Proverbs 29 commentary

If God wounds, who can heal? The word of God warns all to flee from the wrath to come, to the hope set before us in Jesus Christ.

The people have cause to rejoice or mourn, as their rulers are righteous or wicked.

Divine wisdom best keeps us from ruinous lusts.

The Lord Jesus is the King who will minister true judgment to the people.

Flatterers put men off their guard, which betrays them into foolish conduct.

Transgressions always end in vexations. Righteous men walk at liberty, and walk in safety.

This verse is applicable to compassion for the distress of the poor, and the unfeeling disregard shown by the wicked.

The scornful mock at things sacred and serious. Men who promote religion, which is true wisdom, turn away the wrath of God.

If a wise man dispute with a conceited wrangler, he will be treated with anger or ridicule; and no good is done.

Christ told his disciples that they should be hated of all men. The just, whom the blood-thirsty hate, gladly do any thing for their salvation.

He is a fool who tells every thing he knows, and can keep no counsel.

One who loves flatterers, and hearkens to slanderers, causes his servants to become liars and false accusers.

Some are poor, others have a great deal of deceitful riches. They meet in the business of this world; the Lord gives to both the comforts of this life. To some of both sorts he gives his grace.

The rich will look to themselves, but the poor and needy the prince must defend and plead for.

Parents must consider the benefit of due correction, and the mischief of undue indulgence.

Let not the righteous have their faith and hope shocked by the increase of sin and sinners, but let them wait with patience.

Children must not be suffered to go without rebuke when they do amiss.

How bare does a place look without Bibles and ministers! and what an easy prey is it to the enemy of souls! That gospel is an open vision, which holds forth Christ, which humbles the sinner and exalts the Saviour, which promotes holiness in the life and conversation: and these are precious truths to keep the soul alive, and prevent it from perishing.

Here is an unprofitable, slothful, wicked servant; one that serves not from conscience, or love, but from fear.

When a man is self-conceited, rash, and given to wrangling, there is more hope of the ignorant and profligate.

Good usage to a servant does not mean indulgence, which would ruin even a child. The body is a servant to the soul; those that humour it, and are over-tender of it, will find it forget its place.

An angry, passionate disposition makes men provoking to one another, and provoking to God.

Only those who humble themselves shall be exalted and established.

The receiver is as bad as the thief.

Many are ashamed to own Christ now; and he will not own them in the day of judgment. But he that trusts in the Lord will be saved from this snare.

The wisest course is, to look to God, and seek the favour of the Ruler of rulers; for every creature is that to us which God makes it to be.

The just man abhors the sins of the wicked, and shuns their company. Christ exposed the wickedness of men, yet prayed for the wicked when they were crucifying him. Hatred to sin in ourselves and others, is a needful branch of the Christian temper. But all that are unholy, have rooted hatred to godliness.

CHAPTER 29

Pr 29:1-27.

1. hardeneth ... neck--obstinately refuses counsel (2Ki 17:14; Ne 9:16).

destroyed--literally, "shivered" or "utterly broken to pieces."

without remedy--literally, "without healing" or repairing.

2. (Compare Pr 11:10; 28:28).

in authority--(Compare Margin), increased in power.

3. (Compare Pr 4:6, 7; 10:1, &c.).

4. by judgment--that is, righteous decisions, opposed to those procured by gifts (compare Pr 28:21), by which good government is perverted.

land--for nation.

5. (Compare Pr 26:28).

spreadeth ... feet--By misleading him as to his real character, the flatterer brings him to evil, prepared by himself or others.

6. In--or, "By"

the transgression--he is brought into difficulty (Pr 12:13), but the righteous go on prospering, and so sing or rejoice.

7. considereth--literally, "knows," as Psa 1:6.

the cause--that is, in courts of justice (compare Pr 29:14). The voluntary neglect of it by the wicked (Pr 28:27) occasions oppression.

8. Scornful men--those who contemptuously disregard God's law.

bring--(Compare Margin), kindle strife.

turn away wrath--that is, "abate wrath."

9. contendeth--that is, in law.

whether ... laugh--The fool, whether angry or good-humored, is unsettled; or referring the words to the wise man, the sense is, that all his efforts, severe or gentle, are unavailing to pacify the fool.

10. bloodthirsty--(Compare Margin), murderers (Psa 5:6; 26:9).

hate, &c.--(Pr 1:11; Ge 3:4).

seek ... soul--that is, to preserve it.

11. (Compare Pr 12:16; 16:32).

mind--or, "spirit," for anger or any ill passion which the righteous restrain.

12. His servants imitate him.

13. (Compare Pr 22:2).

deceitful man--literally, "man of vexations," an exactor.

the Lord ... their eyes--sustains their lives (1Sa 14:27; Psa 13:3); that is, both depend on Him, and He will do justice.

14. (Compare Pr 20:28; 25:5). Such is the character of the King of kings (Psa 72:4, 12).

15. (Compare Pr 13:24; 23:13).

16. (Compare Pr 29:2, 12; Psa 12:1-8).

shall see ... fall--and triumph in it (Psa 37:34-38; 58:10, 11).

17. (Compare Pr 29:3, 15; Pr 19:18).

give thee rest--peace and quiet (compare Pr 29:9).

18. no vision--instruction in God's truth, which was by prophets, through visions (1Sa 3:1).

people perish--(Compare Margin), are deprived of moral restraints.

keepeth the law--has, and observes, instruction (Pr 14:11, 34; Psa 19:11).

19. A servant--who lacks good principle.

corrected--or discovered.

will not answer--that is, will not obey.

20. (Compare Pr 21:5).

hasty in ... words?--implying self-conceit (Pr 26:12).

21. become his son--assume the place and privileges of one.

22. (Compare Pr 15:18). Such are delighted by discord and violence.

23. (Compare Pr 16:18; 18:12).

honour ... spirit--or, "such shall lay hold on honor" (Pr 11:16).

24. hateth ... soul--(Compare Pr 8:36).

heareth cursing--(Le 5:1), risks the punishment, rather than reveal truth.

25. The fear ... snare--involves men in difficulty (compare Pr 29:6).

shall be safe--(Compare Margin; Pr 18:10).

26. (Compare Margin; Psa 27:8). God alone will and can do exact justice.

27. (Compare Pr 3:32). On last clause, compare Pr 29:16; Psa 37:12.

Hardeneth his neck - Becomes stubborn and obstinate.

But he that keepeth company - רעה roeh, he that feedeth harlots, יאבד yeabed, shall utterly destroy his substance. Has there ever been a single case to the contrary?

He that receiveth gifts - This was notoriously the case in this kingdom, before the passing of the Magna Charta, or great charter of liberties. Hence that article in it, Nulli vendemus justitiam; "We will not sell justice to any." I have met with cases in our ancient records where, in order to get his right, a man was obliged almost to ruin himself in presents to the king, queen, and their favourites, to get the case decided in his favor.

Spreadeth a net for his feet - Beware of a flatterer; he does not flatter merely to please you, but to deceive you and profit himself.

Whether he rage or laugh - Coverdale translates, "Yf a wyse man go to lawe with a foole, whether he deale with him frendly or roughly he geteth no rest."

A fool uttereth all his mind - A man should be careful to keep his own secret, and never tell his whole mind upon any subject, while there are other opinions yet to be delivered; else, if he speak again, he must go over his old ground; and as he brings out nothing new, he injures his former argument.

If a ruler hearken to lies - Wherever the system of espionage is permitted to prevail, there the system of falsity is established; for he who is capable of being a spy and informer, is not only capable of telling and swearing lies, but also of cutting his king's or even his father's throat. I have seen cases, where the same spy received pay from both parties, and deceived both.

The poor and the deceitful man - It is difficult to fix the meaning of תככים techachim, which we here render the deceitful man. The Targum has, "The poor and the man of Little Wealth." The Septuagint, "The usurer and the Debtor." The Vulgate, "The poor and Creditor." Coverdale, "The poor and the Lender." Others, "The poor and the Rich;" "The poor and the Oppressors." I suppose the meaning may be the same as in Pro 22:2 (note): "The rich and the poor meet together; the Lord is the Maker of them all." Where see the note.

When the wicked are multiplied - That, in the multiplication of the wicked transgression is increased, requires no proof; but an important doctrine attaches to this. On this account wicked nations and wicked families are cut off and rooted out. Were it not so righteousness would in process of time be banished from the earth. This will account for many of the numerous instances in which whole families fail.

