Proverbs 17 commentary

These words recommend family love and peace, as needful for the comfort of human life.

The wise servant is more deserving, and more likely to appear one of the family, than a profligate son.

God tries the heart by affliction. He thus has often shown the sin remaining in the heart of the believer.

Flatterers, especially false teachers, are welcome to those that live in sin.

Those that laugh at poverty, treat God's providence and precepts with contempt.

It is an honour to children to have wise and godly parents continued to them, even after they are grown up and settled in the world.

A fool, in Solomon's Proverbs, signifies a wicked man, whom excellent speech does not become, because his conversation contradicts it.

Those who set their hearts upon money, will do any thing for it. What influence should the gifts of God have on our hearts!

The way to preserve peace is to make the best of every thing; not to notice what has been said or done against ourselves.

A gentle reproof will enter, not only into the head, but into the heart of a wise man.

Satan, and the messengers of Satan, shall be let loose upon an evil man.

Let us watch over our own passions, and avoid the company of furious men.

To render evil for good is devilish. He that does so, brings a curse upon his family.

What danger there is in the beginning of strife! Resist its earliest display; and leave it off, if it were possible, before you begin.

It is an offence to God to acquit the guilty, or to condemn those who are not guilty.

Man's neglect of God's favour and his own interest is very absurd.

No change of outward circumstances should abate our affection for our friends or relatives. But no friend, except Christ, deserves unlimited confidence. In Him this text did receive, and still receives its most glorious fulfilment.

Let not any wrong their families. Yet Christ's becoming Surety for men, was a glorious display of Divine wisdom; for he was able to discharge the bond.

If we would keep a clear conscience and a quiet mind, we must shun all excitements to anger. And a man who affects a style of living above his means, goes the way to ruin.

There is nothing got by ill designs. And many have paid dear for an unbridled tongue.

This speaks very plainly what many wise and good men feel very strongly, how grievous it is to have a foolish, wicked child.

It is great mercy that God gives us leave to be cheerful, and cause to be cheerful, if by his grace he gives us hearts to be cheerful.

The wicked are ready to part with their money, though loved, that they may not suffer for their crimes.

The prudent man keeps the word of God continually in view. But the foolish man cannot fix his thoughts, nor pursue any purpose with steadiness.

Wicked children despise the authority of their father, and the tenderness of their mother.

It is very wrong to find fault for doing what is duty.

A man may show himself to be a wise man, by the good temper of his mind, and by the good government of his tongue. He is careful when he does speak, to speak to the purpose. God knows his heart, and the folly that is bound there; therefore he cannot be deceived in his judgment as men may be.

CHAPTER 17

Pr 17:1-28.

1. sacrifices--or, "feasts" made with part of them (compare Pr 7:14; Le 2:3; 7:31).

with--literally, "of."

strife--its product, or attendant.

2. (Compare Pr 14:35).

causeth shame--(Pr 10:5).

shall ... inheritance--that is, share a brother's part (compare Nu 27:4, 7).

3. God only knows, as He tries (Psa 12:6; 66:10) the heart.

4. Wicked doers and speakers alike delight in calumny.

5. (Compare Pr 14:31).

glad at calamities--rejoicing in others' evil. Such are rightly punished by God, who knows their hearts.

6. Prolonged posterity is a blessing, its cutting off a curse (Pr 13:22; Psa 109:13-15), hence children may glory in virtuous ancestry.

7. Excellent speech--(Compare Margin). Such language as ill suits a fool, as lying (ought to suit) a prince (Pr 16:12, 13).

8. One so corrupt as to take a bribe evinces his high estimate of it by subjection to its influence (Pr 18:16; 19:6).

9. seeketh love--(Compare Margin). The contrast is between the peace-maker and tale-bearer.

10. Reproof more affects the wise than severe scourging, fools.

11. Such meet just retribution (1Ki 2:25).

a cruel messenger--one to inflict it.

12. They are less rational in anger than wild beasts.

13. (Compare Psa 7:4; 35:12).

evil--injury to another (Pr 13:21).

14. letteth ... water--as a breach in a dam.

before ... meddled with--before strife has become sharp, or, by an explanation better suiting the figure, before it rolls on, or increases.

15. abomination ... Lord--as reversing His method of acting (Pr 3:32; 12:2).

16. Though wealth cannot buy wisdom for those who do not love it, yet wisdom procures wealth (Pr 3:16; 14:24).

17. To the second of these parallel clauses, there is an accession of meaning, that is, that a brother's love is specially seen in adversity.

18. (Compare Pr 6:1-5; 11:15).

in the presence, &c.--that is, he either fails to consult his friend, or to follow his advice.

19. strife--contention is, and leads to, sin.

he that exalteth his gate--gratifies a vain love of costly building.

seeketh--or, "findeth," as if he sought (compare "loveth death," Pr 8:36).

20. The second clause advances on the first. The ill-natured fail of good, and the cavilling and fault-finding incur evil.

21. (Compare Pr 23:24). Different words are rendered by "fool," both denoting stupidity and impiety.

22. (Compare Pr 14:30; 15:13). The effect of the mind on the body is well known.

medicine--or, "body," which better corresponds with "bone."

drieth--as if the marrow were exhausted.

23. a gift ... bosom--Money and other valuables were borne in a fold of the garment, called the bosom.

to pervert--that is, by bribery.

24. Wisdom ... him--ever an object of regard, while a fool's affections are unsettled.

25. a grief--or cross, vexation (compare Pr 17:21; 10:1).

26. Also--that is, Equally to be avoided are other sins: punishing good subjects, or resisting good rulers.

27-28. Prudence of speech is commended as is an excellent or calm spirit, not excited to vain conversation.

Better is a dry morsel - Peace and contentment, and especially domestic peace, are beyond all other blessings.

A house full of sacrifices - A Hindoo priest, who officiates at a festival, sometimes receives so many offeringss that his house is filled with them, so that many of them are damaged before they can be used - Ward.

The fining pot is for silver - When silver is mixed, or suspected to be mixed, with base metal, it must be subjected to such a test as the cupel to purify it. And gold also must be purified by the action of the fire. So God tries hearts. He sends afflictions which penetrate the soul, and give a man to see his state, so that he may apply to the spirit of judgment and the spirit of burning, to destroy what cannot stand the fire, to separate and burn up all the dross.

A wicked doer giveth heed - An evil heart is disposed and ever ready to receive evil; and liars delight in lies.

He that is glad at calamity - He who is pleased to hear of the misfortune of another will, in the course of God's just government, have his own multiplied.

Excellent speech becometh not a fool - This proverb is suitable to those who affect, in public speaking, fine language, which neither comports with their ordinary conversation, nor with their education. Often fine words are injudiciously brought in, and are as unbecoming and irrelevant as a cart wheel among clockwork.

A gift is as a precious stone - It both enriches and ornaments. In the latter clause there is an evident allusion to cut stones. Whithersoever you turn them, they reflect the light, are brilliant and beautiful.

A reproof entereth more - Though the rod, judiciously applied, is a great instrument of knowledge, yet it is of no use where incurable dulness or want of intellect, prevails. Besides, there are generous dispositions on which counsel will work more than stripes.

Let a bear robbed of her whelps - At which times such animals are peculiarly fierce. See the note on 2Sam 17:8.

Whoso rewardeth evil for good - Here is a most awful warning. As many persons are guilty of the sin of ingratitude, and of paying kindness with unkindness, and good with evil, it is no wonder we find so much wretchedness among men; for God's word cannot fail; evil shall not depart from the houses and families of such persons.

The beginning of strife is as when one letteth out water - As soon as the smallest breach is made in the dike or dam, the water begins to press from all parts towards the breach; the resistance becomes too great to be successfully opposed, so that dikes and all are speedily swept away. Such is the beginning of contentions, quarrels, lawsuits, etc.

Leave off contention, before it be meddled with - As you see what an altercation must lead to, therefore do not begin it. Before it be mingled together, התגלע hithgalla, before the spirits of the contending parties come into conflict - are joined together in battle, and begin to deal out mutual reflections and reproaches. When you see that the dispute is likely to take this turn, leave it off immediately.

A friend loveth at all times - Equally in adversity as in prosperity. And a brother, according to the ties and interests of consanguinity, is born to support and comfort a brother in distress.

Striketh hands - Striking each other's hands, or shaking hands, was anciently the form in concluding a contract. See notes on Pro 6:1.

He that exalteth his gate - In different parts of Palestine they are obliged to have the doors of their courts and houses very low, not more than three feet high, to prevent the Arabs, who scarcely ever leave the backs of their horses, from riding into the courts and houses, and spoiling their goods. He, then, who, through pride and ostentation, made a high gate, exposed himself to destruction; and is said here to seek it, because he must know that this would be a necessary consequence of exalting his gate. But although the above is a fact, yet possibly gate is here taken for the mouth; and the exalting of the gate may mean proud boasting and arrogant speaking, such as has a tendency to kindle and maintain strife. And this interpretation seems to agree better with the scope of the context than the above.

A merry heart doeth good like a medicine - Instead of גהה gehah, a medicine, it appears that the Chaldee and Syriac had read in their copies גוה gevah, the body, as they translate in this way. This makes the apposition here more complete: "A merry heart doeth good to the body; but a broken spirit drieth the bones." Nothing has such a direct tendency to ruin health and waste out life as grief, anxiety, fretfulness, bad tempers, etc. All these work death.

A gift out of the bosom - Out of his purse; as in their bosoms, above their girdles, the Asiatics carry their purses. I have often observed this.

Are in the ends of the earth - Wisdom is within the sight and reach at every man: but he whose desires are scattered abroad, who is always aiming at impossible things, or is of an unsteady disposition, is not likely to find it.

Nor to strike princes for equity - To fall out with the ruler of the people, and to take off his head under pretense of his not being a just or equitable governor, is unjust. To kill a king on the ground of justice is a most dreadful omen to any land. Where was it ever done, that it promoted the public prosperity? No experiment of this kind has ever yet succeeded, howsoever worthless the king might be.

Even a fool - He is counted wise as to that particular. He may know that he cannot speak well, and he has sense enough to keep from speaking. He is, as to that particular, a wise fool.

A man may be golden-mouthed and silver-tongued in eloquence; but to know when and where to speak and to be silent, is better than diamonds. But who that thinks he can speak well can refrain from speaking? His tongue has no rest.

False lips - To false accusations and calumnies, which give him occasion and encouragement to do mischief.

Excellent speech - Discourse of high and excellent things.

A precious stone - Pleasant and acceptable; and withal dazzles his eyes. Whithersoever - To whomsoever it is presented. But this, as also many of her proverbs, are to be understood of most men, not of all.

Covereth - That conceals as far as he may, other mens faults.

Rebellion - Against God. Messenger - Or, a cruel angel, the angel of death, the devil, or some bloody men employed by God to avenge his quarrel.

Folly - In the heat of his lust or passion.

Letteth out - By cutting the bank of a river. Leave off - Avoid the occasions, and prevent the beginning of contention.

A price - Opportunities and abilities of getting it. No heart - Neither discretion to discern the worth of wisdom, nor any sincere desire to get it.

Was born - Was sent into the world for this, that he might comfort and relieve his brother in adversity.

Friend - Debtor, for whom being his friend, he becomes surety.

No good - Shall not get that advantage which he expects.

Doth good - Even to the body; it contributes much to bodily health and vigour. Drieth - Wastes the marrow of the bones, and the moisture and strength of the body.

In the face - His wisdom appears even in his looks. The eyes - Minding most, those things which are remotest from him, and least concern him.

To strike - Nor to smite magistrates, either with the hand or tongue, for the execution of justice.

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

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

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

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

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

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

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

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

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

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

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

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

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

Marginal references: Heb. lips of Iniquity.

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

Derideth or reproacheth him with or for his poverty.

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

At the miseries of other men.

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

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

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

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

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

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

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

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

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

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

Pleasant and acceptable, and withal dazleth his eyes.

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

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

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

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

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

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

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

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

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

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

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

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

Is more effectual for his reformation.

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

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

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

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

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

When she is most cruel and fierce.

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

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

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

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

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

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

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

Avoid the occasions, and prevent the beginnings of contention.

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

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

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

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

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

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

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

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

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

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

A sincere and hearty Friend.

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

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

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

Marginal references: Ch. 18. 24.

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

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

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

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

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

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

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

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

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

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

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

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

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

Marginal references: Heb. the froward of Heart.

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

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

And consequently the Mother also.

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

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

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

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

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

Sad and dejected▪

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

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

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

Whether Judge or Witness.

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

To give or procure an unjust sentence.

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

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

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

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

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

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

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

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

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

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

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

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

Marginal references: Heb. to mulct or fine.

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

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

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

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

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

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

Marginal references: Job 13. 5.

Pro 17:1

A comparative proverb with טוב, pairing with Pro 16:32 :

Better a dry piece of bread, and quietness therewith,

Than a house full of slain beasts with unquietness.

Similar to this in form and contents are Pro 15:16. and Pro 16:8. פּת חרבה is a piece of bread (פת, fem., as Pro 23:8) without savoury drink (Theodotion, καθ ̓ ἑαυτόν, i.e., nothing with it), cf. Lev 7:10, a meat-offering without the pouring out of oil. זבחים are not sacrificial gifts (Hitzig), but, as always, slain animals, i.e., either offerings or banquets of slain beasts; it is the old name of the שׁלמים (cf. Exo 18:12; Exo 24:5; Pro 7:14), part of which only were offered on the altar, and part presented as a banquet; and זבח (in contradist. to טבח, Lev 9:2; 43:16) denotes generally any kind of consecrated festival in connection with the worship of God, 1Sa 20:29; cf. Gen 31:54. “Festivals of hatred” are festivals with hatred. מלא is part. with object.-accus.; in general מלא forms a constructive, מלא occurs only once (Jer 6:11), and מלאי not at all. We have already, Pro 7:14, remarked on the degenerating of the shelamı̂m feasts; from this proverb it is to be concluded that the merriment and the excitement bordering on intoxication (cf. with Hitzig, 1Sa 1:13 and 1Sa 1:3), such as frequently at the Kirmsen merry-makings, brought quarrels and strife, so that the poor who ate his dry bread in quiet peace could look on all this noise and tumult without envy.

Pro 17:2 2 A prudent servant shall rule over the degenerate son;    And he divides the inheritance among the brethren.

Regarding the contrasts of משׂכּיל and מבישׁ, vid., at Pro 10:5; Pro 14:35. The printed editions present בּבן־מבישׁ in genit. connection: a son of the scandalous class, which is admissible; but Cod. 1294 and Cod. Jaman,The Cod. brought by Sapiir from Jemen, of which there is an account in the preface to the edition of Isaiah by Baer and me.

