Proverbs 15 commentary

A right cause will be better pleaded with meekness than with passion. Nothing stirs up anger like grievous words.

He that has knowledge, is to use it aright, for the good of others.

Secret sins, services, and sorrows, are under God's eye. This speaks comfort to saints, and terror to sinners.

A good tongue is healing to wounded consciences, by comforting them; to sin-sick souls, by convincing them; and it reconciles parties at variance.

If instruction is despised, reprove men rather than suffer them to go on undisturbed in the way to ruin.

The wealth of worldly men increases their fears and suspicions, adds strength to their passions, and renders the fear of death more distressing.

We use knowledge aright when we disperse it; but the heart of the foolish has nothing to disperse that is good.

The wicked put other things in the stead of Christ's atonement, or in the place of holy obedience. Praying graces are his gift, and the work of his Spirit, with which he is well pleased.

He that hates reproof shall perish in his sins, since he would not be parted from them.

There is nothing that can be hid from the eyes of God, not even man's thoughts.

A scorner cannot bear to reflect seriously within his own heart.

A gloomy, impatient, unthankful spirit, springing from pride and undue attachment to worldly objects, renders a man uneasy to himself and others.

A wise man seeks to gain more wisdom, growing in grace and in the knowledge of Christ. But a carnal mind rests contented, flattering itself.

Some are much in affliction, and of a sorrowful spirit. Such are to be pitied, prayed for, and comforted. And others serve God with gladness of heart, and it prompts their obedience, yet they should rejoice with trembling.

Believers often have enough when worldly eyes see little; the Lord is with them, without the cares, troubles, and temptations which are with the wealth of the wicked.

He that is slow to anger, not only prevents strife, but appeases it, if kindled.

Those who have no heart to their work, pretend that they cannot do their work without hardship and danger. And thus many live always in doubt about their state, because always in neglect of some duty.

Those who treat an aged mother or a father with contempt or neglect, show their own folly.

Such as are truly wise, study that their thoughts, words, and actions should be regular, sincere, and holy.

If men will not take time and pains to deliberate, they are not likely to bring any thing to pass.

Wisdom is needed to suit our discourse to the occasions.

A good man sets his affections on things above; his way leads directly thither.

Pride is the ruin of multitudes. But those who are in affliction God will support.

The thoughts of wicked men offend Him who knows the heart.

The covetous man lets none of his family have rest or enjoyment. And greediness of gain often tempts to projects that bring ruin.

A good man is proved to be a wise man by this; he governs his tongue well.

God sets himself at a distance from those who set him at defiance.

How delightful to the humbled soul to hear the good report of salvation by the Lord Jesus Christ!

Faithful, friendly reproofs help spiritual life, and lead to eternal life.

Sinners undervalue their own souls; therefore they prefer the body before the soul, and wrong the soul to please the body.

The fear of the Lord will dispose us to search the Scriptures with reverence; and it will cause us to follow the leadings of the Holy Spirit. While we humbly place all our dependence on the grace of God, we are exalted in the righteousness of Christ.

CHAPTER 15

Pr 15:1-33.

1. soft--tender or gentle.

turneth ... wrath--from any one.

stir up--as a smouldering fire is excited.

2. useth ... aright--commends knowledge by its proper use.

poureth out--utters abundantly (Pr 12:23), and so disgusts others.

3. beholding--watching (compare Pr 5:21; Psa 66:7).

4. A wholesome tongue--(Compare Margin), pacifying and soothing language.

tree of life--(Pr 3:18; 11:30).

perverseness therein--cross, ill-natured language.

breach ... spirit--(compare Is 65:14, Hebrew), grieves, instead of appeasing.

5. (Compare Pr 4:1; 10:17; 13:1-18).

is prudent--acts discreetly.

6. treasure--implying utility.

trouble--vexation and affliction.

7. (Compare Pr 10:20, 21).

heart ... not so--not right, or vain.

8-9. The sacrifice [and] prayer--are acts of worship.

way ... followeth ... righteousness--denote conduct. God's regard for the worship and deeds of the righteous and wicked respectively, so stated in Psa 50:17; Is 1:11.

10. (Compare Pr 10:17).

the way--that in which God would have him to go (Pr 2:13; Psa 119:1).

11. Hell--(Psa 16:10).

destruction--or, "Abaddon," the place of the destroyer. All the unseen world is open to God, much more men's hearts.

12. (Compare Pr 9:8).

go unto the wise--to be instructed.

13. maketh ... countenance--or, "benefits the countenance."

spirit is broken--and so the countenance is sad.

14. (Compare Pr 10:21, 22). The wise grow wiser, the fools more foolish (Pr 9:9).

15. The state of the heart governs the outward condition.

evil--sad, contrasted with the cheerfulness of a feast.

16. trouble--agitation, implying the anxieties and perplexities attending wealth held by worldlings (Pr 16:18; 1Ti 6:6).

17. dinner--or, "allowance" (2Ki 25:30)--

of herbs--and that the plainest.

and hatred--(compare Pr 10:12, 18).

18. (Compare Pr 14:29; 16:32).

19. The difficulties of the slothful result from want of energy; the righteous find a

plain [and open] way--literally, "a highway," by diligence (1Sa 10:7; Psa 1:3).

20. (Compare Pr 10:1).

21. walketh uprightly--and so finds his joy (Pr 3:6; 10:23).

22. Without counsel--or, "deliberation," implying a wise deference to the opinions of the wise and good, contrasted with rashness.

23. Good advice blesses the giver and receiver.

24. (Compare Col 3:2). Holy purposes prevent sinning, and so its evils.

25. The most desolate who have God's aid have more permanent good than the self-reliant sinner (Pr 2:22; 12:7).

border--or, "boundary for possessions" (Psa 78:54).

26. are pleasant words--that is, pleasing to God (Pr 8:8, 9).

27. (Compare Pr 11:17). Avarice brings trouble to him and his.

hateth gifts--or, "bribes" (Ex 23:8; Psa 15:5), and is not avaricious.

28. (Compare Pr 15:14; 10:11). Caution is the fruit of wisdom; rashness of folly.

29. far ... wicked--in His love and favor (Psa 22:11; 119:155).

30. light of the eyes--(Pr 13:9). What gives light rejoiceth the heart, by relieving from anxiety as to our course; so

good report--or, "doctrine" (Is 28:9; 53:1),

maketh ... fat--or, "gives prosperity" (Pr 3:13-17; 9:11). The last clause is illustrated by the first.

31-32. (Compare Pr 10:17).

reproof of life--which leads to life.

abideth ... wise--is numbered among them.

33. The fear ... wisdom--Wisdom instructs in true piety.

before ... humility--(compare Lu 24:26; 1Pe 1:11); opposite (compare Pr 16:18).

A soft answer - Gentleness will often disarm the most furious, where positive derangement has not taken place; one angry word will always beget another, for the disposition of one spirit always begets its own likeness in another: thus kindness produces kindness, and rage produces rage. Universal experience confirms this proverb.

Useth knowledge aright - This is very difficult to know: - when to speak, and when to be silent; what to speak, and what to leave unspoken; the manner that is best and most suitable to the occasion, the subject, the circumstances, and the persons. All these are difficulties, often even to the wisest men. Even wise counsel may be foolishly given.

The eyes of the Lord are in every place - He not only sees all things, by his omnipresence, but his providence is everywhere. And if the consideration that his eye is in every place, have a tendency to appal those whose hearts are not right before him, and who seek for privacy, that they may commit iniquity; yet the other consideration, that his providence is everywhere, has a great tendency to encourage the upright, and all who may be in perilous or distressing circumstances.

A wholesome tongue is a tree of life - Here again is an allusion to the paradisiacal tree, עץ חיים ets chaiyim, "the tree of lives."

The sacrifice of the wicked is an abomination - Even the most sedulous attendance on the ordinances of God, and pert ormance of the ceremonies of religion, is an abomination to the Lord, if the heart be not right with him, and the observance do not flow from a principle of pure devotion. No religious acts will do in place of holiness to the Lord.

The prayer of the upright is his delight - What a motive to be upright; and what a motive to the upright to pray! But who is the upright? The man who is weary of sin, and sincerely desires the salvation of God; as well as he who has already received a measure of that salvation. Hence it is said in the next verse, "He loveth him that followeth after righteousness."

Hell and destruction - שאול ואבדון sheol vaabaddon. Hades, the invisible world, the place of separate spirits till the resurrection: and Abaddon, the place of torment; are ever under the eye and control of the Lord.

By sorrow of the heart the spirit is broken - Every kind of sorrow worketh death, but that which is the offspring of true repentance. This alone is healthful to the soul. The indulgence of a disposition to sighing tends to destroy life. Every deep sigh throws off a portion of the vital energy.

Better is little with the fear of the Lord - Because where the fear of God is, there are moderation and contentment of spirit.

Better is a dinner of herbs - Great numbers of indigent Hindoos subsist wholly on herbs, fried in oil, and mixed with their rice.

The way of the slothful man is as a hedge of thorns - Because he is slothful, he imagines ten thousand difficulties in the way which cannot be surmounted; but they are all the creatures of his own imagination, and that imagination is formed by his sloth.

But in the multitude of counsellors - See note on Pro 11:13 (note). But רב יועצים rob yoatsim might be translated, chief or master of the council, the prime minister.

The way of life is above to the wise - There is a treble antithesis here:

1. The way of the wise, and that of the fool.

2. The one is above, the other below.

3. The one is of life, the other is of death.

The house of the proud - Families of this description are seldom continued long. The Lord hates pride; and those that will not be humble he will destroy.

He that is greedy of gain - He who will be rich; troubleth his own house - he is a torment to himself and his family by his avariciousness and penury, and a curse to those with whom he deals.

But he that hateth gifts - Whatever is given to pervert judgment.

The heart of the righteous studieth to answer - His tongue never runs before his wit, he never speaks rashly, and never unadvisedly; because he studies - ponders, his thoughts and his words.

The Lord is far from the wicked - He is neither near to hear, nor near to help.

The light of the eyes rejoiceth the heart - Nature and art are continually placing before our view a multitude of the most resplendent images, each of which is calculated to give pleasure. The man who has a correct judgment, and an accurate eye, may not only amuse, but instruct himself endlessly, by the beauties of nature and art.

The ear that heareth the reproof - That receives it gratefully and obeys it. "Advice is for them that will take it," so says one of our own old proverbs; and the meaning here is nearly the same.

Despiseth his own soul - That is constructively; for if the instruction lead to the preservation of life and soul, he that neglects or despises it throws all as much in the way of danger as if he actually hated himself.

The fear of the Lord - See note on Pro 1:7. Much is spoken concerning this fear;

1. It is the beginning of wisdom.

2. It is also the beginning of knowledge.

3. It is the instruction of wisdom. Wisdom derives its most important lessons from the fear of God. He who fears God much, is well taught.

And before honor is humility - That is, few persons ever arrive at honor who are not humble; and those who from low life have risen to places of trust and confidence, have been remarkable for humility. We may rest assured that the providence of God will never elevate a proud man; such God beholds afar off. He may get into places of trust and profit, but God will oust him, and the people will curse him, and curse his memory. So will it ever be with bad ministers and advisers of the crown.

Aright - Expressing what he knows prudently and gracefully. Poureth out - Plentifully, continually, and vehemently, as a fountain does waters.

Wholesome - Which utters sound and useful counsels. Tree of life - Is greatly useful to preserve the present life, and to promote the spiritual and eternal life, both of the speaker and hearers. Perverseness - False or corrupt speeches. A breach - Disturbs and wounds the spirits, both of the speaker and hearers.

Revenues - Though he may obtain great revenues, yet they are attended with much trouble.

Disperse - Freely communicate to others what they know.

Sacrifice - All the religious services, yea, the most costly; one kind being put for all the rest. Prayer - The cheapest and meanest services.

Destruction - The place of destruction, of which men know nothing but by Divine revelation.

Foolishness - Wickedness is meat and drink to them.

Afflicted - Of the troubled in mind. Evil - Tedious and uncomfortable. Chearful - Heb. of a good heart.

Trouble - Tumultuous lusts and passions, vexatious cares, and horrors of conscience.

An hedge - As a way hedged up with thorns, troublesome, perplexed, and full of difficulties. Plain - Is easy and pleasant to him, notwithstanding all its difficulties.

Counsel - When men do not seek, or will not receive advice from others.

The answer - By a wise, or good and seasonable answer.

The way - The way a wise man takes to obtain life, is to place his heart, and treasure, and conversation on things above.

The proud - Of the mighty oppressors. The border - The estate, the border being often used, for the land within the borders.

Pleasant - Acceptable to God.

Troubleth - Brings God's curse upon himself and family. Gifts - Bribes given to corrupt judgment. Live - Shall preserve himself and family from ruin.

Studieth - He speaks considerately. The mouth - Not the heart; for he rashly speaks what comes into his mouth, without the direction of his heart or conscience.

A good report - A good name. Fat - Not only chears a man for the present, but gives him such stable comfort as revives his soul, and gives vigour to his body.

The ear - The man that hearkens to that reproof which leads to life, seeks and delights in the company of the wise.

The instruction - Doth instruct men in true wisdom.

1 A soft answer turneth away wrath, but grievous words stir up anger .

Mild or gentle.

Which may imply a foregoing charge or accusation, although the word is and may be rendred, speech or discourse.

From the speaker.

Fierce and vexatious Replies or Speeches.

Kindle it, and cause it to flame forth.

Marginal references: [illegible: 1 word] [illegible: 1 word]. 15.

2 The tongue of the wise useth knowledg aright , but the mouth of fools poureth out foolishness.

Expressing what he knows prudently and gracefully, taking due care both what, and when, and to whom, and in what manner he speaks.

Plentifully, continually, promiscuously, and vehemently as a Fountain doth Waters, as this word signifies.

Marginal references: [illegible: 1 word] [illegible: 1 word]. [illegible: 1 word] 12. 23. [illegible: 1 word]. 16.; [illegible: 1 span]

3 The eyes of the LORD are in every place, beholding the evil and the good.

His Knowledg and Providence.

Who are first mentioned because they either doubt of, or deny Gods Providence.

Marginal references: [illegible: 1 word] 3[illegible: 1+ letters]. 21. [illegible: 1 word] 5▪ 21. [illegible: 1 word]. 16. 17. [illegible: 1 word]. 1[illegible: 1+ letters]. [illegible: 1 word] ▪ 13.

4 A wholsom tongue is a tree of life , but perverseness therein is a breach of the Spirit .

Which [illegible: 1+ letters]ereth sound, and comfortable, and useful Counsels.

Is greatly useful to preserve the present Life, and to promote the Spiritual and Eternal Life, both of the Speaker and Hearers.

All sorts of false or corrupt Speeches.

Disturbs and wounds, and oft-times corrupts and destroys the Spirits or Souls both of the Speaker and Hearers.

Marginal references: [illegible: 1 span]

5 A fool despiseth his fathers instruction, but he that regardeth reproof is prudent.

Doth not regard nor obey it, which is an evidence of contempt.

Who hath both Love to him, and Authority over him; which greatly aggravates his Folly.

The reproof of any person whatsoever, and much more of a Father.

Marginal references: [illegible: 1 word]. 10. 1. [illegible: 1 word] ▪ 18. [illegible: 1 word]. 21. 32.

6 In the house of the righteous is much treasure, but in the revenues of the wicked is trouble .

Or, Family. Whereby he implies that it is not only enjoyed by him, but also left to his posterity.

Though he may obtain great revenues, yet they are attended with much trouble & vexation, either because they are strangely blasted and taken from them, or because they are imbittered to them by their own insatiable desires, or tormenting cares and fears, or the horrours of their guilty Consciences, or by divers other ways.

7 The Lips of the wise disperse knowledge , but the heart of the foolish doth not so .

Freely communicate to others what they know, as they have opportunity.

Either because he hath no knowledg to disperse, or because he hath not an heart to perform his duty, or to do good to others. Or, as others render it, and as the last Hebrew word is rendred, Gen. 42. 34. and elsewhere, is not right; or, the place may be rendred, the heart of foolish (understand out of the former clause, as is very usual, disperseth by his Lips) that which is not right, foolish and corrupt discourse, which is fitly opposed to knowledg.

8 The sacrifice of the wicked is an abomination to the LORD, but the prayer of the upright is his delight.

All the religious services, yea, the best and most costly of them; one kind being put for all the rest.

The cheapest and meanest services.

Marginal references: [illegible: 1 span].

9 The way of the wicked is an abomination unto the LORD, but he loveth him that followeth after righteousness .

The Conversation or Course of Life. This verse seems to contain a reason of the foregoing. God hates wicked mens religious Performances, because they are accompanied with ungodly Lives, and they pull down with one hand what they build with another.

That earnestly desires, and constantly and diligently endeavours to be holy and righteous in the course of his Life, although he doth not attain to that perfect Righteousness which he thirsts after.

10 Correction is grievous unto him that forsaketh the way , and he that hateth reproof shall die .

He hateth Reproof, because it is a reproach to him, and because it strikes at that sin which he loveth.

Gods way, emphatically called the way here, as also Psal. 119. 1. & 139. 24. Prov. 2. 13.

i. e. Be destroyed, both here and for ever: which is a more grievous thing than an harsh reproof.

Marginal references: Or, instruction.

11 Hell and destruction are before the LORD, how much more then the hearts of the children of men.

Put for the place of destruction, by an usual Metonymy, the place and state of the damned, of which men know nothing but by divine Revelation.

Whose thoughts and affections, though they lie deep, discover themselves by outward signs and actions.

Marginal references: Job 26. 6.; 2 Chr. [illegible: 1+ letters]. [illegible: 1+ letters]0. Psal. 7. 9. & 44. 21. Joh. 2. 24, 25. & 21. 17. Acts 1. 24.

12 A scorner loveth not one that reproveth him, neither will he go unto the wise .

i. e. Hateth and avoideth it; for more is here understood than is expressed, as it is Prov. 11. 21. & 12. 3. and elsewhere.

Seek their Company and Conversation, as his duty and interest obligeth him.

i. e. The godly, because he knows they who are so indeed will make Conscience of reproving him.

13 A merry heart maketh a chearful Countenance, but by sorrow of the heart the spirit is broken.

Either 1. His vital Spirits. Or rather 2. His Courage and Vigor, the decay whereof sheweth it self in his Countenance, as is implied from the former clause.

Marginal references: Chap. 17. 22.