Where there is no vision - My old MS. Bible, following the Vulgate, translates: Whan prophecye schal failen, the peple schal ben to scatered. Where Divine revelation, and the faithful preaching of the sacred testimonies, are neither reverenced nor attended, the ruin of that land is at no great distance.

But he that keepeth the law, happy is he - Go how it may with others, he shall be safe. So our Lord: "Blessed are they who hear the word of God, and keep it."

He that delicately bringeth up his servant - Such persons are generally forgetful of their obligations, assume the rights and privileges of children, and are seldom good for any thing.

An angry man stirreth up strife - His spirit begets its like wherever he goes.

And a furious man aboundeth in transgression - His furious spirit is always carrying him into extremes, and each of these is a transgression.

A man's pride shall bring him low - A proud man is universally despised, and such are often exposed to great mortifications.

Hateth his own soul - נפשו naphsho, his life, as the outraged law may at any time seize on and put him to death.

He heareth cursing - אלה alah, the execration or adjuration, (for all culprits were charged, as before God, to tell the truth), ולא יגד velo yagpid, but He will not tell It. He has no fear of God, nor reverence for an oath, because his heart is hardened through the deceitfulness of sin.

The fear of man bringeth a snare - How often has this led weak men, though sincere in their general character, to deny their God, and abjure his people! See the case of Peter; and learn from this, O reader, that where the mighty have been slain, thou wilt fall, unless thou call on the Strong for strength, and for courage to use it. Be not ashamed of Jesus nor of his people, nor of his cross. Glory in this, that thou knowest him, art joined to them, and art counted worthy to bear it.

Many seek the ruler's favor - To be screened from the punishment determined by the law; but should he grant the favor sought, and pardon the criminal, this takes not away his guilt in the sight of God, from whom all just judgment proceeds.

And he that is upright in the way - "But as for those that be in the right waye, the wicked hate them." - Coverdale.

To this verse the Vulgate adds the following: Verbum custodiens filius extra perditionem erit; "The son that keeps the word shall not fall into perdition." This is not in all copies of the Vulgate: but it was in that from which my old MS. Bible was made, where it is thus translated: The sone keping the worde schal ben out of perdicyon. I believe verbum here is intended for the Divine word; the revelation from God.

Judgment - By the free and impartial exercise of justice. Gifts - Bribes.

Wrath - The wrath of God or of men, who were enraged against it.

Whether - Whether he, the wise man, deal sharply with him, or mildly, there is no rest, no end or fruit of the debate.

Seek - To preserve it.

Left - Suffered to follow his own will without restraint and chastening.

No vision - No prophecy; no publick preaching of God's word.

A servant - Who is so not only in condition, but also in the temper of his mind, disingenuous, and stubborn. Words - By mere words. Tho' - Though he know thy mind, and his own duty.

Hasty - Who is rash and heady in the management of his affairs.

Delicately - Allowing him too much freedom, and familiarity. A son - Will find him at last grow insolent, and forgetful of his servile condition.

Bewrayeth it not - Which he is bound to do for the publick good.

A snare - Is an occasion of many sins.

Judgment - The decision of his cause, and the success of all his endeavours.

1 HE that being often reproved, hardneth his neck , shall suddenly be destroyed, and that without remedy .

Is incorrigible and obstinately persists in those sins for which he is reproved

Utterly and irrecoverably.

Marginal references: Heb. a [illegible: 1 word] of reproof[illegible: 1+ letters].

2 VVhen the righteous are in authority , the people rejoyce : but when the wicked beareth rule, the people mourn .

Which interpretation is confirmed from the opposite clause. The Hebrew word signifies to increase either in number, or in dignity and power

For the blessed effects of their good government.

Both for the oppressions and mischiefs which they feel, and for the dreadful Judgments of God which they justly fear.

Marginal references: Ch. 11. 10. & 28. 12, 28. Eccles. 10. 5.; Or, [illegible: 1 word].

3 VVhoso loveth wisdom , rejoyceth his father: but he that keepeth company with harlots , spendeth his substance .

And therefore hateth and escheweth all folly and wickedness.

Whereby he plainly discovers himself to want Wisdom; of which see Prov. 7. 7, &c.

Whereby he not onely ruineth himself; but also grieveth his Father, as is implied from the opposite clause.

Marginal references: Ch. 10. 1. & 15. 20. & 27. 11.; Ch. 5. 9. & 28. 7. Luk. 15. 13.

4 The king by judgment stablisheth the land: but he that receiveth gifts , overthroweth it.

By the free and impartial exercise of Justice.

Heb. a Man (for he would not vouchsafe to call him a King, as being unworthy of that Name and Office) of Oblations, or Gifts, i. e. whose delight and common practice it is to take Bribes, and sell Justice.

Marginal references: Heb. a [illegible: 1 word] of oblations.

5 A man that flattereth his neighbour , spreadeth a net for his feet .

That praiseth or applaudeth another in a sinful state or course.

Kills him under a pretence of kindness, is an occasion of his sin, and consequently of destruction, which possibly he may design to accomplish by that means.

6 In the transgression of an evil man there is a snare : but the righteous doth sing and rejoyce .

His sin will bring him to dreadful horrors and certain ruine

Because he hath sweet peace in his own Conscience and assurance of present safety and eternal happiness.

7 The righteous considereth the cause of the poor : but the wicked regardeth not to know it .

Whether Magistrate or any private Person concerned to know it, and capable of helping him in it.

His poverty neither hinders him from taking pains to examine it, nor from a righteous determination of it.

Will not put himself to the trouble of searching it out, either because it yields him no profit, or because he resolves to give away his right.

Marginal references: Job 29. 16▪

8 Scornful men bring a city into a snare : but wise men turn away wrath .

Expose it to God's wrath and to destruction by their selfconceit and wilfulness, by their wicked counsels and courses whereby they seduce and infect the generality of the People, by their contempt of God, of his just Laws and righteous Judgments, and of the opinions and advices of wise men.

Who do not scorn, but hearken to the counsels of God and of prudent men.

The wrath of God or of men who were enraged against it.

Marginal references: Or, set a City on fire.

9 If a wise man contendeth with a foolish man , whether he rage or laugh, there is no rest.

Either judicially or otherwise debating any matter with him, endeavouring to convince him of any errour. x Whether he, the wise Man▪ rageth (or is angry) or laugheth, (i. e. Whether he deal sharply and severely with him, rebuking him for his folly, or mildly and pleasantly, smiling at it, there is no rest, no end or fruit of the debate, the Fool will not be satisfied nor convinced. Or, as it is in the Hebrew, He (to wit, the Fool, last named, to whom the following carriages may seem more fitly to agree) both rageth and laugheth (He will not yield nor be convinced, but persists in his folly, which he discovers somtimes by his furious and unbridled passions, and somtimes by foolish laughter and scorning) and there is no rest, he will never be quieted.

10 The blood-thirsty hate the upright : but the just seek his soul .

And consequently seek their ruine, as is implied from the following clause.

Either 1. to require his Soul or Life at the hands of those who have taken it away. Or 2. to preserve it from those who attempt to take it away, as this Phrase is taken, Psal. 142. 4. though commonly it signifie to seek to destroy it.

Marginal references: [illegible: 1 word] [illegible: 1 word] of [illegible: 1 word]

11 A fool uttereth all his mind : but a wise man keepeth it in till afterwards .

All at once, unnecessarily, and unseasonably, without reservation or caution.

Till he have fit occasion to express it.

Marginal references: [illegible: 1 word] 14. 33.; [illegible: 1 word] [illegible: 1 word] [illegible: 1+ letters]is [illegible: 1 word]

12 If a ruler hearken to lies , all his servants are wicked .

Delight in flatteries or calumnies, or any lying words or deceitful and wicked practices.

Partly because he chooseth only such for his service, and partly because they are either corrupted by his example, or engaged by their place and interest to please him, and comply with his base Lusts.

13 The poor and the deceitful man meet together : the LORD lighteneth both their eyes .

Heb. the Man of deceits, or, of Usuries, i. e. who hath enriched himself by such practices.

Converse together, and one needeth the other, as Ch. 22. 2.

Either their bodily Eyes with the light of the Sun, which promiscuously shines upon both; or the Eyes of their Minds with the light of Reason and Grace, which he indifferently gives to them; and therefore the one should not envy nor despise the other, but be ready to do good one to another, as God doth good to both.