Erf. No. 2, 3, write בּבן מבישׁ (with Tsere and Munach), and that is perhaps right, after Pro 10:5; Pro 17:25. The futures have here also a fut. signification: they say to what it will come. Grotius remarks, with reference to this: manumissus tutor filiis relinquetur; יחלק tutorio officio. But if he is a conscientious, unselfish tutor, he will not enrich himself by property which belongs to another; and thus, though not without provision, he is yet without an inheritance. And yet the supplanting of the degenerate is brought about by this, that he loses his inheritance, and the intelligent servant steps into his place. Has one then to suppose that the master of the house makes his servant a co-heir with his own children, and at the same time names him as his executor? That were a bad anachronism. The idea of the διαθήκη was, at the time when this proverb was coined, one unknown - Israelitish iniquity knows only the intestate right of inheritance, regulated by lineal and gradual succession. Then, if one thinks of the degenerate son, that he is disowned by the father, but that the intelligent servant is not rewarded during the life of his master for his true services, and that, after the death of the master, to such a degree he possesses the esteem and confidence of the family, that he it is who divides the inheritance among the brethren, i.e., occupies the place amongst them of distributor of the inheritance, not: takes a portion of the inheritance, for חלק has not the double meaning of the Lat. participare; it means to divide, and may, with בּ, mean “to give a part of anything” (Job 39:17); but, with the accus., nothing else than to distribute, e.g., Jos 18:2, where it is to be translated: “whose inheritance had not yet been distributed (not yet given to them).” Jerome, haereditatem dividet; and thus all translators, from the lxx to Luther.

Pro 17:3 3 The fining-pot for silver, and the furnace for gold;    And a trier of hearts is Jahve.

An emblematical proverb, which means that Jahve is for the heart what the smelting-pot (from צרף, to change, particularly to melt, to refine) is for silver, and what the smelting furnace (כוּר, from כּוּר, R. כר, to round, Exo 22:20) is for gold, that Jahve is for the heart, viz., a trier (בחן, to grind, to try by grinding, here as at Psa 7:10) of their nature and their contents, for which, of the proof of metals, is elsewhere (Pro 16:2; Pro 21:2; Pro 24:12) used the word (cf. בּחון, the essay-master, Jer 6:7) תּכן, weigher, or דּורשׁ, searcher (1Ch 28:9). Wherever the subject spoken of is God, the searcher of hearts, the plur. לבּות, once לבבות ecno ,, is used; the form לבבים occurs only in the status conjunctus with the suffix. In Pro 27:21 there follow the two figures, with which there is formed a priamel, as at Pro 26:3, another tertium comparationis.

Pro 17:4 4 A profligate person giveth heed to perverse lips;    Falsehood listeneth to a destructive tongue.

The meaning, at all events, is, that whoever gives ear with delight to words which are morally reprobate, and aimed at the destruction of neighbours, thereby characterizes himself as a profligate. Though מרע is probably not pred. but subj., yet so that what follows does not describe the מרע (the profligate hearkens...), but stamps him who does this as a מרע (a profligate, or, as we say: only a profligate...). מרע, for מרע, is warranted by Isa 9:16, where מרע (not מרע ton, according to which the Venet. here translates ἀπὸ κακοῦ) is testified to not only by correct codd. and editions, but also by the Masora (cf. Michlol 116b). הקשׁיב (from קשׁב, R. קש, to stiffen, or, as we say, to prick, viz., the ear) is generally united with ל or אל, but, as here and at Pro 29:12; Jer 6:19, also with על. און, wickedness, is the absolute contrast of a pious and philanthropic mind; הוּת, from הוּה, not in the sense of eagerness, as Pro 10:3; Pro 11:6, but of yawning depth, abyss, catastrophe (vid., at Psa 5:10), is equivalent to entire destruction - the two genitives denote the property of the lips and the tongue (labium nequam, lingua perniciosa), on the side of that which it instrumentally aims at (cf. Psa 36:4; Psa 52:4): practising mischief, destructive plans. שׁקר beginning the second line is generally regarded as the subj. parallel with מרע, as Luther, after Jerome, “A wicked man gives heed to wicked mouths, and a false man listens willingly to scandalous tongues.” It is possible that שׁקר denotes incarnate falsehood, as רמיּה, Pro 12:27, incarnate slothfulness, cf. מרמה, Pro 14:25, and perhaps also Pro 12:17; צדק, Psa 58:2, תּוּשׁיּה, Mic 6:9; יצר סמוּך, Isa 26:13, etc., where, without supplying אישׁ (אנשׁי), the property stands instead of the person possession that property. The clause, that falsehood listeneth to a deceitful tongue, means that he who listens to it characterizes himself thereby, according to the proverb, simile simili gaudet, as a liar. But only as a liar? The punctuation before us, which represents מרע by Dechi as subj., or also pred., takes שׁקר מזין as obj. with מזין as its governing word, and why should not that be the view intended? The representation of the obj. is an inversion less bold than Isa 22:2; Isa 8:22, and that על here should not be so closely connected with the verb of hearing, as 4a lies near by this, that הקשׁיב על is elsewhere found, but not האזין על. Jewish interpreters, taking שׁקר as obj., try some other meaning of מזין than auscultans; but neither זון, to approach, nor זין, to arm (Venet. ψεῦδος ὁπλίζει), gives a meaning suitable to this place. מזין is equivalent to מאזין. As אאזין, Job 32:11, is contracted into אזין, so must מאזין, if the character of the part. shall be preserved, become מזין, mediated by מיזין.

Pro 17:5 5 He that mocketh the poor reproacheth his Maker;    He that rejoiceth over calamity remains not unpunished.

Line first is a variation of Pro 14:31. God is, according to Pro 22:2, the creator of the poor as well as of the rich. The poor, as a man, and as poor, is the work of God, the creator and governor of all things; thus, he who mocketh the poor, mocketh Him who called him into existence, and appointed him his lowly place. But in general, compassion and pity, and not joy (שׂמח ל, commonly with ל, of the person, e.g., Obad. Oba 1:12, the usual formula for ἐπιχαιρεκακία), is appropriate in the presence of misfortune (איד, from אוּד, to be heavily burdened), for such joy, even if he on whom the misfortune fell were our enemy, is a peccatum mortale, Job 31:29. There is indeed a hallowed joy at the actual revelation in history of the divine righteousness; but this would not be a hallowed joy if it were not united with deep sorrow over those who, accessible to no warning, have despised grace, and, by adding sin to sin, have provoked God’s anger.

Pro 17:6

With this verse this series of proverbs closes as it began:

A diadem of the old are children’s children,

And the glory of children are their parents.

Children are a blessing from God (Ps 127-128); ); thus, a family circle consisting of children and grandchildren (including great-grandchildren) is as a crown of glory surrounding the grey-haired patriarch; and again, children have glory and honour in their parents, for to have a man of an honoured name, or of a blessed memory, as a father, is the most effective commendation, and has for the son, even though he is unlike his father, always important and beneficial consequences. In 6b a fact of experience is expressed, from which has proceeded the rank of inherited nobility recognised among men - one may abnegate his social rights, but yet he himself is and remains a part of the moral order of the world. The lxx has a distich after Pro 17:4 the Vatican text places it after Pro 17:6 : “The whole world of wealth belongs to the faithful, but to the unfaithful not even an obolus.” Lagarde supposes that ὄλος ὁ κόσμος τῶν χρημάτων is a translation of שׁפעת יתר, instead of שׂפת יתר, 7a. But this ingenious conjecture does not amount to the regarding of this distich as a variation of Pro 17:7.

The proverbs following, Pro 17:7-10, appear to be united acrostically by the succession of the letters ש (שׂ, שׁ) and ת.

Pro 17:7 7 It does not become a fool to speak loftily,    How much less do lying lips a noble!

As at Isa 32:5., נבל and נדיב are placed opposite to one another; the latter is the nobly magnanimous man, the former the man who thinks foolishly and acts profligately, whom it does not become to use lofty words, who thereby makes the impression of his vulgarity so much the more repulsive (cf. Job 2:10). שּׂפת יתר (not יתר, for the word belongs to those which retain their Pathach or Segol, in pausa) is neither elevated (soaring) (Ewald) nor diffuse (Jo. Ernst Jungius in Oetinger: lingua dicax ac sermonem ultra quam decorum verbis extendere solita), rather imperative (Bertheau), better presumptuous (Hitzig) words, properly words of superfluity, i.e., of superabundant self-consciousness and high pretension (cf. the transitive bearing of the Arab. watr with ὑβρίζειν, from ὑπέρ, Aryan upar, Job, p. 363). Rightly Meîri, שׂפת נאוה ושׂררה. It produces a disagreeable impression, when a man of vulgar mind and of rude conduct, instead of keeping himself in retirement, makes himself of importance, and weighty in a shameless, impudent manner (cf. Ps. 12:9, where זלּוּת, vilitas, in a moral sense); but yet more repulsive is the contrast, when a man in whom one is justified in expecting nobility of mind, in accordance with his life-position and calling, degrades himself by uttering deceitful words. Regarding the אף כּי, concluding a minori ad majus, we have already spoken at Pro 11:31; Pro 15:11. R. Ismael, in Bereschith Rabba, at 44:8, reckons ten such conclusions a minori ad majus in the Scriptures, but there are just as many quanto magis. The right accentuation (e.g., in Cod. 1294) is here אף כי־לנדיב, transformed from אף כי־לנדיב, according to Accentuationssystem, xviii. 2.

Pro 17:8 8 The gift of bribery appears a jewel to its receiver;    Whitherso'er he turneth himself he acteth prudently.

How 8b is to be understood is shown by 1Sa 14:47, cf. Jos 1:7; the quoque se vertit, prudenter rem agit, has accordingly in both sentences the person meant by בּעליו as subject, not the gift (Hitzig), of which ישׂכּיל, “it maketh prosperous,” is not said, for השׂכּיל means, used only of persons, prudent, and therefore successful, fortunate conduct. Such is said of him who has to give (Luther): he presses through with it whithersoever he turns. But the making of בּעיני the subj. does not accord with this: this means gift to one who has to give, appears to open doors and hearts, not merely as a golden key, it is truly such to him. Thus בעליו, as at Pro 3:27, will be meant of him to whom the present is brought, or to whom a claim thereto is given. But שׂחד means here not the gift of seasonable liberality (Zöckler), but, as always, the gift of bribery, i.e., a gift by which one seeks to purchase for himself (Pro 17:23) preference on the part of a judge, or to mitigate the displeasure of a high lord (Pro 21:14); here (for one does not let it depend merely on the faithfulness of another to his duty) it is that by which one seeks to secure an advantage to himself. The proverb expresses a fact of experience. The gift of bribery, to which, as to a well-known approved means, השּׂחד, refers, appears to him who receives and accepts it (Targ.) as a stone of pleasantness, a charming, precious stone, a jewel (Juwêl from joie = gaudium); it determines and impels him to apply all his understanding, in order that he may reach the goal for which it shall be his reward. What he at first regarded as difficult, yea, impossible, that he now prudently carries out, and brings to a successful conclusion, wherever he turns himself, overcoming the seemingly insurmountable hindrances; for the enticement of the gift lifts him, as with a charm, above himself, for covetousness is a characteristic feature of human nature - pecuniae obediunt omnia (Ecc 10:19, Vulg.).

Pro 17:9 9 He covereth transgressions who seeketh after love,    And he who always brings back a matter separateth friends.

The pred. stands first in the simple clause with the order of the words not inverted. That מכסה פשׁע is also to be interpreted here as pred. (cf. 19a) is shown by Pro 10:12, according to which love covereth all transgressions. We write מכסּה־פּשׂע with Dag. forte conjunctivum of פ (as of ב in Eze 18:6), and Gaja with the Sheva, according to the Meth.-Setzung, §37; the punctuation מכסּה פּשׁע also occurs. What the expression “to seek love” here means, is to be judged, with Hitzig, after Zep 2:3; 1Co 14:1. It is in no case equivalent to seek to gain the love of another, rather to seek to preserve the love of men towards one another, but it is to be understood not after 9b, but after Pro 10:12 : he seeks to prove love who does not strike on the great bell when his neighbour has sinned however grievously against him, does not in a scandal-loving manner make much ado about it, and takes care not thereby to widen the breach between men who stand near to one another, but endeavours by a reconciling, soothing, rectifying influence, to mitigate the evil, instead of making it worse. He, on the contrary, who repeats the matter (שׁנה with ב of the obj., to come back with something, as Pro 26:11), i.e., turns always back again to the unpleasant occurrence (Theodotion, δευτερῶν ἐν λόγῳ; Symmachus, δευτερῶν λόγον, as Sir. 7:14; 19:7), divides friends (vid., Pro 16:28), for he purposely fosters the strife, the disharmony, ill-will, and estrangement which the offence produced; while the noble man, who has love for his motive and his aim, by prudent silence contributes to bring the offence and the division which it occasioned into forgetfulness.

Pro 17:10 10 One reproof maketh more impression on a wise man      Than if one reckoned a hundred to the fool

One of the few proverbs which begin with a future, vid., Pro 12:26. It expresses what influence there is in one reproof with a wise man (מבין, Pro 8:9); גּערה is the reproof expressed by the post-bibl. נזיפה .lbib, as the lowest grade of disciplinary punishment, admonitio, connected with warning. The verbal form תהת is the reading of the lxx and Syr. (συντρίβει ἀπειλὴ καρδίαν φρονίμου) for they read תחת גערה לב מבין, derived from חתת, and thus תּחת (from Hiph. החת); thus Luther: reproof alarms more the intelligent, but חחת with ב of the obj. is not Hebr.; on the contrary, the reading of the lxx is in accordance with the usage of the language, and, besides, is suitable. It is, however, first to be seen whether the traditional text stands in need of this correction. As fut. Niph. תּחת, apart from the ult. accent. to be expected, gives no meaning. Also if one derives it from חתה, to snatch away, to take away, it gives no appropriate thought; besides, חתה is construed with the object. accus., and the fut. Apoc., in itself strange here, must be pointed either תּהת or תּחתּ (after יחדּ) (Böttcher, Lehrb. ii. p. 413). Thus יחת, as at Job 21:13; Jer 21:13, will be fut. Kal of נחת = ינחת, Psa 38:3 (Theodotion, Targ., Kimchi). With this derivation, also, תּחת is to be expected; the reference in the Handwörterbuch to Gesen. Lehrgebäude, §51, 1, Anm. 1, where, in an extremely inadequate way, the retrogression of the tone (נסוג אחור) is spoken of, is altogether inappropriate to this place; and Böttcher’s explanation of the ult. tone from an intended expressiveness is ungrammatical; but why should not תּחת, from נחת, with its first syllable originating from contraction, and thus having the tone be Milel as well as Milra, especially here, where it stands at the head of the sentence? With ב connected with it, נחת means: to descend into anything, to penetrate; Hitzig appropriately compares altius in pectus descendit of Sallust, Jug. 11. Jerome rightly, according to the sense: plus proficit, and the Venet. ἀνεῖ (read ὀνεῖ) ἀπειλὴ τῷ συνίοντι. In 10b מכּה (cf. Deu 25:3; 2Co 11:24) is to be supplied to מאה, not פאמים (an hundred times, which may be denoted correctly by מאה as well as מאת, Ecc 8:12). With the wise (says a Talmudic proverb) a sign does as much as with the fool a stick does. Zehner, in his Adagia sacra (1601), cites Curtius (vii. 4): Nobilis equus umbra quoque virgae regitur, ignavus ne calcari quidem concitari potest.

