent lusts and passions of which, otherwise, the increase of riches is commonly the incentive. He had said (v. 4), The hand of the diligent makes rich, as a means; but here he ascribes it to the blessing of the Lord; but that blessing is upon the hand of the diligent. It is thus in spiritual riches. Diligence in getting them is our duty, but God's blessing and grace must have all the glory of that which is acquired, Deut. viii. 17, 18.

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

Here is, 1. Sin exceedingly sinful: It is as laughter to a fool to do mischief; it is as natural to him, and as pleasant, as it is to a man to laugh. Wickedness is his Isaac (that is the word here); it is his delight, his darling, and that in which he pleases himself. He makes a laughing matter of sin. When he is warned not to sin, from the consideration of the law of God and the revelation of his wrath against sin, he makes a jest of the admonition, and laughs at the shaking of the spear; when he has sinned, instead of sorrowing for it, he boasts of it, ridicules reproofs, and laughs away the convictions of his own conscience, ch. xiv. 9. 2. Wisdom exceedingly wise, for it carries along with it the evidence of its own excellency; it may be predicated of itself, and this is encomium enough; you need say no more in praise of a man of understanding than this, "He is an understanding man; he has wisdom; he is so wise as not to do mischief, or if he has, through oversight, offended, he is so wise as not to make a jest of it." Or, to pronounce wisdom wise indeed, read it thus: As it is a sport to a fool to do mischief, so it is to a man of understanding to have wisdom and to show it. Besides the future recompence, a good man has as much present pleasure in the restraints and exercises of religion as sinners can pretend to in the liberties and enjoyments of sin, and much more, and much better.

24 The fear of the wicked, it shall come upon him: but the desire of the righteous shall be granted. 25 As the whirlwind passeth, so is the wicked no more: but the righteous is an everlasting foundation.

It is here said, and said again, to the righteous, that it shall be well with them, and to the wicked, Woe to them; and these are set the one over against the other, for their mutual illustration.

I. It shall be as ill with the wicked as they can fear, and as well with the righteous as they can desire. 1. The wicked, it is true, buoy themselves up sometimes in their wickedness with vain hopes which will deceive them, but at other times they cannot but be haunted with just fears, and those fears shall come upon them; the God they provoke will be every whit as terrible as they, when they are under their greatest damps, apprehend him to be. As is thy fear, so is thy wrath, Ps. xc. 11. Wicked men fear the punishment of sin, but they have not wisdom to improve their fears by making their escape, and so the thing they feared comes upon them, and their present terrors are earnests of their future torments. 2. The righteous, it is true, sometimes have their fears, but their desire is towards the favour of God and a happiness in him, and that desire shall be granted. According to their faith, not according to their fear, it shall be unto them, Ps. xxxvii. 4.

II. The prosperity of the wicked shall quickly end, but the happiness of the righteous shall never end, v. 25. The wicked make a great noise, hurry themselves and others, like a whirlwind, which threatens to bear down all before it; but, like a whirlwind, they are presently gone, and they pass irrecoverably; they are no more; all about them are quiet and glad when the storm is over, Ps. xxxvii. 10, 36; Job xx. 5. The righteous, on the contrary, make no show; they lie hid, like a foundation, which is low and out of sight, but they are fixed in their resolution to cleave to God, established in virtue, and they shall be an everlasting foundation, immovably good. He that is holy shall be holy still and immovably happy; his hope is built on a rock, and therefore not shocked by the storm, Matt. vii. 24. The righteous is the pillar of the world (so some read it); the world stands for their sakes; the holy seed is the substance thereof.

The Righteous Exclusively Happy.

26 As vinegar to the teeth, and as smoke to the eyes, so is the sluggard to them that send him.

Observe, 1. Those that are of a slothful disposition, that love their ease and cannot apply their minds to any business, are not fit to be employed, no, not so much as to be sent on an errand, for they will neither deliver a message with any care nor make any haste back. Such therefore are very unmeet to be ministers, Christ's messengers; he will not own the sending forth of sluggards into his harvest. 2. Those that are guilty of so great an oversight as to entrust such with any affair, and put confidence in them, will certainly have vexation with them. A slothful servant is to his master as uneasy and troublesome as vinegar to the teeth and smoke to the eyes; he provokes his passion, as vinegar sets the teeth on edge, and occasions him grief to see his business neglected and undone, as smoke sets the eyes a weeping.

27 The fear of the Lord prolongeth days: but the years of the wicked shall be shortened. 28 The hope of the righteous shall be gladness: but the expectation of the wicked shall perish.

Observe, 1. Religion lengthens men's lives and crowns their hopes. What man is he that loves life? Let him fear God, and that will secure him from many things that would prejudice his life, and secure to him life enough in this world and eternal life in the other; the fear of the Lord will add days more than was expected, will add them endlessly, will prolong them to the days of eternity. What man is he that would see good days? Let him be religious, and then his days shall not only be many, but happy, very happy as well as very many, for the hope of the righteous shall be gladness; they shall have what they hope for, to their unspeakable satisfaction. It is something future and unseen that they place their happiness in (Rom. viii. 24, 25), not what they have in hand, but what they have in hope, and their hope will shortly be swallowed up in fruition, and it will be their everlasting gladness. Enter thou into the joy of thy Lord. 2. Wickedness shortens men's lives, and frustrates their hopes: The years of the wicked, that are spent in the pleasures of sin and the drudgery of the world, shall be shortened. Cut down the trees that cumber the ground. And whatever comfort or happiness a wicked man promises himself, in this world or the other, he will be frustrated; for the expectation of the wicked shall perish; his hope shall be turned into endless despair.