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

14 The king that faithfully judgeth the poor , his throne shall be established for ever.

And the rich too: but he names the poor, because these are most oppressed and injured by others, and least regarded by Princes, and yet committed to their more special care by the King of Kings.

Marginal references: [illegible: 1 word] [illegible: 1+ letters]0. 28.

15 The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame.

Correction and Instruction going together.

Suffered to follow his own will or lusts without restraint and chastening.

And further too; but he names onely the Mother, either because her indulgence oft spoils the Child; or because Children commonly stand in least awe of their Mothers, and abuse the weakness of their Sex, and tenderness of their Natures.

Marginal references: [illegible: 1 word]. 17.; [illegible: 1 word]. 10. 1. [illegible: 1 word] 1[illegible: 1+ letters]. 21, 25.

16 When the wicked are multiplied , transgression increaseth : but the righteous shall see their fall .

Or rather, are advanced, because this is opposed to their falling in the next clause; and so this Hebrew word is taken above, v. 2.

Sin and Sinners abound and grow impudent by impunity and the example and encouragement of such Rulers.

The destruction of such Transgressors, in due time.

Marginal references: [illegible: 1 word], i[illegible: 1+ letters] Au [illegible: 1+ letters].; [illegible: 1 word]. 37. 36. [illegible: 1 word] [illegible: 1+ letters]8. 10. [illegible: 1 word] [illegible: 1+ letters]1. 8.

17 Correct thy son, and he shall give thee rest ; yea, he shall give delight unto thy soul.

Satisfaction to thy Mind, and comfort in his amendment.

Marginal references: Ch. 13. 24. [illegible: 1 word] [illegible: 1+ letters]2. 15. [illegible: 1 word] 23. 13, 14.

18 Where there is no vision , the people perish : but he that keepeth the law , happy is he.

i. e. No Prophecy, for the Prophets were anciently called Seers, 1 Sam. 9. 9. i. e. no publick Preaching of God's Law or Word (as appears by the opposite clause) which is called Prophecy, Rom. 12. 6. 1 Cor. 14. 1, &c. Where the People are destitute of the means of instruction.

Because they want the onely means of Salvation. Or, is made naked, stripped of their best ornaments, God's favour and protection, as this word is taken, Exod. 32. 25.

This he saith rather than, he that hath vision, which the Laws of Opposition might seem to require, to teach us, that although the want of God's Word be sufficient for mens destruction, yet the having and hearing or reading of it is not sufficient for their Salvation, except they also keep or obey it.

Marginal references: Or, is made [illegible: 1 word].

19 A Servant will not be corrected by words : for though he understand he will not answer .

Who is so not onely in condition, but also in the temper of his Mind▪ disingenuous, perverse and stubborn.

By meer words without blows. Compare Prov. 19. 29.

Though he know thy mind, and words, and his own duty.

Either by words, expressing his readiness; or by deeds, speedily and chearfully performing thy commands, but will neglect his duty pretending that he did not hear or understand thee.

20 Seest thou a man that is hasty in his words ? there is more hope of a fool , than of him .

Or rather, in his Business, who is rash and heady in the management of his affairs.

Who is sensible of his folly, and willing to hearken to the advice of others, as this word is used▪ Ch. 26. 12. though commonly it be meant of a wilful and wicked fool.

Because he is self confident, and neither considers things seriously within himself, nor seeks counsel from the wise.

Marginal references: Or, [illegible: 1 word] [illegible: 1 word] matters.

21 He that delicately bringeth up his servant from a child, shall have him become his son at the length.

Allowing him too much freedom, and familiarity, and delicious fare.

Will find him at last grow insolent and presumptuous and forgetful of his servile condition.

22 An angry man stirreth up strife: and a furious man aboundeth in transgression .

Is by his passion easily transported into grievous and manifold sins, against God, and others, and himself, as swearing, and cursing, and violence, yea somtimes even to murder.

Marginal references: Ch. 15. 18. & 26. 21.

23 A mans pride shall bring him low : but honour shall uphold the humble in spirit .

Because both God and Man conspire against him and abhor him.

Or, as others render it, without any difference in the sense, the humble in Spirit shall hold their honour, shall be honoured by God and men. Thus honour, like a shadow, flees from them that pursue it, and follows them who flee from it.

Marginal references: Job 22. 29. Ch. 15. 33. & 18. 12. Matt. 23. 12. Luk. 14. 11. & 18. 14. Jam. 4. 6, 10. 1 Pet. 5. 5.

24 Whoso is partner with a thief , hateth his own soul : he heareth cursing , and bewrayeth it not .

By receiving a share of the stolen Goods upon condition of his concealment of the theft.

He carrieth himself towards it as if he hated it, he woundeth and destroyeth it.

He heareth the voice of swearing, as is said, Levit. 5. 1. the Oath given to him by a Judge adjuring him and other suspected Persons to give information concerning it.

Which he is bound to do both by vertue of his Oath and for the publick good, which ought to be preferred before all private contracts or friendships.

25 The fear of man bringeth a snare : but whoso putteth his trust in the LORD , shall be safe.

Inordinate fear of harm or mischief from men, which is fitly opposed to trust in God, because it comes from a distrust of God's Promise and Providence.

Is an occasion of many sins, and of great danger, both of injuries from men, and of sore punishments from God.

Keeping God's way, and securely relying upon God to protect him from the designs and rage of wicked men.

Marginal references: Heb, shall [illegible: 1 word] set on high.

26 Many seek the rulers favour , but every mans judgment cometh from the LORD .

Men study to please and ingage their Rulers by their obliging carriage and humble Petitions and all other means, supposing that to be the only way to procure either right or favour from them, as they need or desire it.

The decision of his cause and the success of all his endeavours.

Dependeth wholly upon God who ruleth and inclineth their Minds and Hearts as it pleaseth him, Prov. 21. 1.

Marginal references: Ch. 19. 6.; Heb. the [illegible: 1 word] of a Ruler.

27 An unjust man is an abomination to the just : and he that is upright in the way, is abomination to the wicked

Because such men, as such, are hated by God, and haters of and Enemies unto God and all goodness, and publick Plagues to the Church and State in which they live, and therefore he who loves these must needs hate them, as true Friends hate those who are Enemies to their Friends.

Of which see above on v. 10.

Pro 29:1

A general ethical proverb here follows:

A man often corrected who hardeneth his neck,

Shall suddenly go to ruin without remedy.

Line second = Pro 6:15. The connection אישׁ תּוכחות must make the nearest impression on a reader of the Book of Proverbs that they mean a censurer (reprehender), but which is set aside by what follows, for the genit. after אישׁ is, Pro 16:29; Pro 26:21; Pro 29:10; Pro 13:20, the designation of that which proceeds from the subject treated. And since תּוכחות, Psa 37:15; Job 23:4, denotes counter evidence, and generally rejoinders, thus in the first line a reasoner is designated who lets nothing be said to him, and nothing be shown to him, but contradicts all and every one. Thus e.g., Fleischer: vir qui correptus contradicit et cervicem obdurat. But this interpolated correptus gives involuntary testimony of this, that the nearest lying impression of the 'אישׁ תו suffers a change by מקשׁה ערף: if we read הקשׁה (לב) ערף with 'תו, the latter then designates the correptio, over against which is placed obstinate boldness (Syr., Targ., Jerome, Luther), and 'תו shows itself thus to be gen. objecti, and we have to compare the gen. connection of אישׁ, as at Pro 18:23; Pro 21:17, or rather at 1Ki 20:42 and Jer 15:10. But it is unnecessary, with Hitzig, to limit 'תו to divine infliction of punishment, and after Hos 5:9; Isa 37:3, to read תוכחות [punishment], which occurs, Psa 149:7, in the sense of punishment inflicted by man.Vid., Zunz, “Regarding the Idea and the Use of Tokhecha,” in Steinschneider’s Heb. Bibliographia, entitled המחכיר, 1871, p. 70f.

Besides, we must think first not of actual punishment, but of chastening, reproving words; and the man to whom are spoken the reproving words is one whose conduct merits more and more severe censure, and continually receives correction from those who are concerned for his welfare. Hitzig regards the first line as a conditional clause: “Is a man of punishment stiff-necked?”.... This is syntactically impossible. Only מקשׁה ערף could have such force: a man of punishment, if he.... But why then did not the author rather write the words והוא מקשׁה ערף? Why then could not מקשׁה ערף be a co-ordinated further description of the man? Cf. e.g., Ex. 17:21. The door of penitence, to which earnest, well-meant admonition calls a man, does not always remain open. He who with stiff-necked persistence in sin and in self-delusion sets himself in opposition to all endeavours to save his soul, shall one day suddenly, and without the prospect and possibility of restoration (cf. Jer 19:11), become a wreck. Audi doctrinam si vis vitare ruinam.