Pro 17:11

Five proverbs of dangerous men against whom one has to be on his guard: 11 The rebellious seeketh only after evil,      And a cruel messenger is sent out against him.

It is a question what is subj. and what obj. in 11a. It lies nearest to look on מרי as subj., and this word (from מרה, stringere, to make oneself exacting against any, to oppose, ἀντιτείνειν) is appropriate thereto; it occurs also at Eze 2:7 as abstr. pro concreto. That it is truly subj. appears from this, that בּקּשׁ רע, to seek after evil (cf. Pro 29:10; 1Ki 20:7, etc.), is a connection of idea much more natural than בּקּשׁ מרי to seek after rebellion. Thus אך will be logically connected with רע, and the reading אך מרי will be preferred to the reading אך־מרי; אך (corresponding to the Arab. âinnama) belongs to those particles which are placed before the clause, without referring to the immediately following part of the sentence, for they are much more regarded as affecting the whole sentence (vid., Pro 13:10): the rebellious strives after nothing but only evil. Thus, as neut. obj. רע is rendered by the Syr., Targ., Venet., and Luther; on the contrary, the older Greek translators and Jerome regard רע as the personal subject. If now, in reference to rebellion, the discourse is of a מלאך אכזרי, we are not, with Hitzig, to think of the demon of wild passions unfettered in the person of the rebellious, for that is a style of thought and of expression that is modern, not biblical; but the old unpoetic yet simply true remark remains: Loquendi formula inde petita quod regis aut summi magistratus minister rebelli supplicium nunciat infligitque. מלאך is n. officii, not naturae. Man as a messenger, and the spiritual being as messenger, are both called מלאך. Therefore one may not understand מלאך אכזרי, with the lxx, Jerome, and Luther, directly and exclusively of an angel of punishment. If one thinks of Jahve as the Person against whom the rebellion is made, then the idea of a heavenly messenger lies near, according to Psa 35:5., Psa 78:49; but the proverb is so meant, that it is not the less true if an earthly king sends out against a rebellious multitude a messenger with an unlimited commission, or an officer against a single man dangerous to the state, with strict directions to arrest him at all hazards. אכזרי we had already at Pro 12:10; the root קש חש means, to be dry, hard, without feeling. The fut. does not denote what may be done (Bertheau, Zöckler), which is contrary to the parallelism, the order of the words, and the style of the proverb, but what is done. And the relation of the clause is not, as Ewald interprets it, “scarcely does the sedition seek out evil when an inexorable messenger is sent.” Although this explanation is held by Ewald as “unimprovable,” yet it is incorrect, because אך in this sense demands, e.g., Gen 27:3, the perf. (strengthened by the infin. intensivus). The relation of the clause is, also, not such as Böttcher has interpreted it: a wicked man tries only scorn though a stern messenger is sent against him, but not because such a messenger is called אכזרי, against whom this “trying of scorn” helps nothing, so that it is not worth being spoken of; besides, שׁלּח or משׁלּח would have been used if this relation had been intended. We have in 11a and 11b, as also e.g., at Pro 26:24; Pro 28:1, two clauses standing in internal reciprocal relation, but syntactically simply co-ordinated; the force lies in this, that a messenger who recognises no mitigating circumstances, and offers no pardon, is sent out against such an one.

Pro 17:12 12 Meet a bear robbed of one of her whelps,      Only not a fool in his folly.

The name of the bear, as that of the cow, Job 21:10; Psa 144:14, preserves its masculine form, even when used in reference to sexual relationship (Ewald, §174b); the ursa catulis orbata is proverbially a raging beast. How the abstract expression of the action פּגושׁ [to meet], here as e.g., Psa 17:5, with the subj. following, must sound as finite (occurrat, may always meet), follows from ואל = ואל־יפגּשׁ (non autem occurrat). פּגושׁ has on the last syllable Mehuppach, and Zinnorith on the preceding open syllable (according to the rule, Accentssystem, vi. §5d).In the Torath Emeth, p. 18, the word is irregularly represented as Milel - a closed syllable with Cholem can suffer no retrogression of the tone. שׁכּוּל, in the state of his folly, i.e., when he is in a paroxysm of his anger, corresponds with the conditional noun-adjective שׁכּוּל, for folly morbidly heightened is madness (cf. Hos 11:7; Psychol. p. 291f.).

Pro 17:13 13 He that returneth evil for good,      From his house evil shall not depart.

If ingratitude appertains to the sinful manifestations of ignoble selfishness, how much more sinful still is black ingratitude, which recompenses evil for good! (משׁיב, as 1Sa 25:21, syn. גּמל, to requite, Pro 3:30; Pro 31:12; שׁלּם, to reimburse, Pro 20:22). Instead of תמישׁ, the Kerı̂ reads תמוּשׁ; but that this verb, with a middle vowel, may be 'י'ע as well as 'ו'ע, Psa 55:2 shows.

Pro 17:14 14 As one letteth out water is the beginning of a strife;      But cease thou from such strife ere it comes to showing teeth.

The meaning of this verb פּטר is certain: it means to break forth; and transitively, like Arab. faṭr, to bring forth from a cleft, to make to break forth, to let go free (Theodotion, ἀπολύων; Jerome, dimittit; Venet. ἀφιείς). The lxx, since it translates by ἐξουσίαν δίδωσι, thinks on the juristic signification, which occurs in the Chronicles: to make free, or to declare so; but here פּוטר מים (vid., regarding the Metheg at Pro 14:31) is, as Luther translates, one who tears away the dam from the waters. And ראשׁית מדון is not accus. dependent on פוטר, to be supplied (Hitzig: he unfetters water who the beginning of strife, viz., unfetters); but the part. is used as at Pro 10:17 : one who unfetters the water is the beginning of strife, i.e., he is thus related to it as when one... This is an addition to the free use of the part. in the language of the Mishna, where one would expect the infin., e.g., בּזורע (= בּזרע), if one sows, בּמזיד (= בּזדון), of wantonness. It is thus unnecessary, with Ewald, to interpret פוטר as neut., which lets water go = a water-outbreak; פוטר is meant personally; it represents one who breaks through a water-dam, withdraws the restraint of the water, opens a sluice, and then emblematically the proverb says: thus conditioned is the beginning of a strife. Then follows the warning to let go such strife (הריב, with the article used in the more elevated style, not without emphasis), to break from it, to separate it from oneself ere it reach a dangerous height. This is expressed by לפני התגּלּע, a verb occurring only here and at Pro 18:1; Pro 20:3, always in the Hithpa. The Targum (misunderstood by Gesenius after Buxtorf; vid., to the contrary, Levy, under the word צדי II) translates it at Pro 18:1; Pro 20:3, as the Syr., by “to mock,” also Aquila, who has at Pro 20:3, ἐξυβρισθήσεται, and the lxx at Pro 18:1, ἐπονείδιστος ἔσται, and Jerome, who has this in all the three passages, render the Hithpa. in this sense, passively. In this passage before us, the Targ., as Hitzig gives it, translates, “before it heats itself,” but that is an error occasioned by Buxtorf; vid., on the contrary, Levy, under the word קריא (κύριος); this translation, however, has a representative in Haja Gaon, who appeals for גלע, to glow, to Nidda viii. 2.Vid., Simon Nascher'sDer Gaon Haja u. seine giest. Thätig. p. 15.

Elsewhere the lxx, at Pro 20:3, συμπλέκεται (where Jerome, with the amalgamation of the two significations, miscentur contumeliis); Kimchi and others gloss it by התערב, and, according to this, the Venet. translates, πρὸ τοῦ συνχυθῆναι (τὴν ἔριν); Luther, “before thou art mingled therein.” But all these explanations of the word: insultare, excandescere, and commisceri, are etymologically inadmissible. Bertheau’s and Zöckler’s “roll itself forth” is connected at least with a meaning rightly belonging to the R. גל. But the Arab. shows, that not the meaning volvere, but that of retegere is to be adopted. AruchVid., p. 109, note. for Nidda viii. 2 refers to the Arab., where a wound is designated as יכולה להגּלע ולהוציא דם, i.e., as breaking up, as it were, when the crust of that which is nearly healed is broken off (Maimuni glosses the word by להתקלף, were uncrusted), and blood again comes forth. The meaning retegere requires here, however, another distinction. The explanation mentioned there by Aruch: before the strife becomes public to thee, i.e., approaches thee, is not sufficient. The verbal stem גלע is the stronger power of גלה, and means laying bare; but here, not as there, in the Mishna of a wound covered with a crust. The Arab. jal' means to quarrel with another, properly to show him the teeth, the Poël or the tendency-stem from jali'a, to have the mouth standing open, so that one shows his teeth; and the Syr. glaṣ, with its offshoots and derivatives, has also this meaning of ringi, opening the mouth to show, i.e., to make bare the teeth. Schultens has established this explanation of the words, and Gesenius further establishes it in the Thesaurus, according to which Fleischer also remarks, “גלע, of showing the teeth, the exposing of the teeth by the wide opening of the mouth, as happens in bitter quarrels.” But הריב does not agree with this. Hitzig’s translation, “before the strife shows its teeth,” is as modern as in Pro 17:11 is the passion of the unfettered demon, and Fleischer’s prius vero quam exacerbetur rixa renders the Hithpa. in a sense unnecessarily generalized for Pro 18:1 and Pro 20:3. The accentuation, which separates להתגלע from הריב by Rebia Mugrash, is correct. One may translate, as Schultens, antequam dentes stringantur, or, since the Hithpa. has sometimes a reciprocal signification, e.g., Gen 42:1; Psa 41:8 : ere one reciprocally shows his teeth, Hitzig unjustly takes exception to the inversion הריב נטושׁ. Why should not the object precede, as at Hos 12:1-14 :15, the נטוש, placed with emphasis at the end? The same inversion for a like reason occurs at Ecc 5:6.

Pro 17:15 15 He that acquitteth the guilty and condemneth the righteous -      An abomination to Jahve are they both.

The proverb is against the partisan judge who is open to bribery, like Pro 24:24, cf. Isa 5:23, where, with reference to such, the announcement of punishment is emphatically made. רשׁע and צדּיק, in a forensic sense, are equivalent to sons (reus) and insons. גּם (cf. the Arab. jmy'na, altogether, but particularly the Pers. ham and the Turkish dkhy standing wholly thus in the numeral) is here, as at Gen 27:45, equivalent to יחדּיו, Jer 46:12 (in its unions = united). Whoever pronounces sentence of justification on the guilty, appears as if he must be judged more mildly than he who condemns the guiltless, but both the one and the other alike are an abhorrence to God.

We take Pro 17:16-21 together. This group beings with a proverb of the heartless, and ends with one of the perverse-hearted; and between these there are not wanting noticeable points of contact between the proverbs that follow one another.

Pro 17:16 16 Why the ready money in the hand of the fool;      To get wisdom when he has yet no heart?

The question is made pointed by זה, thus not: why the ready money when...? Is it to obtain wisdom? - the whole is but one question, the reason of which is founded in לבו אין (thus to be accented with Mugrash going before).If we write ולב־ with Makkeph, then we have to accentuate לקנות חכמה with Tarcha Munach, because the Silluk word in this writing has not two syllables before the tone. This sequence of accents if found in the Codd. Ven. 1521, 1615, Basel 1619, while most editions have לקנות חכמה ולב־אין, which is false. But according to MSS we have ולב without Makkeph, and that is right according to the Makkeph rules of the metrical Accentuationssystem; vid., Torath Emeth, p. 40.

The fool, perhaps, even makes some endeavours, for he goes to the school of the wise, to follow out their admonitions, קנה חכמה (Pro 4:5, etc.), and it costs him something (Pro 4:7), but all to no purpose, for he has no heart. By this it is not meant that knowledge, for which he pays his honorarium, remains, it may be, in his head, but goes not to his heart, and thus becomes an unfruitful theory; but the heart is equivalent to the understanding, in the sense in which the heart appears as the previous condition to the attainment of wisdom (Pro 18:15), and as something to be gained before all (Pro 15:32), viz., understanding, as the fitting intellectual and practical habitus to the reception, the appropriation, and realization of wisdom, the ability rightly to comprehend the fulness of the communicated knowledge, and to adopt it as an independent possession, that which the Greek called νοῦς, as in that “golden proverb” of Democrates: πολλοὶ πολυμαθέες νοῦν οὐκ ἔχουσι, or as in Luk 24:25, where it is said that the Lord opened τὸν νοῦν of His disciples to understand the Scriptures. In the lxx a distich follows Pro 17:16, which is made up of 19b and 20b, and contains a varied translation of these two lines.

Pro 17:17 17 At all times the right friend shows himself loving;      And as a brother is he born for adversity.

Brother is more than friend, he stands to one nearer than a friend does, Psa 35:14; but the relation of a friend may deepen itself into a spiritual, moral brotherhood, Psa 18:24, and there is no name of friend that sounds dearer than אחי, 2Sa 1:26. 17a and 17b are, according to this, related to each other climactically. The friend meant in 17a is a true friend. Of no other is it said that he loves בּכל־עת, i.e., makes his love manifest; and also the article in הרע not only here gives to the word more body, but stamps it as an ideal-word: the friend who corresponds to the idea of such an one.The Arab. grammarians say that the article in this case stands, l'astfrâgh khsânas âljnas, as an exhaustive expression of all essential properties of the genus, i.e., to express the full ideal realization of the idea in that which is named.

The inf. of the Hiph., in the sense “to associate” (Ewald), cannot therefore be הרע, because רע is not derived from רעע, but from רעה. Thus there exists no contrast between 17a and 17b, so that the love of a friend is thought of, in contradistinction to that of a brother, as without permanency (Fl.); but 17b means that the true friend shows himself in the time of need, and that thus the friendship becomes closer, like that between brothers. The statements do not refer to two kinds of friends; this is seen from the circumstance that אח has not the article, as הרע has. It is not the subj. but pred., as אדם, Job 11:12 : sooner is a wild ass born or born again as a man. The meaning of הוּלד there, as at Psa 87:5., borders on the notion of regenerari; here the idea is not essentially much less, for by the saying that the friend is born in the time of need, as a brother, is meant that he then for the first time shows himself as a friend, he receives the right status or baptism of such an one, and is, as it were, born into personal brotherly relationship to the sorely-tried friend. The translation comprobatur (Jerome) and erfunden [is found out] (Luther) obliterates the peculiar and thus intentional expression, for נולד is not at all a metaphor used for passing into the light - the two passages in Proverbs and in Job have not their parallel. לצרה is not equivalent to בּצרה (cf. Psa 9:10; Psa 10:1), for the interchange of the prep. in 17a and 17b would then be without any apparent reason. But Hitzig’s translation also: as a brother he is born of adversity, is impossible, for ל after נודל and ילּד always designates that for which the birth is an advantage, not that from which it proceeds. Thus ל will be that of the purpose: for the purpose of the need, - not indeed to suffer (Job 5:7) on account of it, but to bear it in sympathy, and to help to bear it. Rightly Fleischer: frater autem ad aerumnam (sc. levandam et removendam) nascitur. The lxx gives this sense to the ל: ἀδελφοὶ δὲ ἐν ἀνάγκαις χρήσιμοι ἔστωσαν, τοῦτο γὰρ χάριν γεννῶνται.