14 The heart of him that hath understanding seeketh knowledg, but the mouth of fools feedeth on foolishness .

Their hearts are set upon wickedness, which is meat and drink to them.

15 All the days of the afflicted are evil , but he that is of a merry heart hath a continual feast .

Of the troubled in mind or heart, as this general Expression may very fitly be restrained from the following clause.

Tedious and uncomfortable, he takes no content in any time or thing.

Heb. of a good heart, i. e. composed, and quiet, and contented.

Hath constant satisfaction and delight in all conditions, yea, even in affliction.

16 Better is little with the fear of the LORD , than great treasure, and trouble therewith.

Which gives a man Tranquillity and Comfort in what he hath.

Tumultuous Lusts and Passions, Vexations Cares, and Fears, Horrours of Conscience, and expectation of Gods Curse and Judgment, which Riches gotten without Gods Fear do commonly produce.

Marginal references: Psal. 37. 16. Chap. 16. 8. 1 Tim. 6. 6.

17 Better is a dinner of hearbs where love is, than a stalled Ox, and hatred therewith.

True Friendship and Kindness between those that eat together.

Marginal references: Chap. 17. 1.

18 A wrathful man stirreth up strife , but he that is slow to anger appeaseth strife.

Because he is very apt both to give, and to take all occasions of contention.

Marginal references: Ch. 26. 21. & 29. 22.

19 The way of the slothful man is as an hedge of thorns : but the way of the righteous is made plain .

The way in which he doth or ought to walk, any good work which he pretends or desires to undertake.

As a way hedged up with Thorns, as it is expressed, Hos. 2. 6. troublesom, and perplexed, and full of such difficulties as he despaireth, and therefore never striveth to overcome.

Who is always diligent in his Calling, which is one branch of Righteousness, and therefore is fitly opposed to the slothful, who is joined with the wicked, Mat. 25. 26. and censured as such both in Scripture and Heathen Authors, because idleness is both in itself a sin, and it leads the way to many other wickednesses.

Is easie and pleasant to him, notwithstanding all his discouragements and difficulties.

Marginal references: Heb. is raised up as a causey.

20 A wise son maketh a glad father , but a foolish man despiseth his mother .

By giving him that Honour and Obedience which he oweth to him.

Whereby he maketh her sad. See the notes on Prov. 10. 1. where we have the same Proverb.

21 Folly is joy to him that is destitute of wisdom; but a man of understanding walketh uprightly .

He doth not only work Wickedness, but taketh pleasure in it.

Heb directeth, or maketh streight his going, i. e. ordereth all his actions by the rule of Gods word, and delighteth in so doing, which is understood from the opposite clause.

Marginal references: Ch. 10. 23.; Heb. [illegible: 1 word] of heart.

22 Without counsel purposes are disappointed , but in the multitude of counsellors they are estab lished .

When men do not seek, or will not receive advice from others in weighty affairs.

Their designs are ill managed, and succeed accordingly.

i. e. Of wise and good Counsellors, for such only deserve that name.

i. e. Accomplished and brought to a good issue.

Marginal references: Ch. 11. 14. & 20 [illegible: 1+ letters]8.

23 A man hath joy by the answer of his mouth, and a word spoken in due season , how good is it !

i. e. By a wise, or good and seasonable Answer or Advice, as is manifest both from the opposite clause, and from the nature of the thing, because it is manifest and undeniable, that a foolish Answer can be no credit nor comfort to the Answerer. Thus above v. 10. the way is put for Gods way; and such Synecdoche's are frequent in Scripture.

Counsel or comfort given to another in fit time and manner.

It is highly acceptable and useful.

Marginal references: Heb. in his season.

24 The way of life is above to the wise , that he may depart from hell beneath .

The way or course which a wise man taketh to preserve and obtain Life, is to place his Heart, and Treasure, and Conversation in things above, and to manage all his affairs in this world with due respect and subserviency to the happiness of a better Life.

Or, from the lowermost hell, not from the grave, as this word is elsewhere used, for no wisdom can prevent that, but from hell properly so called, as this word is elsewhere used, as hath been formerly observed.

Marginal references: Phi. 3. 20. Col. 3. 1, 2.

25 The LORD will destroy the house of the proud , but he will establish the border of the widow.

Of the most mighty Oppressors, who conceit themselves to be unmoveably fixed.

Either 1. The Estate, the border being oft used for the Land within the Borders, as Psal. 105. 31, 33. and elsewhere. Or 2. The Border by which Lands were then bounded and distinguished, which those proud persons endeavoured to remove contrary to Gods Law, Deut. 19. 14. & 27. 17.

Marginal references: Chap. 12. 7. & 14. 11.; Psal. 68. 5, 6.

26 The thoughts of the wicked are an abomination to the LORD, but the words of the pure are pleasant words.

And much more their words which express their thoughts; for thoughts are said to be free, and wicked men are seldom, and but little concerned for the sins of their thoughts.

Which discover and proceed from their thoughts, Mat. 15. 19.

acceptable to God, which is opposed to abomination to him.

Marginal references: Chap. 6. 18.; Heb. words of pleasantness.

27 He that is greedy of gain troubleth his own house , but he that hateth gifts shall live .

That seeketh wealth by unjust courses, as appears from the opposite clause

Bringeth Gods Curse and Destruction upon himself and his Family, whom he designed to enrich and establish.

Who refuseth them not with dissimulation, nor only from prudential Reasons, but from an hearty abhorrency of all Unrighteousness.

i. e. Bribes given to corrupt Judgment. See Exod. 18. 21. & 23. 8. Deut. 16. 19.

Shall preserve himself and (which is understood out of the former clause) his Family from ruine.

Marginal references: Chap. 1. 19.

28 The heart of the righteous studieth to answer : but the mouth of the wicked poureth out evil things .

He answers or speaks considerately and conscientiously, and therefore profitably, or to the use and Edification of the Hearers.

Not the Heart, for he is without Heart in Scripture account, and he rashly speaks what comes into his mouth, without the direction of his Heart or Conscience.

Foolish, and unprofitable, and hurtful Speeches.

Marginal references: Ch. 16. 23.

29 The LORD is far from the wicked , but he heareth the prayer of the righteous.

To wit, when they pray to him, as the next clause explains, and therefore doth not hear nor regard them, as he is said to be nigh to the righteous, Psal. 34. 18. & 145. 18. But this farness or nearness respecteth not Gods Essence, which is every where, but his gracious and helpful presence.

Marginal references: Psal. 34. 1[illegible: 1+ letters].; Psal. 145. 18, 19.

30 The light of the Eyes rejoiceth the heart : and a good report maketh the bones fat .

The light which we see with our Eyes, and by the help of which we see many other pleasant Objects is a great comfort and refreshment. Compare Eccles. 11. 7. Truly the light is sweet, and a pleasant thing it is for the eyes to behold the Sun: which is a good Comment upon this place.

Either 1. Glad tidings. Or rather 2. A Good-Name, which is a more lasting thing, and makes deeper impression.

Not only cheareth a man for the present, but gives him such solid and stable comfort as doth both revive his soul, and give Health and Vigour to his body. So he compares two Senses together, Seeing and Hearing, with respect to their several Objects, and prefers the latter before the former.

Marginal references: Or, goodness▪ as Ch. 25. 25.

31 The ear that heareth the reproof of life , abideth among the wise .

The man that hearkeneth to it, and delights in it.

That Reproof and good Counsel which leads to Life.

Heb. shall▪ or will abide, &c. Either 1. He will thereby be made wise, and be esteemed one of that number. Or rather 2. He seeketh and delighteth in the Company and Conversation of the Wise, by whom he may be admonished, as on the contrary, Fools who hate Reproof do avoid and abhor the Society of Wise men and Reprovers, Amos 5. 10.

Marginal references: Ver. 5. & Chap. 12. 1.

32 He that refuseth instruction, despiseth his own soul , but he that heareth reproof, getteth understanding .

Which hereby he exposeth to the danger of utter destruction, whereby he shews his Folly.

Whereby he saveth his Soul. Heb. possesseth an heart, which the Hebrews make the seat of Wisdom.

Marginal references: Or, correction.; Or, obeyeth.; Heb. possesset an heart.

33 The fear of the LORD is the instruction of wisdom , and before honour is humility .

Doth instruct men in, or lead them to true Wisdom; whence it is said to be the beginning of Wisdom, Prov. 1. 7. & [illegible: 1+ letters]. 10.

i. e. It is the ready way to Honour both from God, and from Men.

Whereby men submit to God, and yield to Men, which gains them Love and Respect, whereas Pride procures them Hatred and Contempt from God and Men.

Marginal references: Chap. 18. 12▪

Pro 15:1 1 A soft answer turneth away wrath,    And a bitter word stirreth up anger.

In the second line, the common word for anger (אף, from the breathing with the nostrils, Pro 14:17) is purposely placed, but in the first, that which denotes anger in the highest degree (חמה from יחם, cogn. חמם, Arab. hamiya, to glow, like שׁנה from ישׁן): a mild, gentle word turns away the heat of anger (excandescentiam), puts it back, cf. Pro 25:15. The Dagesh in רּך follows the rule of the דחיק, i.e., of the close connection of a word terminating with the accented eh, aah, ah with the following word (Michlol 63b). The same is the meaning of the Latin proverb:Frangitur ira gravis Quando est responsio suavis.

The דבר־עצב produces the contrary effect. This expression does not mean an angry word (Ewald), for עצב is not to be compared with the Arab. ghaḍab, anger (Umbreit), but with Arab. 'aḍb, cutting, wounding, paining (Hitzig), so that דבר מעציב is meant in the sense of Psa 78:40 : a word which causes pain (lxx λυπηρός, Theod. πονικός), not after the meaning, a word provoking to anger (Gesenius), but certainly after its effect, for a wounding word “makes anger arise.” As one says of anger שׁב, “it turns itself” (e.g., Isa 9:11), so, on the other hand, עלה, “it rises up,” Ecc 10:4. The lxx has a third line, ὀργὴ ἀπόλλυσι καὶ φρονίμους, which the Syr. forms into a distich by the repetition of Pro 14:32, the untenableness of which is at once seen.

Pro 15:2

The πραΰ́της σοφίας (Jam 3:13) commended in Pro 15:1 is here continued:

The tongue of the wise showeth great knowledge,

And the mouth of fools poureth forth folly.

As היטיב נגּן, Isa 23:16, means to strike the harp well, and היטיב לכת, Isa 30:29, to go along merrily, so היטיב דּעת, to know in a masterly manner, and here, where the subject is the tongue, which has only an instrumental reference to knowledge: to bring to light great knowledge (cf. 7a). In 2b the lxx translate στόμα δὲ ἀφρόνων ἀναγγέλλει κακά. From this Hitzig concludes that they read רעות as 28b, and prefers this phrase; but they also translated in Pro 13:16; Pro 14:28; Pro 26:11, אוּלת by κακίαν, for they interpreted the unintelligible word by combination with עולת, and in Pro 12:23 by ἀραῖς, for they thought they had before them אלות (from אלה).

Pro 15:3 3 The eyes of Jahve are in every place,    Observing the evil and the good.

The connection of the dual עינים with the plur. of the adjective, which does not admit of a dual, is like Pro 6:17, cf. 18. But the first line is a sentence by itself, to which the second line gives a closer determination, as showing how the eyes of God are everywhere (cf. 2Ch 16:9, after Zec 4:10) abroad over the whole earth, viz., beholding with penetrating look the evil and the good (צפה, to hold to, to observe, cf. ἐπιβλέποντες, Sir. 23:19), i.e., examining men whether they are good or evil, and keeping them closely before His eyes, so that nothing escapes him. This universal inspection, this omniscience of God, has an alarming but also a comforting side. The proverb seeks first to warn, therefore it speaks first of the evil.

Pro 15:4 4 Gentleness of the tongue is a tree of life;    But falseness in it is a wounding to the spirit.

Regarding מרפּא, vid., at Pro 12:18, and regarding סלף, at Pro 11:3; this latter word we derive with Fleischer from סלף, to subvert, overthrow, but not in the sense of “violence, asperitas, in as far as violent speech is like a stormy sea,” but of perversity, perversitas (Venet. λοξότης), as the contrast to truthfulness, rectitude, kindness. Gentleness characterizes the tongue when all that it says to a neighbour, whether it be instruction or correction, or warning or consolation, it says in a manner without rudeness, violence, or obtrusiveness, by which it finds the easiest and surest acceptance, because he feels the goodwill, the hearty sympathy, the humility of him who is conscious of his own imperfection. Such gentleness is a tree of life, whose fruits preserve life, heal the sick, and raise up the bowed down. Accordingly, שׁבר בּרוּח is to be understood of the effect which goes forth from perversity or falseness of the tongue upon others. Fleischer translates: asperitas autem in ea animum vulnerat, and remarks, “שׁבר ברוח, abstr. pro concreto. The verb שׁבר, and the n. verbale שׁבר derived from it, may, in order to render the meaning tropical, govern the prep. בּ, as the Arab. kaser baḳlby, he has broken my heart (opp. Arab. jabar baḳlaby), cf. בּפניו, Pro 21:29, vid., De Glossis Habichtianis, p. 18; yet it also occurs with the accus., Psa 69:21, and the corresponding gen. שׁבר רוּח, Isa 65:14.” In any case, the breaking (deep wounding) is not meant in regard to his own spirit, but to that of the neighbour. Rightly Luther: but a lying (tongue) makes heart-sorrow (elsewhere, a false one troubles the cheerful); Euchel: a false tongue is soul-wounding; and the translation of the year 1844: falsehood is a breach into the heart. Only for curiosity’s sake are two other interpretations of 4a and 4b mentioned: the means of safety to the tongue is the tree of life, i.e., The Torâ (Erachin 15b); and: perversity suffers destruction by a breath of wind, after the proverb, כל שׁישׁ בו גסות רוח רוח קימעא שׁוברתו, a breath of wind breaks a man who is puffed upVid., Duke’s Rabbinische Blumenlese, p. 176, where the rendering is somewhat different. (which Meîri presents for choice, vid., also Rashi, who understands רוח of the storm of judgment). The lxx translates, in 4b, a different text: ὁ δὲ συντηρῶν αὐτὴν πλησθήσεται πνεύματος; but the ישׂבּע רוּח here supposed cannot mean “to be full of spirit,” but rather “to eat full of wind.” Otherwise the Syr. and Targ.: and he who eateth of his own fruit is satisfied (Heb. ואכל מפּריו ישׂבּע) - an attempt to give to the phrase ישׂבע a thought correct in point of language, but one against which we do not give up the Masoretic text.

Pro 15:5 5 A fool despiseth his father’s correction;    But he that regardeth reproof is prudent.

We may with equal correctness translate: he acts prudently (after 1Sa 23:22); and, he is prudent (after Pro 19:25). We prefer, with Jerome, Venet., and Luther, the latter, against the lxx, Syr., and Targ., because, without a doubt, the יערם is so thought of at Pro 19:25 : the contrast is more favourable to the former. It is true that he who regardeth reproof is not only prudent, but also that he is prudent by means of observing it. With line first cf. Pro 1:7 and Pro 1:30, and with line second, Pro 12:1. Luther translates: the fool calumniates...; but of the meanings of abuse (properly pungere) and scorn, the second is perhaps here to be preferred.

Pro 15:6 6 The house of the righteous is a great treasure-chamber;    But through the gain of the wicked comes trouble.

The contrast shows that חסן does not here mean force or might (lxx, Syr., Targ., Jerome, and Venet.), which generally this derivative of the verb חסן never means, but store, fulness of possession, prosperity (Luther: in the house of the righteous are goods enough), in this sense (cf. Pro 27:24) placing itself, not with the Arab. ḥasuna, to be firm, fastened (Aram. ḥsn, חסן), but with Arab. khazan, to deposit, to lay up in granaries, whence our “Magazin.” חסן may indeed, like חיל, have the meaning of riches, and חסן does actually mean, in the Jewish-Aram., to possess, and the Aphel אחסן, to take into possession (κρατεῖν); but the constant use of the noun חסן in the sense of store, with the kindred idea of laying up, e.g., Jer 20:5, and of the Niph. נחסן, which means, Isa 23:18, with נאצר, “to be magazined,” gives countenance to the idea that חסן goes back to the primary conception, recondere, and is to be distinguished from חסון, חסין, and other derivatives after the fundamental conception. We may not interpret בּית, with Fleischer, Bertheau, and Zöckler, as accus.: in the house (cf. בּית, Pro 8:2), nor prepositionally as chez = casa; but: “the house of the righteous is a great store,” equivalent to, the place of such. On the contrary, destruction comes by the gain of the wicked. It is impossible that נעכּרת can have the house as the subject (Löwenstein), for בּית is everywhere mas. Therefore Abulwalîd, followed by Kimchi and the Venet. (ὄλεθρος), interprets נעכרת as subst., after the form of the Mishnic נברכת, a pool, cf. נחרצה, peremptorily decided, decreed; and if we do not extinguish the ב of וּבתבוּאת (the lxx according to the second translation of this doubly-translated distich, Syr., and Targ.), there remains then nothing further than to regard נעכרת either as subst. neut. overturned = overthrow (cf. such part. nouns as מוּסדה, מוּעקה, but particularly נסבּה, 2Ch 10:15), or as impers. neut. pass.: it is overthrown = there is an overthrow, like נשׂערה, Psa 50:3 : it is stormed = a storm rages. The gain of the wicked has overthrow as its consequence, for the greed of gain, which does not shrink from unrighteous, deceitful gain, destroys his house, עכר בּיתו, Pro 15:27 (vid., regarding עצר, Pro 11:29). Far from enriching the house, such gain is the cause of nothing but ruin. The lxx, in its first version of this distich, reads, in 6a, בּרבות צדק (ἐν πλεοναζούσῃ δικαιοσύνῃ), and in 6b, וּבתבוּאת רשׁע נעכּר (and together with the fruit the godless is rooted out, ὁλόῤῥιζοι ἐκ γῆς ἀπολοῦνται); for, as Lagarde has observed, it confounds עכר with עקר (to root, privativ: to root up).

A second series which begins with a proverb of the power of human speech, and closes with proverbs of the advantages and disadvantages of wealth.

Pro 15:7 7 The lips of the wise spread knowledge;    But the direction is wanting to the heart of fools.