29 The way of the Lord is strength to the upright: but destruction shall be to the workers of iniquity. 30 The righteous shall never be removed: but the wicked shall not inhabit the earth.

These two verses are to the same purport with those next before, intimating the happiness of the godly and the misery of the wicked; it is necessary that this be inculcated upon us, so loth are we to believe and consider it. 1. Strength and stability are entailed upon integrity: The way of the Lord (the providence of God, the way in which he walks towards us) is strength to the upright, confirms him in his uprightness. All God's dealings with him, merciful and afflictive, serve to quicken him to his duty and animate him against his discouragements. Or the way of the Lord (the way of godliness, in which he appoints us to walk) is strength to the upright; the closer we keep to that way, the more our hearts are enlarged to proceed in it, the better fitted we are both for services and sufferings. A good conscience, kept pure from sin, gives a man boldness in a dangerous time, and constant diligence in duty makes a man's work easy in a busy time. The more we do for God the more we may do, Job xvii. 9. That joy of the Lord which is to be found only in the way of the Lord will be our strength (Neh. viii. 10), and therefore the righteous shall never be removed. Those that have an established virtue have an established peace and happiness which nothing can rob them of; they have an everlasting foundation, v. 25. 2. Ruin and destruction are the certain consequences of wickedness. The wicked shall not only not inherit the earth, though they lay up their treasure in it, but they shall not so much as inhabit the earth; God's judgments will root them out. Destruction, swift and sure destruction, shall be to the workers of iniquity, destruction from the presence of the Lord and the glory of his power. Nay, that way of the Lord which is the strength of the upright is consumption and terror to the workers of iniquity; the same gospel which to the one is a savour of life unto life to the other is a savour of death unto death; the same providence, like the same sun, softens the one and hardens the other, Hos. xiv. 9.

31 The mouth of the just bringeth forth wisdom: but the froward tongue shall be cut out. 32 The lips of the righteous know what is acceptable: but the mouth of the wicked speaketh frowardness.

Here, as before, men are judged of, and, accordingly, are justified or condemned, by their words, Matt. xii. 37. 1. It is both the proof and the praise of a man's wisdom and goodness that he speaks wisely and well. A good man, in his discourse, brings forth wisdom for the benefit of others. God gives him wisdom as a reward of his righteousness (Eccl. ii. 26), and he, in gratitude for that gift and justice to the giver, does good with it, and with his wise and pious discourses edifies many. He knows what is acceptable, what discourse will be pleasing to God (for that is it that he studies more than to oblige the company), and what will be agreeable both to the speaker and to the hearers, what will become him and benefit them, and that he will speak. 2. It is the sin, and will be the ruin, of a wicked man, that he speaks wickedly like himself. The mouth of the wicked speaks frowardness, that which is displeasing to God and provoking to those he converses with; and what is the issue of it? Why, the froward tongue shall be cut out, as surely as the flattering one, Ps. xii. 3.

CHAP. X. Verſ. 1. The Proverbs.]

PRoperly ſo called. (See Chap. 1.1.) For the nine former Chapters are a kind of common places, or continued diſcourſes, premiſed as a Preface to theſe enſuing wiſe and grave ſentences tending much to the information of the mind, and reformation of the manners, and containing things profitable for all ſorts of people. They are not unfitly compared by a Divine to a bag full of ſweet and fragrant ſpices, which ſhuffled or ſhaken together, or taken ſingle, yeeld a ſweet odour: Or to ſtars in the firmament, each in it ſelf glorious and independent of another, yet all receive their light from the Sun.

A wiſe Son maketh a glad Father] Children are certain cares, [non-Latin text not transcribed]. Plut. but uncertain comforts. Every Son ſhould bee an Abner, that is, his Fathers light; and every Daughter an Abigail, her Fathers joy. Eve promiſed her ſelf much in her Cain, and David did the like in his Abſolom. Sed, fallitur augario spes bona ſaepe ſuo, they were both deceived. Samuel ſucceeds Eli in his croſs, as well as his place, though not in his ſin; and had cauſe enough to call his untoward children (as Auguſtus did) tres vomicas, tria carcinomata, ſo many ulcerous ſores, mattery impoſtumes. Vertue is not as Lands, inheritable. All that is traduced with the ſeed, is either evil, or not good. Let Parents labour to mend by education, what they have marred by propagation; And when they have done all, pray God perſwade Japhet, leſt elſe they bee put to wiſh one day, as Auguſtus did,Sueton. c. 6. O that I had never married, or never had children. And let children cheer up their Parents, as Joſeph, Samuel, and Solomon did; and as Epaminondas, who was wont to ſay,Corn. Nepos. Se longe maximum ſuarum laudum fructum capere quod [illegible: 1 letter]arum ſpectatores haberet parentes, that hee joyed in nothing more, than that his Parents were yet alive, to take comfort in his brave atchievements. For otherwiſe, God will take them in hand, as hee did Abimelech, to whom hee rendred the wickedneſs done to his Father, Judg. 9.5. And as hee did Abſolom, whom hee truſſed up in the height of his rebellious practices, with his own immediate hand; Or elſe hee will puniſh them in, and by their poſterity, which ſhall either bee none (Prov. 20.20. compared with 2 Sam. 14.7.) or worſe than none; as hee,Mr. Fullers Holy-ſtate. who when his aggrieved Father complained that never man had ſo undutiful a childe as hee had; yes, ſaid his ſon (with leſs grace than truth) my Grandfather had.