Pro 29:2

The general ethical proverb is here followed by one that is political: 2 When the righteous increase, the people rejoice;    And when a godless man ruleth, the people mourn.

Regarding 'בּרבות צדּ (Aquila rightly, ἐν τῷ πληθῦναι δικαίους), vid., at Pro 28:28. If the righteous form the majority, or are in such numbers that they are the party that give the tone, that form the predominant power among the people (Fleischer, cum incrementa capiunt justi), then the condition of the people is a happy one, and their voice joyful (Pro 11:10); if, on the contrary, a godless man or (after Pro 28:1) godless men rule, the people are made to sigh (יאנח עם, with the Gaja, according to rule). “There is reason,” as Hitzig remarks, “why עם should be placed first with, and then without, the article.” In the first case it denotes the people as those among whom there is such an increase of the righteous; in the second case, the article is wanting, because it is not generally used in poetry; and, besides, its absence makes the second line consist of nine syllables, like the first.

Pro 29:3

This political proverb is now followed by one of general ethics: 3 A man who loveth wisdom delighteth his father;    And he who keepeth company with harlots spendeth his substance.

Line first is a variation of Pro 10:1. אישׁ־אהב has, according to rule, the Metheg, cf. 9a. אישׁ is man, without distinction of age, from childhood (Gen 4:1) up to ripe old age (Isa 66:13); love and dutiful relation towards father and mother never cease. Line second reminds of Pro 28:7 (cf. Pro 13:20).

Pro 29:4

A series of six proverb follows, beginning with a proverb of the king: 4 A king by righteousness bringeth the land to a good condition;    But a man of taxes bringeth it down.

The Hiph. חעמיד signifies to make it so that a person or matter comes to stand erect and stand fast (e.g., 1Ki 15:4); הרס, to tear down, is the contrary of building up and extending (Psa 28:5), cf. נהרס, opp. רוּם, of the state, Pro 11:11. By 'אישׁ תּר is meant the king, or a man of this kind; but it is questionable whether as a man of gifts, i.e., one who lets gifts be made to him (Grotius, Fleischer, Ewald, Bertheau, Zöckler), or as a man of taxes, i.e., who imposes them (Midrash, Aben Ezra, Ralbag, Rosenmüller, Hitzig). Both interpretations are possible, for 'תר means tax (lifting, raising = dedicating), free-will offerings, as well as gifts that are obligatory and required by the laws of nature. Since the word, in the only other place where it occurs, Eze 45:13-16, is used of the relation of the people to the prince, and denotes a legally-imposed tax, so it appears also here, in passing over from the religious sphere to the secular, to be meant of taxes, and that according to its fundamental conception of gifts, i.e., such taxes as are given on account of anything, such as the produce of the soil, manufactures, heritages. Thus also is to be understood Aquila’s and Theodotion’s ἀνὴρ ἀφαιρεμάτων, and the rendering also of the Venet. ἐράνων. A man on the throne, covetous of such gifts, brings the land to ruin by exacting contributions; on the contrary, a king helps the land to a good position, and an enduring prosperity, by the exercise of right, and that in appointing a well-proportioned and fit measure of taxation.

Pro 29:5 5 A man who flattereth his neighbour    Spreadeth a net for his steps.

Fleischer, as Bertheau: vir qui alterum blanditiis circumvenit; but in the על there does not lie in itself a hostile tendency, an intention to do injury; it interchanges with אל, Psa 36:3, and what is expressed in line second happens also, without any intention on the part of the flatterer: the web of the flatterer before the eyes of a neighbour becomes, if he is caught thereby, a net for him in which he is entangled to his own destruction (Hitzig). החליק signifies also, without any external object, Pro 28:23; Pro 2:16, as internally transitive: to utter that which is smooth, i.e., flattering. פּעמיו is, as Psa 57:7 = רגליו, for which it is the usual Phoenician word.

Pro 29:6 6 In the transgression of the wicked man lies a snare;    But the righteous rejoiceth jubelt and is glad.

Thus the first line is to be translated according to the sequence of the accents, Mahpach, Munach, Munach, Athnach, for the second Munach is the transformation of Dechi; אישׁ רע thus, like אנשׁי־רע, Pro 28:5, go together, although the connection is not, like this, genitival, but adjectival. But there is also this sequence of the accents, Munach, Dechi, Munach, Athnach, which separates רע and אישׁ. According to this, Ewald translates: “in the transgression of one lies an evil snare;” but in that case the word ought to have been מוקשׁ רע, as at Pro 12:13; for although the numeral רבים sometimes precedes its substantive, yet no other adjective ever does; passages such as Isa 28:21 and Isa 10:30 do not show the possibility of this position of the words. In this sequence of accents the explanation must be: in the wickedness of a man is the evil of a snare, i.e., evil is the snare laid therein (Böttcher); but a reason why the author did not write מוקשׁ רע would also not be seen there, and thus we must abide by the accentuation אישׁ רע. The righteous also may fall, yet he is again raised by means of repentance and pardon; but in the wickedness of a bad man lies a snare into which having once fallen, he cannot again release himself from it, Pro 24:16. In the second line, the form ירוּן, for ירן, is defended by the same metaplastic forms as ישׁוּד, Psa 91:6; ירוּץ, Isa 42:4; and also that the order of the words is not ישׂמח ורנּן (lxx ἐν χαρᾷ καὶ ἐν εὐθροσύνῃ; Luther: frewet sich und hat wonne [rejoices and has pleasure]), is supported by the same sequence of ideas, Zec 2:1-13 :14, cf. Jer 31:7 : the Jubeln is the momentary outburst of gladness; the Freude gladness, however, is a continuous feeling of happiness. To the question as to what the righteous rejoiceth over [jubelt] and is glad [greuet] because of, the answer is not: because of his happy release from danger (Zöckler), but: because of the prosperity which his virtue procures for him (Fleischer). But the contrast between the first and second lines is not clear and strong. One misses the expression of the object or ground of the joy. Cocceius introduces into the second line a si lapsus fuerit. Schultens translates, justus vel succumbens triumphabit, after the Arab. rân f. o., which, however, does not mean succumbere, but subigere (vid., under Psa 78:65). Hitzig compares Arab. raym f. i., discedere, relinquere, and translates: “but the righteous passeth through and rejoiceth.” Böttcher is inclined to read יראה ושׂמח, he sees it (what?) and rejoiceth. All these devices, however, stand in the background compared with Pinsker’s proposal (Babylon.-Heb. Punktationssystem, p. 156): “On the footsteps of the wicked man lie snares,

But the righteous runneth and is glad,”i.e., he runneth joyfully (like the sun, Psa 19:6) on the divinely-appointed way (Psa 119:132), on which he knows himself threatened by no danger. The change of בפשׁע into בפשׂע has Pro 12:13 against it; but ירוץ may be regarded, after Pro 4:12, cf. Pro 18:10, as the original from which ירון is corrupted.

Pro 29:7 7 The righteous knoweth the cause of the poor,    But the godless understandeth no knowledge.

The righteous knoweth and recogniseth the righteous claims of people of low estate, i.e., what is due to them as men, and in particular cases; but the godless has no knowledge from which such recognition may go forth (cf. as to the expression, Pro 19:25). The proverb begins like Pro 12:10, which commends the just man’s compassion to his cattle; this commends his sympathy with those who are often treated as cattle, and worse even than cattle. The lxx translates 7b twice: the second time reading רשׁ instead of רשׁע, it makes nonsense of it.

Pro 29:8 8 Men of derision set the city in an uproar,    But wise men allay anger.

Isa. 28 shows what we are to understand by אנשׁי לצון: men to whom nothing is holy, and who despise all authority. The Hiphil יפיחוּ does not signify irretiunt, from פּחח (Venet. παγιδιοῦσι, after Kimchi, Aben Ezra, and others), but sufflant, from פוח (Rashi: ילהיבו): they stir up or excite the city, i.e., its inhabitants, so that they begin to burn as with flames, i.e., by the dissolution of the bonds of mutual respect and of piety, by the letting loose of passion, they disturb the peace and excite the classes of the community and individuals against each other; but the wise bring it about that the breathings of anger that has broken forth, or is in the act of breaking forth, are allayed. The anger is not that of God, as it is rendered by Jerome and Luther, and as יפיחו freely translated might mean. The Aram. err in regard to יפיחו in passages such as Pro 6:19.