It is impossible that לא־כן can be a second object. accus. dependent on יזרוּ (dispergunt, not יצּרוּ, Pro 20:28; φυλάσσουσι, as Symmachus translates): but the heart of fools is unrighteous (error or falsehood) (Hitzig after Isa 16:6); for then why were the lips of the wise and the heart of the fools mentioned? לא־כן also does not mean οὐχ οὕτως (an old Greek anonymous translation, Jerome, Targ., Venet., Luther): the heart of the fool is quite different from the heart of the wise man, which spreads abroad knowledge (Zöckler), for it is not heart and heart, but lip and heart, that are placed opposite to each other. Better the lxx οὐκ ἀσφαλεῖς, and yet better the Syr. lo kinı̂n (not right, sure). We have seen, at Pro 11:19, that כן as a participial adj. means standing = being, continuing, or also standing erect = right, i.e., rightly directed, or having the right direction; כּן־צדקה means there conducting oneself rightly, and thus genuine rectitude. What, after 7a, is more appropriate than to say of the heart of the fool, that it wants the receptivity for knowledge which the lips of the wise scatter abroad? The heart of the fool is not right, it has not the right direction, is crooked and perverse, has no mind for wisdom; and that which proceeds from the wise, therefore, finds with him neither estimation nor acceptance.

Pro 15:8 8 The sacrifice of the godless is an abhorrence to Jahve;    But the prayer of the upright is His delight.

Although the same is true of the prayer of the godless that is here said of their sacrifice, and of the sacrifice of the righteous that is here said of their prayer (vid., Pro 28:9, and cf. Psa 4:6 with Psa 27:6), yet it is not by accident that here (line first = Pro 21:27) the sacrifice is ascribed to the godless and the prayer to the upright. The sacrifice, as a material and legally-required performance, is much more related to dead works than prayer freely completing itself in the word, the most direct expression of the personality, which, although not commanded by the law, because natural to men, as such is yet the soul of all sacrifices; and the Chokma, like the Psalms and Prophets, in view of the ceremonial service which had become formal and dead in the opus operatum, is to such a degree penetrated by the knowledge of the incongruity of the offering up of animals and of plants, with the object in view, that a proverb like “the sacrifice of the righteous is pleasing to God” never anywhere occurs; and if it did occur without being expressly and unavoidably referred to the legal sacrifice, it would have to be understood rather after Psa 51:18. than Ps. 51:20f., rather after 1Sa 15:22 than after Psa 66:13-15. זבח, which, when it is distinguished from עולה, means (cf. Pro 7:14) the sacrifice only in part coming to the altar, for the most part applied to a sacrificial feast, is here the common name for the bloody, and, per synecdochen, generally the legally-appointed sacrifice, consisting in external offering. The לרצין, Lev 1:3, used in the Tôra of sacrifices, is here, as at Ps. 19:15, transferred to prayer. The fundamental idea of the proverb is, that sacrifices well-pleasing to God, prayers acceptable to God (that are heard, Pro 15:29), depend on the relations in which the heart and life of the man stand to God.

Pro 15:9

Another proverb with the key-word תועבת

An abomination to Jahve is the way of the godless;

But He loveth him who searcheth after righteousness.

The manner and rule of life is called the way. מרדּף is the heightening of רדף, Pro 21:21, and can be used independently in bonam, as well as in malam partem (Pro 11:19, cf. Pro 13:21). Regarding the form יאהב, vid., Fleischer in Deutsch. Morgenl. Zeitsch. xv. 382.

Pro 15:10 10 Sharp correction is for him who forsaketh the way;      Whoever hateth instruction shall die.

The way, thus absolute, is the God-pleasing right way (Pro 2:13), the forsaking of which is visited with the punishment of death, because it is that which leadeth unto life (Pro 10:17). And that which comes upon them who leave it is called מוּסר רע, castigatio dura, as much as to say that whoever does not welcome instruction, whoever rejects it, must at last receive it against his will in the form of peremptory punishment. The sharp correction (cf. Isa 28:28, Isa 28:19) is just the death under which he falls who accepts of no instruction (Pro 5:23), temporal death, but that as a token of wrath which it is not for the righteous (Pro 14:32).

Pro 15:11 11 The underworld [Sheol] and the abyss are before Jahve;      But how much more the hearts of the children of men!

A syllogism, a minori ad majus, with אף כּי (lxx τῶς οὐχὶ καὶ, Venet. μᾶλλον οὖν), like 12:32.In Rabbin. this concluding form is called קל וחמר (light and heavy over against one another), and דּין (judgment, viz., from premisses, thus conclusion), κατ ̓ ἐξ. Instead of the biblical אף כי, the latter form of the language has כּל־שׁכּן (all speaks for it that it is so), על־אחת כּמּה וכמּה (so much the more), אינו דּין, or also קל וחמר (as minori ad majus = quanto magis); vid., the Hebr. Römerbrief, p. 14. אבדּון has a meaning analogous to that of τάρταρος (cf. ταρταροῦν, 2Pe 2:4, to throw down into the τάρταρος), which denotes the lowest region of Hades (שׁאול תּחתּית or תּחתּיּה 'שׁ), and also in general, Hades. If אבדון and מות are connected, Job 37:22, and if אבדון is the parallel word to קבר, Psa 88:12, or also to שׁאול, as in the passage similar to this proverb, Job 26:6 (cf. Job 38:17): “Sheôl is naked before Him, and Abaddon has no covering;” since אבדון is the general name of the underworld, including the grave, i.e., the inner place of the earth which receives the body of the dead, as the kingdom of the dead, lying deeper, does the soul. But where, as here and at Pro 27:10, שׁאול and אבדון stand together, they are related to each other, as ᾅδης and ταρταρος or ἅβυσσος, Rev 9:11 : אבדון is the lowest hell, the place of deepest descent, of uttermost destruction. The conclusion which is drawn in the proverb proceeds from the supposition that in the region of creation there is nothing more separated, and by a wide distance, from God, than the depth, and especially the undermost depth, of the realm of the dead. If now God has this region in its whole compass wide open before Him, if it is visible and thoroughly cognisable by Him (נגד, acc. adv.: in conspectu, from נגד, eminere, conspicuum esse) - for He is also present in the underworld, Psa 139:8 - then much more will the hearts of the children of men be open, the inward thoughts of men living and acting on the earth being known already from their expressions. Man sees through man, and also himself, never perfectly; but the Lord can try the heart and prove the reins, Jer 17:10. What that means this proverb gives us to understand, for it places over against the hearts of men nothing less than the depths of the underworld in eternity.

Pro 15:12 12 The scorner liketh not that one reprove him,      To wise men he will not go.

The inf. absol., abruptly denoting the action, may take the place of the object, as here (cf. Job 9:18; Isa 42:24), as well as of the subject (Pro 25:27, Job 6:25). Thus הוכיח is (Pro 9:7) construed with the dat. obj. Regarding the probable conclusion which presents itself from passages such as Pro 15:12 and Pro 13:20, as to the study of wisdom in Israel, vid., p. 39. Instead of אל, we read, Pro 13:20 (cf. Pro 22:24), את־; for לכת את־ means to have intercourse with one, to go a journey with one (Mal 2:6, cf. Gen 5:24, but not 2Sa 15:22, where we are to translate with Keil), according to which the lxx has here μετὰ δὲ σοφῶν οὐχ ὁμιλήσει. The mocker of religion and of virtue shuns the circle of the wise, for he loves not to have his treatment of that which is holy reproved, nor to be convicted of his sin against truth; he prefers the society where his frivolity finds approbation and a response.

Pro 15:13 13 A joyful heart maketh the countenance cheerful;      But in sorrow of the heart the spirit is broken.

The expression of the countenance, as well as the spiritual habitus of a man, is conditioned by the state of the heart. A joyful heart maketh the countenance טוב, which means friendly, but here happy-looking = cheerful (for טוב ro is the most general designation of that which makes an impression which is pleasant to the senses or to the mind); on the contrary, with sorrow of heart (עצּבת, constr. of עצּבת, Pro 10:10, as חטאת = חטּאת, from חטּאה) there is connected a stricken, broken, downcast heart; the spiritual functions of the man are paralyzed; self-confidence, without which energetic action is impossible, is shattered; he appears discouraged, whereby רוּח is thought of as the power of self-consciousness and of self-determination, but לב, as our “Gemüt” [animus], as the oneness of thinking and willing, and thus as the seat of determination, which decides the intellectual-corporeal life-expression of the man, or without being able to be wholly restrained, communicates itself to them. The ב of וּבעצּבת is, as Pro 15:16., Pro 16:8; Pro 17:1, meant in the force of being together or along with, so that רוּח נכאה do not need to be taken separate from each other as subject and predicate: the sense of the noun-clause is in the ב, as e.g., also Pro 7:23 (it is about his life, i.e., it concerns his life). Elsewhere the crushed spirit, like the broken heart, is equivalent to the heart despairing in itself and prepared for grace. The heart with a more clouded mien may be well, for sorrow has in it a healing power (Ecc 7:3). But here the matter is the general psychological truth, that the corporeal and spiritual life of man has its regulator in the heart, and that the condition of the heart leaves its stamp on the appearance and on the activity of the man. The translation of the רוח נכאה by “oppressed breath” (Umbreit, Hitzig) is impossible; the breath cannot be spoken of as broken.

Pro 15:14 14 The heart of the understanding seeketh after knowledge,      And the mouth of fools practiseth folly.

Luther interprets רעה as metaphor. for to govern, but with such ethical conceptions it is metaphor. for to be urgently circumspect about anything (vid., Pro 13:20), like Arab. ra'y and r'âyt, intentional, careful, concern about anything. No right translation can be made of the Chethib פני, which Schultens, Hitzig, Ewald, and Zöckler prefer; the predicate can go before the פּני, after the Semitic rule in the fem. of the sing., 2Sa 10:9, cf. Job 16:16, Chethib, but cannot follow in the masc. of the sing.; besides, the operations of his look and aspect are ascribed to his face, but not spiritual functions as here, much more to the mouth, i.e., to the spirit speaking through it. The heart is within a man, and the mouth without; and while the former gives and takes, the latter is always only giving out. In Pro 18:15, where a synonymous distich is formed from the antithetic distich, the ear, as hearing, is mentioned along with the heart as appropriating. נבון is not an adj., but is gen., like צדיק, 28a (opp. ופי). חכם, Pro 16:23. The φιλοσοφία of the understanding is placed over against the μωρολογία of the fools. The lxx translates καρδία ὀρθὴ ζητεῖ αἲσθησιν (cf. Pro 14:10, καρδία ἀδρὸς αἰσθητική); it uses this word after the Hellenistic usus loq. for דעת, of experimental knowledge.

Pro 15:15 15 All the days of the afflicted are evil;      But he who is of a joyful heart hath a perpetual feast.

Regarding עני (the afflicted), vid., 21b. They are so called on whom a misfortune, or several of them, press externally or internally. If such an one is surrounded by ever so many blessings, yet is his life day by day a sad one, because with each new day the feeling of his woe which oppresses him renews itself; whoever, on the contrary, is of joyful heart (gen. connection as Pro 11:13; Pro 12:8), such an one (his life) is always a feast, a banquet (not משׁתּה, as it may be also pointed, but משׁתּה and תּמיד thus adv., for it is never adj.; the post-bib. usage is תּמידין for עולות תּמיד). Hitzig (and also Zöckler) renders 15b: And (the days) of one who is of a joyful heart are.... Others supply לו (cf. Pro 27:7), but our rendering does not need that. We have here again an example of that attribution (Arab. isnâd) in which that which is attributed (musnad) is a condition (hal) of a logical subject (the musnad ilêhi), and thus he who speaks has this, not in itself, but in the sense of the condition; the inwardly cheerful is feasts evermore, i.e., the condition of such an one is like a continual festival. The true and real happiness of a man is thus defined, not by external things, but by the state of the heart, in which, in spite of the apparently prosperous condition, a secret sorrow may gnaw, and which, in spite of an externally sorrowful state, may be at peace, and be joyfully confident in God.

Pro 15:16 16 Better is little with the fear of Jahve,      Than great store and trouble therewith.

The ב in both cases the lxx rightly renders by μετά. How מהוּמה (elsewhere of wild, confused disorder, extreme discord) is meant of store and treasure, Psa 39:7 shows: it is restless, covetous care and trouble, as the contrast of the quietness and contentment proceeding from the fear of God, the noisy, wild, stormy running and hunting about of the slave of mammon. Theodotion translates the word here, as Aquila and Symmachus elsewhere, by words which correspond (φαγέδαινα = φάγαινα or ἀχορτασία) with the Syr. יענותא, greed or insatiability.

Pro 15:17 17 Better a dish of cabbage, and love with it,      Than a fatted ox together with hatred.

With בו is here interchanged שׁם, which, used both of things and of persons, means to be there along with something. Both have the Dag. forte conj., cf. to the contrary, Deu 30:20; Mic 1:11; Deu 11:22; the punctuation varies, if the first of the two words is a n. actionis ending in  ה. The dish (portion) is called ארחה, which the lxx and other Greek versions render by ξενισμός, entertainment, and thus understand it of that which is set before a guest, perhaps rightly so, for the Arab. ârrakh (to date, to determine), to which it is compared by Gesenius and Dietrich, is equivalent to warrh, a denom. of the name of the moon. Love and hatred are, according to circumstances, the disposition of the host, or of the participant, the spirit of the family:Cum dat oluscula mensa minuscula pace quietâ,Ne pete grandia lautaque prandia lite repleta.

Pro 15:18

Two proverbs of two different classes of men, each second line of which terminates with a catchword having a similar sound (וארך, וארח). 18 A passionate man stirreth up strife,      And one who is slow to anger allayeth contention.

Pro 28:25 and Pro 29:22 are variations of the first line of this proverb. The Pih. גּרה occurs only these three times in the phrase גּרה מדון, R. גר, to grind, thus to strike, to irritate, cogn. to (but of a different root from) the verb עורר, to excite, Pro 10:12, and חרחר, to set on fire, Pro 26:21, cf. שׁלּח, Pro 6:14. Regarding חמה, vid., Pro 15:1; we call such a man a “hot-head;” but the biblical conception nowhere (except in the Book of Daniel) places the head in connection with spiritual-psychical events (Psychologie, p. 254). Regarding ארך אפּים, vid., Pro 14:29; the lxx (which contains a translation of this proverb, and after it of a variation) translates μακρόθυμος δὲ καὶ τὴν μέλλουσαν καταπρᾳύνει, i.e., (as the Syr. render it) he suppresses the strife in its origin, so that it does not break out. But both are true: that he who is slow to anger, who does not thus easily permit himself to become angry, allayeth the strife which one enters into with him, or into which he is drawn, and that he prevents the strife, for he places over against provoking, injurious conduct, patient gentleness (מרפּא, Ecc 10:4).

Pro 15:19 19 The way of the slothful is as hedged with thorns;      But the path of the righteous is paved.

Hitzig misses the contrast between אצל (slothful) and ישׁרים (upright), and instead of the slothful reads עריץ, the tyrannical. But is then the slothful ישׁר? The contrast is indeed not that of contradiction, but the slothful is one who does not act uprightly, a man who fails to fulfil the duty of labour common to man, and of his own special calling. The way of such an one is כּמשׂכת חדק, like a fencing with thorns (from חדק, R. חד, to be pointed, sharp, distinguished from Arab. hadḳ, to surround, and in the meaning to fix with the look, denom. of khadaḳt, the apple of the eye), so that he goes not forwards, and sees hindrances and difficulties everywhere, which frighten him back, excusing his shunning his work, his remissness of will, and his doing nothing; on the contrary, the path of those who wait truly and honestly on their calling, and prosecute their aim, is raised up like a skilfully made street, so that unhindered and quickly they go forward (סלוּלה, R. סל, aggerare, cf. Jer 18:15 with Isa 49:11 and Isa 49:4 :8, סלסל, which was still in use in the common language of Palestine in the second cent., Rosch haschana, 26b).

Pro 15:20-23

This collection of Solomonic proverbs began, Pro 10:1, with a proverb having reference to the observance of the fourth commandment,The fifth commandment of the Westminster Shorter Catechism is named as the fourth in Luther’s catechism. and a second chief section, Pro 13:1, began in the same way. Here a proverb of the same kind designates the beginning of a third chief section. That the editor was aware of this is shown by the homogeneity of the proverbs, Pro 15:19; Pro 12:28, which form the conclusion of the first and second sections. We place together first in this new section, Pro 15:20-23, in which (with the exception of Pro 15:25) the ישׂמח [maketh glad] of the first (Pro 10:1) is continued. Pro 15:20 20 A wise son maketh a glad father,      And a fool of a man despiseth his mother.

Line first = Pro 10:1. The gen. connection of כּסיל אדם (here and at Pro 21:20) is not superlative the most foolish of men, but like פּרא אדם, Gen 16:12; the latter: a man of the wild ass kind; the former: a man of the fool kind, who is the exemplar of such a sort among men. Piety acting in willing subordination is wisdom, and the contrary exceeding folly.

Pro 15:24

Four proverbs of fundamentally different doctrines: 24 The man of understanding goeth upwards on a way of life,      To depart from hell beneath.

The way of life is one, Pro 5:6; Psa 16:11 (where, notwithstanding the want of the article, the idea is logically determined), although in itself forming a plurality of ארחות, Pro 2:19. “A way of life,” in the translation, is equivalent to a way which is a way of life. למעלה, upwards (as Ecc 3:21, where, in the doubtful question whether the spirit of a man at his death goes upwards, there yet lies the knowledge of the alternative), belongs, as the parallel משּׁאול מטּה shows, to ארח חיּים as virtual adj.: a way of life which leads upwards. And the ל of למשׂכּיל is that of possession, but not as of quiet possession (such belongs to him), but as personal activity, as in דּרך לו, he has a journey = he makes a journey, finds himself on a journey, 1Ki 18:27; for למען סוּר is not merely, as לסוּר, Pro 13:14; Pro 14:27, the expression of the end and consequence, but of the subjective object, i.e., the intention, and thus supposes an activity corresponding to this intention. The O.T. reveals heaven, i.e., the state of the revelation of God in glory, yet not as the abode of saved men; the way of the dying leads, according to the O.T. representation, downwards into Sheôl; but the translations of Enoch and Elijah are facts which, establishing the possibility of an exception, break through the dark monotony of that representation, and, as among the Greeks the mysteries encouraged ἡδυστέρας ἐλπίδας, so in Israel the Chokma appears pointing the possessor of wisdom upwards, and begins to shed light on the darkness of Sheôl by the new great thoughts of a life of immortality, thus of a ζωὴ αἰώνιος (Pro 12:28) (Psychologie, p. 407ff.), now for the first time becoming prominent, but only as a foreboding and an enigma. The idea of the Sheôl opens the way for a change: the gathering place of all the living on this side begins to be the place of punishment for the godless (Pro 7:27; Pro 9:18); the way leading upwards, εἰς τὴν ζωὴν, and that leading downwards, εἰς τὴν ἀπωλειαν (Mat 7:13.), come into direct contrast.