The heavineſs of his mother] The Mother is mentioned (though the Father haply as heavy) firſt, as moſt faulted it her children miſcarry, Prov. 24.15. Next, as moſt ſlighted by them, Prov. 15.20. And laſtly, as moſt impatient of ſuch an affliction. Rebecca was weary of her life by reaſon of the daughters of Heth brought in to her by Eſau, Gen. 27.45. If they lye lusking at home, mothers have the miſery of it; if they do worſe abroad, the worſt is made of it to the mother at home, by fame that loud lyer.

Verſ. 2. Treaſures of wickedneſs] Our Saviour calls it Mammon of iniquity, Luke 16.[illegible: 1 letter]. that next odious name to the Devil. Moſt mens care is how to graſp and get wealth for their children, — rem rem, quocunque modo rem. Virtus poſt nummos, &c. But what ſaith a grave Author?Mr. Bolton. Better leave thy childe a Wallet to beg from door to door, than a curſed heard of evil-gotten goods. There is for moſt part lucrum in arca, damnum in conſcientia, gain in the purſe,August. but loſs in the conſcience.

But righteouſneſs delivereth from death] Piety, though poor, delivereth from the ſecond death, and from the firſt too, as to the evil of it. For as Chriſt took away the guilt of ſin, not ſin it ſelf; ſo hee hath taken away, not death, but the ſting of death from all beleevers; making it to ſuch, of a curſe, a bleſſing; of a puniſhment, a benefit; of a Trap-door to hell, a Portal to heaven; a Poſtern to let out temporal life, but a Street-door to let in eternal life.

Verſ. 3. The Lord will not ſuffer the ſoul of the righteous] That refuſeth to inrich himſelf by evil arts, and to riſe by wicked principles. For it might bee objected, If I ſtrain not my conſcience, I may ſtarve for it. Ob. Sol. Fear not that ſaith the Wiſe-man, Faith fears not famine; Neceſſaries thou ſhalt bee ſure of, Pſal. 37.25, 26. Pſal. 34.11. Superfluities thou art not to ſtand upon, 1 Tim. 6.8. The Hebrews by righteouſneſs in the former verſe underſtand Almſdeeds, as Dan. 4.24▪ 27. (See the Note on Matth. 7.1.) and ſo the ſenſe here may bee. [non-Latin text not transcribed]. The righteous, though hee give much to the poor, ſhall [illegible: 2 letters]e never the poorer; ſith not getting, but giving is the way to thrive. See my Common-place of Alms.

But hee caſteth away the ſubſtance of the wicked] For either they loſe it, or live beſide it, and are little the better for it. Hee that gotteth riches, and not by right, ſhall leave them in the middeſt of his dayes, and in his end bee a fool: God will make a poor fool of him quickly.Quo mihi divitias queis non conceditur [illegible: 1 letter]ti? Jer. 17.11. And the like may bee ſaid of the illiberal and tenacious perſon. See the Note on Chap. 3.27. Niggards fear to loſe their wealth by giving, but fear not to loſe their wealth and ſouls, and all, by keeping it.

Ob. Sol.Verſ. 4. Hee becometh poor] Leſt any ſhould ſay, If God do all, wee need do the leſs; Doing you muſt bee, ſaith the Wiſe-man, or elſe the beggar will catch you by the back; Labour alſo you muſt with your hands, working the thing that is good, that yee may have to give to him that needeth, Epheſ. 4.28.

But the hand of the diligent] Or of the nimble, that do motitare, ſaith Kimchi, are active and agile, that will loſe nothing for looking after, but take care of ſmalleſt matters that all go right, being frugal and parcimonious of time, husbanding the opportunity of thriving and plenty. How did Boaz follow the buſineſs himſelf? How were his eyes in every corner, on the ſervants, and on the Reapers, yea on the Gleaners too? Hee doth even lodge in the midſt of his husbandry, Ruth 2. and 3. as knowing well the truth of that proverbial ſentence,Columel. Procul à villa ſua diſſitus jacturae vicinus. Hee that is far from his buſineſs, is not far from loſs.

Verſ. 5. Hee that gathereth in Summer] A well-choſen ſeaſon is the greateſt advantage of any action; which as it is ſeldome found in haſte, ſo it is too often loſt in delay. The men of Iſſachar were in great account with David, becauſe they had underſtanding of the times, to know what Iſrael ought to do, and when to do it, 1 Chron. 12.32. So are they in great account with God for their wiſdome, who obſerve and uſe the ſeaſon of well-doing.