Pro 17:18 18 A man void of understanding is he who striketh hands,      Who becometh surety with his neighbour.

Cf. Pro 6:1-5, where the warning against suretyship is given at large, and the reasons for it are adduced. It is incorrect to translate (Gesen., Hitzig, and others) לפני רעהוּ, with the lxx, Jerome, the Syr., Targ., and Luther, “for his neighbour;” to become surety for any one is ערב ל, Pro 6:1, or, with the object. accus. Pro 11:15, another suitable prep. is בּעד; but לפני never means pro (ὑπέρ), for at 1Sa 1:16 it means “to the person,” and 2Sa 3:31, “before Abner’s corpse (bier).” רעהוּ is thus here the person with whom the suretyship is entered into; he can be called the רע of him who gives bail, so much the more as the reception of the bail supposes that both are well known to each other. Here also Fleischer rightly translates: apud alterum (sc. creditorem pro debitore).

Pro 17:19 19 He loveth sin who loveth strife;      He who maketh high his doors seeketh destruction.

A synthetic distich. Böttcher finds the reason of the pairing of these two lines in the relationship between a mouth and a door (cf. Mic 7:6, פּתחי פיך). Hitzig goes further, and supposes that 19b figuratively expresses what boastfulness brings upon itself. Against Geier, Schultens, and others, who understand פּתחו directly of the mouth, he rightly remarks that הגדּיל פה is not heard of, and that הגדּיל פה taht dn would be used instead. But the two lines harmonize, without this interchangeable reference of os and ostium. Zanksucht [quarrelsomeness] and Prunksucht [ostentation] are related as the symptoms of selfishness. But both bear their sentence in themselves. He who has pleasure in quarrelling has pleasure in evil, for he commits himself to the way of great sinning, and draws others along with him; and he who cannot have the door of his house high enough and splendid enough, prepares thereby for himself, against his will, the destruction of his house. An old Hebrew proverb says, כל העוסק בבנין יתמסכן, aedificandi nimis studiosus ad mendicitatem redigitur. Both parts of this verse refer to one and the same individual, for the insanum aedificandi studium goes only too often hand in hand with unjust and heartless litigation.

Pro 17:20 20 He that is of a false heart findeth no good;      And he that goeth astray with his tongue falleth into evil.

Regarding עקּשׁ־לב, vid., Pro 11:20. In the parallel member, נהפּך בּלשׁונו is he who twists or winds (vid., at Pro 2:12) with his tongue, going about concealing and falsifying the truth. The phrase ונהפּך (the connecting form before a word with a prep.) is syntactically possible, but the Masora designates the word, in contradistinction to ונהפּך, pointed with Pathach, Lev 13:16, with לית as unicum, thus requires ונהפּך, as is also found in Codd. The contrast of רעה is here טוב, also neut., as Pro 13:21, cf. Pro 16:20, and רע, Pro 13:17.

Pro 17:21

The first three parts of the old Solomonic Book of Proverbs ((1) Prov 10-12; (2) 13:1-15:19; (3) 15:20-17:20) are now followed by the fourth part. We recognise it as striking the same keynote as Pro 10:1. In Pro 17:21 it resounds once more, here commencing a part; there, Pro 10:1, beginning the second group of proverbs. The first closes, as it begins, with a proverb of the fool. 21 He that begetteth a fool, it is to his sorrow;      And the father of a fool hath no joy.

It is admissible to supply ילדו, developing itself from ילד, before לתוּגה לו (vid., regarding this passive formation, at Pro 10:1, cf. Pro 14:13), as at Isa 66:3, מעלה (Fl.: in maerorem sibi genuit h. e. ideo videtur genuisse ut sibi maerorem crearet); but not less admissible is it to interpret לתוגה לו as a noun-clause corresponding to the ולא־ישׂמח (thus to be written with Makkeph): it brings grief to him. According as one understands this as an expectation, or as a consequence, ילד, as at Pro 23:24, is rendered either qui gignit or qui genuit. With נבל, seldom occurring in the Book of Proverbs (only here and at Pro 17:7), כּסיל, occurring not unfrequently, is interchanged. Schultens rightly defines the latter etymologically: marcidus h. e. qui ad virtutem, pietatem, vigorem omnem vitae spiritualis medullitus emarcuit; and the former: elumbis et mollitie segnitieve fractus, the intellectually heavy and sluggish (cf. Arab. kasal, laziness; kaslân, the lazy).Nöldeke’s assertion (Art. Orion in Schenkel’s Bibel-Lexicon) that the Arab. kasal corresponds to the Hebr. כּשׁל proceeds from the twofold supposition, that the meaning to be lazy underlies the meaning to totter (vid., also Dietrich in Gesenius’ Heb. Wörterbuch), and that the Hebr. ס must correspond with the Arab. š. The former supposition is untenable, the latter is far removed (cf. e.g., כּסּא and kursı̂, ספר and sifr, מסכּן and miskı̂n). The verb כּשׁל, Aram. תּקל, is unknown in the Arab.

Pro 17:22 22 A joyful heart bringeth good recovery;      And a broken spirit drieth the bones.

The heart is the centre of the individual life, and the condition and the tone of the heart communicates itself to this life, even to its outermost circumference; the spirit is the power of self-consciousness which, according as it is lifted up or broken, also lifts up or breaks down the condition of the body (Psychol. p. 199), vid., the similar contrasted phrases לב שׂמח and רוּח נכאה, Pro 15:13. The ἄπ. λεγ. גּהה (here and there in Codd. incorrectly written גּיהה) has nothing to do with the Arab. jihat, which does not mean sight, but direction, and is formed from wjah (whence wajah, sight), like עדה, congregation, from ועד (יעד). The Syr., Targ. (perhaps also Symmachus: ἀγαθύνει ἡλικίαν; Jerome: aetatem floridam facit; Luther: makes the life lüstig [cheerful]) translate it by body; but for this גּוה (גּויּה) is used, and that is a word of an entirely different root from גּהה. To what verb this refers is shown by Hos 5:13 : ולא־יגהה מכּם מזור, and healed not for you her ulcerous wound. מזור is the compress, i.e., the bandage closing up the ulcer, then also the ulcer-wound itself; and גּהה is the contrary of עלה, e.g., Jer 8:22; it means the removing of the bandage and the healing of the wound. This is confirmed by the Syr. gho, which in like manner is construed with min, and means to be delivered from something (vid., Bernstein’s Lex. Syr. to Kirsch’s Chrestomathie). The Aethiop. quadriliteral gâhgěh, to hinder, to cause to cease, corresponds to the causative Syr. agahish. Accordingly גּהה means to be in the condition of abatement, mitigation, healing; and גּהה (as synonym of כּהה, Neh 3:19, with which Parchon combines it), levamen, levatio, in the sense of bodily healing (lxx εὐεκτεῖν ποιεῖ; Venet., after Kimchi, ἀγαθυνεῖ θεραπείαν); and היטיב גּהה (cf. Pro 15:2) denotes, to bring good improvement, to advance powerfully the recovery. Schultens compares the Arab. jahy, nitescere, disserenari, as Menahem has done ננהּ, but this word is one of the few words which are explained exclusively from the Syriac (and Aethiop.). גּרם (here and at Pro 25:15) is the word interchanging with עצם, Pro 15:30; Pro 16:24.

Pro 17:23 23 Bribery from the bosom the godless receiveth,      To pervert the ways of justice.

Regarding שׂחד, vid., Pro 17:8. The idea of this word, as well as the clause containing the purpose, demand for the רשׁע a high judicial or administrative post. The bosom, חק (חיק), is, as Pro 16:23, that of the clothing. From the bosom, מחק, where it was kept concealed, the gift is brought forth, and is given into the bosom, בּחק, Pro 21:14, of him whose favour is to be obtained - an event taking place under four eyes, which purposely withdraws itself from the observation of any third person. Since this is done to give to the course of justice a direction contrary to rectitude, the giver of the bribe has not right on his side; and, under the circumstances, the favourable decision which he purchases may be at once the unrighteous sentence of a צדיק, accusing him, or accused by him, Pro 18:5.

Pro 17:24 24 The understanding has his attention toward wisdom;      But the eyes of a fool are on the end of the earth.

Many interpreters explain, as Euchel: “The understanding finds wisdom everywhere;

The eyes of the fool seek it at the end of the world.”

Ewald refers to Deu 30:11-14 as an unfolding of the same thought. But although it may be said of the fool (vid., on the contrary, Pro 15:14) that he seeks wisdom, only not at the right place, as at Pro 14:6, of the mocker that he seeks wisdom but in vain, yet here the order of the words, as well as the expression, lead us to another thought: before the eyes of the understanding את־פּניע, as Gen 33:18; 1Sa 2:11, and frequently in the phrase 'את־פני ה, e.g., 1Sa 1:22) wisdom lies as his aim, his object, the end after which he strives; on the contrary, the eyes of the fool, without keeping that one necessary thing in view, wander in alia omnia, and roam about what is far off, without having any fixed object. The fool is everywhere with his thoughts, except where he ought to be. Leaving out of view that which lies nearest, he loses himself in aliena. The understanding has an ever present theme of wisdom, which arrests his attention, and on which he concentrates himself; but the fool flutters about fantastically from one thing to another, and that which is to him precisely of least importance interests him the most.

Pro 17:25

The series of proverbs, v. 25-18:2, begins and closes in the same way as the preceding, and only Pro 17:26 stands by itself without apparent connection.

This verse begins connecting itself with Pro 17:21 :

A grief to his father is a foolish son,

And a bitter woe for her that bare him.

The ἅπ. λεγ. ממר is formed from מרר (to be bitter, properly harsh), as מכס from כּסס. The Syr. and Targ. change the subst. into participles; some codd. also have ממר (after the forms מחל, מסב, מפר, מרע), but as may be expected in 25a, מבעיס. The dat. obj. instead of the accus. may be possible; the verse immediately following furnishes a sufficient example of this.

Pro 17:26 26 Also to inflict punishment on the righteous is not good;      This, that one overthrows the noble on account of his rectitude.

Does the גּם [also] refer to a connection from which the proverb is separated? or is it tacitly supposed that there are many kinds of worthless men in the world, and that one from among them is brought forward? or is it meant, that to lay upon the righteous a pecuniary punishment is also not good? None of all these. The proverb must have a meaning complete in itself; and if pecuniary punishment and corporeal punishment were regarded as opposed to one another, 26b would then have begun with אף כּי (quanto magis percutere ingenuos). Here it is with גם as at Pro 20:11, and as with אך at 11a, and רק at Pro 13:10 : according to the sense, it belongs not to the word next following, but to לצּדּיק; and ענשׁ (whence inf. ענושׁ, as Pro 21:11, with the ǎ in ע, cf. also עבד, Pro 11:10, for אבד) means here not specially to inflict a pecuniary fine, but generally to punish, for, as in mulctare, the meaning is generalized, elsewhere with the accus., Deu 22:19, here to give to any one to undergo punishment. The ruler is the servant of God, who has to preserve rectitude, εἰς ὀργὴν τῷ τὸ κακὸν πράσσοντι (Rom 13:14). It is not good when he makes his power to punish to be felt by the innocent as well as by the guilty.

In 26b, instead of הכּות, the proverb is continued with להכּות; לא־טוב, which is to be supplied, takes the inf. alone when it precedes, and the inf. with ל when it follows, Pro 18:5; Pro 28:21; Pro 21:9 (but cf. Pro 21:19). הכּות is the usual word for punishment by scourging, Deu 25:1-3, cf. 2Co 11:24, N.T. μαστιγοῦν, δίρειν, Rabb. מכּות, strokes, or מלקוּת from לקה, vapulare, to receive stripes. נדיבים are here those noble in disposition. The idea of נדיב fluctuates between generosus in an outward and in a moral sense, wherefore על־ישׁר, or rather עלי־ישׁר, is added; for the old editions, correct MSS, and e.g., also Soncin. 1488, present עלי (vid., Norzi). Hitzig incorrectly explains this, “against what is due” (ישׁר, as Pro 11:24); also Psa 94:20, עלי־חק does not mean κατὰ προστάγματος (Symmachus), but ἐπὶ προστάγματι (lxx and Theod.), on the ground of right = praetextu juris (Vatabl.). Thus עלי־ישׁר means here neither against nor beyond what is due, but: on the ground of honourable conduct, making this (of course mistakenly) a lawful title to punishment; Aquila, ἐπὶ εὐθύτητι, cf. Mat 5:10, ἕνεκεν δικαιοσύνης. Besides, for על after הכּה, the causal signification lies nearest Num 22:32, cf. Isa 1:5 (על־מה, on account of anything). If the power of punishment is abused to the punishing of the righteous, yea, even to the corporeal chastisement of the noble, and their straight, i.e., conscientious, firm, open conduct, is made a crime against them, that is not good - it is perversion of the idea of justice, and an iniquity which challenges the penal rectitude of the Most High (Ecc 5:7 [8]).

Pro 17:27 27 He that keepeth his words to himself hath knowledge,      And the cool of temper is a man of understanding.

The first line here is a variation of Pro 10:19. The phrase ידע דּעת (here and at Dan 1:4) means to possess knowledge (novisse); more frequently it is בּינה ידע, e.g., Pro 4:1, where ידע has the inchoative sense of noscere. In 27b the Kerı̂ is יקר־רוח. Jerome translates it pretiosi spiritus, the Venet. τίμιος τὸ πνεῦμα. Rashi glosses יקר here, as at 1Sa 3:1, by מנוע (thus to be read after codd.), retentus spiritu; most interpreters remark that the spirit here comes into view as expressing itself in words. It is scarcely correct to say that יקר דּברים could designate one who is sparing in his words, but יקר־רוּח is, according to the fundamental conception of the verb יקר, gravis spiritu (Schultens), of a dignified, composed spirit; it is a quiet seriousness proceeding from high conscientiousness, and maintaining itself in self-control, which is designated by this word. But the Chethı̂b וקר־רוּח presents almost the same description of character. קר from קרר (of the same root as יקר) means to be firm, unmoveable, καρτερὸν εἶναι, hence to be congealed, frozen, cold (cf. frigus with rigere, rigor), figuratively to be cold-blooded, passionless, quiet, composed (Fl.); cf. post-bibl. קרת רוּח (Arab. ḳurrat‛ain), cooling = refreshing, ἀνάψυξις (Act 3:20).“He has made my eye glowing” (askhn, cf. שׁחין) is in Arab. equivalent to “he has deeply troubled me.” The eye of the benevolent is bârid, and in the Semitic manner of expression, with deep psychological significance, it is said that the tears of sorrow are hot, but those of joy cold.