Pro 15:25 25 The house of the proud Jahve rooteth out,      And He establisheth the landmark of the widow.

The power unnamed in יסּחוּ, Pro 2:22 (cf. Pro 14:11), is here named יסּח יהוה (thus to be pointed with Mercha and Pasek following). יצּב is the abbreviated fut. form which the elevated style, e.g., Deu 32:8, uses also as indic. - a syntactical circumstance which renders Hitzig’s correction ויּצּב superfluous. It is the border of the land-possession of the widows, removed by the גּאים (lxx ὑβριστῶν), that is here meant. The possession of land in Israel was secured by severe punishment inflicted in him who removed the “landmark” (Deu 19:14; Deu 27:17), and the Chokma (Pro 22:28; Pro 24:2) as well as the prophets (e.g., Hos 5:10) inculcate the inviolability of the borders of the possession, as the guardian of which Jahve here Himself appears.

Pro 15:26 26 An abomination to Jahve are evil thoughts;      But gracious words are to Him pure.

Not personally (Luther: the plans of the wicked) but neutrally is רע here meant as at Pro 2:14, and in אושׁת רע, Pro 6:24 (cf. Pers. merdi nı̂ku, man of good = good man), vid., Friedr. Philippi’s Status Constr. p. 121. Thoughts which are of a bad kind and of a bad tendency, particularly (what the parallel member brings near) of a bad disposition and design against others, are an abomination to God; but, on the contrary, pure, viz., in His eyes, which cannot look upon iniquity (Hab 1:13), are the אמרי־נעם, words of compassion and of friendship toward men, which are (after 26a) the expression of such thoughts, thus sincere, benevolent words, the influence of which on the soul and body of him to whom they refer is described, Pro 16:24. The Syr., Targ., Symmachus, Theodotion, and the Venet. recognise in וּטהורים the pred., while, on the contrary, the lxx, Jerome, and Luther (who finally decided for the translation, “but the pure speak comfortably”) regard it as subject. But that would be an attribution which exceeds the measure of possibility, and for which אמרים or דברי must be used; also the parallelism requires that טהורים correspond with 'תועבת ה. Hence also the reference of וטהורים to the judgment of God, which is determined after the motive of pure untainted law; that which proceeds from such, that and that only, is pure, pure in His sight, and thus also pure in itself.

Pro 15:27 27 Whoever does service to [servit] avarice troubleth his own house;      But he that hateth gifts shall live.

Regarding בּצע בּצע, vid., at Pro 1:19, and regarding עכר בּיתו, Pro 11:29, where it is subject, but here object.; Pro 28:16 is a variation of 27b. מתּנות are here gifts in the sense of Ecc 7:7, which pervert judgment, and cause respect of persons. The lxx from this point mingles together a series of proverbs with those of the following chapter.

Pro 15:28

Two proverbs regarding the righteous and the wicked: 28 The heart of the righteous considereth how to answer right,      And the mouth of the godless poureth forth evil.

Instead of לענות, the lxx (Syr. and Targ.) imagines אמוּנות πίστεις; Jerome translates, but falsely, obedientiam (from ענה, to bend oneself); Meîri thinks on לענה, wormwood, for the heart of the righteous revolves in itself the misery and the vanity of this present life; Hitzig corrects this verse as he does the three preceding: the heart of the righteous thinks on ענוות, a plur. of verb ענוה, which, except in this correction, does not exist. The proverb, as it stands, is, in fineness of expression and sharpness of the contrast, raised above such manglings. Instead of the righteous, the wise might be named, and instead of the godless, fools (cf. 2b); but the poet places the proverb here under the point of view of duty to neighbours. It is the characteristic of the righteous that he does not give the reins to his tongue; but as Luther has translated: the heart of the righteous considers [tichtet from dictare, frequently to speak, here carefully to think over] what is to be answered, or rather, since מה־לּענות is not used, he thinks thereupon to answer rightly, for that the word ענות is used in this pregnant sense is seen from 23a. The godless, on the contrary, are just as rash with their mouth as the righteous are of a thoughtful heart: their mouth sputters forth (effutit) evil, for they do not first lay to heart the question what may be right and just in the case that has arisen.

Pro 15:29 29 Jahve is far from the godless;      But the prayer of the righteous He heareth.

Line second is a variation of 8b. God is far from the godless, viz., as Polychronius remarks, non spatii intercapedine, sed sententiae diversitate; more correctly: as to His gracious presence - חלץ מהם, He has withdrawn Himself from them, Hos 10:6, so that if they pray, their prayer reaches not to Him. The prayer of the righteous, on the contrary, He hears, He is graciously near to them, they have access to Him, He listens to their petitions; and if they are not always fulfilled according to their word, yet they are not without an answer (Psa 145:18).

Pro 15:30

Two proverbs regarding the eye and the ear: 30 The light of the eye rejoiceth the heart,      And a good message maketh the bones fat.

Hitzig corrects also here: מראה עינים, that which is seen with the eyes, viz., after long desire; and certainly מראה עינים can mean not only that which the eyes see (Isa 11:3), but also this, that the eyes do see. But is it true what Hitzig says in justification of his correction, that מאור never means light, or ray, or brightness, but lamp (φωστήρ)? It is true, indeed, that מאור עינים cannot mean a cheerful sight (Luther) in an objective sense (lxx θεωρῶνὀφθαλμὸς καλά), as a verdant garden or a stream flowing through a landscape (Rashi), for that would be מראה מאיר עינים, and “brightness which the eyes see” (Bertheau); the genitive connection certainly does not mean: the מאור is not the light from without presenting itself to the eyes, but, like אור עינים (Psa 38:11) and similar expressions, the light of the eye itself [bright or joyous eyes]. But מאור does not mean alone the body of light, but also the illumination, Exo 35:14 and elsewhere, not only that which (ὄ, τι) gives light, but also this, that (ὄτι) light arises and is present, so that we might translate it here as at Psa 90:8, either the brightness, or that which gives light. But the clear brightness of one’s own eye cannot be meant, for then that were as much as to say that it is the effect, not that it is the cause, of a happy heart, but the brightness of the eyes of others that meet us. That this gladdens the heart of him who has a sight of it is evident, without any interchanging relation of the joy-beaming countenance, for it is indeed heart-gladdening to a man, to whom selfishness has not made the χαίρειν μετὰ χαιρόντων impossible, to see a countenance right joyful in truth. But in connection with Pro 16:15, it lies nearer to think on a love-beaming countenance, a countenance on which joyful love to us mirrors itself, and which reflects itself in our heart, communicating this sense of gladness. The ancient Jewish interpreters understand מאור עינים of the enlightening of the eye of the mind, according to which Euchel translates: “clear intelligence;” but Rashi has remarked that that is not the explanation of the words, but the Midrash. That, in line second of this synonymous distich, שׁמוּעה טובה does not mean alloquium humanum (Fl.), nor a good report which one hears of himself, but a good message, is confirmed by Pro 25:25; שׁמוּעה as neut. part. pass. may mean that which is heard, but the comparison of ישׁוּעה, שׁבוּעה, stamps it as an abstract formation like גּאלּה, גּדלּה (גּדוּלה), according to which the lxx translates it by ἀκοή (in this passage by φήμη). Regarding דּשּׁן, richly to satisfy, or to refresh, a favourite expression in the Mishle, vid., at Pro 11:25; Pro 13:4.

Pro 15:31 31 An ear which heareth the doctrine of life      Keeps itself in the circle of the wise.

As, Pro 6:33, תוכחות מוסר means instructions aiming at discipline, so here תּוכחת חיּים means instructions which have life as their end, i.e., as showing how one may attain unto true life; Hitzig’s חכם, for חיים, is a fancy. Is now the meaning this, that the ear which willingly hears and receives such doctrine of life will come to dwell among the wise, i.e., that such an one (for אזן is synecdoche partis pro persona, as Job 29:11) will have his residence among wise men, as being one of them, inter eos sedem firmam habebit iisque annumerabitur (Fl.)? By such a rendering, one is surprised at the harshness of the synecdoche, as well as at the circumstantiality of the expression (cf. Pro 13:20, יחכּם). On the contrary, this corresponds with the thought that one who willingly permits to be said to him what he must do and suffer in order that he may be a partaker of life, on this account remains most gladly in the circle of the wise, and there has his appropriate place. The “passing the night” (לין, cogn. ליל, Syr. Targ. בּוּת, Arab. bât) is also frequently elsewhere the designation of prolonged stay, e.g., Isa 1:21. בּקרב is here different in signification from that it had in Pro 14:23, where it meant “in the heart.” In the lxx this proverb is wanting. The other Greek translations have οὖς ἀκοῦον ἐλέγχους χωῆς ἐν μέσῳ σοφῶν αὐλισθήσεται. Similarly the Syr., Targ., Jerome, Venet., and Luther, admitting both renderings, but, since they render in the fut., bringing nearer the idea of prediction (Midrash: זוכה לישׁב בישׁיבת חכמים) than of description of character.

Pro 15:32

Two proverbs with the catchword מוּסר: 32 He that refuseth correction lightly values his soul;      But he that heareth reproof getteth understanding.

Regarding פּורע מוּסר, vid., Pro 13:18, cf. Pro 1:25, and מואס נפשׁו, Pro 8:36. נפשׁו contains more than the later expression עצמו, self; it is equivalent to חיּיו (Job 9:21), for the נפשׁ is the bond of union between the intellectual and the corporeal life. The despising of the soul is then the neglecting, endangering, exposing of the life; in a word, it is suicide (10b). Pro 19:8 is a variation derived from this distich: “He who gains understanding loves his soul,” according to which the lxx translate here ἀγαπᾷ ψυχὴν αὐτοῦ. לב the Midrash explains by חכמה שׁנתונה בלב; but the correct view is, that לב is not thought of as a formal power, but as operative and carried into effect in conformity with its destination.

Pro 15:33 33 The fear of Jahve is a discipline to wisdom,      And before honour is humility.

We may regard 'יראת ה (the fear of Jahve) also as pred. here. The fear of Jahve is an educational maxim, and the end of education of the Chokma; but the phrase may also be the subject, and by such a rendering Luther’s parallelism lies nearer: “The fear of the Lord is discipline to wisdom;” the fear of God, viz., continually exercised and tried, is the right school of wisdom, and humility is the right way to honour. Similar is the connection מוּסר השׂכּל, discipline binds understanding to itself as its consequence, Pro 1:3. Line second repeats itself, Pro 18:12, “Pride comes before the fall.” Luther’s “And ere one comes to honour, he must previously suffer,” renders עני rather than ענוה. But the Syr. reverses the idea: the honour of the humble goeth before him, as also one of the anonymous Greek versions: προπορεύεται δὲ ταπεινοῖς δόξα. But the δόξα comes, as the above proverb expresses it, afterwards. The way to the height lies through the depth, the depth of humility under the hand of God, and, as ענוה expresses, of self-humiliation.

The Proper Use of the Tongue.

1 A soft answer turneth away wrath: but grievous words stir up anger.

Solomon, as conservator of the public peace, here tells us, 1. How the peace may be kept, that we may know how in our places to keep it; it is by soft words. If wrath be risen like a threatening cloud, pregnant with storms and thunder, a soft answer will disperse it and turn it away. When men are provoked, speak gently to them, and give them good words, and they will be pacified, as the Ephraimites were by Gideon's mildness (Judg. viii. 1-3); whereas, upon a like occasion, by Jephthah's roughness, they were exasperated, and the consequences were bad, Judg. xii. 1-3. Reason will be better spoken, and a righteous cause better pleaded, with meekness then with passion; hard arguments do best with soft words. 2. How the peace will be broken, that we, for our parts, may do nothing towards the breaking of it. Nothing stirs up anger, and sows discord, like grievous words, calling foul names, as Raca, and Thou fool, upbraiding men with their infirmities and infelicities, their extraction or education, or any thing that lessens them and makes them mean; scornful spiteful reflections, by which men affect to show their wit and malice, stir up the anger of others, which does but increase and inflame their own anger. Rather than lose a jest some will lose a friend and make an enemy.

2 The tongue of the wise useth knowledge aright: but the mouth of fools poureth out foolishness.

Note, 1. A good heart by the tongue becomes very useful. He that has knowledge is not only to enjoy it, for his own entertainment, but to use it, to use it aright, for the edification of others; and it is the tongue that must make use of it in pious profitable discourse, in giving suitable and seasonable instructions, counsels, and comforts, with all possible expressions of humility and love, and then knowledge is used aright; and to him that has, and thus uses what he has, more shall be given. 2. A wicked heart by the tongue becomes very hurtful; for the mouth of fools belches out foolishness, which is very offensive; and the corrupt communication which proceeds from an evil treasure within (the filthiness, and foolish talking, and jesting) corrupts the good manners of some and debauches them, and grieves the good hearts of others and disturbs them.

The Righteous and the Wicked Contrasted.

3 The eyes of the Lord are in every place, beholding the evil and the good.

The great truths of divinity are of great use to enforce the precepts of morality, and none more than this—That the eye of God is always upon the children of men. 1. An eye to discern all, not only from which nothing can be concealed, but by which every thing is actually inspected, and nothing overlooked or looked slightly upon: The eyes of the Lord are in every place; for he not only sees all from on high (Ps. xxxiii. 13), but he is every where present. Angels are full of eyes (Rev. iv. 8), but God is all eye. It denotes not only his omniscience, that he sees all, but his universal providence, that he upholds and governs all. Secret sins, services, and sorrows, are under his eye. 2. An eye to distinguish both persons and actions. He beholds the evil and the good, is displeased with the evil and approves of the good, and will judge men according to the sight of his eyes, Ps. i. 6; xi. 4. The wicked shall not go unpunished, nor the righteous unrewarded, for God has his eye upon both and knows their true character; this speaks as much comfort to saints as terror to sinners.

4 A wholesome tongue is a tree of life: but perverseness therein is a breach in the spirit.

Note, 1. A good tongue is healing, healing to wounded consciences by comforting them, to sin-sick souls by convincing them, to peace and love when it is broken by accommodating differences, compromising matters in variance, and reconciling parties at variance; this is the healing of the tongue, which is a tree of life, the leaves of which have a sanative virtue, Rev. xxii. 2. He that knows how to discourse will make the place he lives in a paradise. 2. An evil tongue is wounding (perverseness, passion, falsehood, and filthiness there, are a breach in the spirit); it wounds the conscience of the evil speaker, and occasions either guilt or grief to the hearers, and both are to be reckoned breaches in the spirit. Hard words indeed break no bones, but many a heart has been broken by them.

5 A fool despiseth his father's instruction: but he that regardeth reproof is prudent.

Hence, 1. Let superiors be admonished to give instruction and reproof to those that are under their charge, as they will answer it in the day of account. They must not only instruct with the light of knowledge, but reprove with the heat of zeal; and both these must be done with the authority and affection of a father, and must be continued, though the desired effect be not immediately perceived. If the instruction be despised, give reproof, and rebuke sharply. It is indeed against the grain with good-humoured men to find fault, and make those about them uneasy; but better so than to suffer them to go on undisturbed in the way to ruin. 2. Let inferiors be admonished, not only to submit to instruction and reproof (even hardships must be submitted to), but to value them as favours and not despise them, to make use of them for their direction, and always to have a regard to them; this will be an evidence that they are wise and a means of making them so; whereas he that slights his good education is a fool and is likely to live and die one.

6 In the house of the righteous is much treasure: but in the revenues of the wicked is trouble.

Note, 1. Where righteousness is riches are, and the comforts of them: In the house of the righteous is much treasure. Religion teaches men to be diligent, temperate, and just, and by these means, ordinarily, the estate is increased. But that is not all: God blesses the habitation of the just, and that blessing makes rich without trouble. Or, if there be not much of this world's goods, yet where there is grace there is true treasure; and those who have but little, if they have a heart to be therewith content, and to enjoy the comfort of that little, it is enough; it is all riches. The righteous perhaps are not themselves enriched, but there is treasure in their house, a blessing in store, which their children after them may reap the benefit of. A wicked worldly man is only for having his belly filled with those treasures, his own sensual appetite gratified (Ps. xvii. 14); but a righteous man's first care is for his soul and then for his seed, to have treasure in his heart and then in his house, which his relations and those about him may have the benefit of. 2. Where wickedness is, though there may be riches, yet there is vexation of spirit with them: In the revenues of the wicked, the great incomes they have, there is trouble; for there is guilt and a curse; there is pride and passion, and envy and contention; and those are troublesome lusts, which rob them of the joy of their revenues and make them troublesome to their neighbours.

7 The lips of the wise disperse knowledge: but the heart of the foolish doeth not so.

This is to the same purport with v. 2, and shows what a blessing a wise man is and what a burden a fool is to those about him. Only here observe further, 1. That we then use knowledge aright when we disperse it, not confine it to a few of our intimates, and grudge it to others who would make as good use of it, but give a portion of this spiritual alms to seven and also to eight, not only be communicative, but diffusive, of this good, with humility and prudence. We must take pains to spread and propagate useful knowledge, must teach some that they may teach others, and so it is dispersed. 2. That it is not only a fault to pour out foolishness, but it is a shame not to disperse knowledge, at least not to drop some wise word or other: The heart of the foolish does not so; it has nothing to disperse that is good, or, if it had, has neither skill nor will to do good with it and therefore is little worth.

8 The sacrifice of the wicked is an abomination to the Lord : but the prayer of the upright is his delight.

Note, 1. God so hates wicked people, whose hearts are malicious and their lives mischievous, that even their sacrifices are an abomination to him. God has sacrifices brought him even by wicked men, to stop the mouth of conscience and to keep up their reputation in the world, as malefactors come to a sanctuary, not because it is a holy place, but because it shelters them from justice; but their sacrifices, though ever so costly, are not accepted of God, because not offered in sincerity nor from a good principle; they dissemble with God, and in their conversations give the lie to their devotions, and for that reason they are an abomination to him, because they are made a cloak for sin, ch. vii. 14. See Isa. i. 11. 2. God has such a love for upright good people that, though they are not at the expense of a sacrifice (he himself has provided that), their prayer is a delight to him. Praying graces are his own gift, and the work of his own Spirit in them, with which he is well pleased. He not only answers their prayers, but delights in their addresses to him, and in doing them good.