But hee that ſleepeth in harveſt] i. e. That lets ſlip his opportunity; as Plutarch writes of Hannibal, that when hee could have taken Rome hee would not; when hee would, hee could not. And as its ſtoried of Charles King of Sicily and Jeruſalem, that hee was called Carolus Cunctator, Charles the Lingerer, not (in the ſenſe as Fabius) becauſe hee ſtayed till opportunity came, but becauſe hee ſtayed till opportunity was loſt.

Verſ. 6. Bleſſings are upon the head] Plentifully and conſpicuouſly; they ſhall abound with bleſſings, Prov. 28.20. As the fear of the Lord is not onely in them, but upon them, 2 Chron. 19.7. ſo bleſſings of all ſorts, a confluence of all ſpiritual and temporal comforts and contentments, ſhall bee, not onely with them, but upon them, ſo that nothing ſhall hinder it. See Gal. 6.16. They are bleſſed, and they ſhall bee bleſſed, Gen. 27.33. Neither ſhall any roaring or repining Eſau bee able to reverſe it.

But violence covereth the mouth of the wicked] They ſhall bee certainly ſhamed, condemned, executed; as Haman whoſe face they covered, Eſth. 7.8. and ſhortly after ſtrangled. And as Sir Gervaiſe Ellowayes Lieutenant of the Tower, hanged on Tower-hill, for poyſoning Sir Thomas Overbury his priſoner. This Sir Gervaiſe being on the Gallows, freely confeſſed that hee had oft in his playing at Cards and Dice, wiſhed that hee might bee hang'd, if it were not ſo and ſo, and therefore confeſſed it was juſt upon him.

Verſ. 7. The memory of the juſt is bleſſed] Demetrius had a good report of the truth, 3 Joh. 12. In the Hebrew tongue the ſame word ſignifieth a good name, and a bleſſing. This is one of thoſe bleſſings mentioned verſ. 6. that ſhall bee heaped upon holy men. Holy and reverend is his Name, Pſal. 111.9. How comes Gods Name to bee reverend, but by being holy? Bee good, and do good, ſo ſhall thy name bee heir to thy life; yea, when thou art laid in thy grave, thy ſtock remains, goes forward, and ſhall do, till the day of Doom.

But the name of the wicked ſhall rot] and ſtink as putrified fleſh. Hypocrites then muſt bee detected, though they carry it never ſo clearly; how elſe ſhall they bee deteſted, and ſtink above ground? Simon Magus ſo handled the matter, that Philip miſtook him for a Beleever, and baptized him; but Peter ſoon ſmelt him out, and laid him open in his colours. Hee that perverteth his wayes ſhall bee known. Prov. 10.9. The Lord ſhall lead them forth with the workers of iniquity, for all their cunning contrivances, Pſal. 125.5.

Verſ. 8. The wiſe in heart ſhall receive Commandement] i.e. Submit to Gods holy Word without replies and cavils. This is check to the brave gallants of our age, which exerciſe their ripe heads and freſh wits in wreſtling with the truth of God, and take it for a glory to give it a foil. The Athenians encountred with Paul, and had argument for argument againſt him, that Chriſt was not the Saviour of the world, that hee was not riſen from the dead, &c. This ſhewed they were not wiſe in heart, though reckoned chief among the worlds wiſards.

But a prating fool ſhall fall] Or, Bee beaten; ſuch a fool was Diotrephes, 3 Joh. [non-Latin text not transcribed]. 10. Who prated or trifled againſt Saint John with malicious words, and might have been therefore ſirnamed Nugax, as Rodulphus (that ſucceeded Anſelm in the See of Canterbury) was.Godw. Catal.

Verſ. 9. Hee that walketh uprightly, walketh ſurely] Becauſe keeping within Gods Precincts, hee keeps under his protection: as the King undertakes to ſecure him that travels the high way, and betwixt Sun and Sun. Hee is tutus ſub umbra l[illegible: 1 letter]onis, ſafe under the hollow of Gods hand, under the ſhadow of his wing, Pſal. 91.1.

Shall bee known] All ſhall out to his utter diſgrace. See verſ. 7. Or hee ſhall bee known, by ſome exemplary judgement of God inflicted upon him, for a terrour to others; as one that is hanged up in Gibbets.

Verſ. 10. Hee that winketh with the eye] That is, loath to ſtand to thoſe truths that ſhall bring him to ſuffering. Or hee that winketh wiles; for all winking is not condemned. See Joh. 13.34.

Cauſeth ſorrow] ſcil. To his own heart, ſinneth againſt his own ſoul: or cauſeth ſorrow, i. e. ſin, for ſo ſorrow is taken for ſin, Eccleſ. 11.10.

But a prating fool ſhall fall] Hee that runs himſelf upon needleſs danger, ſhall come to ruine. See Prov. 28.25. and the Note above, verſ. 8.

Verſ. 11. The mouth of a righteous man is a well of life] Vena vitae [illegible: 1 letter]s juſti. A fountain runs after it hath run, ſo doth a good mans mouth unceſſantly utter the words of truth and ſoberneſs, more perennis aquae. Act. 25.26. See the reaſon hereof, Pſal. 37.30 31. The Law of his God is in his heart, that Law of his mind, Rom. 7.23. that counterpane of the written Law, Heb. 8.10. that good treaſure, Matth. 12.35. that is daily drawn out, and yet not diminiſhed, Salienti aquarum fonti undas ſi tollas, nec exhauritur, nec extennatur, ſed dulceſcit. Take water from a well, it loſes nothing, but becomes better and ſweeter.