Whether we read יקר or קר, in any case we are not to translate rarus spiritu, which, apart from the impossibility of the expression, makes 27b almost a tautological repetition of the thought of 27a. The first line recommends bridling of the tongue, in contrast to inconsiderate and untimely talk; the second line recommends coldness, i.e., equanimity of spirit, in contrast to passionate heat.

Pro 17:28

Ver. 28 continues the same theme, the value of silence:

Even a fool, when he keeps silence, is counted wise;

When he shutteth his mouth, discreet.

The subj. as well as the pred. of the first line avail for the second. אטם, obturare, occludere, usually of the closing the ear, is here transferred to the mouth. The Hiph. החרישׁ means mutum agere (cf. Arab. khrs, mutum esse), from חרשׁ, which, like κωφός, passes from the meaning surdus to that of mutus (Fl.). The words of Job 13:5, and also those of Alexander: si tacuisses sapiens mansisses, are applicable to fools. An Arab. proverb says, “silence is the covering of the stupid.” In the epigrammatical hexameter, πᾶς τις ἀπαίδευτος φρονιμώτατός ἐστι σιωπῶν, the word σιωπῶν has the very same syntactical position as these two participles.Cf. C. Schultze’s Die bibl. Sprichwörter (1860), p. 60f.

Falsehood and Oppression Reproved.

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

These words recommend family-love and peace, as conducing very much to the comfort of human life. 1. Those that live in unity and quietness, not only free from jealousies and animosities, but vying in mutual endearments, and obliging to one another, live very comfortably, though they are low in the world, work hard and fare hard, though they have but each of them a morsel, and that a dry morsel. There may be peace and quietness where there are not three meals a day, provided there by a joint satisfaction in God's providence and a mutual satisfaction in each other's prudence. Holy love may be found in a cottage. 2. Those that live in contention, that are always jarring and brawling, and reflecting upon one another, though they have plenty of dainties, a house full of sacrifices, live uncomfortably; they cannot expect the blessing of God upon them and what they have, nor can they have any true relish of their enjoyments, much less any peace in their own consciences. Love will sweeten a dry morsel, but strife will sour and embitter a house full of sacrifices. A little of the leaven of malice will leaven all the enjoyments.

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

Note, 1. True merit does not go by dignity. All agree that the son in the family is more worthy than the servant (John viii. 35), and yet sometimes it so happens that the servant is wise, and a blessing and credit to the family, when the son is a fool, and a burden and shame to the family. Eliezer of Damascus, though Abram could not bear to think that he should be his heir, was a stay to the family, when he obtained a wife for Isaac; whereas Ishmael, a son, was a shame to it, when he mocked Isaac. 2. True dignity will go by merit. If a servant be wise, and manage things well, he shall be further trusted, and not only have rule with, but rule over a son that causes shame; for God and nature have designed that the fool shall be servant to the wise in heart. Nay, a prudent servant may perhaps come to have such an interest in his master as to be taken in for a child's share of the estate and to have part of the inheritance among the brethren.

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

Note, 1. The hearts of the children of men are subject, not only to God's view, but to his judgment: As the fining-pot is for silver, both to prove it and to improve it so the Lord tries the hearts; he searches whether they are standard or no, and those that are he refines and makes purer, Jer. xvii. 10. God tries the heart by affliction (Ps. lxvi. 10, 11), and often chooses his people in that furnace (Isa. xlviii. 10) and makes them choice. 2. It is God only that tries the hearts. Men may try their silver and gold with the fining-pot and the furnace, but they have no such way of trying one another's hearts; God only does that, who is both the searcher and the sovereign of the heart.

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

Note, 1. Those that design to do ill support themselves by falsehood and lying: A wicked doer gives ear, with a great deal of pleasure, to false lips, that will justify him in the ill he does, to those that aim to make public disturbances, catch greedily at libels, and false stories, that defame the government and the administration. 2. Those that take the liberty to tell lies take a pleasure in hearing them told: A liar gives heed to a malicious backbiting tongue, that he may have something to graft his lies upon, and with which to give them some colour of truth and so to support them. Sinners will strengthen one another's hands; and those show that they are bad themselves who court the acquaintance and need the assistance of those that are bad.

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

See here, 1. What a great sin those are guilty of who trample upon the poor, who ridicule their wants and the meanness of their appearance, upbraid them with their poverty, and take advantage from their weakness to be abusive and injurious to them. They reproach their Maker, put a great contempt and affront upon him, who allotted the poor to the condition they are in, owns them, and takes care of them, and can, when he pleases, reduce us to that condition. Let those that thus reproach their Maker know that they shall be called to an account for it, Matt. xxv. 40, 41; Prov. xiv. 31. 2. What great danger those are in of falling into trouble themselves who are pleased to see and hear of the troubles of others: He that is glad at calamities, that he may be built up upon the ruins of others, and regales himself with the judgments of God when they are abroad, let him know that he shall not go unpunished; the cup shall be put into his hand, Ezek. xxv. 6, 7.

Common Truths.

6 Children's children are the crown of old men; and the glory of children are their fathers.

They are so, that is, they should be so, and, if they conduct themselves worthily, they are so. 1. It is an honour to parents when they are old to leave children, and children's children, growing up, that tread in the steps of their virtues, and are likely to maintain and advance the reputation of their families. It is an honour to a man to live so long as to see his children's children (Ps. cxxviii. 6; Gen. l. 23), to see his house built up in them, and to see them likely to serve their generation according to the will of God. This crowns and completes their comfort in this world. 2. It is an honour to children to have wise and godly parents, and to have them continued to them even after they have themselves grown up and settled in the world. Those are unnatural children who reckon their aged parents a burden to them, and think they live too long; whereas, if the children be wise and good, it is as much their honour as can be that thereby they are comforts to their parents in the unpleasant days of their old age.

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

Two things are here represented as very absurd: 1. That men of no repute should be dictators. What can be more unbecoming than for fools, who are known to have little sense and discretion, to pretend to that which is above them and which they were never cut out for? A fool, in Solomon's proverbs, signifies a wicked man, whom excellent speech does not become, because his conversation gives the lie to his excellent speech. What have those to do to declare God's statutes who hate instruction? Ps. l. 16. Christ would not suffer the unclean spirits to say that they knew him to be the Son of God. See Acts xvi. 17, 18. 2. That men of great repute should be deceivers. If it is unbecoming a despicable man to presume to speak as a philosopher or politician, and nobody heeds him, being prejudiced against his character, much more unbecoming is it for a prince, for a man of honour, to take advantage from his character and the confidence that is put in him to lie, and dissemble, and make no conscience of breaking his word. Lying ill becomes any man, but worst a prince, so corrupt is the modern policy, which insinuates that princes ought not to make themselves slaves to their words further than is for their interest, and Qui nescit dissimulare nescit regnare—He who knows not how to dissemble knows not how to reign.

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

The design of this observation is to show, 1. That those who have money in their hand think they can do any thing with it. Rich men value a little money as if it were a precious stone, and value themselves on it as if it gave them not only ornament, but power, and every one were bound to be at their beck, even justice itself. Whithersoever they turn this sparkling diamond they expect it should dazzle the eyes of all, and make them do just what they would have them do in hopes of it. The deepest bag will carry the cause. Fee high, and you may have what you will. 2. That those who have money in their eye, and set their hearts upon it, will do any thing for it: A bribe is as a precious stone in the eyes of him that takes it; it has a great influence upon him, and he will be sure to go the way that it leads him, hither and thither, though contrary to justice and not consistent with himself.

9 He that covereth a transgression seeketh love; but he that repeateth a matter separateth very friends.

Note, 1. The way to preserve peace among relations and neighbours is to make the best of every thing, not to tell others what has been said or done against them when it is not at all necessary to their safety, nor to take notice of what has been said or done against them when it is not at all necessary to their safety, nor to take notice of what has been said or done against ourselves, but to excuse both, and put the best construction upon them. "It was an oversight; therefore overlook it. It was done through forgetfulness; therefore forget it. It perhaps made nothing of you; do you make nothing of it." 2. The ripping up of faults is the ripping out of love, and nothing tends more to the separating of friends, and setting them at variance, than the repeating of matters that have been in variance; for they commonly lose nothing in the repetition, but the things themselves are aggravated and the passions about them revived and exasperated. The best method of peace is by an amnesty or act of oblivion.

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

Note, 1. A word is enough to the wise. A gentle reproof will enter not only into the head, but into the heart of a wise man, so as to have a strong influence upon him; for, if but a hint be given to conscience, let it alone to carry it on and prosecute it. 2. Stripes are not enough for a fool, to make him sensible of his errors, that he may repent of them, and be more cautious for the future. He that is sottish and wilful is very rarely benefited by severity. David is softened with, Thou art the man; but Pharaoh remains hard under all the plagues of Egypt.

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

Here is the sin and punishment of an evil man. 1. His sin. He is an evil man indeed that seeks all occasions to rebel against God, and the government God has set over him, and to contradict and quarrel with those about him. Quærit jurgia—He picks quarrels; so some. There are some that are actuated by a spirit of opposition, that will contradict for contradiction-sake, that will go on frowardly in their wicked ways in spite of all restraint and check. A rebellious man seeks mischief (so some read it), watches all opportunities to disturb the public peace. 2. His punishment. Because he will not be reclaimed by mild and gentle methods, a cruel messenger shall be sent against him, some dreadful judgment or other, as a messenger from God. Angels, God's messengers, shall be employed as ministers of his justice against him, Ps. lxxviii. 49. Satan, the angel of death, shall be let loose upon him, and the messengers of Satan. His prince shall send a sergeant to arrest him, an executioner to cut him off. He that kicks against the pricks is waited for of the sword.

Weighty Sayings.

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

Note, 1. A passionate man is a brutish man. However at other times he may have some wisdom, take him in his passion ungoverned, and he is a fool in his folly; those are fools in whose bosom anger rests and in whose countenance anger rages. He has put off man, and is become like a bear, a raging bear, a bear robbed of her whelps; he is as fond of the gratifications of his lusts and passions as a bear of her whelps (which, though ugly, are her own), as eager in the pursuit of them as she is in quest of her whelps when they are missing, and as full of indignation if crossed in the pursuit. 2. He is a dangerous man, falls foul of every one that stands in his way, though innocent, though his friend, as a bear robbed of her whelps sets upon the first man she meets as the robber. Ira furor brevis est—Anger is temporary madness. One may more easily stop, escape, or guard against an enraged bear, than an outrageous angry man. Let us therefore watch over our own passions (lest they get head and do mischief) and so consult our own honour; and let us avoid the company of furious men, and get out of their way when they are in their fury, and so consult our own safety. Currenti cede furori—Give place unto wrath.

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

A malicious mischievous man is here represented, 1. As ungrateful to his friends. He oftentimes is so absurd and insensible of kindnesses done him that he renders evil for good. David met with those that were his adversaries for his love, Ps. cix. 4. To render evil for evil is brutish, but to render evil for good is devilish. He is an ill-natured man who, because he is resolved not to return a kindness, will revenge it. 2. As therein unkind to his family, for he entails a curse upon it. This is a crime so heinous that it shall be punished, not only in his person, but in his posterity, for whom he thus treasures up wrath. The sword shall not depart from David's house because he rewarded Uriah with evil for his good services. The Jews stoned Christ for his good works; therefore is his blood upon them and upon their children.

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

Here is, 1. The danger that there is in the beginning of strife. One hot word, one peevish reflection, one angry demand, one spiteful contradiction, begets another, and that a third, and so on, till it proves like the cutting of a dam; when the water has got a little passage it does itself widen the breach, bears down all before it, and there is then no stopping it, no reducing it. 2. A good caution inferred thence, to take heed of the first spark of contention and to put it out as soon as ever it appears. Dread the breaking of the ice, for, if once broken, it will break further; therefore leave it off, not only when you see the worst of it, for then it may be too late, but when you see the first of it. Obsta principiis—Resist its earliest display. Leave it off even before it be meddled with; leave it off, if it were possible, before you begin.

15 He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord .

This shows what an offence it is to God, 1. When those that are entrusted with the administration of public justice, judges, juries, witnesses, prosecutors, counsel, do either acquit the guilty or condemn those that are not guilty, or in the least contribute to either; this defeats the end of government, which is to protect the good and punish the bad, Rom. xiii. 3, 4. It is equally provoking to God to justify the wicked, though it be in pity and in favorem vitæ—to safe life, as to condemn the just. 2. When any private persons plead for sin and sinners, palliate and excuse wickedness, or argue against virtue and piety, and so pervert the right ways of the Lord and confound the eternal distinctions between good and evil.

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

Two things are here spoken of with astonishment:—1. God's great goodness to foolish man, in putting a price into his hand to get wisdom, to get knowledge and grace to fit him for both worlds. We have rational souls, the means of grace, the strivings of the Spirit, access to God by prayer; we have time and opportunity. He that has a good estate (so some understand it) has advantages thereby of getting wisdom by purchasing instruction. Good parents, relations, ministers, friends, are helps to get wisdom. It is a price, therefore of value, a talent. It is a price in the hand, in possession; the word is nigh thee. It is a price for getting; it is for our own advantage; it is for getting wisdom, the very thing which, being fools, we have most need of. We have reason to wonder that God should so consider our necessity, and should entrust us with such advantages, though he foresaw we should not make a right improvement of them. 2. Man's great wickedness, his neglect of God's favour and his own interest, which is very absurd and unaccountable: He has no heart to it, not to the wisdom that is to be got, nor to the price in the use of which it may be got. He has no heart, no skill, nor will, nor courage, to improve his advantages. He has set his heart upon other things, so that he has no heart to his duty or the great concerns of his soul. Wherefore should a price be thrown away and lost upon one so undeserving of it?

True Friendship.