9 The way of the wicked is an abomination unto the Lord : but he loveth him that followeth after righteousness.

This is a reason of what was said in the foregoing verse. 1. The sacrifices of the wicked are an abomination to God, not for want of some nice points of ceremony, but because their way, the whole course and tenour of their conversation, is wicked, and consequently an abomination to him. Sacrifices for sin were not accepted of those that resolved to go on in sin, and were to the highest degree abominable if intended to obtain a connivance at sin and a permission to go on in it. 2. Therefore the prayer of the upright is his delight, because he is a friend of God, and he loves him who, though he have not yet attained, is following after righteousness, aiming at it and pressing towards it, as St. Paul, Phil. iii. 13.

10 Correction is grievous unto him that forsaketh the way: and he that hateth reproof shall die.

This shows that those who cannot bear to be corrected must expect to be destroyed. 1. It is common for those who have known the way of righteousness, but have forsaken it, to reckon it a great affront to be reproved and admonished. They are very uneasy at reproof; they cannot, they will not, bear it; nay, because they hate to be reformed, they hate to be reproved, and hate those who deal faithfully and kindly with them. Of all sinners, reproofs are worst resented by apostates. 2. It is certain that those who will not be reproved will be ruined: He that hates reproof, and hardens his heart against it, is joined to his idols; let him alone. He shall die, and perish for ever, in his sins, since he would not be parted from his sins. 2 Chron. xxv. 15, I know that God has determined to destroy thee, because thou couldst not bear to be reproved; see also ch. xxix. 1.

11 Hell and destruction are before the Lord : how much more then the hearts of the children of men?

This confirms what was said (v. 3) concerning God's omnipresence, in order to his judging of evil and good. 1. God knows all things, even those things that are hidden from the eyes of all living: Hell and destruction are before the Lord, not only the centre of the earth, and its subterraneous caverns, but the grave, and all the dead bodies which are there buried out of our sight; they are all before the Lord, all under his eye, so that none of them can be lost or be to seek when they are to be raised again. He knows where every man lies buried, even Moses, even those that are buried in the greatest obscurity; nor needs he any monument with a Hic jacet—Here he lies, to direct him. The place of the damned in particular, and all their torments, which are inexpressible, the state of separate souls in general, and all their circumstances, are under God's eye. The word here used for destruction is Abaddon, which is one of the devil's names, Rev. ix. 11. That destroyer, though he deceives us, cannot evade or elude the divine cognizance. God examines him whence he comes (Job i. 7), and sees through all his disguises though he is sly, and subtle, and swift, Job xxvi. 6. 2. He knows particularly the hearts of the children of men. If he sees through the depths and wiles of Satan himself, much more can he search men's hearts, though they be deceitful, since they learned all their fraudulent arts of Satan. God is greater than our hearts, and knows them better than we know them ourselves, and therefore is an infallible Judge of every man's character, Heb. iv. 13.

12 A scorner loveth not one that reproveth him: neither will he go unto the wise.

A scorner is one that not only makes a jest of God and religion, but bids defiance to the methods employed for his conviction and reformation, and, as an evidence of that, 1. He cannot endure the checks of his own conscience, nor will he suffer it to deal plainly with him: He loves not to reprove him (so some read it); he cannot endure to retire into his own heart and commune seriously with that, will not admit of any free thought or fair reasoning with himself, nor let his own heart smite him, if he can help it. That man's case is sad who is afraid of being acquainted and of arguing with himself. 2. He cannot endure the advice and admonitions of his friends: He will not go unto the wise, lest they should give him wise counsel. We ought not only to bid the wise welcome when they come to us, but to go to them, as beggars to the rich man's door for an alms; but this the scorner will not do, for fear of being told of his faults and prevailed upon to reform.

13 A merry heart maketh a cheerful countenance: but by sorrow of the heart the spirit is broken.

Here, 1. Harmless mirth is recommended to us, as that which contributes to the health of the body, making men lively and fit for business, and to the acceptableness of the conversation, making the face to shine and rendering us pleasant one to another. A cheerful spirit, under the government of wisdom and grace, is a great ornament to religion, puts a further lustre upon the beauty of holiness, and makes men the more capable of doing good. 2. Hurtful melancholy is what we are cautioned against, as a great enemy to us, both in our devotion and in our conversation: By sorrow of the heart, when it has got dominion and plays the tyrant, as it will be apt to do it if be indulged awhile, the spirit is broken and sunk, and becomes unfit for the service of God. The sorrow of the world works death. Let us therefore weep as though we wept not, in justice to ourselves, as well as in conformity to God and his providence.

Wisdom and Folly.

14 The heart of him that hath understanding seeketh knowledge: but the mouth of fools feedeth on foolishness.

Here are two things to be wondered at:—1. A wise man not satisfied with his wisdom, but still seeking the increase of it; the more he has the more he would have: The heart of him that has understanding, rejoices so in the knowledge it has attained to that it is still coveting more, and in the use of the means of knowledge is still labouring for more, growing in grace, and in the knowledge of Christ. Si dixisti, Sufficit, periisti—If you say, I have enough, you are undone. 2. A fool well satisfied with his folly and not seeking the cure of it. While a good man hungers after the solid satisfactions of grace, a carnal mind feasts on the gratifications of appetite and fancy. Vain mirth and sensual pleasures are its delight, and with these it can rest contented, flattering itself in these foolish ways.

15 All the days of the afflicted are evil: but he that is of a merry heart hath a continual feast.

See here what a great difference there is between the condition and temper of some and others of the children of men. 1. Some are much in affliction, and of a sorrowful spirit, and all their days are evil days, like those of old age, and days of which they say they have no pleasure in them. They eat in darkness (Eccl. v. 17) and never eat with pleasure, Job xxi. 25. How many are the afflictions of the afflicted in this world! Such are not to be censured or despised, but pitied and prayed for, succoured and comforted. It might have been our own lot, or may be yet, merry as we are at present. 2. Others enjoy great prosperity and are of a cheerful spirit; and they have not only good days, but have a continual feast; and if in the abundance of all things they serve God with gladness of heart, and it is oil to the wheels of their obedience (all this, and heaven too), then they serve a good Master. But let not such feast without fear; a sudden change may come; therefore rejoice with trembling.

16 Better is little with the fear of the Lord than great treasure and trouble therewith. 17 Better is a dinner of herbs where love is, than a stalled ox and hatred therewith.

Solomon had said in the foregoing verse that he who has not a large estate, or a great income, but a cheerful spirit, has a continual feast; Christian contentment, and joy in God, make the life easy and pleasant; now here he tells us what is necessary to that cheerfulness of spirit which will furnish a man with a continual feast, though he has but little in the world—holiness and love.

I. Holiness. A little, if we manage it and enjoy it in the fear of the Lord, if we keep a good conscience and go on in the way of duty, and serve God faithfully with the little we have, will be more comfortable, and turn to a better account, than great treasure and trouble therewith. Observe here, 1. It is often the lot of those that fear God to have but a little of this world. The poor receive the gospel, and poor they still are, Jam. ii. 5. 2. Those that have great treasure have often great trouble therewith; it is so far from making them easy that it increases their care and hurry. The abundance of the rich will not suffer them to sleep. 3. If great treasure bring trouble with it, it is for want of the fear of God. If those that have great estates would do their duty with them, and then trust God with them, their treasure would not have so much trouble attending it. 4. It is therefore far better, and more desirable, to have but a little of the world and to have it with a good conscience, to keep up communion with God, and enjoy him in it, and live by faith, than to have the greatest plenty and live without God in the world.

II. Love. Next to the fear of God, peace with all men is necessary to the comfort of this life. 1. If brethren dwell together in unity, if they are friendly, and hearty, and pleasant, both in their daily meals and in more solemn entertainments, that will make a dinner of herbs a feast sufficient; though the fare be coarse, and the estate so small that they can afford no better, yet love will sweeten it and they may be as merry over it as if they had all dainties. 2. If there be mutual enmity and strife, though there be a whole ox for dinner, a fat ox, there can be no comfort in it; the leaven of malice, of hating and being hated, is enough to sour it all. Some refer it to him that makes the entertainment; better have a slender dinner and be heartily welcome than a table richly spread with a grudging evil eye. Cum torvo vultu mihi conula nulla placebit, Cum placido vultu conula ulla placet. The most sumptuous entertainment, presented with a sullen brow, would offend me; while the plainest repast, presented kindly, would delight me.

18 A wrathful man stirreth up strife: but he that is slow to anger appeaseth strife.

Here is, 1. Passion the great make-bate. Thence come wars and fightings. Anger strikes the fire which sets cities and churches into a flame: A wrathful man, with his peevish passionate reflections, stirs up strife, and sets people together by the ears; he gives occasion to others to quarrel, and takes the occasion that others give, though ever so trifling. When men carry their resentments too far, one quarrel still produces another. 2. Meekness the great peace-maker: He that is slow to anger not only prevents strife, that it be not kindled, but appeases it if it be already kindled, brings water to the flame, unites those again that have fallen out, and by gentle methods brings them to mutual concessions for peace-sake.

19 The way of the slothful man is as an hedge of thorns: but the way of the righteous is made plain.

See here, 1. Whence those difficulties arise which men pretend to meet with in the way of their duty, and to be insuperable; they arise not from any thing in the nature of the duty, but from the slothfulness of those that have really no mind to it. Those that have no heart to their work pretend that their way is hedged up with thorns, and they cannot do their work at all (as if God were a hard Master, reaping where he had not sown), at least that their way is strewed with thorns, that they cannot do their work without a great deal of hardship and danger; and therefore they go about it with as much reluctance as if they were to go barefoot through a thorny hedge. 2. How these imaginary difficulties may be conquered. An honest desire and endeavour to do our duty will, by the grace of God, make it easy, and we shall find it strewed with roses: The way of the righteous is made plain; it is easy to be trodden and not rough, easy to be found, and not intricate.

20 A wise son maketh a glad father: but a foolish man despiseth his mother.

Observe here, 1. To the praise of good children, that they are the joy of their parents, who ought to have joy of them, having taken so much care and pains about them. And it adds much to the satisfaction of those that are good if they have reason to think that they have been a comfort to their parents in their declining years, when evil days come. 2. To the shame of wicked children, that by their wickedness they put contempt upon their parents, slight their authority, and make an ill requital for their kindness: A foolish son despises his mother, that had most sorrow with him and perhaps had too much indulged him, which makes his sin in despising her the more sinful and her sorrow the more sorrowful.

21 Folly is joy to him that is destitute of wisdom: but a man of understanding walketh uprightly.

Note, 1. It is the character of a wicked man that he takes pleasure in sin; he has an appetite to the bait, and swallows it greedily, and has no dread of the hook, nor feels from it when he has swallowed it: Folly is joy to him; the folly of others is so, and his own much more. He sins, not only without regret, but with delight, not only repents not of it, but makes his boast of it. This is a certain sign of one that is graceless. 2. It is the character of a wise and good man that he makes conscience of his duty. A fool lives at large, walks at all adventures, by no rule, acts with no sincerity or steadiness; but a man of understanding, the eyes of whose understanding are enlightened by the Spirit (and those that have not a good understanding have no understanding), walks uprightly, lives a sober, orderly, regular life, and studies in every thing to conform himself to the will of God; and this is a constant pleasure and joy to him. But what foolishness remains in him, or proceeds from him at any time, is a grief to him, and he is ashamed of it. By these characters we may try ourselves.

22 Without counsel purposes are disappointed: but in the multitude of counsellors they are established.

See here, 1. Of what ill consequence it is to be precipitate and rash, and to act without advice: Men's purposes are disappointed, their measures broken, and they come short of their point, gain not their end, because they would not ask counsel about the way. If men will not take time and pains to deliberate with themselves, or are so confident of their own judgment that they scorn to consult with others, they are not likely to bring any thing considerable to pass; circumstances defeat them which, with a little consultation, might have been foreseen and obviated. It is a good rule, both in public and domestic affairs, to do nothing rashly and of one's own head. Plus vident oculi quam oculus—Many eyes see more than one. That often proves best which was least our own doing. 2. How much it will be for our advantage to ask the advice of our friends: In the multitude of counsellors (provided they be discreet and honest, and will not give counsel with a spirit of contradiction) purposes are established. Solomon's son made no good use of this proverb when he acquiesced not in the counsel of the old men, but because he would have a multitude of counsellors, regarding number more than weight, advised with the young men.

23 A man hath joy by the answer of his mouth: and a word spoken in due season, how good is it!

Note, 1. We speak wisely when we speak seasonably: The answer of the mouth will be our credit and joy when it is pertinent and to the purpose, and is spoken in due season, when it is needed and will be regarded, and, as we say, hits the joint. Many a good word comes short of doing the good it might have done, for want of being well-timed. Nor is any thing more the beauty of discourse than to have a proper answer ready off-hand, just when there is occasion for it, and it comes in well. 2. If we speak wisely and well, it will redound to our own comfort and to the advantage of others: A man has joy by the answer of his mouth; he may take a pleasure, but may by no means take a pride, in having spoken so acceptably and well that the hearers admire him and say, "How good is it, and how much good does it do!"

24 The way of life is above to the wise, that he may depart from hell beneath.

The way of wisdom and holiness is here recommended to us, 1. As very safe and comfortable: It is the way of life, the way that leads to eternal life, in which we shall find the joy and satisfaction which will be the life of the soul, and at the end of which we shall find the perfection of blessedness. Be wise and live. It is the way to escape that misery which we cannot but see ourselves exposed to, and in danger of. It is to depart from hell beneath, from the snares of hell, the temptations of Satan, and all his wiles, from the pains of hell, that everlasting destruction which our sins have deserved. 2. As very sublime and honourable: It is above. A good man sets his affections on things above, and deals in those things. His conversation is in heaven; his way leads directly thither; there his treasure is, above, out of the reach of enemies, above the changes of this lower world. A good man is truly noble and great; his desires and designs are high, and he lives above the common rate of other men. It is above the capacity and out of the sight of foolish men.

The Righteous and the Wicked Contrasted.

25 The Lord will destroy the house of the proud: but he will establish the border of the widow.

Note, 1. Those that are elevated God delights to abase, and commonly does it in the course of his providence: The proud, that magnify themselves, bid defiance to the God above them and trample on all about them, are such as God resists and will destroy, not them only, but their houses, which they are proud of and are confident of the continuance and perpetuity of. Pride is the ruin of multitudes. 2. Those that are dejected God delights to support, and often does it remarkably: He will establish the border of the poor widow, which proud injurious men break in upon, and which the poor widow is not herself able to defend and make good. It is the honour of God to protect the weak and appear for those that are oppressed.

26 The thoughts of the wicked are an abomination to the Lord : but the words of the pure are pleasant words.

The former part of this verse speaks of thoughts, the latter of words, but they come all to one; for thoughts are words to God, and words are judged of by the thoughts from which they proceed, so that, 1. The thoughts and words of the wicked, which are, like themselves, wicked, which aim at mischief, and have some ill tendency or other, are an abomination to the Lord; he is displeased at them and will reckon for them. The thoughts of wicked men, for the most part, are such as God hates, and are an offence to him, who not only knows the heart and all that passes and repasses there, but requires the innermost and uppermost place in it. 2. The thoughts and words of the pure, being pure like themselves, clean, honest, and sincere, are pleasant words and pleasant thoughts, well-pleasing to the holy God, who delights in purity. It may be understood both of their devotions to God (the words of their mouth and the meditations of their heart, in prayer and praise, are acceptable to God, Ps. xix. 14; lxix. 13) and of their discourses with men, tending to edification. Both are pleasant when they come from a pure, a purified, heart.

27 He that is greedy of gain troubleth his own house; but he that hateth gifts shall live.

Note, 1. Those that are covetous entail trouble upon their families: He that is greedy of gain, and therefore makes himself a slave to the world, rises up early, sits up late, and eats the bread of carefulness, in pursuit of it—he that hurries, and puts himself and all about him upon the stretch, in business, frets and vexes at every loss and disappointment, and quarrels with every body that stands in the way of his profit—he troubles his own house, is a burden and vexation to his children and servants. He that, in his greediness of gain, takes bribes, and uses unlawful ways of getting money, leaves a curse with what he gets to those that come after him, which sooner or later will bring trouble into the house, Hab. ii. 9, 10. 2. Those that are generous as well as righteous entail a blessing upon their families: He that hates gifts, that shakes his hands from holding the bribes that are thrust into his hand to pervert justice and abhors all sinful indirect ways of getting money—that hates to be paltry and mercenary, and is willing, if there be occasion, to do good gratis—he shall live; he shall have the comfort of life, shall live in prosperity and reputation; his name and family shall live and continue.

28 The heart of the righteous studieth to answer: but the mouth of the wicked poureth out evil things.

Here is, 1. A good man proved to be a wise man by this, that he governs his tongue well; he that does so the same is a perfect man, Jam. iii. 2. It is part of the character of a righteous man that being convinced of the account he must give of his words, and of the good and bad influence of them upon others, he makes conscience of speaking truly (it is his heart that answers, that is, he speaks as he thinks, and dares not do otherwise, he speaks the truth in his heart, Ps. xv. 2), and of speaking pertinently and profitably, and therefore he studies to answer, that his speech may be with grace, Neh. ii. 4; v. 7. 2. A wicked man is proved to be a fool by this, that he never heeds what he says, but his mouth pours out evil things, to the dishonour of God and religion, his own reproach, and the hurt of others. Doubtless that is an evil heart which thus overflows with evil.

29 The Lord is far from the wicked: but he heareth the prayer of the righteous.

Note, 1. God sets himself at a distance from those that set him at defiance: The wicked say to the Almighty, Depart from us, and he is, accordingly, far from them; he does not manifest himself to them, has no communion with them, will not hear them, will not help them, no, not in the time of their need. They shall be for ever banished from his presence and he will behold them afar off. Depart from me, you cursed. 2. He will draw nigh to those in a way of mercy who draw nigh to him in a way of duty: He hears the prayer of the righteous, accepts it, is well pleased with it, and will grant an answer of peace to it. It is the prayer of a righteous man that avails much, Jam. v. 16. He is nigh to them, a present help, in all that they call upon him for.