But violence covereth] See the Note on verſ. 6.

Verſ. 12. Hatred ſtirreth up ſtrifes] Eſpecially when hatred is grown from a paſſion to an habit; which is, when the heart is ſo ſetled in an alienation and eſtrangement from the perſon hated, that it grows to wiſh, and deſire, and ſeek his hurt. I could like that expoſition well if it were not Calvins, ſaid Maldonat; and that reformed Religion, if Luther had not had a hand in it, ſaid George Duke of Saxony.

But love covereth all ſins] See the Note on 1 Pet. 4.8. and on 1 Cor. 13.4. Love hath a large mantle. If I ſhould finde a Biſhop committing Adultery, (ſaid Conſtantine the great) I would cover that foul fact with mine Imperial Robe, rather than it ſhould come abroad to the ſcandal of the weak,Euſeb. and the ſcorn of the wicked. Love either diſſembleth a treſpaſs (if it bee light) or by a wiſe and gentle reproof ſeeks to reclaim the offender, claps a plaiſter on the ſore, and then covers it with her hand, as wee have ſeen Chirurgions do. See the Note on Levit. 19.17. Lutherus commodius ſentit quam loquitur, dum efferveſcit, ſaid Cruciger: So Melancthon, Sciebam horridius ſcripturum Lutherum quam ſentit. The ſayings, doings of others are reverenter gloſſanda, to have a reverent, a fair, and favourable gloſs put upon them, as one ſaid once of the Pontifician Laws. This is love.

Verſ. 13. In the lips of him, &c.] Grace is poured into his lips, as Pſal. 45.2. and hee poures it out as faſt, for the good of others; who do therefore admire him, as they did our Saviour, Luk. 4.22.

But a Rod is for the back] That ſith hee will not hear the word, hee may hear the Rod, and ſmart for his uncounſellableneſs, Mic. 6.9. Hee that trembleth not in hearing, ſhall bee broken to peeces in feeling, ſaith Bradford.

Verſ. 14. Wiſe men lay up knowledge] To know when to ſpeak, and when to bee ſilent. It is a great skill to bee able to time a word, Iſa. 50.4. to ſet it upon the wheels, Prov. 25.11. How forcible are right words? Job 6.25.

But the mouth of the fooliſh] An open mouth is a purgatory to the Maſter. Nemo ſtultus tacere poteſt, Eccleſ. 10. ſaith Solon. A fool tells all, ſaith Solomon. And, Ʋt quiſque eſt diſſolutiſſima vitae, ita eſt ſolutiſſimae linguae, ſaith Seneca. A fools bolt is ſoon ſhot, and as ſoon retorted oft-times upon himſelf.

Verſ. 15. The rich mans wealth, &c.] Wealthy worldlings think themſelves ſimply the better and the ſafer for their hoards and heaps of riches. The beſt of us are more ready to truſt in uncertain riches, than in the Living God, who giveth us all things richly to enjoy, 1 Tim. 6.17. Surely this ſhould humble us, that riches that ſhould bee our riſes to raiſe us up to God, or glaſſes to ſee the love of God in, our corrupt nature uſeth them as clouds, as clogs, &c. yea ſets them up in Gods place, and ſaith to the fine gold, Thou art my confidence, Job 31.24.

The deſtruction of the poor is their poverty] They are devoured by the richer Cannibals (Pſal. 14.4.) as the leſſer fiſh are by the greater. Men go over the hedge where it is loweſt. Poor and afflicted are joyned together, Zeph. 3.12. So are to want, and to bee abaſed, Phil. 4.12.

Verſ. 16. The labour of the righteous, &c.] If the righteous man may but ſweat out a poor living, get enough to bear his charges home to Heaven, have enough to ſerve his turn here, bee it but food and raiment, hee is content. Cibus & potus ſunt divitiae Chriſtianorum. The true Chriſtian deſires but meat and drink.1 Tim. 6.8.

The fruit of the Wicked] Or the revenues of the wicked are waſted upon their luſts, which to ſeek to ſatisfie, is an endleſs labour: beſides the danger of fathomleſs perdition, 1 Tim. 6.4.

Verſ. 17. Hee is in the way of life] Rich fools refuſe reproof; hold themſelves above admonition (Tange montes & fumigabunt) and are therefore by the juſt judgement of God, led through a fools Paradiſe, into a true Priſon. Divitibus ideo amicus de[illegible: 1 letter]ſt, quia nihil deeſt. Rich men have few faithful counſellors.

Verſ. 18. Hee that hideth hatred, &c.] Theſe are dangerous creatures that thus lye at the catch, and wait advantages to do a man miſchief, as Cain dealt by Abel, Abſolom by Amnon, Joab by Amaſa, Judas by Jeſus, Tuta frequenſque via eſt, &c.

And hee that uttereth a ſlander, is a fool] Becauſe hee hath no command of his paſſions, as the former ſeems to have, becauſe cloſe in cloaking his malice, who yet is a fool too before God.

Verſ. 19. In the multitude of words] In multiloquio ſtultiloquium. Many words are hardly well managed. Non eſt ejuſdem, ſaith one, It is ſeldome ſeen that a man of many words miſcarries not.