Pro 29:9 9 If a wise man has to contend with a fool,    He the fool rageth and laugheth, and hath no rest.

Among the old translators, Jerome and Luther take the “wise man” as subject even of the second line, and that in all its three members: vir sapiens si cum stulto contenderit, sive irascatur sive reideat, non inveniet requiem. Thus Schultens, C. B. Michaelis, Umbreit, Ewald, Elster, and also Fleischer: “The doubled Vav is correlative, as at Exo 21:16; Lev 5:3, and expresses the perfect sameness in respect of the effect, here of the want of effect. If the wise man, when he disputes with a fool, becomes angry, or jests, he will have no rest, i.e., he will never bring it to pass that the fool shall cease to reply; he yields the right to him, and thus makes it possible for him to end the strife.” But the angry passion, and the bursts of laughter alternating therewith, are not appropriate to the wise man affirming his right; and since, after Ecc 9:17, the words of the wise are heard בּנחח, the ואין נחת [and there is no rest] will cause us to think of the fool as the logical subject. So far correctly, but in other respects inappropriately, the lxx ἀνὴρ σοφὸς κρινεῖ ἔθνη (after the expression עם, i.e., עם, instead of את), ἀνὴρ δὲ φαῦλος (which אישׁ אויל does not mean) ὀργιζόμενος καταγελᾶται καὶ οὐ καταπτήσσει (as if the words were ולא יחת).According to this the Targum ולא מתתּבר (he remains obstinate), according to which the ולא מתתפיר (he does not lose his wits) of the Peshito is perhaps to be corrected. The distribution of the subjects is obscure.

The syntactical relation would be simpler if נשׁפּט in 9a were vocalized as a hypothetical perfect. But we read for it the past נשׁפּט. Ewald designates 9a as a conditional clause, and Hitzig remarks that the Lat. viro sapiente disceptante cum stulto corresponds therewith. It marks, like 1Sa 2:13; Job 1:16, the situation from which there is a departure then with perf. consec.: if a wise man in the right is in contact with a fool, he starts up, and laughs, and keeps not quiet (supply לּו as at Pro 28:27), or (without לו): there is no keeping quiet, there is no rest. The figure is in accordance with experience. If a wise man has any controversy with a fool, which is to be decided by reasonable and moral arguments, then he becomes boisterous and laughs, and shows himself incapable of quietly listening to his opponent, and of appreciating his arguments.

Pro 29:10

We now group together Pro 29:10-14. Of these, Pro 29:10 and Pro 29:11 are alike in respect of the tense used; Pro 29:12-14 have in common the pronoun pointing back to the first member. 10 Men of blood hate the guiltless      And the upright; they attempt the life of such

The nearest lying translation of the second line would certainly be: the upright seek his soul (that of the guiltless). In accordance with the contrasted ישׂנאו, the Aram. understand the seeking of earnest benevolent seeking, but disregarding the נפשׁ in לנפשׁו;The Targum translates תם, guiltlessness, and the Venet. (μισοῦσι) γνῶσιν, turning to Pro 1:22.

Symmachus (ἐπιζητήσουσι), Jerome (quaerunt), and Luther thus also understand the sentence; and Rashi remarks that the phrase is here לשׁון חבּה, for he rests; but mistrusting himself, refers to 1Sa 21:1-15 :23. Ahron b. Josef glosses: to enter into friendship with him. Thus, on account of the contrast, most moderns, interpreting the phrase sensu bono, also Fleischer: probi autem vitam ejus conservare student. The thought is, as Pro 12:6 shows, correct; but the usus loq. protests against this rendering, which can rest only on Psa 142:5, where, however, the poet does not say אין דּורשׁ נפשׁי, but, as here also the usus loq. requires, לנפשׁי. There are only three possible explanations which Aben Ezra enumerates: (1) they seek his, the bloody man’s, soul, i.e., they attempt his life, to take vengeance against him, according to the meaning of the expressions as generally elsewhere, used, e.g., at Psa 63:10; (2) they revenge his, the guiltless man’s, life (lxx ἐκζητήσουσιν), which has fallen a victim, after the meaning in which elsewhere only בּקּשׁ דּם and דּרשׁ נפשׁ, Gen 9:5, occur. This second meaning also is thus not in accordance with the usage of the words, and against both meanings it is to be said that it is not in the spirit of the Book of Proverbs to think of the ישׁרים [the upright, righteous] as executors of the sentences of the penal judicature. There thus remainsFor εὐθεῖς δὲ συνάξουσιν (will bring away?) τὴν ψυχὴν αὐτῶν, understood after Jer 45:5, lies linguistically yet further off. the interpretation (3): the upright - they (the bloody men) seek the soul of such an one. The transition from the plur. to the sing. is individualizing, and thus the arrangement of the words is like Gen 47:21 : “And the people (as regards them), he removed them to the cities,” Gesen. §145. 2. This last explanation recommends itself by the consideration that תם and ישׁרים are cognate as to the ideas they represents-let one call to mind the common expression תּם וישׁר [perfect and upright, e.g., Job 1:1; Job 2:3], - that the same persons are meant thereby, and it is rendered necessary by this, that the thought, “bloody men hate the guiltless,” is incomplete; for the same thing may also be said of the godless in general. One expects to hear that just against the guiltless, i.e., men walking in their innocence, the bloody-mindedness of such men is specially directed, and 10b says the same thing; this second clause first brings the contrast to the point aimed at. Lutz is right in seeking to confute Hitzig, but he does so on striking grounds.

Pro 29:11 11 All his wrath the fool poureth out;      But the wise man husheth it up in the background.

That רוּחו is not meant here of his spirit (Luther) in the sense of quaecunque in mente habet (thus e.g., Fleischer) the contrast shows, for ישׁבּחנּה does not signify cohibet, for which יחשׁכנּה (lxx ταμιεύεται) would be the proper word: רוּח thus is not here used of passionate emotion, such as at Pro 16:31; Isa 25:4; Isa 33:11. שׁבּח is not here equivalent to Arab. sabbah, αἰνεῖν (Imman., Venet., and Heidenheim), which does not supply an admissible sense, but is equivalent to Arab. sabbakh, to quiet (Ahron b. Josef: קטפיאון = καταπαύειν), the former going back to the root-idea of extending (amplificare), the latter to that of going to a distance, putting away: sabbakh, procul recessit, distitit, hence שׁבּח, Psa 89:10, and here properly to drive off into the background, synon. השׁיב (Fleischer). But בּאחור (only here with ב) is ambiguous. One might with Rashi explain: but the wise man finally, or afterwards (Symmachus, ἐπ ̓ ἐσχάτων; Venet. κατόπιν = κατόπισθε), appeaseth the anger which the fool lets loose; i.e., if the latter gives vent to his anger, the former appeases, subdues, mitigates it (cf. בּאחרנה, לאחור, Isa 42:23). But it lies still nearer to refer the antithesis to the anger of the wise man himself; he does not give to it unbridled course, but husheth it in the background, viz., in his heart. Thus Syr. and Targ. reading בּרעינא, the former, besides יחשּׁבנּה (reputat eam), so also Aben Ezra: in the heart as the background of the organ of speech. Others explain: in the background, afterward, retrorsum, e.g., Nolde, but to which compescit would be more appropriate than sedat. Hitzig’s objection, that in other cases the expression would be בּקרבּו, is answered by this, that with באחור the idea of pressing back (of אחוּר) is connected. The order of the words also is in favour of the meaning in recessu (cordis). Irae dilatio mentis pacatio (according to an old proverb).

Pro 29:12 12 A ruler who listens to deceitful words,      All his servants are godless.

They are so because they deceive him, and they become so; for instead of saying the truth which the ruler does not wish to hear, they seek to gain his favour by deceitful flatteries, misrepresentations, exaggerations, falsehoods. Audita rex quae praecipit lex. He does not do this, as the saying is, sicut rex ita grex (Sir. 10:2), in the sense of this proverb of Solomon.

Pro 29:13 13 The poor man and the usurer meet together -      Jahve lighteneth the eyes of both.