30 The light of the eyes rejoiceth the heart: and a good report maketh the bones fat.

Two things are here pronounced pleasant:— 1. It is pleasant to have a good prospect to see the light of the sun (Eccl. xi. 7) and by it to see the wonderful works of God, with which this lower world is beautified and enriched. Those that want the mercy know how to value it; how would the light of the eyes rejoice their hearts! The consideration of this should make us thankful for our eyesight. 2. It is more pleasant to have a good name, a name for good things with God and good people; this is as precious ointment, Eccl. vii. 1. It makes the bones fat; it gives a secret pleasure, and that which is strengthening. It is also very comfortable to hear (as some understand it) a good report concerning others; a good man has no greater joy than to hear that his friends walk in the truth.

31 The ear that heareth the reproof of life abideth among the wise.

Note, 1. It is the character of a wise man that he is very willing to be reproved, and therefore chooses to converse with those that, both by their words and example, will show him what is amiss in him: The ear that can take the reproof will love the reprover. Faithful friendly reproofs are here called the reproofs of life, not only because they are to be given in a lively manner, and with a prudent zeal (and we must reprove by our lives as well as by our doctrine), but because, where they are well-taken, they are means of spiritual life, and lead to eternal life, and (as some think) to distinguish them from rebukes and reproaches for well-doing, which are rather reproofs of death, which we must not regard nor be influenced by. 2. Those that are so wise as to bear reproof well will hereby be made wiser (ch. ix. 9), and come at length to be numbered among the wise men of the age, and will have both ability and authority to reprove and instruct others. Those that learn well, and obey well, are likely in time to teach well and rule well.

32 He that refuseth instruction despiseth his own soul: but he that heareth reproof getteth understanding.

See here, 1. The folly of those that will not be taught, that refuse instruction, that will not heed it, but turn their backs upon it, or will not hear it, but turn their hearts against it. They refuse correction (margin); they will not take it, no, not from God himself, but kick against the pricks. Those that do so despise their own souls; they show that they have a low and mean opinion of them, and are in little care and concern about them, considered as rational and immortal, instruction being designed to cultivate reason and prepare for the immortal state. The fundamental error of sinners is undervaluing their own souls; therefore they neglect to provide for them, abuse them, expose them, prefer the body before the soul, and wrong the soul to please the body. 2. The wisdom of those that are willing, not only to be taught, but to be reproved: He that hears reproof, and amends the faults he is reproved for, gets understanding, by which his soul is secured from bad ways and directed in good ways, and thereby he both evidences the value he has for his own soul and puts true honour upon it.

33 The fear of the Lord is the instruction of wisdom; and before honour is humility.

See here how much it is our interest, as well as duty, 1. To submit to our God, and keep up a reverence for him: The fear of the Lord, as it is the beginning of wisdom, so it is the instruction and correction of wisdom; the principles of religion, closely adhered to, will improve our knowledge, rectify our mistakes, and be the best and surest guide of our way. An awe of God upon our spirits will put us upon the wisest counsels and chastise us when we say or do unwisely. 2. To stoop to our brethren, and keep up a respect for them. Where there is humility there is a happy presage of honour and preparative for it. Those that humble themselves shall be exalted here and hereafter.

CHAP. XV. Verſ. 1. A ſoft anſwer turneth away wrath]

IT is eaſier to ſtir ſtrife than to ſtint it. Hard to hard will never do: But lay a flut upon a pillow, and you may break it with eaſe. Frangitur ira gravis quando eſt responſio ſuavis. What more boiſterous than the winds? tamen iidem imbribus ſopiuntur, ſaith Pliny, yet are they laid with ſoft ſhowrs. How ſoon was David diſarmed by Abigails gentle Apology, and made as meek as a Lamb? So were the hot and haſty Ephraimites by Gideons milde and modeſt anſwer, Judg. 8. By long forbearing is a Prince perſwaded, and a ſoft tongue breaketh the bones, Prov. 25.15. Howbeit ſome perſons muſt bee more roughly dealt with (or they will never have done: Nettles hardly handled ſting not as they will if gently touched) in ſome caſes eſpecially, as when Gods glory is ingaged. When Servetus condemned Z[illegible: 1 letter]inglius for his harſhneſs, hee anſwers, In aliis manſuetus ero, Ep. ad S[illegible: 1 letter]rv[illegible: 2 letters]. in blaſphemiis in Chriſtum non ita. In other caſes I will bee milde; but in caſe of blaſphemies againſt Chriſt, I have no patience. So Luther in a Letter to Staupicius, Inveniar ſane ſuperbus, &c. modo impii ſilentii non arguar dum Dominus patitur. Let mee bee counted proud or paſſionate, ſo I bee not found guilty of ſinful ſilence when the cauſe of God ſuffereth. Madneſs in this caſe is better than mildneſs: Moderation here is meer mopiſhneſs, nay it is much worſe.

But grievous words ſtir up anger] Heb. make it to aſcend, viz. into the noſtrils, as fire in a chimney, when blown up with bellows. Some men have quick and hot ſpirits: yea, ſome good men, as thoſe two brethren, ſons of thunder, how ſoon was their choler up? Luk. 9.55. Now, hard and harſh words do caſt Oyl upon the flame, and ſet their paſſions a float; and then there is no ho with them. Fertur equis auriga, nec audit currus habenas. How was Saul enkindled by Doeg, and David by Nabals curriſhneſs? Rehoboam with one churliſh breath, loſt ten Tribes; And Adrian the Emperour gave the Cryer great thanks, who when hee was bidden to quiet the tumultuous people with an imperious [non-Latin text not transcribed],Dio in vit. Adr. Hold your tongues, hee held out his hand onely; and when the people liſtened with great ſilence (as the manner was) to hear the Cry, Hoc vero, inquit, Princeps vult. This is that, ſaid hee, that the Emperour requires of you, viz. to bee ſilent. The beſt anſwer to words of ſcorn and petulancy (ſaith One) is Iſaacs Apology to his brother Iſhmael, patience and ſilence, [non-Latin text not transcribed]. Either reply not at all, or elſe ſo that all may bee well betwixt you.

Verſ. 2. The tongue of the wiſe uſeth knowledge aright] Heb. deals kindly with her, offers her no abuſe, by venting her unſeaſonably, and making her over-cheap, and little ſet by. Eloquence wiſely ordered is very commendable, and avails much: Daniels Hiſt. But what a poor praiſe was that to the Duke of Buckingham, that ſpeaking to the Londoners in the behalf of that Uſurper Richard the third, hee gained the commendation, that no man could deliver ſo much bad matter in ſo good words and quaint phraſes? Here was eloquentiae ſatis, ſapientiae parum. The tongue was given us for better purpoſe; 'twas Davids glory, and hee uſed it accordingly.

But the mouth of fools poureth out fooliſhneſs] Heb. Bubbleth it out, blurteth it out, as a fountain caſteth out its waters, with a great force and ſwiftneſs: non quid, Quicquid in buccam. ſed quantum, is all their care, being talkative above meaſure, and forward to utter whatſoever comes into their chaps.

Verſ. 3. The eyes of the Lord are in every place] Hee is [non-Latin text not transcribed], All-eye: and his providence like a well-drawn picture, that vieweth all that come into the room, Rev. 2. I know thy works, and thy labour, not thy works onely, but thy labour in doing them. And as for the Offender, though hee think to hide himſelf from God, by hiding God from himſelf, yet God is nearer to him than the bark is to the tree; for in him all things ſubſiſt, Col. 1.17. and move, Vide Sen. Ep. ad Lucil. 34. Act. 17.28. underſtand it of the minds motions alſo. And this the very Heathen ſaw by natures ruſh-candle. For Thaeles Mileſius being asked, whether the gods knew not when a man doth ought amiſs? yea, ſaid hee, if hee do but think amiſs.Intereſt animis nostris & cogitationibus. Sen. Deus intimior nobis intimonoſtro, ſaith another, God is nearer to us, than wee are to ourſelves. Repletively hee is every where, though incluſively no where. Nuſquam eſt, & ubique eſt. As for the world, it is to him as a Sea of glaſſe, Rev. 4.6. corpus diaphanum, a clear tranſparent body, hee ſees thorow it.

Beholding the evil and the good] The evil are firſt mentioned, becauſe they make queſtion of this truth. But what ſaith a worthy Divine yet alive? Think not that hee who is inviſible, cannot ſee; God, like the Optick virtue in the eye, ſees all, and is ſeen of none. No man needs a window in his breaſt (as the Heathen Momus wiſh'd) for God to look in at; every man before God is all window, Job 34.22. The eyes of Chriſt are as a flaming fire, Rev. 1.14. And the ſchool of nature teacheth, that the fiery eye needs no outward light, that ſees extra mittendo, by ſending out a ray, &c.

Verſ. 4. A wholeſome tongue is a tree of life] As uttering words that have a healing property in them, pure, precious and profitable; not unlike that tree of life in the midſt of Gods Garden, that would have given immortality to the eaters. See Auguſt. de Civit. dei lib. 15. cap. 20.

But perverſeneſſe therein is a breach of the ſpirit] That is, in the conſcience which it goreth and gaſheth; and in the heart, which it defileth and diſpoſeth to further evil: it leaveth both a ſting and a ſtain in a mans own ſoul; beſides the much miſchief that it doth to the ſpirits and manners of other men that are corrupted by it. Gods Spirit alſo is not a little grieved and vexed, when the godly man ſuddenly falls (as ſometimes hee doth) into bitter words, clamours, and evil-ſpeakings: theſe are even as ſmoak to the eyes, and make the Spirit of God ready to loathe and leave his lodging, as the Apoſtle intimates, Epheſ. 4.30, 31. There are that thus tranſlate the Text, But the miſchievouſneſſe of it is as a breach made by the wind; and ſet this ſenſe upon it, as a bluſtring wind, which throws down trees and houſes, doth much harm; ſo a violent and venemous tongue cauſing troubles and calamities, is very pernicious and hurtful, Job 8.2. Pray wee therefore with David, Pſal. 120. Deliver mee Lord from a lying lip, and a deceitful tongue, &c.

Verſ. 5. A fool deſpiſeth his Fathers inſtruction] Heb. Entertains it with contumelious and opprobrious language, as a mad man doth a potion offered him for his health. Hierome oft renders the word, to blaſpheme; and indeed to reject good counſel, of a Father eſpecially, with ſcorn and reproach, is blaſphemy in the ſecond Table.

But hee that regardeth reproof, is prudent] Wiſe hee is, and wiſer hee will bee. This made David prize and pray for a reprover, Pſal. 141.5. And 'tis ſaid of Gerſon (that great and wiſe Chancellour of Paris) that hee took pleaſure in nothing more,In vita Gerſ. quam ſi ab aliquo fraternè & charitativè redargueretur than in a friendly reproof. The like is reported of Sir Anthony Cope, by Dr. Harris, Samuels fun. Epiſt. who preached his Funeral; and of that famous man of God Mr. William Wheatly, by Mr. Scudder, who writes his life. Hee was glad, ſaith hee,Mr. Wheatlyes Archery p. Pref. when any of the righteous ſmote him, and would take it well, not from his ſuperiours onely, but from his equals, and far inferiours.

Verſ. 6. In the houſe of the righteous, is much treaſure] Every righteous man is a rich man, whether hee hath more or leſs of the things of this life. For firſt, hee hath plenty of that which is precious. Secondly, Propriety; what hee hath is his own; hee holds all in Capite-tenure in Chriſt, hee ſhall not bee called to account as an uſurper. All is yours, 1 Cor. 3.22. becauſe you are Chriſts, and Chriſt is Gods. And although he hath little (many times) in preſent poſſeſſion, yet hee is rich in reverſion; rich in bills and bonds, rich in an apparent pledge, that is worth all the world beſides; that is, in Chriſt; for having given us his ſon, how ſhall hee not with him give us all things alſo? Rom. 8.

But in the revenues of the wicked are trouble] For beſides the curſe of unſatiſfiableneſs, in the very purſute of them, hee meets with many grievances, fears, jealouſies, diſgraces, interruptions, diſcontentments, and then after the unſanctified enjoyment of them, follows the ſting of conſcience that diſſweetens all, and that will unexpreſſibly vex and torment him through all eternity. Hee hath ſwallowed down riches, and hee ſhall vomit them up again; God ſhall caſt them out of his belly, &c. Job 20.15. Diſgorge hee ſhall ſurely thoſe murthering morſels, either by remorſe and reſtitution in the mean time, or with deſpair and impenitent horrour hereafter.

Verſ. 7. The lips of the wiſe diſperſe knowledge] They are the lights of the world, and they diffuſe light where-ever they come, [non-Latin text not transcribed]. Phil. 2. ſhining as Lamps or Luminaries, and ſeeking to ſave themſelves, and thoſe that hear them. How did thoſe learned Scribes (our famous Reformers) bring forth their rich treaſure, and liberally diſperſe it; by preaching, writing and every way trading their Talents for the Churches good? Farellus with his Talent, Hic eſt ille Farellus qui Genevenſes, Novocomenſes, Monipelgardenſes, &c. Chriſto lucrifecit. Melch. Adam in vit. gained to the Faith five Cities of the Cantons, with their territories. Wickliff, Hus, Luther, Calvin, &c. how active and fruitful were they in their Generations to diſpread and ſcatter light over the Chriſtian world, to wiſe and win ſouls to Chriſt? Prov. 11.30. Theſe ſurely ſhine as ſtars in Heaven, Dan. 12.3. that like ſtars by their light and influence, made ſuch a ſcatter of riches upon earth. Every Star (ſaith one) is like a purſe of Gold, out of which God throws down riches and plenty upon the ſons of men. And as it is the nature of gold to bee drawn forth marvellouſly, Zinch. de oper. dei part. 2. l. 3. c. 6. ſo that, as the learned affirm, an ounce of gold will go as far as eight pound of ſilver: ſo it is the nature of ſound knowledge to be ſpreading and diffuſive.

But the heart of the fooliſh doth not ſo] Or, is not right. 'Tis little worth, Prov. 10.20. as having no true treaſure in them, but froth and filth, vanity and villany: hence they do not onely not diſperſe knowledge (which they have not, Pſal. 14.4.) but patronize and promote ignorance and errour, ſow Cockle, as faſt, as wiſer men do Corn; and are as buſie in digging deſcents to Hell, as others are in building ſtair-caſes for Heaven.

Verſ. 8. The ſacrifice of the wicked is an abomination] Their very incenſe ſtinks of the hand that offers it, Iſa. 1.13. Good words may bee uttered, but wee cannot hear them, becauſe uttered with a ſtinking breath: and good meat may bee preſented, but wee cannot eat of it, becauſe cook'd or brought to Table by a naſty ſloven. Works materially good, may never prove ſo formally and eventually, viz. when they are not right quoad fontem, & quoad finem. 1 When they proceed not from a right principle, a pure heart, a good conſcience, and Faith unfeigned, 1 Tim. 1.5. 2 When they tend not to a right end, the glory of God in our own or other mens ſalvation. Chriſtus opera noſtra non tam actibus quàm finibus penſat. Zanchius. The glory of God muſt conſume all other ends, as the Sun puts out the light of the fire.

Cant. 4.11 Pſal. 141.2 Hoſ. 14.2 But the prayer of the righteous is his delight] His muſick, his hony-drops, his ſweeteſt perfume, his Calves of the lips, with which, when wee cover his Altar, hee is abundantly well-pleaſed. For as all Gods ſenſes, nay his very ſoul is offended with the bad mans ſacrifice, Iſa. 1.13, 14, 15. (his ſharp noſe eaſily diſcerneth, and diſguſteth the ſtinking breath of his rotten lungs, though his words bee never ſo ſented and perfumed with ſhews of holineſs.) So the prayer that proceeds from an upright heart, though but faint and feeble, doth come before God, even into his ears, Pſal. 18.6. and ſo ſtrangely charms him, Iſa. 26.16. (ſee the Margin) that hee breaks forth into theſe words, [non-Latin text not transcribed] Incantamentum. Ask mee of things concerning my ſons, and concerning the works of my hands command yee mee, Iſa. 45.11. O that wee underſtood the latitude of this Royal Charter! then would wee pray alwaies with all prayers and ſupplications in the Spirit; then would wee watch thereunto with all perſeverance, [non-Latin text not transcribed]. and not faint, or ſhrink back, Epheſ. 6.18. Luk. 18.1.

Verſ. 9. The way of the wicked is abomination] Not his ſacrifices onely, but his civilities; all his actions natural, moral, recreative, religious, are offenſive to all Gods ſenſes (as the word ſignifies.) The very plowing of the wicked is ſin, Prov. 21.4. all they do is defiled, yea their very conſciences. Their hearts, like ſome filthy bog or fenn, or like the lake of Sodome, ſend up continual poiſonous vapours unto God: And hee not able to abide them, ſends down eftſoons a counterpoiſon of plagues and puniſhments, Pſalm 11.6. Rom. 1.18.

But hee loveth him that followeth after righteouſneſs] Although hee fulfil not all righteouſneſs, yet if hee make after it with might and main (as the word ſignifies) if hee purſue it and have it in chaſe (as ravenous creatures have their prey) if by any means hee may attain to the reſurrection of the dead, Phil. 3.11. That is, that height of holineſs that accompanieth the reſurrection: This is the man whom God loves. Now Gods love is not an empty love: It is not like the Winter Sun, that caſts a goodly countenance when it ſhines, but gives little warmth and comfort. Thou meeteſt him that rejoyceth, and worketh righteouſneſs, Aug. thoſe that remember thee in thy waies, Iſa. 64.5. that think upon thy commandements to do them, Pſal. 103. qui faciunt praecepta, et ſi non perficiant, that are weak, [non-Latin text not transcribed]. but willing, Heb. 13.18. that are lifting at the latch, though they cannot do up the door: Surely (ſhall every ſuch one ſay) In the Lord have I righteouſneſs and ſtrength, Iſa. 45.24. Righteouſneſs, that is, mercy to thoſe that come over to him, and Strength to enable them to come, as the Sea ſends out waters to fetch us to it.

Verſ. 10. Correction is grievous unto him that forſaketh the way] Hee pleaſeth himſelf in his out-ſtraies, and would not bee reduced; hee is in love with his own ruine, and takes long ſtrides towards Hell, which is now but a little afore him. And if any man ſeek to ſave him,Jude 23. with fear pulling him out of the fire, hee flies in his face. This is as great madneſs, as if they whom our Saviour had healed or raiſed, ſhould have raged and railed at him for ſo doing.