But hee that refraineth his lips] As Elihu did, Job 32.11. and as Epaminondas is worthily praiſed by Plutarch for this, quod nemo plura noſſet, & pauciora loqueretur; that no man knew more, and ſpake leſs than hee did.

Verſ. 20. The tongue of the juſt is as choice ſilver] Hee ſcattereth pearls, Mat. 7.6. hee throws abroad treaſure, Mat. 12.35. even Apples of Gold in ſhrines of Silver, Prov. 25.11. I will turn to the people a pure language, ſaith God, Zeph. 3.9. a lip of excellency, Prov. 17.7. the language of Heaven. As William the Conquerour ſought to bring in the French tongue here, by enjoyning children to uſe no other in ſchools, Lawyers to practiſe in French; no man was graced, Daniels Hiſt. but hee that ſpake French, &c.

The heart of the wicked is little worth] Est quaſi parum, is as little as need to bee. Hee is ever either hatching Cockatrice Eggs, or weaving Spiders Webs, as the Prophet hath it: Vanity or villany is his whole ſtudy, and his daily diſcourſe.Iſa. 59.5.

Verſ. 21. The lips of the righteous feed many] A great houſe-keeper hee is, hath his doors ever open; and though himſelf be poor, yet hee maketh many rich, 2 Cor. 6.10. hee well knows, that to this end God put Hony and Milk under his tongue, Cant. 3.11. that he might look to this Spiritual lip-feeding: to this end hath he communicated to him thoſe rivers of water, Joh. 7.38. that they may flow from him, to quench that world of wickedneſſe, that being ſet on fire of Hell, would ſet on fire the whole courſe of Nature, Jam. 3.6. They are empty vines that bear fruit to themſelves, Hoſ. 10.1. [non-Latin text not transcribed]. Thoſe are voyd houſes, we ſay, where the doors daily open not. The people hung upon our Saviours lips, as the young Bird doth on the Damms bill, Luk. 19.43. Biſhop Ridley preached every Lords-day, and Holy-day, except letted by ſome weighty buſineſſe:Act. & Mon. fol. 1559. to whoſe Sermons the people reſorted (ſaith Maſter Fox) ſwarming about him like Bees, and coveting the ſweet juyce of his gracious diſcourſes. Look how Joſeph nouriſhed his Fathers houſhold with Bread according to their Families, or according to the mouthes of their Families, Gen. 47.12. So doth the righteous man thoſe of his own charge eſpecially.Chepi tappam. Welfare Popery for that (ſaith a grave Divine.) I have heard old folks talk, M. Sam. Hier. that when in thoſe dayes they had Holy-bread (as they called it) given them at Church, they would bear a part of it to thoſe that did abide at home: So ſhould Maſters of Families carry home the bread of life to their Houſholds.

But fools dye for want of wiſdome] By their either refuſing or abuſing the food of their ſouls (as the Phariſees) they pine away in their iniquities, Levit. 26.39.

Verſ. 22. The bleſſing of the Lord it maketh rich] As is to be ſeen in the examples of the Patriarches, Abraham, Iſaac, Jacob, and others. Whereas there is a curſe upon unlawful practices though men be induſtrious as in Jeho[illegible: 1 letter]achim, Jer. 22. And all our policies without prayer are but Arena ſine calce, Sand without Lime, they will not hold together.

And he addeth no ſorrow with it] Thoſe three vultures ſhall bee driven away that conſtantly feed on the wealthy worldlings heart; Care in getting, Fear in keeping, Grief in loſing the things of this life. God giveth to his wealth without woe, ſtore without ſore, gold without guilt, one little drop whereof troubleth the whole ſea of all outward comforts. Richard the third had a whole Kingdom at command, and yet could not reſt in his bed for diſquietment of mind. Polydor Virgil thus writes of his Dreame that night before Boſworth-field: That he thought all the Devils in Hell pulled and haled him in moſt hideous and ugly ſhapes, and concludes of it at laſt: I do not think it was ſo much his dreame, as his evil conſcience that bred thoſe terrours.

Verſ. 23. It is a ſport to a fool to doe miſchief] He is then merrieſt, when hee hath the Devil for his play-fellow: He danceth to Hell in his bolts, and is paſſing well a paid for his woful bondage. Was hee a Father or a Monſter (think you) that playing with his own Childe, for a paſtime, put his thumbs in the boyes eyes, and thruſt out the balls thereof?Speed. This was Robert de Beliaſme Earl of Shrewsbury in the reign of our Henry the firſt, Anno Dom. 1111. And what a mad ſport was that of Joab and Abner, 2 Sam. 2.14. to ſee and ſet thoſe youngſters of Helkath Hazzurim to ſheath their ſwords in their fellows bowels? And that of Nero, who ſet the City of Rome on fire for his pleaſure, whiles he plaid on his Harp the deſtruction of Troy?