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

This intimates the strength of those bonds by which we are bound to each other and which we ought to be sensible of. 1. Friends must be constant to each other at all times. That is not true friendship which is not constant; it will be so if it be sincere, and actuated by a good principle. Those that are fanciful or selfish in their friendship will love no longer than their humour is pleased and their interest served, and therefore their affections turn with the wind and change with the weather. Swallow-friends, that fly to you in summer, but are gone in winter; such friends there is no loss of. But if the friendship be prudent, generous, and cordial, if I love my friend because he is wise, and virtuous, and good, as long as he continues so, though he fall into poverty and disgrace, still I shall love him. Christ is a friend that loves at all times (John xiii. 1) and we must so love him, Rom. viii. 35. 2. Relations must in a special manner be careful and tender of one another in affliction: A brother is born to succour a brother or sister in distress, to whom he is joined so closely by nature that he may the more sensibly feel from their burdens, and be the more strongly inclined and engaged, as it were by instinct, to help them. We must often consider what we were born for, not only as men, but as in such a station and relation. Who knows but we came into such a family for such a time as this? We do not answer the end of our relations if we do not do the duty of them. Some take it thus: A friend that loves at all times is born (that is, becomes) a brother in adversity, and is so to be valued.

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

Though Solomon had commended friendship in adversity (v. 17), yet let not any, under pretence of being generous to their friends, be unjust to their families and wrong them; one part of our duty must be made to consist with another. Note, 1. It is a piece of wisdom to keep out of debt as much as may be, especially to dread suretiship. There may be a just occasion for a man to pass his word for his friend in his absence, till he come to engage himself; but to be surety in the presence of his friend, when he is upon the spot, supposes that his own word will not be taken, he being deemed insolvent or dishonest, and then who can with safety pass his word for him? 2. Those that are void of understanding are commonly taken in this snare, to the prejudice of their families, and therefore ought not to be trusted too far with their own affairs, but to be under direction.

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

Note, 1. Those that are quarrelsome involve themselves in a great deal of guilt: He that loves strife, that in his worldly business loves to go to law, in religion loves controversies, and in common conversation loves to thwart and fall out, that is never well but when he is in the fire, he loves transgression; for a great deal of sin attends that sin, and the way of it is down-hill. He pretends to stand up for truth, and for his honour and right, but really he loves sin, which God hates. 2. Those that are ambitious and aspiring expose themselves to a great deal of trouble, such as often ends in their ruin: He that exalts his gate, builds a stately house, at least a fine frontispiece, that he may overtop and outshine his neighbours, seeks his own destruction and takes a deal of pains to ruin himself; he makes his gate so large that his house and estate go out at it.

Folly and Wickedness.

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

Note, 1. Framing ill designs will be of no advantage to us; there is nothing got by them: He that has a froward heart, that sows discord and is full of resentment, cannot promise himself to get by it sufficient to counterbalance the loss of his repose and reputation, nor can he take any rational satisfaction in it; he finds no good. 2. Giving ill language will be a great disadvantage to us: He that has a perverse tongue, spiteful and abusive, scurrilous or backbiting, falls into one mischief or other, loses his friends, provokes his enemies, and pulls trouble upon his own head. Many a one has paid dearly for an unbridled tongue.

21 He that begetteth a fool doeth it to his sorrow: and the father of a fool hath no joy.

This expresses that very emphatically which many wise and good men feel very sensibly, what a grievous vexatious thing it is to have a foolish wicked child. See here, 1. How uncertain all our creature-comforts are, so that we are often not only disappointed in them, but that proves the greatest cross in which we promised ourselves most satisfaction. There was joy when a man-child was born into the world, and yet, if he prove vicious, his own father will wish he had never been born. The name of Absalom signifies his father's peace, but he was his greatest trouble. It should moderate the desire of having children, and the delights of their parents in them, that they may prove a grief to them; yet it should silence the murmurings of the afflicted father in that case that if his son be a fool he is a fool of his own begetting, and therefore he must make the best of him, and take it up as his cross, the rather because Adam begets a son in his own likeness. 2. How unwise we are in suffering one affliction (and that of an untoward child as likely as any other) to drown the sense of a thousand mercies: The father of a fool lays that so much to heart that he has no joy of any thing else. For this he may thank himself; there are joys sufficient to counterbalance even that sorrow.

22 A merry heart doeth good like a medicine: but a broken spirit drieth the bones.

Note, 1. It is healthful to be cheerful. The Lord is for the body, and has provided for it, not only meat, but medicine, and has here told us that the best medicine is a merry heart, not a heart addicted to vain, carnal, sensual mirth; Solomon himself said of that mirth, It is not medicine, but madness; it is not food, but poison; what doth it? But he means a heart rejoicing in God, and serving him with gladness, and then taking the comfort of outward enjoyments and particularly that of pleasant conversation. It is a great mercy that God gives us leave to be cheerful and cause to be cheerful, especially if by his grace he gives us hearts to be cheerful. This does good to a medicine (so some read it); it will make physic more efficient. Or it does good as a medicine to the body, making it easy and fit for business. But, if mirth be a medicine (understand it of diversion and recreation), it must be used sparingly, only when there is occasion, not turned into food, and it must be used medicinally, sub regimine—as a prescribed regimen, and by rule. 2. The sorrows of the mind often contribute very much to the sickliness of the body: A broken spirit, sunk by the burden of afflictions, and especially a conscience wounded with the sense of guilt and fear of wrath, dries the bones, wastes the radical moisture, exhausts the very marrow, and makes the body a mere skeleton. We should therefore watch and pray against all melancholy dispositions, for they lead us into trouble as well as into temptation.

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

See here, 1. What an evil thing bribery is: He is a wicked man that will take a gift to engage him to give a false testimony, verdict, or judgment; when he does it he is ashamed of it, for he takes it, with all the secresy imaginable, out of the bosom where he knows it is laid ready for him; it is industriously concealed, and so slyly that, if he could, he would hide it from his own conscience. A gift is taken out of the bosom of a wicked man (so some read it); for he is a bad man that gives bribes, as well as he that takes them. 2. What a powerful thing it is. It is of such force that it perverts the ways of judgment. The course of justice is not only obstructed, but turned into injustice; and the greatest wrongs are done under colour of doing right.

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

Note, 1. He is to be reckoned an intelligent man that not only has wisdom, but has it ready when he has occasion for it. He lays his wisdom before him, as his card and compass which he steers by, has his eye always upon it, as he that writes has on his copy; and then he has it before him; it is not to seek, but still at hand. 2. He that has a giddy head, a roving rambling fancy, will never be fit for any solid business. He is a fool, and good for nothing, whose eyes are in the ends of the earth, here, and there and every where, any where but where they should be, who cannot fix his thoughts to one subject nor pursue any one purpose with any thing of steadiness. When his mind should be applied to his study and business it is filled with a thousand things foreign and impertinent.

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

Observe, 1. Wicked children are an affliction to both their parents. They are an occasion of anger to the father (so the word signifies), because they contemn his authority, but of sorrow and bitterness to the mother, because they abuse her tenderness. The parents, being joint-sufferers, should therefore bring mutual comfort to bear them up under it, and strive to make it as easy as they can, the mother to mollify the father's anger, the father to alleviate the mother's grief. 2. That Solomon often repeats this remark, probably because it was his own case; however, it is a common case.

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

In differences that happen between magistrates and subjects, and such differences often arise, 1. Let magistrates see to it that they never punish the just, that they be in no case a terror to good works, for that is to abuse their power and betray that great trust which is reposed in them. It is not good, that is, it is a very evil thing, and will end ill, whatever end they may aim at in it. When princes become tyrants and persecutors their thrones will be neither easy nor firm. 2. Let subjects see to it that they do not find fault with the government for doing its duty, for it is a wicked thing to strike princes for equity, by defaming their administration or by any secret attempts against them to strike at them, as the ten tribes that revolted reflected upon Solomon for imposing necessary taxes. Some read it, Nor to strike the ingenuous for equity. Magistrates must take heed that none suffer under them for well doing; nor must parents provoke their children to wrath by unjust rebukes.

27 He that hath knowledge spareth his words: and a man of understanding is of an excellent spirit. 28 Even a fool, when he holdeth his peace, is counted wise: and he that shutteth his lips is esteemed a man of understanding.

Two ways a man may show himself to be a wise man:—1. By the good temper, the sweetness and the sedateness, of his mind: A man of understanding is of an excellent spirit, a precious spirit (so the word is); he is one that looks well to his spirit, that it be as it should be, and so keeps it in an even frame, easy to himself and pleasant to others. A gracious spirit is a precious spirit, and renders a man amiable and more excellent than his neighbour. He is of a cool spirit (so some read it), not heated with passion, nor put into any tumult or disorder by the impetus of any corrupt affection, but even and stayed. A cool head with a warm heart is an admirable composition. 2. By the good government of his tongue. (1.) A wise man will be of few words, as being afraid of speaking amiss: He that has knowledge, and aims to do good with it, is careful, when he does speak to speak to the purpose, and says little in order that he may take time to deliberate. He spares his words, because they are better spared than ill-spent. (2.) This is generally taken for such a sure indication of wisdom that a fool may gain the reputation of being a wise man if he have but wit enough to hold his tongue, to hear, and see, and say little. If a fool hold his peace, men of candour will think him wise, because nothing appears to the contrary, and because it will be thought that he is making observations on what others say, and gaining experience, and is consulting with himself what he shall say, that he may speak pertinently. See how easy it is to gain men's good opinion and to impose upon them. But when a fool holds his peace God knows his heart, and the folly that is bound up there; thoughts are words to him, and therefore he cannot be deceived in his judgment of men.

CHAP. XVII. Verſ. 1. Better is a dry morſel, and quietneſs therewith]

THough there bee not ſo much as a little Vinegar to dip in. See Chap. 14.17. with the Note there. The Hebrew word properly ſignifies a morſel of bread, as Rabbi Elias tells us. So then, better is a cruſt of courſe bread without any other cates or diſhes (never ſo little, with love and peace) than an houſe-full of Sacrifices; that is, of good cheer, uſually at offering up of Sacrifices, Prov. 7.14. And hereunto Saint James ſeems to allude, Chap. 5.5.

Verſ. 2. A wiſe ſervant ſhall have rule over a Son, &c.] God hath a very gracious reſpect unto faithful ſervants, and hath promiſed them the reward of inheritance, Col. 4.24. which properly belongs to Sons. This falls out ſometimes here, as to Joſeph, Joſhuah, thoſe ſubjects that married Salomons Daughters, 1 King. 4.10, 14. but infallibly hereafter, when they ſhall come from Eaſt and Weſt to ſit down with Abraham, Iſaac and Jacob, in the Kingdome of Heaven: and to enter into their Maſters joy, but the children of the Kingdome ſhall bee caſt out, Mat. 8.11, 12.

Verſ. 3. The fining-pot is for ſilver, &c.] God alſo hath his fire in Zion, and his furnace in Jeruſalem, Iſa. 31.9. his conflatories, and his crucibles, wherein hee will refine his, as ſilver is refined, and try them as gold is tried, Zech. 13.9. Not as if hee knew them not, till hee had tried them; for hee made them, and therefore cannot but know them: As Artificers know the ſeveral parts and properties of their works. Sed tentat ut ſciat, id eſt, ut ſcire nos faciat, ſaith Auguſtin. Hee therefore tries us, that hee may make us know what is in us, what droſſe, what pure metal; and that all may ſee that wee are ſuch, as (for a need) can glorifie him in the very fires, Iſa. 84.15. that the trial of our faith being much more precious than of gold that periſheth; though tried in the fire, may bee found to praiſe, and honour, and glory, 1 Pet. 1.7.

Verſ. 4. A wicked doer giveth heed to falſe lips] It is an ill ſign of a vicious nature, to bee apt to beleeve ſcandalous reports of godly men. If men loved not lyes, they would not liſten to them. Some are of opinion, that Solomon having ſaid, God tryeth the hearts, doth in this and the two next following verſes inſtance ſome particular ſins ſo accounted by God, which yet paſſe amongſt men for no ſins, or peccadilloes at the utmoſt, ſeeing no man ſeems to receive wrong by them: ſuch as theſe are; to liſten to lying lips, to mock the poor, to rejoyce at another mans calamity, and the like. Loe they that do thus, though to themſelves and others they may ſeem to have done nothing amiſſe, yet God that tries the hearts, will call them to account for theſe malicious miſcarriages.

Verſ. 5. Hee that mocketh the poor, &c.] See the Note on Chap. 14.31.

And hee that is glad at calamities, ſhall not bee unpuniſhed] Hee is ſick of the Devils diſeaſe, [non-Latin text not transcribed], which Job was not tainted with. Chap. 31. as the Edomites, Ammonites, Philiſtims, and other of Sions enemies, Lam. 1. were. How bitterly did the Jews inſult over our Saviour, when they had nailed him to the Croſſe? And in like ſort they ſerved many of the Martyrs, worrying them when they were down, as Dogs do other Creatures: and ſhooting ſharp arrows at them, when they had ſet them up for marks of their malice and miſchief. Herein they deal like barbarouſly with the Saints, as the Turks did with one John de Chabes a Frenchman,Turk. Hiſt. fol. 756. at the taking of Tripolis in Barbary. They cut off his hands and noſe, and then when they had put him quick into the ground to the waſte, they for their pleaſure ſhot at him with their arrows, and afterwards cut his throat. Mr. John Deuly Martyr, being ſet in the fire with the burning flame about him, ſang a Pſalm; Then cruel Doctor Story commanded one of the tormentours to hurl a faggot at him, whereupon, being hurt therewith upon the face,Act. & Mon. fol. 1530. that hee bled again, hee left his ſinging, and clapt both his hands upon his face. Truly, ſaid Doctor Story to him that hurled the fagot, Thou haſt marred a good old ſong. This Story being after the coming in of Queen Elizabeth, queſtioned in Parliament for many foul crimes, and particularly for perſecuting and burning the Martyrs, hee denied not but that hee was once at the burning of an Herewigge (for ſo hee termed it) at Uxbridge; Ibid. 1918. where hee caſt a faggot at his face as hee was ſinging of Pſalms, and ſet a winnebuſh of thorns under his feet a little to prick him, &c. This wretch was afterwards hanged, drawn and quartered, and ſo this Proverb was fulfilled of him,Anno. 1571. Hee that is glad at calamities, ſhall not bee unpuniſhed.

Verſ. 6. Childrens children are the Crown of old men] That is, if they bee not children that cauſe ſhame, as verſ. 2. and that diſgrace their Anceſtors, ſtain their blood. If they obey their Parents counſel, and follow their good example, for otherwiſe, they prove not Crowns, but corroſives to their aged Sires, as did Eſau, Abſolom, Andronicus, and others.