A variation of Pro 22:2, according to which the proverb is to be understood in both of its parts. That אישׁ תּככים is the contrast of רשׁ, is rightly supposed in Temura 16b; but Rashi, who brings out here a man of moderate learning, and Saadia, a man of a moderate condition (thus also the Targ. גּברא מצעיא, after Buxtorf, homo mediocris fortunae), err by connecting the word with תּוך. The lxx δανειστοῦ καὶ χρεωφειλέτου (ἀλλήλοις συνελθόντων), which would be more correct inverted, for אישׁ תככים is a man who makes oppressive taxes, high previous payments of interest; the verbal stem תּכך, Arab. tak, is a secondary to R. wak, which has the meanings of pressing together, and pressing firm (whence also the middle is named; cf. Arab. samym âlaklab, the solid = the middle point of the heart). תּך, with the plur. תככים, scarcely in itself denotes interest, τόκος; the designation אישׁ תככים includes in it a sensible reproach (Syr. afflictor), and a rentier cannot be so called (Hitzig). Luther: Reiche [rich men], with the marginal note: “who can practise usury as they then generally all do?” Therefore Löwenstein understands the second line after 1Sa 2:7 : God enlighteneth their eyes by raising the lowly and humbling the proud. But this line, after Pro 22:2, only means that the poor as well as the rich owe the light of life (Psa 13:4) to God, the creator and ruler of all things - a fact which has also its moral side: both are conditioned by Him, stand under His control, and have to give to Him an account; or otherwise rendered: God maketh His sun to rise on the low and the high, the evil and the good (cf. Mat 5:45) - an all-embracing love full of typical moral motive.מאיר has, by Löwenstein, Mehuppach Legarmeh, but incorrectly, since after Legarmeh two conjunctives cannot occur. Also Norzi with Mehuppach Mercha is irregular, since Ben-Asher recognises only two examples of this double accentuation to which this מאיר does not belong; vid., Thorath Emeth, p. 12. That the penultima toning מאיר in several editions is false scarcely needs to be remarked. Jablonski rightly points with Mehuppach on the ult., and Zinnorith on the preceding open syllable.

Pro 29:14 14 A king who judgeth the poor with truth,      His throne shall stand for ever. בּאמת, as at Isa 16:5 (synon. באמונה, במישׁרים, במישׁור), is equivalent to fidelity to duty, or a complete, full accomplishment of his duty as a ruler with reference to the dispensing of justice; in other words: after the norm of actual fact, and of the law, and of his duty proceeding from both together. מלך has in Codd., e.g., Jaman., and in the Venetian 1517, 21, rightly Rebia. In that which follows, שׁופט באמת are more closely related than באמת דלים, for of two conjunctives standing together the first always connects more than the second. מלך שׁופט באמת דלים is the truest representation of the logical grammatical relation. To 14b compare the proverb of the king, Pro 16:12; Pro 25:5.

Pro 29:15

A proverb with שׁבט, Pro 29:15, is placed next to one with שׁופט, but it begins a group of proverbs regarding discipline in the house and among the people: 15 The rod and reproof give wisdom;      But an undisciplined son is a shame to his mother.

With שׁבט [a rod], which Pro 22:15 also commends as salutary, תּוכחת refers to discipline by means of words, which must accompany bodily discipline, and without them is also necessary; the construction of the first line follows in number and gender the scheme Pro 27:9, Zec 7:7; Ewald, §339c. In the second line the mother is named, whose tender love often degenerates into a fond indulgence; such a darling, such a mother’s son, becomes a disgrace to his mother. Our “ausgelassen,” by which Hitzig translates משׁלּח, is used of joyfulness unbridled and without self-restraint, and is in the passage before us too feeble a word; שׁלּח is used of animals pasturing at liberty, wandering in freedom (Job 39:5; Isa 16:2); נער משׁלח is accordingly a child who is kept in by no restraint and no punishment, one left to himself, and thus undisciplined (Luther, Gesenius, Fleischer, and others).

Pro 29:16 16 When the godless increase, wickedness increaseth;      But the righteous shall see their fall.

The lxx translation is not bad: πολλῶν ὄντων ἀσεβῶν πολλαὶ γίνονται ἁμαρτίαι (vid., regarding רבה, Pro 29:2, Pro 28:28); but in the main it is only a Binsenwahrheit, as they say in Swabia, i.e., a trivial saying. The proverb means, that if among a people the party of the godless increases in number, and at the same time in power, wickedness, i.e., a falling away into sins of thought and conduct, and therewith wickedness, prevails. When irreligion and the destruction of morals thus increase, the righteous are troubled; but the conduct of the godless carries the judgment in itself, and the righteous shall with joy perceive, in the righteous retribution of God, that the godless man will be cast down from his power and influence. This proverb is like a motto to Psa 12:1-8.

Pro 29:17 17 Correct thy son, and he will give thee delight,      And afford pleasure to thy soul.

The lxx well translates ויניחך by καὶ ἀναπαύσει σε;Their translation of Pro 29:17 and Pro 29:18 here is found, in a marred and mutilated form, after Pro 28:17. At that place the words are καὶ ἀγαπήσει σε. הניח denotes rest properly, a breathing again, ἀνάψυξις; and then, with an obliteration of the idea of restraint so far, generally (like the Arab. araḥ, compared by Fleischer) to afford pleasure or delight. The post.-bibl. language uses for this the words נחת רוּח, and says of the pious that he makes נחת רוח to his Creator, Berachoth 17a; and of God, that He grants the same to them that fear Him, Berach. 29b; in the morning prayer of the heavenly spirits, that they hallow their Creator בנחת רוח (with inward delight). Write with Codd. (also Jaman.) and older editions ויניחך, not ויניחךּ; for, except in verbs 'ה'ל, the suffix of this Hiphil form is not dageshed, e.g., אמיתך, 1Ki 2:26; cf. also 1Ki 22:16 and Psa 50:8. מעדנּים the lxx understands, after 2Sa 1:24 (עם־עדנים, μετὰ κόσμου), also here, of ornament; but the word signifies dainty dishes - here, high spiritual enjoyment. As in Pro 29:15 and Pro 29:16 a transition was made from the house to the people, so there now follows the proverb of the discipline of children, a proverb of the education of the people:

Pro 29:18 18 Without a revelation a people becomes ungovernable;      But he that keepeth the law, happy is he.

Regarding the importance of this proverb for estimating the relation of the Chokma to prophecy, vid., vol. i. p. 41. חזון is, according to the sense, equivalent to נבוּאה, the prophetic revelation in itself, and as the contents of that which is proclaimed. Without spiritual preaching, proceeding from spiritual experience, a people is unrestrained (יפּרע, vid., regarding the punctuation at Pro 28:25, and regarding the fundamental meaning, at Pro 1:25); it becomes פּרע, disorderly, Exo 32:25; wild und wüst, as Luther translates. But in the second line, according to the unity of the antithesis, the words are spoken of the people, not of individuals. It is therefore not to be explained, with Hitzig: but whoever, in such a time, nevertheless holds to the law, it is well with him! Without doubt this proverb was coined at a time when the preaching of the prophets was in vogue; and therefore this, “but whoever, notwithstanding,” is untenable; such a thought at that time could not at all arise; and besides this, תורה is in the Book of Proverbs a moveable conception, which is covered at least by the law in contradistinction to prophecy. Tôra denotes divine teaching, the word of God; whether that of the Sinaitic or that of the prophetic law (2Ch 15:3, cf. e.g., Isa 1:10). While, on the one hand, a people is in a dissolute condition when the voice of the preacher, speaking from divine revelation, and enlightening their actions and sufferings by God’s word, is silent amongst them (Psa 74:9, cf. Amo 8:12); on the other hand, that same people are to be praised as happy when they show due reverence and fidelity to the word of God, both as written and as preached. That the word of God is preached among a people belongs to their condition of life; and they are only truly happy when they earnestly and willingly subordinate themselves to the word of God which they possess and have the opportunity of hearing. אשׁרהוּ (defective for אשׁריהוּ) is the older, and here the poetic kindred form to אשׁריו, Pro 14:21; Pro 16:20.

Pro 29:19

From the discipline of the people this series of proverbs again returns to the discipline of home: 19 With words a servant will not let himself be bettered;      For he understandeth them, but conformeth not thereto.