But a man of underſtanding hath wiſdome] Viz. For his ſport or delight. It is his meat and drink, his Hony and Hony-comb, &c. Lib[illegible: 1 letter]nter omnibus omnes opes conceſſerim, ut mihi liceat, vi nulla interpellante, iſto modo in literis vivere, ſaith Cicero. I would give all the wealth in the world,Lib. 9. Epiſt. that I might live altogether in my Study, and have nothing to trouble me. Leo. Digges. Slatt. o[illegible: 1 letter] 1 Ep. to Theſſal. Ep. dedic Peach. Comp Gentle. Idem in his vally of vanity. p. 116. Crede mihi extingui du[illegible: 1 letter]ce eſſet Mathematicarum artium ſtudio, ſaith another; Beleeve me, it were a dainty death, to dye ſtudying the Mathematicks. Nuſquam requiem inven[illegible: 1 letter] niſi in libro & clauſtro, ſaith a third; All the comfort I have is in a Book, and a Cloyſter, or Cloſet. Mentior if my ſoul accord him not, ſaith learned Doctor Slatter. The old Lord Burley (Lord high Treaſurer) to his dying day would carry always a Tullies Offices about him, either in his boſome or pocket. And the Emperour Charls the Fifth, took ſuch delight in the Mathematicks, that even in the midſt of his whole Army, in his Tent, he ſate cloſe at his ſtudy; having for that purpoſe as his inſtructer, Turrianus of Cremona evermore with him. So ſweet is the knowledge of Human Arts to thoſe that have taſted them: How much more the knowledge of the Holy (which ſaith Agur, is to aſcend up into Heaven, Prov. 30.3, 4.) to thoſe mature ones, who by reaſon of uſe have their ſenſes exerciſed to diſcern both good and evil? Heb. 5.14. See Pſal. 119.103. Job 23.12. Rom. 7.22.

Verſ. 24. The fear of the wicked ſhall come upon him] A ſound of fear is in his ears: in proſperity the deſtroyer ſhall come upon him, Job 15.21. Peſſimus in dubiis Augur Timor — Thus it befel Cain, Statius in Thebaid. Saul, Belſhazzer, Pilate (who for fear of Caeſar delivered up Chriſt to bee Crucified, and was afterwards by the ſame Caeſar kicked off the Bench; yea off the Stage of the world) thoſe wicked Jewes that feared that the Romans would come and take away both their place and Nation, John 11.48. which accordingly befell them ſome forty years after;Hic rogo, non furor eſt, ne moriare, mori? at which time ſome of them alſo killed themſelves, leſt they ſhould bee taken by the enemy. The like may bee ſaid of our Richard the third, (ſee the Note on Verſ. 22.) and Henry the Fourth of France, after his revolt to Popery. He being perſwaded by the Duke of Sully, not to readmit the Jeſuites, which had been baniſhed by the Parliament of Paris, anſwered ſuddenly, Give me then ſecurity for my life: Camde[illegible: 1 letter]s Eliſab. pref. and afterwards admitted them into his boſome, making Father Cotton his Confeſſor, and uſing them ever with marvellous reſpect; yet was ſtabbed to the heart by Ravilliac, through their inſtigation. Excellent is that of Solomon, Prov. 29.25. The fear of man bringeth a ſnare: but who ſo putteth his truſt in the Lord (as Hezekiah did, 2 King. 17.4, 5. and our King Edward the Sixth, and that peerleſſe Queen Elizabeth) ſhall be ſafe.

But the deſire of the righteous ſhall bee granted] Provided that theſe bee the lawful deſires of honeſt hearts. If ſuch ask and miſſe, it is becauſe they ask amiſſe, Jam. 4.3. either they fail in the matter, as Moſes in his deſire to enter into the promiſed Land, or in the manner, as the Church in the Canticles, chap. 5.3. Virtutem exoptant, intabeſcuntque relicta, they would, and they would not:Pe[illegible: 2 letters]. There is a kind of wambling willingneſſe and velleity, but it boyls not up to the full height of reſolution for God, and utmoſt endeavour after the thing deſired: Now affection without endeavour is like Rachel, beautiful but barren. Or laſtly, they fayl in the end, either of Intention, Jam. 4.3. or of Duration, Luk. 18.1. they draw not near with that true heart, Heb. 10.22. that is, content either to wait, or to want the thing deſired, being heartily willing that God ſhould be glorified, though themſelves be not gratified. Let them but bring this true heart, and they may have any thing. See the Note on Matth. 5.6.

Verſ. 25. As the whirlwind paſſeth away] The whirlwind is terrible for the time, but not durable: Lo ſuch is the rage of Tyrants and Perſecutors. Nubecula eſt, cito tranſibit, ſaid Athanaſius of the Arrian Perſecution. Our Richard the third, and Queen Mary, had, as the bloudieſt, ſo the ſhorteſt reigns of any ſince the Conqueſt: Bloudy and deceitful men ſhall not live out half their dayes. Diocleſian, Euſeb. de vit. Conſt. lib. 3. that cruel Perſecutor, giving over his Empire, decreed to lead the reſt of his life quietly. But he eſcaped not ſo: For after that, his houſe was wholly conſumed with Lightning, and a flame of Fire that fell from Heaven; hee hiding himſelf for fear of the Lightning, dyed within a little while after. Then terrours took hold on him as waters, a tempeſt ſtealeth him away in the night. The Eaſt wind carrieth him away and he departeth; and as a ſtorm hurleth him out of his place; for God ſhall caſt upon him, and not ſpare: hee would fain flee out of his hand. Men ſhall clap their hands at him, and ſhall hiſſe him out of his place; as Job elegantly and emphatically ſets it forth, Job 27.20, 21, 22, 23.