And hee that hateth reproof ſhall die] Hee that is imbittered by rebukes, and not bettered by chaſtiſements, ſhall die, [non-Latin text not transcribed] ſay the Septuagint; ſhall die ſhamefully, yea, ſhall die eternally, as the next verſe ſhews, ſhall bee ſwallowed up of Hell and deſtruction, which even now gapes for him. They that will not obey that ſweet command, Come unto mee all yee, &c. ſhall one day have no other voice to obey, but that terrible Diſcedite, Go yee curſed into everlaſting flames.

Verſ. 11. Hell and deſtruction are before the Lord] Tophet is prepared of old; and where ever it is, as it skils not curiouſly to enquire (below us it ſeems to bee, Pareus in loc. Rev. 14.11. & ubi ſit ſentient qui curioſius quaerunt) ſo it is moſt certain, that Hell is naked before God and deſtruction uncovered in his ſight, Job 26.6. Wee ſilly fiſhes, ſee one another jerked out of the pond of life, by the hand of death; but wee ſee not the frying-pan and the fire that they are caſt into, that die in their ſins, and refuſe to bee reformed. Caſt they are into utter darkneſs Matth. 8.12. In tenebras ex tenebris infaeliciter excluſi, Aug. Hom. 16. infelicius excludendi. Howbeit this thickeſt darkneſs hideth not from God, but the light ſhineth as the day, Pſal. 139.12. hee perfectly knows the ſtate of the dead and the damned. Oh that men knew more of it! and did beleeve in any meaſure that eternity of extreamity that is there to bee endured! Oh that they would bee forewarned to flie from this wrath to come! Oh that they were wiſe, that they underſtood this, that they would conſider their latter end, thoſe quatuor noviſſima! Deut. 32.29. Utinam ubique de Gehenna diſſereretur, ſaith Chryſoſtome. Hee that doth but hear of Hell, is without any further labour or ſtudy taken off from ſinful pleaſures, ſaith Nyſſen. But if a man had but one glimpſe of it, it were enough (ſaith Bellarmine) to make him not onely turn Chriſtian and Sober, but Anchorite and Monk; to live after the ſtricteſt rule that can bee. But alaſs wee cannot get men to think of it, till they bee plunged headlong into it.

Eſſe aliquos manes, &c. — Vel pueri credunt niſi qui nondum aere levantur.Juvenal.

No, though one ſhould come from the dead to teſtifie unto them, they would not be perſwaded, Luke 16.31.

How much more then the hearts of the children of men] Though deep and deceitful, full of turnings and windings, Multae ſunt in animo late[illegible: 1 letter]rae, multi receſſus, ſaith Tully; yet God can fathom and finde them out, Jer. 17.9, 10. Hee ſearcheth the hearts and reins, which yet are the moſt remote and abſtruſe of all the entrails, covered from the eye of the Anatomiſt with fat and fleſh, &c. By hearts and reins underſtand thoughts and affections; the reins being the ſeat of the ſtrongeſt affection, that which is for Generation. Lo theſe are pervious and patent to the eyes of God, yea diſſected, quartered, [non-Latin text not transcribed]. — Lux altiſſima coeli Occultum nihil eſſe ſin[illegible: 1 letter]t, latebraſque per omnes Intrat. Claudian. cleft in the back bone (as the Apoſtles word, Heb. 4.13. ſignifies) how much more then their evil actions? theſe cannot poſſibly bee hid from Gods all-ſeeing eye, though they dig deep to ſecure themſelves, as thoſe Gun-powder-traitors; though they throw thereupon wood, ſtones, and rubbiſh; all theſe to God would bee but as ſpectacles to make their ſins appear the greater, or as perſpectives to multiply them.

Verſ. 12. A ſcorner loveth not one that reproveth him] Nay hee hateth thoſe that reprove him in the gate, Amos 5.10. as Ahab did Micaiah, Herodias John Baptiſt, the Phariſees our Saviour, &c. Biſhop Ridley lamenting a little before his death, the ſtate of England, even of the greateſt Magiſtrates, ſome (the Kings highneſs excepted) evermore unkindly and urgently againſt thoſe that went about moſt buſily and wholeſomely to cure their ſore backs, ſpurned privily, and would not ſpare to ſpeak evil of them, even to the Prince himſelf; and yet would they toward the ſame Preachers outwardly bear a jolly countenance, and fair face. As for Latimer, Lever, Bradford and Knox, their tongues were ſo ſharp, they ripped ſo deep in their galled backs, to have purged them, no doubt, of their filthy matter that was feſtered in their hearts, of unſatiable covetouſneſs, of filthy carnality, and voluptuouſneſs, of intollerable ambition and pride, of ungodly loathſomeneſs to hear poor mens cauſes, and to hear Gods word.Act. & Mon. 1616. And theſe men of all others, theſe Magiſtrates then could never abide, &c. Thus that godly Martyr, and much more to the ſame purpoſe.

Neither will hee go unto the wiſe] Men ſhould run to and fro to encreaſe knowledge,2 King. 4.23. Dan. 12.4. The Shunamite rode ordinarily to the Prophet on the Sabbaths, and other holy daies. Thoſe good ſouls, Pſal. 84.7. paſſed on from ſtrength to ſtrength, ſetting the beſt foot forwards for like purpoſe; yea thoſe that were weak and unfit for travel, would bee brought to the ordinances upon horſes, in chariots, and in litters, Iſa. 66.20. But now the Scorner holds it not worth while to put himſelf to this pains; and is ready to ſay with Jeroboam, It is too much for men to go up to Jeruſalem, to go up to the mountain of the Lord to learn his wayes, Iſa. 2.3. Yea, hee ſet watchers to obſerve who would go from him to Judah to worſhip, that hee might ſhame them at leaſt, if not ſlay them, Hoſ. 5.1. Hee would never have gone to the Prophet to bee reproved, and when the Prophet came to him, hee ſtretcht forth his hand to apprehend him. So Herod had a deſire to ſee Chriſt, but could never finde a heart to go to hear him: And yet our Saviour looked, that men ſhould have come as far to him,Mat. 12.42. as the Queen of Sheba came to Solomon.

Verſ. 13. A merry heart makes a cheerful countenance] It ſits ſmiling in the face, and looks merrily out of the windows of the eyes. This is not, till faith have healed the conſcience, and till grace have huſhed the affections, and compoſed all within. Saint Stephen looked like an Angel, when hee ſtood before the Council, Act. 6. and the Apoſtles went away rejoycing, Act. 5. There are that rejoyce in the face onely, and not in the heart, 2 Cor. 5.12. this is but the hypocriſie of mirth, and wee may bee ſure that many a mans heart bleeds within him when his face counterfeits a ſmile. It is for an Abraham onely to laugh for joy of the promiſe,Pſal. 119.162. and for a David to rejoyce at the word as one that findeth great ſpoyl; wherein the pleaſure is uſually as much as the profit. Chriſts Chariot wherein hee carries his people up and down in the world, and brings them at length to himſelf, is paved with love, Cant. 3.9, 10. hee brings them alſo into his Wine-cellar, Cant. 2.4. where hee cheers up their hearts, and clears up their countenances; and this is praemium ante praemium, Heaven afore-hand: Theſe are ſome few Cluſters of the Grapes of the Celeſtial Canaan.

But by the ſorrow of the heart the spirit is broken] As the looks are marred ſo the ſpirits are dulled, and diſabled, as a limb out of joynt can do nothing without deformity, or pain. Dejection takes off the wheels of the ſoul, hinders comfortable intercourſe with God, and that ſpiritual compoſedneſs, that habitual cheerfulneſs, that Sabbath of ſpirit that every man ſhould ſtrive to enjoy. Afflictions (ſaith one) are the wind of the ſoul, paſſions the ſtorm. The ſoul is well carried, when neither ſo be-calmed, that it moves not when it ſhould, nor yet toſſed with tempeſts of wrath, grief, fear, care, &c. to move diſorderly. Of theſe wee muſt bee careful to cruſh the very firſt inſurrections; ſtorms riſe out of little guſts, but the top of thoſe mountains above the middle region are ſo quiet, that aſhes (lighteſt things) are not moved out of place.

Verſ. 14. The heart of him that hath underſtanding ſeeketh knowledge] As an hungry man ſeeks meat, or a covetous man gold, the more he hath, the more hee deſires. Moſes was no ſooner off the mount where hee had ſeen God face to face, but hee cryes, Lord ſhew mee thy glory. David that knew more than his teachers, cryes ever and anon, Teach mee thy ſtatutes. Job 23.12. Job prefers knowledge before his neceſſary food: Chryſippus was ſo ſtudious, that hee would not take time to eat his meat, but had periſhed with hunger if his maid Meliſſa had not put meat into his mouth. John eat the book that the Angel gave him, Rev. 10.9. Jacobus de Voragine, and Petrus Comeſtor, had their names from devouring the Bible. Let fools feed on fooliſhneſs, as ſwine do on ſwill, as flyes do on botches, as carrion kites do on ſtinking carcaſes, as Tartarians do on dead Camels, Aſſes, Dogs, Cats, &c. The Wiſe-man findes no ſuch ſweetneſs in the moſt delicate and dainty diſhes, as in the ſearch after divine knowledge, Pſal. 119.103. Even Ariſtotle ſaith, that a little knowledge, though conjectural, about heavenly things, is to bee preferred above knowledge, though certain, about earthly things. And Agur ſaith, it is to aſcend into heaven, Prov. 30.4.

Verſ. 15. All the dayes of the afflicted are evil] The guilt of ſin puts a ſting into afflictions, and makes them very grievous.Pla[illegible: 1 letter]t. Nihil eſt miſerius quam animus hominis conſcius, ſaid the Heathen. Such an affliction, may well bee called as Am. 6.6. ſhebharim, a breaking to ſhivers, for then God is a terrour to man, Jer. 17.17. and runs upon the thick boſſes of his bucklers, Job 15.26. Himſelf is alſo a Magor-miſſabib to himſelf: ſo that hee is for the time, in the very ſuburbs of Hell, and ready to become his own deathſman, as Judas. Hence Anſelm, Mallem purus à peccato, ſaith hee, Geheunam intrare, quà peccati ſorde pollutus, coelorum regna tenere.

But hee that is of a merry heart, hath a continual feaſt] The ſincere heart, the quiet conſcience, will not onely ſtand under greateſt preſſures, as Paul, 2 Cor. 1.9, 12. but goes as merrily to dye in a good cauſe, as ever hee did to dine, as divers Martyrs; bee the air clear or cloudy, hee enjoyes a continual ſerenity, and ſits continually at that bleſſed feaſt, whereat the bleſſed Angels are Cooks and Butlers (as Luther hath it) and the three Perſons in Trinity gladſome gueſts. Mr. Latimer ſaith, that the aſſurance of heaven is the ſweet-meats of this feaſt. There are other dainty diſhes, but this is the Banquet. Another ſaith, In minimo maximum eſt, bonamens in corpore humano: quae ſi ad ſit, delicioſius vivit etiam is qui teruntium non habet in orbe, quam ſi in unum hominem ſexcentos confles Sardanapalos. All other feaſts to this are ſtark hunger. It is a full feaſt, a laſting feaſt, not for a day, as that of Nabal, not for ſeven dayes, as that of Sampſon, no nor of nineſcore dayes, as that of Ahaſhueroſh, but a durable continual feaſt, without intermiſſion of ſolace, or interruption of ſociety. Vis ergo ô homo ſemper epulari? vis nunquam triſtis eſſe? (ſaith Bernard) bene vive. Wilt thou therefore, O man, never bee ſad? wilt thou turn thy whole life into a merry feſtival? get and keep a good conſcience. The Heathen Philoſopher could ſay, [non-Latin text not transcribed].Diogen. A good man keeps holy-day all the year about.

Verſ. 16. Better is a little with the fear of the Lord] This is one ſpecial conſideration that keeps up the good heart in continual comfort. Contented godlineſs is great riches — Miſera eſt magni cuſtodia cenſus. Great treaſures,Juvenal. bring great troubles. It is not the great Cage that makes the bird ſing. It is not the great eſtate that brings alway the inward joy, the cordial contentment. The little Lark with a wing ſees further than the Oxe with a bigger eye, but without a wing. Birds uſe not to ſing when they are on the ground; but when got into the air, or upon the top of trees. If Saints bee ſad, it is becauſe they are too buſie here below, and (Martha-like) troubled about many things, with neglect of that one thing neceſſary. They that will bee rich, pierce themſelves thorough with many ſorrows. If the bramble bear rule, fire will riſe out of it that will conſume the Cedars; the lean Kine will ſoon eat up the fat, and it ſhall not bee ſeen by them. It is hard to handle theſe thorns hard, and not to prick ones fingers. Riches (though well got) are but as Manna; thoſe that gathered leſs, had no want, and thoſe that gathered more, it was but a trouble and annoyance to them.

Verſ. 17. Better is a dinner of herbs where love is] Menſa conſecrata eſt amicitiae, ſaith one. The Table is dedicated to friendſhip, and an abſurd thing it is there to raiſe quarrels, or to revenge wrongs, as Abſolom did when hee killed his brother Amnon; as Alexander did when hee killed his friend Philotas; and as the Great Turk when hee intends the death of any of his great Baſhaws, hee invites them to a feaſt, in the midſt whereof hee commandeth the black gown to bee caſt upon their ſhoulders, and then they are preſently taken from Table, and ſtrangled. Iſaac made a feaſt for Abimelech and Phicol, to ſhew that hee was heartily reconciled to them, Gen. 26.30. The Greeks had their [non-Latin text not transcribed], or love-feaſts for like purpoſe. Among the Latines (as Varro teſtifieth) it was held a compleat feaſt, Varro In veter. fragm. ſi belli conveniant homines, ſi temporis ſit habita ratio, ſi locus fit non ingratus, ſi non negligens apparatus, if they were merry men that met, if they ſate not over-long, nor over late; if the place were pleaſant, and the cheer indifferent. Green Herbs (it ſeems) was a great diſh with them, which therefore they called Holus ab [non-Latin text not transcribed], as if they thought no diſh were wanting, if that were ſet upon the Table. Theſe Herbs they are called [non-Latin text not transcribed] Acetaria, Becman. becauſe they uſed to dip them in vinegar; and thereunto if they had bread (which they called Panis of [non-Latin text not transcribed]) they held, they had all that heart could wiſh, or need require.

Verſ. 18. A wrathful man ſtirreth up ſtrife] Miſcet lites, hee mingleth ſtrife with his meat, and feeds upon chafing-diſhes. Such troubleſome gueſts Auguſtine forbad his table by theſe two verſes written round about it.

Poſſid in vit.Quiſquis amat dictis aliorum rodere famam, Hanc menſam vetitam noverit eſſe ſibi.

This is the worſt muſick at meat that may bee. But ſome men maledictis aluntur, ut venenis capreae. David met with ſuch hypocritical mockers in feaſts, that moſt uncivilly gnaſhed upon him with their teeth, Pſal. 35.16. Hence much miſchief many times ariſeth: For, as Baſil noteth, ira excitat rixam, rixa parit convicia, convicia ictus, ictus vulnera, & ſaepe vulnera mor[illegible: 1 letter] conſequitur. Wrath ſtirs up ſtrife, ſtrife cauſeth ill words, ill words draw on blows, bloodſhed, and loſſe of life ſometimes.

But hee that is ſlow to anger, appeaſeth ſtrife] Is as buſie to ſtint ſtrife, as the other to ſtir it; brings his buckets to quench this unnatural fire betwixt others, and puts up injuries done to himſelf, as Jonathan did when his Father flung a Javelin at him, hee roſe from Table, and walked into the field. David alſo, though provoked, yet hee, as a deaf man heard not, and was as one dumb, in whoſe mouth there was [illegible: 2 letters] reproof. Such peaceable and peace-making men are bleſſed of God, and [illegible: 2 letters]ghly eſteemed of men; when wranglers are to be ſhunned as perilous perſons. Make not friendſhip with an angry man, ſaith Solomon, Prov. 22.24. And they are not much to bee regarded, that with every little offenſive breath, or diſgraceful word, are blown up into rage, that will not bee laid down without revenge or reparation, to cure their credits.

Verſ. 19. The way of a ſlothful man, is as a hedge of thorns] Perplexed and let ſome; ſo that hee gets no ground, makes no riddance; hee goes as if hee were ſhackled, when hee is to go upon any good courſe, ſo many perils hee caſts, and ſo many excuſes hee makes: this hee wants, and that hee wants, when in truth it is a heart onely that hee wants; being wofully hampered, and inthralled in the inviſible chains of the Kingdome of darkneſs, and driven about by the Devil at his pleaſure. This will bee a bodkin at theſe mens hearts one day, to think, I had a price in my hand, but no heart to make uſe of it; I fooliſhly held,Germani dicunt Anſer eſt in porta. that a little with eaſe was beſt, and ſo neglected ſo great ſalvation, ſhifting off him that ſpake to mee from Heaven, Heb. 12.25. and pretending ſome Lion in the way, ſome Gooſe at the gate, when I was to do any thing for my ſouls health. Never any came to Hell (ſaith one) but had ſome pretence for their coming thither.

V[illegible: 1 letter]a ſtrata. But the way of the righteous is made plain] Or, Is caſt up as a Cauſey, a Gabbatha, John 19.13. a rode raiſed above the reſt. There ſeems to bee an alluſion to that bank or cauſey that went from the Kings houſe to the Temple, 1 Chron. 26.16, 18. 1 King. 10.5. 2 Chron. 9.11. And the ſenſe is, that the godly by much practice of piety, having gotten an habit, diſpatch duty with delight, and come off with comfort; See Iſa. 40.31.

Verſ. 20. A wiſe Son maketh a glad Father▪] See the Note on chap. 10.1.

Verſ. 21. Folly is joy to him that is deſtitute of underſtanding] See the Note on chap. 10.23.

But a man of underſtanding walketh uprightly] And hee doth it with delight, as the oppoſition implies. Chriſts burden is no more grievous to him,Sinceritas ſcrenitatis mater, ſi [illegible: 1 letter]e qua tranquillitas omnis tempeſtas eſt. Iſidor. than the wing is to the bird, Matth. 11.30. 1 John 5.3. His ſincerity ſupplies him with a ſerenity; the joy of the Lord, as an oyl of gladneſs makes him lithe and nimble in waies of holineſs: And this ſpiritual joy in ſome is an habitual gladneſs of heart, which conſtantly, after aſſurance, is found in them; though they feel not the paſſions of joy: but in others there are felt at ſometimes the vehement paſſions of joy, but not any conſtant gladneſſe.