The Niph. נוסר becomes a so-called tolerative, for it connects with the idea of happening that of reaching its object: to become truly bettered (taught in wisdom, corrected), and thus to let himself be bettered. With mere words this is not reached; the unreasonable servant needs, in order to be set right, a more radical means of deliverance. This assertion demands confirmation; therefore is the view of von Hofmann (Schriftbew. ii. 2. 404) improbable, that 19b has in view a better-disposed servant: supposing that he is intelligent, in which case he is admonished without cause, then the words are also lost: he will let them pass over him in silence without any reply. This attempted explanation is occasioned by this, that מענה can signify nothing else than a response in words. If this were correct, then without doubt its fundamental meaning would correspond with כּי; for one explains, with Löwenstein, “for he perceives it, and may not answer,” i.e., this, that a reply cut off frustrates the moral impression. Or also: for he understands it, but is silent - in praefractum se silentium configit (Schultens); and thus it is with the ancients (Rashi). But why should not ואין מענה itself be the expression of this want of any consequences? מענה cannot certainly mean humiliationThe Syr. and Targ. also think on ענה, for they translate: “for he knows that he receives no strokes.” (Meîri, after Exo 10:3, הכנעה), but why as an answer in words and not also a response by act (Stuart: a practical answer)? Thus the lxx ἐὰν γὰρ καὶ νοήσῃ, ἀλλ ̓ οὐχ ὑπακούσεται, according to which Luther: for although he at once understands it, he does not yet take it to himself. That מענה tahT . may mean obedience, the Aram. so understood, also at Pro 16:4. It denoted a reply in the most comprehensive meaning of the word, vid., at Pro 16:1. The thought, besides, is the same as if one were to explain: for he understands it, and is silent, i.e., lets thee speak; or: he understands it, but that which he perceives finds no practical echo.

Pro 29:20 20 Seest thou a man hasty in his words?      The fool hath more hope than he.

Cf. Pro 26:12. Such an one has blocked up against himself the path to wisdom, which to the fool, i.e., to the ingenuous, stands open; the former is perfect, of the latter something may yet be made. In this passage the contrast is yet more precise, for the fool is thought of as the dull, which is the proper meaning of כּסיל, vid., under Pro 17:24. There is more hope for the fool than for him, although he may be no fool in himself, who overthrows himself by his words. “The προπετὴς ἐν λόγῳ αὐτοῦ (Sir. 9:18) has, in the existing case, already overleaped the thought; the כסיל has it still before him, and comes at length, perhaps with his slow conception, to it” (Hitzig); for the ass, according to the fable, comes at last farther than the greyhound. Hence, in words as well as in acts, the proverb holds good, “Eile mit Weile” [= festina lente]. Every word, as well as act, can only be matured by being thought out, and thought over. From this proverb, which finds its practical application to the affairs of a house, and particularly also to the relation to domestics, the group returns to the subject of instruction, which is its ground-tone.

Pro 29:21 21 If one pampers his servant from youth up,      He will finally reach the place of a child.

The lxx had no answer to the question as to the meaning of מנון. On the other hand, for פּנּק, the meaning to fondle; delicatius enutrire, is perfectly warranted by the Aram. and Arab. The Talmud, Succa 52b, resorts to the alphabet בח''אט in order to reach a meaning for מנון. How the Targ. comes to translate the word by מנסּח (outrooted) is not clear; the rendering of Jerome: postea sentiet eum contumacem, is perhaps mediated by the ἔσται γογγυσμός of Symmachus, who combines נון with לון, Niph. γογγύζειν. The ὀθυνηθήσεται of the lxx, with the Syr., von Hofmann has sought to justify (Schriftbew. ii. 2. 404), for he derives מנון = מנהון from נהה. We must then punctuate מנּון; but perhaps the lxx derived the word from אנן = מאנון, whether they pronounced it מנון (cf. מסרת = מאסרת) or מנּון. To follow them is not wise, for the formation of the word is precarious; one does not see with the speaker of this proverb, to whom the language presented a fulness of synonyms for the idea of complaint, meant by using this peculiar word. Linguistically these meanings are impossible: of Jerome, dominus = ממנּה (Ahron b. Josef, Meîri, and others); or: the oppressed = מוּנה, from ינה (Johlson); or: one who is sick = מונה (Euchel). and Ewald’s “undankbar” [unthankful], derived from the Arabic, is a mere fancy, since (Arab.) manuwan does not mean one who is unthankful, but, on the contrary, one who upbraids good deeds shown.In Jahrb. xi. p. 10f. Ewald compares, in an expressive way, the Ethiopic mannána (Piel) to scorn; menûn, a reprobate; and mannânı̂, one who is despised; according to which מנון hcih could certainly designate “a man despising scornfully his own benefactors, or an unthankful man.” But this verbal stem is peculiarly Ethiop., and is certainly not once found in Arab. For minnat (which Ewald compares) denotes benefaction, and the duty laid on one thereby, the dependence thereby produced. The verb (Arab.) minn (= מנן) signifies to divide; and particularly, partly to confer benefaction, partly to attribute benefaction, reckon to, enumerate, and thereby to bring out the sense of obligation. Thus nothing is to be derived from this verbal stem for מנון.

The ancients are in the right track, who explain מנון after the verb נוּן, Psa 72:17 = נין = בּן; the Venet., herein following Kimchi, also adopts the nominal form, for it translates (but without perceptible meaning) γόνωσις. Luther’s translation is fortunate: “If a servant is tenderly treated from youth up,

He will accordingly become a Junker [squire].”

The ideas represented in modern Jewish translations: that of a son (e.g., Solomon: he will at last be the son) and that of a master (Zunz), are here united. But how the idea of a son (from the verb נון), at the same time that of a master, may arise, is not to be perceived in the same way as with Junker and the Spanish infante and hidalgo; rather with מנון, as the ironical naming of the son (little son), the idea of a weakling (de Wette) may be connected. The state of the matter appears as follows: - the Verb נוּן has the meanings of luxuriant growth, numerous propagation; the fish has from this the Aram. name of נוּן, like the Heb. דּג, from דּגה, which also means luxuriant, exuberant increase (vid., at Psa 72:17). From this is derived נין, which designates the offspring as a component part of a kindred, as well as מנון, which, according as the מ is interpreted infin. or local, means either this, that it sprouts up luxuriantly, the abundant growth, or also the place of luxuriant sprouting, wanton growing, abundant and quick multiplication: thus the place of hatching, spawning. The subject in יהיה might be the fondled one; but it lies nearer, however, to take him who fondles as the subject, as in 21a. אחריתו is either adv. accus. for באחריתו, or, as we preferred at Pro 23:32, it is the subj. introducing, after the manner of a substantival clause, the following sentence as its virtual predicate: “one has fondled his servant from his youth up, and his (that of the one who fondles) end is: he will become a place of increase.” The master of the house is thought of along with his house; and the servant as one who, having become a man, presents his master with ילידי בּית, who are spoilt scapegraces, as he himself has become by the pampering of his master. There was used in the language of the people, נין for בּן, in the sense on which we name a degenerate son a “Schönes Früchtchen” [pretty little fruit]; and מנון is a place (house) where many נינים are; and a man (master of a house) who has many of them is one whose family has increased over his head. One reaches the same meaning if מנון is rendered more immediately as the place or state of growing, increasing, luxuriating. The sense is in any case: he will not be able, in the end, any more to defend himself against the crowd which grows up to him from this his darling, but will be merely a passive part of it.

Pro 29:22

The following group begins with a proverb which rhymes by מדון, with מנון of the foregoing, and extends on to the end of this Hezekiah collection: 22 A man of anger stirreth up strife;      And a passionate man aboundeth in transgression.

Line first is a variation of Pro 15:18 and Pro 28:25. אישׁ and בּעל as here, but in the reverse order at Pro 22:24.For אישׁ־אף (Löwenstein after Norzi) is to be written, with Baer (Thorath Emeth, p. 19), אישׁ אף ,)91. Thus also in Cod. Jaman. אף here means anger, not the nose, viz., the expanded nostrils (Schultens). In רב־פּשׁע the פשׁע is, after Pro 14:29; Pro 28:16; Pro 20:27, the governed genitive; Hitzig construes it in the sense of פשׁע רב, Psa 19:2, with יגרה, but one does not say גּרה פשׁע; and that which is true of רבּים, that, after the manner of a numeral, it can precede its substantive (vid., under Ps. 7:26; Psa 89:51), cannot be said of רב. Much (great) in wickedness denotes one who heaps up many wicked actions, and burdens himself with greater guilt (cf. פשׁע, Pro 29:16). The wrathful man stirreth up (vid., under Pro 15:18) strife, for he breaks through the mutual relations of men, which rest on mutual esteem and love, and by means of his passionate conduct he makes enemies of those against whom he thinks that he has reason for being angry; that on account of which he is angry can be settled without producing such hostility, but passion impels him on, and misrepresents the matter; it embitters hearts, and tears them asunder. The lxx has, instead of רב, ἐξώρυξεν, of dreaming, כרה (Pro 16:27).