But the righteous is the everlaſting foundation] Or, is the foundation of the world, as firm as the worlds foundation, which remains unmoveable. The Hebrews ſenſe it thus, The righteous is the foundation of the world, which, but for their ſakes, would ſoon ſhatter, and fall to ruine. Sanctum ſemen ſtatumen terrae, Abſque ſtationibus non ſtaret mundus. Iſa. 6.13. I bear up the pillars of it, ſaith David, Pſal. 75.3.

Verſ. 26. So is the ſluggard to them that ſend him] Habent aulae ſuum cito, cito, What thou doeſt, do quickly, ſaid our Saviour to the Traytor. Hee cannot away with dulneſs and oſcitancy in any of his, but condemns it in thoſe ſlow things the Hebrews, Heb. 5.11. and commands them double diligence, [non-Latin text not transcribed]. Chap. 6.11, 12. Not ſlothful in buſineſs, fervent in ſpirit, ſerving the Lord, Rom. 12.11. A dull heart makes no riddance. Baruc accendit ſeipſum, Neh. 3.20. repairing earneſtly, and ſo finiſhed his task in ſhorter time. Let Ambaſſadours, Miniſters, Meſſengers, &c. nimble up their buſineſs, or look for no thank. What a deal of content gave Cranmer to Henry the eighth, by his expediting the buſineſs of the Divorce both at home and abroad in forein Univerſities? And what a deal of diſtaſte gave Wolſey by the contrary?

Verſ. 27. The fear of the Lord prolongeth dayes] Heb. Addeth dayes, viz. Beyond expectation or likelihood in a courſe of nature, Gen. 27.41. The dayes of mourning for my Father are at hand, ſaid bloody Eſau, and then will I ſlay my brother Jacob. But threatned men (if they fear God eſpecially, Eccleſ. 8.12, 13.) live long. For even Iſaac who dyed ſooneſt, lived above fifty years beyond this. See the Note on Exod. 20.12.

But the years of the wicked ſhall bee ſhortned] Bee not overmuch wicked, neither bee thou fooliſh: Why ſhouldeſt thou dye before thy time? Eccleſ. 7.17. Sin brings death, and the worſt of deaths, an unſeaſonable death, when it were better for a man to do any thing than to dye; for to ſuch, death is a Trap-door to hell: And as their friends are ſcrambling for their goods, the worms for their bodies, ſo are the Devils for their ſouls.

Verſ. 28. The hope of the righteous ſhall bee gladneſs] The righteous doth not ſo fear God, verſ. 2.7. but that hee hopes in him alſo. See Pſal. 130.4, 5. and that with ſuch an hope as maketh not aſhamed. Deo confiſi nunquam confuſi: The righteous hath hope in his death, Prov. 14.32. his Motto is, Cum expiro, ſpero, My hope laſts beyond life.

But the expectation of the wicked] As Eſau came from hunting with his head full of hopes, but went away with his heart full of blanks, and his face full of bluſhing.

Verſ. 29. The way of the Lord is ſtrength] The joy of the Lord (that joy of hope, ſpoken of in the precedent verſe) is their ſtrength, Neh. 8. the peace of God within them, and the power of God without them bears up their ſpirits under whatſoever preſſures; ſuch can boldly ſay, It is well with mee for the preſent, and it will bee better hereafter.

But deſtruction] Such as they ſhall never bee able, either to avoid, or to abide.

Verſ. 30. The righteous ſhall never bee removed] Or they ſhall not bee removed for ever, though for a while they may ſeem to bee ſo.

But the wicked ſhall not inhabit the earth] God ſits upon the circle of the earth, to ſhake them out thence, as by a Canvaſe.

Verſ. 31. The mouth of the juſt, &c.] Heb. Buddeth forth, as a fruit-tree, to which the tongue is fitly and finely here reſembled. Hence ſpeech is called the fruit of the lips.

But the froward tongue ſhall bee cut out] As a fruitleſs tree is cut down to the fire. Neſtorius the Heretick his tongue was eaten off with worms.Neſtorii lingua vermibus exeſa. Arch-biſhop Arundels tongue rotted in his head. From Miriams example, Num. 12. the Jew Doctors gather, that Leproſie is a puniſhment for an evil tongue, and in ſpecial for ſpeaking againſt Rulers. The Lady de Breuſe had by her virulent and railing tongue more exaſperated the fury of King John (whom ſhee reviled as a Tyrant and a Murtherer) than could bee pacified by her ſtrange preſent (of four hundred Kine, and one Bull, all milk-white, Speeds Chron. fol. 572. except onely the ears which were red) ſent unto the Queen.

Verſ. 32. The lips of the righteous] Hee carries, as it were, a pair of ballances betwixt his lips, and weighs his words before he utters them. Et prodeſſe velens & delectare — willing to ſpeak things both acceptable and profitable. The wicked throws out any thing that lyes uppermoſt, though never ſo abſurd, obſcene, defamatory, &c.

Aera pu[illegible: 1 letter]o noſci tinnit[illegible: 1 letter], ſed pectora verbis: Sic eſt, namque id ſunt utraque quale ſonant[illegible: 1 letter]