Verſ. 22. Without counſel purpoſes are diſappointed] The word here rendred Counſel, ſignifies Secret; becauſe counſel ſhould bee kept ſecret; which to ſignifie, the old Romans (as Servins teſtifieth) built the Temple of Conſus their God of Counſel, ſub tecto in Circo, in a publick place, but under a covert. And it grew to a proverb, Romani ſedendo vincunt. The Romans, by ſitting in Counſel, conquer their enemies. But what a ſtrange man was Xerxes (and it proſpered with him accordingly) who in his expedition againſt Greece, called his Princes together, but gave them no freedome of ſpeech,Val. Max. lib. 9. cap. 5. nor liberty of Counſel? Leſt (ſaid hee to them) I ſhould ſeem to follow mine own counſel, I have aſſembled you: And now, do you remember, that it becomes you rather to obey, than to adviſe. Daniels Hiſt. Such another was that James that reigned in Scotland, in our Edward the fourths time. Hee was too much wedded (ſaith the Hiſtorian) to his own opinion, and would not endure any mans advice (how good ſoever) that hee fancied not; hee would ſeldome ask counſel, but never follow any. See the Note on chap. 11.14.

Verſ. 23. A man hath joy by the anſwer of his mouth] It reflects comfort upon a man when hee hath ſpoken diſcreetly to the benefit and good content of others. Some degree of comfort follows every good action, as heat accompanies fire; as beams and influence iſſue from the Sun; which is ſo true, that very Heathens upon the diſcharge of a good conſcience, have found comfort, and peace anſwerable.

A word ſpoken in due ſeaſon, how good is it] One ſeaſonable truth falling on a prepared heart, hath oft a ſtrong and ſweet operation. Galeacius was converted by a ſimilitude uſed by Peter Martyr reading on 1 Corinth. Junius was reduced from Atheiſm, by conference with a country-man of his. Luther having heard Staupicius ſay, that that is kinde repentance which begins from the love of God, ever after that time the practice of repentance was the ſweeter to him. Alſo this ſpeech of his took well with Luther, Melch. Adam. Doctrina praedeſtinationis incipit à vulneribus Chriſti. The doctrine of predeſtination begins at Chriſts wounds. Melancthon tells how that one time, when Luther (as hee was naturally paſſionate) fell into a great diſtemper upon ſome provocation, he quickly quieted him by reciting this verſe.

Vince animos iramque tuam qui catera vincis.

At the hearing hereof Luther curbs in his paſſion, and ſmiling, ſaid, Non volumus de his amplius, ſed de aliis colloqui. Joban. Man[illegible: 1 letter]. loc. com. Wee'l talk no more of theſe matters.

Verſ. 24. The way of life is above to the wiſe] Hee goes an higher way than his neighbour, even in his common buſineſſes, becauſe they are done in Faith and Obedience. Hee hath his feet where other mens heads are, and (like an heavenly Eagle) delights himſelf in high-flying. Buſied hee may bee in mean low things, but not ſatisfied in them as adequate Objects. A wiſe man may ſport with children, but that is not his buſineſs. Domitian ſpent his time in catching flyes, and Artaxerxes in making hafts for knives, but that was the baſeneſs of their ſpirits. Wretched worldlings make it their work to gather wealth; as children do to tumble a ſnow-ball; they are ſcattered abroad throughout all the land (as thoſe poor Iſraelites were, Exod. 5.12. to gather ſtubble) not without an utter neglect of their poor ſouls. But what, I wonder, will theſe men do when Death ſhall come with a Writ of Habeas corpus, and the Devil with a Writ of Habeas animam, when the cold grave ſhall have their bodies, and hot hell hold their ſouls? O that they that have their hands elbow deep in the earth, that are rooting and digging in it, as if they would that way dig themſelves a new and a nearer way to hell; O that theſe greedy moles, theſe inſatiate muck-worms would be warned to flye from the wrath to come, to take heed of hell beneath, and not ſell their ſouls to the Devil for a little pelf, as they ſay Pope Silveſter did for ſeven years enjoyment of the Popedome! Oh that they would meditate every day a quarter of an hour (as Francis Xaverius counſelled John 3. King of Portugal) on that divine ſentence, What ſhall it profit a man to win the whole world, and loſe his own ſoul! Hee ſhould bee a loſer by the ſale of his ſoul, hee ſhould bee (that which hee ſo much feared to bee) a beggar, begging (in vain) though but for a drop of cold water to cool his tongue.

Verſ. 25. The Lord will deſtroy the houſe of the proud] Where hee thinks himſelf moſt ſafe, God will pull him (as it were by the ears) out of his Tabernacle, hee will ſurely unrooſt him, unneſt him; yea though hee hath ſet his neſt among the ſtars, as hee did proud Lucifer, who kept not his firſt eſtate, but left his habitation, Jude 6. which indeed hee could hold no longer; for it ſpued him out into hell, that Infernus ab inferendo dictus. See the Note on Chap. 12.7. & 14.11.

But hee will eſtabliſh the border of the widow] Not the reſt of her goods onely, but the very utmoſt borders of her ſmall poſſeſſion. Shee hath commonly no great matters to bee proud of, [non-Latin text not transcribed] nor any Patrons to ſtick to her, and ſtickle for her. Shee hath her name in Hebrew of Dumbneſs, becauſe either ſhee cannot ſpeak for her ſelf (death having cut off her head, her husband, who was wont to ſpeak for her) or if ſhee do ſpeak, her tale cannot bee heard, Luke 18.4. God therefore will ſpeak for her in the hearts of her greateſt oppoſites and oppreſſours. Hee alſo will do for her, and defend her borders; as hee did for the Shunamite, and for the Sareptan, and for the poor Prophets widow (whoſe debts hee paid for her) and for the widow of Naim, whoſe ſon hee raiſed unrequeſted, Luke 7.13. Eſpecially if ſhee bee a widow indeed, 1 Tim. 5. ſuch as Anna was, Luke 2. A vine whoſe root is uncovered thrives not; a widow whoſe covering of eyes is taken away, joyes not. But in God the fatherleſs findeth mercy, Hoſ. 14.3. and hee will cauſe the widows heart to ſing for joy, Job 29.13.

Verſ. 26. The thoughts of the wicked are abomination] Let him not think to think at liberty, Thought is not free, as ſome fools would have it. To ſuch God ſaith, Hearken, O earth, Behold I bring evil upon this people, even the fruit of their thoughts, Jer. 6.19. The very Heathen could ſay, Fecit quiſque quantum voluit, what evil a man wills hee doth. And Inceſta eſt & ſine ſtupro quae ſtuprum cupit. Hee that luſteth after a woman, hath lain with her in his heart. If I regard iniquity in mine heart, ſaith David, ſhall not God finde this out, and for it reject my prayer? Pſal. 66.18. Kimchi (being ſowred with Phariſaical leven) makes this ſtrange ſenſe of that Text; If I regard iniquity onely in my heart, ſo that it break not forth into outward act, the Lord will not hear mee, that is, hee will not hear ſo as to impute it, or account it a ſin. But was not this coedem Scripturaerum facere (as Tertullian hath it) to murder the Scripture, or at leaſt to ſet it on the rack, ſo to make it ſpeak what it never intended, to force it to go two miles, when it would go but one?

But the words of the pure are pleaſant words] Such as God books up, Mal. 3.16. and makes hard ſhift to hear, as I may ſo ſay, for hee hearkens and hears, ibid. The rather, becauſe theſe pleaſant words are the fruits and products of that law of grace within, that good treaſure, that habit of heavenly mindedneſs they have acquired. For though the heart of the wicked bee little worth, and as little ſet by; Yet the tongue of the juſt is as choice ſilver, Prov. 10.20. (See the Note there.) Hee mints his words, and God layes them up as his riches, yea looks upon them as apples of gold in pictures of ſilver, Prov. 25.11. as gold put in a caſe of cut-work of ſilver, which is no leſs precious, than pleaſant. See Eccleſ. 12.10. with the Note there.

Verſ. 47. Hee that is greedy of gain, troubleth his own houſe] Fires his own neſt, while hee thinks to feather it; fingers that that will burn in his purſe, will prove lucrum in arca, damnum in conſcientia, gain to his purſe,Auguſtin. but loſs to his conſcience. Adde hereunto, that the covetous mans houſe is continually on a tumult of haſte and hurry; Up, up, up, ſaith hee; to bed, to bed; quick at meat, quick at work, &c. what with labour, and what with paſſion and contention, hee and his houſhold never live at hearts-eaſe and reſt. Thus it was in the houſes of Laban and Nabal.

But hee that hateth gifts, ſhall live] Viz. Gifts given to pervert, or buy juſtice: The fire of God ſhall devour the Tabernacles of ſuch corrupt Judges, Job 15.

So for thoſe that are bribed out of their Religion,Joh. Egnat. Gelli d[illegible: 1 letter]al. 5. Stratagema nunc eſt Pontificium, ditare multos, ut pii eſſe deſinant. The Papiſts propoſe rewards to ſuch as ſhall relinquiſh the Proteſtant Religion, and turn to them, as in Ausburgh, where they ſay there is a known price for it, of ten Florens a year. In France, where the Clergy have made contributions for the maintenance of Renegado Miniſters. Thus they tempted Luther, Specul Europ. Hem. Germana ills beſtia non curat aurum. but hee would not bee hired to go to hell; and thus they tempted that noble Marqueſs of Vicum, Nephew to Pope Paul the fifth, who left all for Chriſt, and fled to Geneva, but hee cryed out, Let their money periſh with them, that prefer all the worlds wealth before one dayes communion with Jeſus Chriſt, and his deſpiſed people.

Verſ. 28. The heart of the righteous ſtudieth to anſwer] His tongue runs not before his wit, [non-Latin text not transcribed]. but hee weighs his words before hee utters them (as carrying a pair of ballance betwixt his lips) and dips his words in his minde ere men ſee what colour they are of, as Plutarch ſaith Phocion did. Hee hath his heart (not at his mouth, but) at his right hand, ſaith Solomon, to make uſe of, when hee ſees his time. Melancthon, when ſome hard queſtion was propoſed to him, would take three dayes deliberation to anſwer it. And in his anſwer to Staphylus, hee ingenuouſly confeſſeth, or rather complaineth, Quos fugiamus habemus, quos ſequamur nondum intelligimus; Wee know whom wee are to flye from (meaning the Papiſts) but whom to follow, wee as yet know not. Such diviſions there were amongſt themſelves, and ſuch lack of light, at the beginning of the Reformation, that it was an ingenuous thing to bee a right reformed Catholick. A young man, one Vincentius Victor (as Chemnitius relates it) when learned Auguſtine demurred, and would not determine the point concerning the original of a rational ſoul, cenſured boldly the Fathers unreſolvedneſs, and vaunted; that he would undertake to prove by demonſtration, that ſouls are created de novo, by God. For which peremptory raſhneſs, the Father returned the young man a ſober reprehenſion, a milde anſwer, [non-Latin text not transcribed] ſignificat reſpondere, humiliare, negotiari. as the Hebrew word here uſed importeth; not ſo ſharp as that of Baſil to the Emperours Cook (who yet well enough deſerved it.) For when the fellow would needs bee pouring forth what hee thought of ſuch and ſuch deep points of Divinity which hee underſtood not, Baſil rounded him up with, [non-Latin text not transcribed]. It is for thee, man, to look well to thy porridge-pot, and not to meddle with theſe diſputes.

Verſ. 29. The Lord is far from the wicked] Hee was ſo from the proud Phariſee, who yet gat as near God as hee could, preſſing up to the higheſt part of the Temple. The poor Publican, not daring to do ſo, ſtood aloof off; yet was God far from the Phariſee, near to the Publican. Videte magnum miraculum (ſaith Auguſtine) Altus eſt Deus; erigis te, & fugit à inclinas te, & deſcendit ad te, &c. Behold a great miracle: God is on high, thou lifteſt up thy ſelf, and hee flyes from thee; thou boweſt thy ſelf downward, and hee deſcends to thee. Low things hee reſpects, that hee may raiſe them, proud things hee knows a far off, that hee may depreſs them. When a ſtubborn fellow being committed, was no whit mollified with his durance, but the contrary: One of the Senatours ſaid to the reſt, let us forget him a while, and then hee will remember himſelf. Such is Gods dealing with thoſe that ſtout it out with him. I will go and return to my place, till they acknowledge their offence, and ſeek my face; in their affliction (if ever) they will ſeek mee early,Hoſ. 5.15. Hoſ. 5.15. And it proved ſo, Chap. 6.1.

But hee heareth the prayer of the righteous] The Lord is near to all that call upon him, Pſal. 145.18. His ears are in their prayers, 1 Pet. 3.12. Yea, hee can feel breath, when no voice can bee heard for faintneſs, Lam. 3.56. when the fleſh makes ſuch a din, that it is hard to hear the Spirits ſighs, hee knows the meaning of the Spirit, Rom. 8.26, 27. and can pick Engliſh out of our broken requeſts; [non-Latin text not transcribed]. yea, hee hears our afflictions, Gen. 16.11. our tears, Pſal. 39.12. our chatterings, Iſa. 38.14. though wee cry to him but by implication onely, as the young Ravens do, Pſal. 147.9. It is not with God as with their Jupiter of Creet, Non vacat exiguis. Lucian Dialog. that had no ears, that was not at leaſure to attend ſmall matters, that had cancellos in coelo, as Lucian feigns, certain creviſes or chinks in heaven, thorough which, at certain times, hee looks down upon men, and hears prayers; whereas at other times hee hears them not though they call upon him never ſo long, never ſo loud. Neither is it with God as with Baal, that purſuing his enemies, could not hear his friends; nor yet as with Diana, that being preſent at Alexanders birth, could not at the ſame time preſerve her Epheſian Temple from the fire. Am I a God at hand, ſaith the Lord, and not a God afar off? Jer. 23.23. Yes, yes, hee is both, and delights to diſtinguiſh himſelf from all dunghil-deities by hearing prayers. Hereby Manaſſeh knew him to bee the true God, 2 Chron. 33.13. and all Iſrael hereupon cryed out with one conſent, The Lord hee is God, the Lord hee is God, 1 King. 18.39. See the Note on verſ. 8. of this Chapter.

Verſ. 30. The light of the eyes rejoyceth the heart] Light and ſight are very comfortable. Hee was a mad fool that being warned of wine by the Phyſicians, as hurtful to his eyes, cryed out Vale lumen amicum; If they will not bear with wine, they are no eyes for mee. Truly the light is ſweet, and a pleaſant thing it is to behold the Sun,Plutarch. Eccleſ. 11.7. Eudoxus profeſſed, that hee would bee willing to bee burnt up by the Sun preſently, ſo hee might bee admitted to come ſo near it, as to behold the beauty of it, and to ſee further into the nature of it.

And a good report maketh the bones fat] Fama bona, vel auditio bona. A good name, or good news. Ego ſi bonam famam ſervaſſo, ſat dives ero, ſaith hee in Plautus. It is riches enough to bee well reputed and reported of. It is [non-Latin text not transcribed],Xenophon. the ſweeteſt hearing. It pleaſed David well, that whatſoever hee did, pleaſed the people. It pleaſed St. John well, that his friend Demetrius had a good report of the truth, 3 Joh. 12. and hee had no greater joy than to hear that his children walked in the truth. Pindarus could ſay, that the Bath doth not ſo refreſh the bones, as a good name doth the heart.

Verſ. 31. The ear that heareth the reproof of life] That is, lively and life-giving reproofs. Veritas aſpera eſt, verùm amaritudo ejus utilior & integris ſenſibus gratior quam meretricantis linguae diſtillans favus. Truth is ſharp, but bee it bitter, Joh. Sariſ. de nugis curialium. yet is it better and more ſavoury to ſound ſenſes, than the hony-drops of a flattering tongue.

Verſ. 32. Hee that refuſeth inſtruction, deſpiſeth his own ſoul] Is a ſinner againſt his own ſoul, as Core and his complices were; and ſets as light by it, as if it were not worth looking after. Oh is it nothing to loſe an immortal ſoul, to purchaſe an ever-living death? wilt thou deſtroy that for which Chriſt dyed? 1 Cor. 8.11. What ſhall a man give in exchange for his ſoul? There is no great matter in the earth but man, nothing great in man but his ſoul, ſaid Faverinus, Whoſe image and ſuperſcription is it but Gods? Give therefore unto God the things that are Gods, by delivering it up to his diſcipline.

But hee that heareth reproof, getteth underſtanding] Hebr. Poſſeſſeth his heart. This is like that ſentence of our bleſſed Saviour,Mat. 20.22. Luke 21.19. In your patience poſſeſs yee your ſouls] They have need of patience that muſt hear reproof; for man is a croſs creature, and likes not to bee controlled or contraried. But ſuffer (ſaith that great Apoſtle) the words of exhortation; ſuffer them in Gods name, ſharp though they bee, and ſet on with ſome more than ordinary earneſtneſs. Better it is that the vine ſhould bleed than dye. Sinite virgam co[illegible: 1 letter]ripientem, ut ſentitatis malleum conterentem. Certes, when the Lord ſhall have done to you according to all the good that hee hath ſpoken concerning you,1 Sam. 25.30, 31. and hath brought you to his Kingdom, This ſhall be no grief unto you, or offence of heart (as hee ſaid in a like caſe) that you have hearkned to inſtruction, and been bettered by reproof.

Verſ. 33. The fear of the Lord is the inſtruction of wiſdome] See the Note on Chap. 1.7.

And before honour is humility] David came not to the Kingdome till hee could truly ſay, Lord, my heart is not haughty, nor mine eyes lofty, &c. Pſal. 131.1. Abigail was not made Davids wife, till ſhee thought it honour enough, to waſh the feet of the meaneſt of Davids ſervants, 1 Sam. 25.40. Moſes muſt bee forty years a ſtranger in Midian, before hee become King in Jeſhurun, hee muſt bee ſtruck ſick to death in the Inne, before hee go to Pharaoh on that honourable Ambaſſage. Luther obſerved, that ever (for moſt part) before God ſet him upon any ſpecial ſervice for the good of the Church, hee had ſome fore fit of ſickneſs. Surely, as the lower the ebbe, the higher the tyde: So the lower any deſcend in humiliation, the higher they ſhall aſcend in exaltation; the lower this foundation of humility is laid, the higher ſhall the roof of honour bee over-laid.