And the glory of children are their Parents] If thoſe children ſo well deſcended do not degenerate, as Jonathan the ſon of Gerſhom, the ſon of Manaſſeh (or rather of Moſes, as the Hebrews read it with a Nun ſuspenſum) Judg. 18.31. and as Elies, Samuels, and ſome of Davids ſons did. Heroum filii noxae: Manaſſeh had a good Father, but hee degenerated into his Grandfather Ahaz, as if there had been no intervention of a Hezekiah. So wee have ſeen the kernel of a well-fruited-plant degenerate into that crab or willow that gave the original to his ſtock. But what an honour was it to Jacob, that hee could ſwear by the fear of his Father Iſaac? To David, that hee could (in a real and heavenly complement) ſay to his Maker? Truly Lord, I am thy ſervant, [illegible: 2 letters]am thy ſervant, the ſon of thy handmaid, Pſal. 116.16. To Timothy, that the ſame Faith that was in him, had dwelt firſt in his Mother Lois, and his Grandmother Eunice? 2 Tim. 1.15. To the children of the Elect Lady? &c. To Mark, that hee was Barnabas his ſiſters ſon? To Alexander and Rufus (men mentioned onely,Euſeb. [non-Latin text not transcribed]. Mark. 15.21.) but famouſly known in the Church to bee the ſons of Simon of Cyrene? To the ſons of Conſtaintine the Great, to come of ſuch a Father, whom they did wholly put on, ſaith Euſebius, and exactly reſemble? To bee deſcended of thoſe glorious Martyrs and Confeſſors that ſuffered here in Queen Maries daies?

Verſ. 7. Excellent speech becometh not a fool] A Nabal, a ſapleſs worthleſs fellow, in whom all worth is withered and decayed, qui nullas habet dicendi vires, as Cicero hath it, that can ſay no good, except it bee by rote, or at leaſt by book: what ſhould hee do diſcourſing of high points? God likes not fair words from a foul mouth. Chriſt ſilenced the Devil,Odi homine[illegible: 1 letter] ignava [illegible: 1 letter] p[illegible: 1 letter]r[illegible: 2 letters] philoſopha ſententia. when hee confeſſed him to bee the Son of the moſt high God. The leapers lips ſhould bee covered, according to the Law. The Lacedemonians, when a bad man had uttered a good ſpeech in their Council-houſe, liking the ſpeech, but not the ſpeaker, commanded one of better carriage to give the ſame counſel, and then they made uſe of it. The people of Rome ſware they would not beleeve Carbo, Liv. though hee ſware.

Much leſſe do lying lips a Prince] Or any ingenuous man, as ſome render it. A Princes bare word ſhould bee better ſecurity than another mans oath, ſaid Alphonſus King of Arragon: When Amurath the Great Turk was exhorted by his cruel Son Mahomet to break his Faith with the Inhabitants of Sfetigrade in Epirus, hee would not hearken, ſaying,Turk Hiſt. fol. 328. That hee which was deſirous to bee great amongſt men, muſt either be indeed faithful of his word and promiſe, or at leaſtwiſe ſeem ſo to bee: thereby to gain the minds of the people, who naturally abhorre the government of a faithleſs and cruel Prince. What a foul blur was that to Chriſtian Religion, that Ladiſlaus King of Hungary ſhould, by the perſwaſion of the Popes Legate,Ibid. 291. break his oath given to this Amurath at the great battel of Varna, and thereby open the mouth of that dead Dog, to rail upon Jeſus Chriſt? And how will the Papiſts ever bee able to wipe off from their Religion that ſtain that lies upon it, ever ſince the Emperour Sigiſmund, by the conſent and advice of the Council of Conſtance, brake his promiſe of ſafe conduct to John Hus and Hierome of Prague, and burnt them? But they have a rule to walk by now, Fides cum haereticis non eſt ſervanda, Promiſes made to Hereticks are not bee obſerved. And it is for Merchants, ſay they, and not for Princes, to ſtand to their oaths, any further than may ſtand with the publike good. This Divinity they may ſeem to have drawn out of Plato; who, in his third Dialogue of the Common-wealth, ſaith, that if it bee lawful for any one to lye, it may bee lawful doubtleſs for Princes and Governours, that aim therein at the Weal-publike. But God by the mouth of his Servant and Secretary Solomon here, aſſures us it is otherwiſe.

In vita Apollon. l, 3. c. 14.Verſ. 8. A gift is as a precious ſtone, &c.] Heb. As a ſtone of grace. Like that precious ſtone Pantarbe, ſpoken of in Philoſtratus, that hath a marvellous conciliating property; or the wonder-working Loadſtone, that among other ſtrange effects reckoned up by Marbodeus and Pictorius, doth poſſeſſores ſuos diſertos & Principibus gratos reddere, make thoſe that have it, well-ſpoken men, and well accepted of Princes.

Whitherſoever it turneth, it proſpereth] Moſt men are [non-Latin text not transcribed], and love with ſhame, Give yee. Yet ſome Perſian-like ſpirits there are (as hath been made good before by the examples of Luther, Galeabrius, and ſome others) that regard not ſilver, and as for gold (in ſuch a way) they have no delight in it, Iſa. 13.17. But theſe are black Swans indeed. The moſt ſing, Quis niſi mentis inops oblatum reſpuat aurum? Who but a fool would refuſe offered gold?

Verſ. 9. Hee that covereth a tranſgreſſion, ſeeketh love] In friendſhip faults will fall out: Theſe muſt bee many of them diſſembled, and not chewed, but ſwallowed down whole, as Phyſick-pills; for elſe they will ſtick in a mans teeth, and prove very unpleaſant. See the Note on Prov. 10.12.

But hee that repeateth a matter, ſeparateth very friends] Hee that is ſo ſoft and ſenſible of ſmalleſt offences, ſo tender and tickliſh that hee can put up nothing without revenge, or reparation: Hee that rips up and rakes into his friends frailties, and makes them more in the relating, having never done with them, hee ſhall ſoon make his beſt friends weary of him, nay, to become enemies to him.

Verſ. 10. A reproof entreth more into a wiſe man, &c.] A word to the wiſe is ſufficient: A look from Chriſt brake Peters heart, and diſſolved it into tears. Auguſtus being in a great rage, ready to paſs ſentence of death upon many, was taken off by theſe words of his friend Mecaenas, [non-Latin text not transcribed]. Dio in Aug. [illegible: 4 letters]. Maul. loc com. written in a Note, and caſt into his lap, Tandem aliquando ſurge carnifex. When Luther was once in a great heat, Melancthon cooled him and qualified him by repeating that verſe, Vince animos, iramque tuam, qui caetera vincis. Maſter you paſſions, you that ſo eaſily maſter all things elſe.

Than an hundred ſtripes into a fool] Hic enim plectitur, ſed non flectitur; corripitur, ſed non corrigitur. Beaten hee is, but not bent to goodneſs; amerced, but not amended. The Cypreſs, the more it is watred, the more it is withered, Ahaz was the worſe for his afflictions, ſo was the railing Theef. Jeroboams withered hand works nothing upon his heart. Hee had herein as great a miracle wrought before him (ſaith a reverend man) as St. Paul had at his Converſion,Dr. Preſton. yet was hee not wrought upon, becauſe the Spirit did not ſet it on.

Verſ. 11. An evil man ſeeketh onely rebellion] viz. How to gain-ſtand and miſchieve thoſe that by words or ſtripes, ſeek to reclaim him: Some read it thus, The rebellious ſeeketh miſchief only, hee is ſet upon ſin, hee ſhall bee ſure of puniſhment. No warnings will ſerve obdurate hearts; wicked men are even ambitious of deſtruction: Judgements need not go to finde them out, they run to meet their bane, they ſeek it, and as it were ſend for it. But this they need not do, for a cruel meſſenger ſhall bee ſent againſt him. God hath forces enough at hand to fetch in his Rebels, viz. good and evil Angels, Stars, Meteors, Elements, other creatures, reaſonable, unreaſonable, inſenſible. The ſtones in the wall of Aphek ſhall ſooner turn Executioners than a rebellious Aramite ſhall ſcape unrevenged; Not to ſpeak of Hell-torments prepared for the Devil and his Angels, and by them to bee inflicted on Rebels and Reprobates.

Verſ. 12. Let a Bear robbed of her Whelps meet a man] A Bear is a fierce and fell creature, the Shee-bear eſpecially, as Ariſtotle noteth, but moſt of all when robbed of her Whelps, which ſhee licketh into form, and loveth without meaſure. To meet her in this rage is to meet death in the face, and yet that danger may bee ſooner ſhifted and ſhunned, than a furious fool ſet upon miſchief: Such were the primitive Perſecutors, not ſparing thoſe Chriſtians whom Bears and Lions would not meddle with. Such an one was our bloody Bonner, Act. & Mon. who in five years ſpace took and roaſted three hundred Martyrs, moſt of them within his own Walk and Dioceſs. Such another was that mercileſs Minerius, one of the Popes Captains,Ibid. who deſtroyed two and twenty Towns of the innocent Merindelians in France, together with the inhabitants; and being intreated for ſome few of them that eſcaped in their ſhirts to cover their nakedneſs, hee ſternly anſwered, that hee knew what hee had to do, and that not one of them ſhould eſcape his hands, but hee would ſend them to hell to dwell among Devils.

Verſ. 13. Who ſo rewardeth evil for good, &c.] Ingratitude is a monſter in nature, and doth therefore carry ſo much more deteſtation,Nihil eſt tam inhumanum, &c. quam committere, ut beneficio non dicam indignus ſed victus eſſe videare, Cic. as it is more odious even to themſelves that have blotted out the image of God. Some vices are ſuch as nature ſmiles upon, though frowned at by divine Juſtice; not ſo this. Licurgus would make no law againſt it, becauſe hee thought none could bee ſo abſurd as to fall into it. Amongſt the Athenians there was an action [non-Latin text not transcribed] of a Maſter againſt a ſervant ungrateful for his manumiſſion, not doing his duty to his late Maſter: Such were again to bee made bond-ſlaves. Val. Max. lib. 2. cap. 1. Zonaras in Annal. Turk. hiſt. 642. Who can chuſe but abhor that abominable act of Michael Balbus, who that night that his Prince (Le[illegible: 1 letter] Armenius) had pardoned and releaſed him, got out and ſlew him? And that of Mulcaſſes King of Tunes, who cruelly tortured to death the Manifet and Meſner, by whoſe means eſpecially hee had aſpired to the Kingdome; grieving to ſee them live, to whom hee was ſo much beholding: And that of Dr. Watſon Biſhop of Lincoln in Queen Maries dayes,Act. & Mon. fol. 1843. who being with Bonner at the Examination of Mr. Rough Martyr (a man that had been a means to ſave Watſons life in the dayes of King Edward the ſixth) to requite him that good turn, detected him there to bee a pernicious heretick, who did more hurt in the North parts than a hundred more of his opinion. Whereunto may bee added that of William Parry, who having been for Burglary condemned to dye, was ſaved by Queen Elizabeths pardon: But hee (ungrateful wretch) ſought to requite her by vowing her death, anno Dom. 1584. Speed. fol. 1178. To render good for evil is divine, good for good is humane, evil for evil is bruitiſh, evil for good is Deviliſh.

Evil ſhall not depart from his houſe] i. e. From his Perſon and Poſterity, though haply hee may eſcape the laſh of mans Law for ſuch an abhorred villany. See this fulfilled in Sauls family, for his unworthy dealing with David; in Muleaſſes and many others. Jeremy (in a ſpirit of Prophecie) bitterly curſeth ſuch, and foretelleth the utter ruine of them and theirs, Chap. 18.20, 21. &c. ſhall evil be recompenced for good? ſaith hee, Therefore deliver up their children to the famine, and let their wives bee widows. Let a cry bee heard from their houſes, &c.

Verſ. 14. The beginning of ſtrife is as when one lets out water] It is eaſier to ſtir ſtrife than ſtint it. Lis litem generat: As water, it is of a ſpreading nature. Do therefore here, as the Dutch-men do by their banks; they keep them with little coſt and trouble, becauſe they look narrowly to them, and make them up in time. If there bee but the leaſt breach, they ſtop it preſently, otherwiſe the Sea would ſoon overflow them.

Fertur in arva furens cumulo,Virgil. Aneid. 2. campoſque per omnes Cum ſtabulis armenta trahit.

The ſame may fitly bee ſet forth alſo by a ſimilitude from fire; which if quenched preſently, little hurt is done; As if not, behold how great a wood a little fire kindleth, James 3.5. ſaith Saint James. If fire break out but of a bramble, it will devour the Cedars of Lebanon, Judg. 9.15. Cover therefore the fire of contention, as William the Conquerour commanded the Coverfeu-bell.

Therefore leave off contention before it bee medled with] Antequam commiſceatur. Stop or ſtep back, before it come to further trouble. Satius eſt recurrere quam malè currere, better retire than run on, in thoſe ignoble quarrels eſpecially, ubi & vincere inglorium eſt & atteri ſordidum, wherein, whether hee win or loſe, hee is ſure to loſe in his credit and comfort. Wee read of Francis the firſt King of France, that conſulting with his Captains how to lead his Army over the Alps into Italy, whether this way or that way? Amaril his fool ſprang out of a corner, where hee ſate unſeen, and bad them rather take care which way they ſhould bring their Army out of Italy again. It is eaſie for one to intereſt himſelf in quarrels, but hard to bee diſ-ingaged from them, when hee is once in. Therefore Principiis obſta, withſtand the beginnings of theſe evils, and ſtudy to bee quiet, 1 Theſ. 4.11. Milk quencheth wild-fire. Oyl (ſaith Luther) quencheth lime; ſo doth meekneſſe ſtrife.

Verſ. 15. Hee that juſtifieth the wicked, and hee that condemneth the juſt, &c.] To wrong a righteous man in word onely is a grievous ſin; how much more to murther him under pretence of Juſtice? as they did innocent Naboth; as the bloody Papiſts do Chriſts faithful witneſſes, and as the Jews did Chriſt himſelf, crying out, Wee have a Law, and by our Law hee ought to dye, &c. This is to play the Theef or Man-ſlayer cum privilegio, this is to frame miſchief by a Law, Pſal. 94.20. The like may bee ſaid of that other branch of in juſtice, the juſtifying of the wicked. Bonis nocet, qui malis parcit. Hee wrongs the good, that ſpares the bad: better turn ſo many wild-Boars, Bears, Wolves, Leopards looſe among them, than theſe monſtrous men of condition, that will either corrupt them, or otherwiſe miſchieve them. For thou knoweſt this people is ſet upon miſchief, Exod. 32.22. They cannot ſleep, unleſſe they have hurt ſome one. Neither pertains this Proverb to Magiſtrates onely, but to private perſons too; who muſt take heed how they precipitate a cenſure: Herein David was to blame in pronouncing the wicked happy, and condemning the Generation of Gods children, Pſal. 73. for the which over-ſight hee afterwards ſhames and ſhents himſelf, yea be fools and be beaſts himſelf, as well hee deſerved, verſ. 22.

Verſ. 16. Wherefore is there a price in the hand of a fool? &c.] Wealth without wit, is ill beſtowed. Think the ſame of good natural parts, either of body or mind: ſo, for authority, opportunity, and other advantages. Whereto ſerve they if not rightly improved and employed? Certainly they will prove no better than Uriahs letters to thoſe that have them; or as that ſword which Hector gave Ajax; which ſo long as hee uſed againſt his enemies, ſerved for help and defence; but after hee began to abuſe it to the hurt of hurtleſſe beaſts, it turned into his own bowels. This will bee a bodkin at thy heart one day, I might have been ſaved, but I wofully let ſlip thoſe opportunities that God had thruſt into my hands, and wilfully cut the throat of mine own poor ſoul, by an impenitent continuance in ſinful courſes, againſt ſo many diſſwaſives. Oh the ſpirit of fornication, that hath ſo beſorted the minds of the moſt, that they have no heart to look after Heaven, while it is to bee had, but trifle and fool away their own ſalvation!

Verſ. 17. A friend loveth at all times] Such a friend was Jonathan, Huſhai the Archite, Ittai the Gittite, who ſtuck cloſe to David when hee was at his greateſt under. B. Morton. But ſuch faithful friends are in this age all for the moſt part gone in Pilgrimage (as hee once ſaid) and their return is uncertain. David met with others, beſides thoſe above mentioned, that would bee the cauſes, but not the companions of his calamity; that would fawn upon him in his flouriſh, but forſake him in his trouble. My lovers and friends ſtand aloof, &c. The Antients pictured Friendſhip in the ſhape of a fair young man, bare-headed, meanly apparelled, having on the out-ſide of his garment written, To live and to dye with you, and on his forehead Summer and Winter. His breaſt was open, ſo that his heart might bee ſeen; and with his finger bee pointed to his heart where was written Longè, Propè, Far and near. Humphrey Duke of Gloceſter, being wounded and overthrown by the Duke of Alenzon, at the battel of Agincourt, was reſcued by his brother King Henry the fifth, who beſtriding him, delivered him from danger, &c. Speed.

And a Brother is born for adverſity] Birth binds him to it, and although at other times fratrum concordia rara, brethren may jar and jangle, yet at a ſtraight, and in a ſtreſſe, good nature will work, and good blood will not belie it ſelf. And as in the natural, ſo in the ſpiritual brotherhood, Miſery breeds unity. Ridley and Hooper, that when they were both Biſhops, differed ſo much about Ceremonies, could agree well enough, and bee mutual comforts one to another, when they were both priſoners. Eſther concealed her kindred in hard times; but Gods people cannot. Moſes muſt reſcue his beaten brother out of the hand of the Egyptian, though hee venture his life by it.

Verſ. 18. A man void of underſtanding ſtriketh hands] Of the folly and miſery of raſh ſuretyſhip, See Chap. 6.1, 2, &c. with the Notes there.

In the preſence of his friend] Or, before his friend, that is, before his friend do it, who was better able, and more obliged. Thus like a Woodcock hee puts his neck into the ginne, his foot into the ſtocks as the Drunkard; and then hath time enough to come in with the fools had I wiſt, and to ſay as the Lion did when taken in the toil, Si praeſciviſſem: If I had foreſeen this. But why ſhould there bee amongſt men any ſuch Epimetheus, ſuch a Poſt-maſter, an after-wit?

Verſ. 19. Hee loveth tranſgreſſion that loveth ſtrife] Its ſtrange that any ſhould love ſtrife, that Hell-hag, [non-Latin text not transcribed]. And yet ſome, like Trouts, love to ſwim againſt the ſtream; like Salamanders, they live in the fire of contention; like Phocion, they hold it a goodly thing to diſſent from others; like Pyrrhus, they are a people that delight in war, Pſal. 68.30. Like Davids enemies, I am for peace, ſaith hee, (that was his Motto) but when I ſpeak of it,Pſal. 120.7. they are for war. Theſe unquiet ſpirits are of the Devil doubtleſſe, that turbulent creature, that troubler of Gods Iſrael. Hee knows, that where envying and ſtrife is, there is confuſion and every evil work, James 3.16. and that hee loveth tranſgreſſion, that loveth ſtrife; hee taketh pleaſure in ſin, which is the cauſe of his unquietneſſe. Good therefore and worthy of all acceptation, is the counſel of the Pſalmiſt; Ceaſe from anger, and forſake wrath; fret not thy ſelf in any wiſe to do evil, Pſal. 37.8. Hee that frets much, will ſoon bee drawn to do evil. An angry man ſtirs up ſtrife, and a furious man aboundeth in tranſgreſſion, Prov. 29.22. Hence our Saviour bids, Have ſalt within your ſelves, that is, mortifie your corruptions, and then, bee at Peace one with another, Mark 9.50. Hence alſo Saint James ſaith, that the wiſdome from above is firſt pure, and then peaceable. And Saint Paul oft joyns faith and love together; there can bee no true love to, and good agreement with men, till the heart bee purified by faith from the love of ſin.

And hee that exalteth his gate, ſeeketh deſtruction] Eventually hee ſeeketh it, though not intentionally: that exalteth his gate, that is, his whole houſe, (a part being put for the whole) which hee that builds over-ſumptuouſly, is in the ready rode to beggery, the begger will ſoon have him by the back, as they ſay; quaerit rupturam, hee will ſhortly break. Others read the words thus, And hee enlargeth his gate that ſeeketh a breach, that is, ſay they, hee that picketh quarrels, and is contentious, ſetteth open a wide door to let in many miſchiefs.

Verſ. 20. Hee that hath a froward heart, findeth no good] Who this is that hath a froward heart, and a perverſe tongue, Solomon ſhews; Prov. 11.20. viz. the hypocrite, the double-minded man, Jam. 1.8. that hath an heart and a heart, Pſal. 12.2. One for God, and another for him that would have it, as that deſperate Neapolitan boaſted of himſelf. And as hee hath two hearts, ſo two tongues too, 1 Tim. 3.8. wherewith hee can both bleſs and curſe, talk religiouſly or prophanely according to the company, James 3.10, 11. ſpeak Hebrew and Aſhdod, the language of Canaan, and the language of Hell; like thoſe in an Iſland beyond Arabia, of whom Diodorus Siculus ſaith, that they have cleven tongues, Antiq. l. 3. ſo that therewith they can alter their ſpeech at their pleaſure, and perfectly ſpeak to two perſons, and to two purpoſes, at once. Now how can theſe Monſters of men expect either to finde good, or not to fall into miſchief? How can they eſcape the damnation of Hell, whereof hypocrites are the chief inhabitants, [non-Latin text not transcribed]. Mat. 24.31. yea the free-holders as it were? for other ſinners ſhall have their part with the Devil and hypocrites.

Verſ. 21. Hee that begetteth a fool, doth it to his ſorrow] Solomon might ſpeak this by experience, and wiſh as Augustus did, Utinam coelebs vixiſſem, aut orbus periiſſem. Hof. 4, O that I had either lived a batchelour, or died childleſſe! to bring forth children to the murtherer, children to the Devil, that old man-ſlayer; Oh what a grief is this to a pious Parent! how much better were a miſcarrying womb, and dry breaſts? What heavy moan made David for his Abſolom, dying in his ſin? How doth many a miſerable Mother weep and warble out that mournful ditty of hers in Plutarch over her deceaſed children, Quo pueri eſtis profecti? poor ſouls what's become of you!

And the Father of a fool hath no joy] No more than Oedipus had, who curſed his children when hee died, and breathed out his laſt, with Per coacervat[illegible: 2 letters] percat domus impia luctus.

No more than William the Conquerour had in his ungracious children: or Henry the ſecond, who finding that his ſons had conſpired againſt him with the King of France, Daniel fol. 112 fell into a grievous paſſion, curſing both his ſons, and the day wherein himſelf was born; and in that diſtemperature departed the world, which himſelf had ſo oft diſtempered.

Verſ. 22. A merry heart doth good, like a medicine] [non-Latin text not transcribed]: So the Septuagint render it. And indeed, it is [non-Latin text not transcribed] that makes [non-Latin text not transcribed]. All true mirth is from rectitude of the mind, from a right frame of ſoul. When Faith hath once healed the conſcience, and grace hath huſht the affections, and compoſed all within, ſo that there is a Sabbath of Spirit, and a bleſſed tranquillity lodged in the ſoul, then the body alſo is vigorous and vigetous, for moſt part, in very good plight, and healthful conſtitution, which makes mans life very comfortable. For ſi vales, bene eſt. And [non-Latin text not transcribed]. Go thy waies, ſaith Solomon, to him that hath a good conſcience, eat thy bread with joy, and drink thy wine with a merry heart, Eccleſ. 9.7, 8, 9. ſith God accepteth thy works. Let thy garments bee alwaies white, and let thy head lack no ointment. Live joyfully with the wife of thy youth, &c. bee lightſome in thy cloaths, merry at thy meats, painful in thy calling, &c. theſe do notably conduce to, and help on health. They that in the uſe of lawful means wait upon the Lord, ſhall renew their ſtrength; they ſhall mount up with wings as Eagles; they ſhall run, and not bee weary; they ſhall walk, and not faint, Iſa. 40.31.

But a broken ſpirit drieth the bones] By drinking up the marrow and radical moiſture. See this in David, Pſal 32.3. whoſe bones waxed old, whoſe moiſture or chief ſap was turned into the drought of Summer: his heart was ſmitten, and withered like graſs; his daies conſumed like ſmoak, Pſal. 102.3, 4. his whole body was like a bottle in the ſmoak, Pſal. 119.83. hee was a very bag of bones, and thoſe alſo burnt as an hearth, Pſal. 102. Ariſtotle in his book of long and ſhort life aſſigns grief for a chief cauſe of death. And the Apoſtle ſaith as much, 2 Cor. 7.10. See the Note there, and on Prov. 12.25. All immoderations, ſaith Hippocrates, are great enemies to health.

Verſ. 23. A wicked man taketh a gift out of the boſome] i. e. cloſely and covertly, as if neither God nor man ſhould ſee him. The words may bee alſo read thus, Hee (that is the corrupt Judge) taketh a gift out of the wicked mans boſome; there being never a better of them, as Solomon intimateth by this ambiguous expreſſion.Stapleten. Rain is good, and ground is good, yet ex corum conjunctione fit lutum. So giving is kind, and taking is courteous; yet the mixing of them makes the ſmooth paths of juſtice foul and uneven.

Verſ. 24. Wiſdome is before him that hath underſtanding] Or,Vultut index animi. Profecto oculis animus inhabitat. Plin. the face of an underſtanding man is wiſdome, his very face ſpeaks him wiſe, the government of his eyes, eſpecially, is an argument of his gravity. His eyes are in his head, Eccleſ. 2.14. hee ſcattereth away all evil with them, Prov. 20.8. Hee hath oculum irretortum, as Job had, chap. 31. and Joſeph had oculum in metam (which was Ludovicus vives his Motto) his eye fixt upon the mark; hee looks right on, Prov. 4.25. hee goes through the world as one in a deep muſe, or as one that hath haſte of ſome ſpecial buſineſſe, and therefore over-looks every thing beſides it: Hee hath learned out of Iſa. 33.14, 15. that he that ſhall ſee God to his comfort, muſt not onely ſhake his hands from taking gifts (as in the former verſe) but alſo ſtop his ears, from hearing of blood, and ſhut his eyes from ſeeing of evil. Vitiis nobis in animum per oculos eſt via, ſaith Quintilian; Quintil. declam. ſin entereth into the little world, thorow theſe windows, and death by ſin, as fools finde too oft by caſting their eyes into the corners of the earth, ſuffering them to rove at randome without reſtraint, by irregular glancing, and inordinate gazing. In Hebrew the ſame word ſignifies both an eye and a fountain; to ſhew (ſaith one) that from the eye, as from a fountain, flows both ſin and miſery. Shut up therefore the five windows, that the houſe may be full of light, as the Arabian Proverb hath it. Wee read of one, that making a journey to Rome, and knowing it to bee a corrupt place, and a corrupter of others, entred the City with eyes cloſe ſhut; neither would hee ſee any thing there but Saint Peters Church, which hee had a great mind to go viſit. Alipius in Auſtin being importuned to go to thoſe bloody ſpectacles of the gladiatory combats, reſolved to wink, and did; But hearing an out-cry of applauſe, looked abroad, and was ſo taken with the ſport, that hee became an ordinary frequenter of thoſe cruel meetings.

Verſ. 25. A fooliſh Son is a grief to his Father] See the Note on chap. 10.1. and 15.20.

Verſ. 26. Alſo to puniſh the juſt is not good] The righteous are to be cheriſhed and protected, as thoſe that uphold the ſtate. Semen ſanctum ſtatumen terrae, Iſa. 6.13. What Aeneas, Sylvins ſaid of learning, may bee more properly ſaid of righteouſneſs, Vulgar men ſhould eſteem it as ſilver, Noble-men as gold, Prines prize it as pearls. But they that puniſh it (as perſecutors do) ſhall bee puniſhed to purpoſe, when God makes inquiſition for blood. Pſal. 9.

Nor to ſtrike Princes for equity] Righteous men are Princes in all Lands, Pſa. 45. yea they are Kings in righteouſneſſe, as Melchiſedec. Indeed they are ſomewhat obſcure Kings, as hee was, but Kings they appear to bee, by comparing Mat. 13.17. with Luk. 10.24. Many righteous, ſaith Matthew, many Kings, ſaith Luke. Now to ſtrike a King is high-treaſon: Daniels Hiſt. 198. And although Princes have put up blows, as when one ſtruck our Henry the ſixth, hee onely ſaid, Forſooth you do wrong your ſelf more than mee, to ſtrike the Lords annointed: Another alſo that had drawn blood of him when hee was in priſon, hee freely pardoned, when hee was reſtored to his Kingdome, ſaying; Alaſs, poor ſoul, hee ſtruck mee more to win favour with others, than of any evil will hee bare mee. So when one came to cry Cato mercy, for having ſtruck him once in the Bath, hee anſwered, that hee remembred no ſuch matter. Likewiſe Lycurgus is famous for pardoning him that ſmote out one of his eyes; yet hee that ſhall touch the apple of Gods eye (as every one doth that wrongeth a righteous man for equity eſpecially) ſhall have God for a revenger. And it is a fearful thing to fall into the hands of the living God, Heb. 10.

Verſ. 27. Hee that hath knowledge, ſpareth his words] Taciturnity is a ſign of ſolidity, and talkativeneſs of worthleſneſs. Epaminondas is worthily praiſed for this (ſaith Plutarch) that as no man knew more than hee, ſo none ſpake leſs than hee did.

And a man of underſtanding is of an excellent ſpirit] Or, of a cool ſpirit. The deepeſt Seas are the moſt calm, Where river ſmootheſt runs, deep is the ford, The Dial ſtirs, yet none perceives it move, &c.

Verſ. 28. Even a fool when hee holdeth his peace, &c.] [non-Latin text not transcribed]. O that you would altogether hold your peace, and it ſhould bee your wiſdome, ſaith Job to his friends that ſpake much, but ſaid little, Job 13.5.