Pro 29:23

Pro 29:23 passes from anger to haughtiness:

A man’s pride will bring him low;

But the lowly attaineth to honour.

Thus we translate תּתמך כּבוד (Lat. honorem obtinet) in accord with Pro 11:16, and שׁפל־רוּח with Pro 16:19, where, however, שׁפל is not adj. as here, but inf. The haughty man obscures the honour which he has by this, that he boasts immeasurably of it, and aspires yet more after it; the lowly man, on the other hand, obtains honour without his seeking it, honour before God and before men, which would be of no worth were it not connected with the honour before God. The lxx: τοὺς δὲ ταπεινόφρονας ἐπείδει δόξῃ κύριους. This κύριους is indeed not contrary to the sense, but it is opposed to the style. Why the 24th verse should now follow is, as regards the contents and the expression, hard to say; but one observes that Pro 29:22-27 follow each other, beginning with the successive letters of the alphabet א (ב), ג, ח, ח, ר, ת (ת).

Pro 29:24 24 He that taketh part with a thief hateth himself;      He heareth the oath and confesseth not.

Hitzig renders the first member as the pred. of the second: “he who does not bring to light such sins as require an atonement (Lev 5:1.), but shares the secret of them with the sinner, is not better than one who is a partner with a thief, who hateth himself.” The construction of the verse, he remarks, is not understood by any interpreter. It is not, however, so cross, - for, understood as Hitzig thinks it ought to be, the author should have expressed the subject by שׁמע אלה ולא יגיד, - but is simple as the order of the words and the verbal form require it. The oath is, after Lev 5:1, that of the judge who adjures the partner of the thief by God to tell the truth; but he conceals it, and burdens his soul with a crime worthy of death, for from a concealer he becomes in addition a perjured man.

Pro 29:25 25 Fear of man bringeth a snare with it;      But he that trusteth in Jahve is advanced.

It sounds strange, Hitzig remarks, that here in the Book of an Oriental author one should be warned against the fear of man. It is enough, in reply to this, to point to Isa 51:12. One of the two translations in the lxx (cf. Jerome and Luther) has found this “strange” thought not so strange as not to render it, and that in the gnomic aorist: φοβηθέντες καὶ αἰσχυνθέντες ἀνθρώπους ὑπεσκελίσθησαν. And why should not חרדּת אדם be able to mean the fear of man (cowardice)? Perhaps not so that אדם is the gen. objecti, but so that חרדת אדם means to frighten men, as in 1Sa 14:15. חרדת אלהים, a trembling of God; cf. Psa 64:2; פחד איב, the fear occasioned by the enemy, although this connection, after Deu 2:25, can also mean fear of the enemy (gen. objecti). To יתּן, occasioned = brings as a consequence with it, cf. Pro 10:10; Pro 13:15; the synallage generis is as at Pro 12:25 : it is at least strange with fem. infinit. and infinitival nouns, Pro 16:16; Pro 25:14; Psa 73:28; but חרדּה (trembling) is such a nom. actionis, Ewald, §238a. Regarding ישׂגּב (for which the lxx.1 σωθήσεται, and lxx2 εὐφρανθήσεται = ישׂמח), vid., at Pro 18:10. He who is put into a terror by a danger with which men threaten him, so as to do from the fear of man what is wrong, and to conceal the truth, falls thereby into a snare laid by himself - it does not help him that by this means he has delivered himself from the danger, for he brands himself as a coward, and sins against God, and falls into an agony of conscience (reproach and anguish of heart) which is yet worse to bear than the evil wherewith he was threatened. It is only confidence in God that truly saves. The fear of man plunges him into yet greater suffering than that from which he would escape; confidence in God, on the other hand, lifts a man internally, and at last externally, above all his troubles.

Pro 29:26

A similar gen. connection to that between חרדת אדם exists between משׁפט־אישׁ:

Many seek the countenance of the ruler;

Yet from Jahve cometh the judgment of men.

Line first is a variation of Pro 19:6, cf. 1Ki 10:24. It lies near to interpret אישׁ as gen. obj.: the judgment regarding any one, i.e., the estimating of the man, the decision regarding him; and it is also possible, for משׁפּטי, Psa 17:2, may be understood of the judgment which I have, as well as of the judgment pronounced regarding me (cf. Lam 3:59). But the usage appears to think of the genit. after משׁפט always as subjective, e.g., Pro 16:33, of the decision which the lot brings, Job 36:6, the right to which the poor have a claim; so that thus in the passage before us משׁפט־אשׁ means the right of a man, as that which is proper or fitting to him, the judgment of a man, as that to which as appropriate he has a claim (lxx τὸ δίκαιον ἀνδρί). Whether the genit. be rendered in the one way or the other, the meaning remains the same: it is not the ruler who finally decides the fate and determines the worth of a man, as they appear to think who with eye-service court his favour and fawn upon him.

Pro 29:27 27 An abomination to a righteous man is a villanous man;      And an abomination to the godless is he who walketh uprightly.

In all the other proverbs which begin with תועבת, e.g., Pro 11:20, יהוה follows as genit., here צדּיקים, whose judgment is like that of God. אישׁ עול is an abhorrence to them, not as a man, but just as of such a character; עול is the direct contrast to ישׁר. The righteous sees in the villanous man, who boldly does that which is opposed to morality and to honour, an adversary of his God; on the other hand, the godless sees in the man that walketh uprightly (ישׁר־דּרך, as at Psa 37:14) his adversary, and the condemnation of himself.

With this doubled ת the Book of Proverbs, prepared by the men of Hezekiah, comes to an end. It closes, in accordance with its intention announced at the beginning, with a proverb concerning the king, and a proverb of the great moral contrasts which are found in all circles of society up to the very throne itself.

Miscellaneous Maxims.

1 He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy.

Here, 1. The obstinacy of many wicked people in a wicked way is to be greatly lamented. They are often reproved by parents and friends, by magistrates and ministers, by the providence of God and by their own consciences, have had their sins set in order before them and fair warning given them of the consequences of them, but all in vain; they harden their necks. Perhaps they fling away, and will not so much as give the reproof a patient hearing; or, if they do, yet they go on in the sins for which they are reproved; they will not bow their necks to the yoke, but are children of Belial; they refuse reproof (ch. x. 17), despise it (ch. v. 12), hate it, ch. xii. 1. 2. The issue of this obstinacy is to be greatly dreaded: Those that go on in sin, in spite of admonition, shall be destroyed; those that will not be reformed must expect to be ruined; if the rods answer not the end, expect the axes. They shall be suddenly destroyed, in the midst of their security, and without remedy; they have sinned against the preventing remedy, and therefore let them not expect any recovering remedy. Hell is remediless destruction. They shall be destroyed, and no healing, so the word is. If God wounds, who can heal?

2 When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn.

This is what was said before, ch. xxviii. 12, 28. 1. The people will have cause to rejoice or mourn according as their rulers are righteous or wicked; for, if the righteous be in authority, sin will be punished and restrained, religion and virtue will be supported and kept in reputation; but, if the wicked get power in their hands, wickedness will abound, religion and religious people will be persecuted, and so the ends of government will be perverted. 2. The people will actually rejoice or mourn according as their rulers are righteous or wicked. Such a conviction are even the common people under of the excellency of virtue and religion that they will rejoice when they see them preferred and countenanced; and, on the contrary, let men have ever so much honour or power, if they be wicked and vicious, and use it ill, they make themselves contemptible and base before all the people (as those priests, Mal. ii. 9) and subjects will think themselves miserable under such a government.

3 Whoso loveth wisdom rejoiceth his father: but he that keepeth company with harlots spendeth his substance.

Both the parts of this verse repeat what has been often said, but, on comparing them together, the sense of them will be enlarged from each other. 1. Be it observed, to the honour of a virtuous young man, that he loves wisdom, he is a philosopher (for that signifies a lover of wisdom), for religion is the best philosophy; he avoids bad company, and especially the company of lewd women. Hereby he rejoices his parents, and has the satisfaction of being a comfort to them, and increases his estate, and is likely to live comfortably. 2. Be it observed, to the reproach of a vicious young man, that he hates wisdom; he keeps company with scandalous women, who will be his ruin, both in soul and body; he grieves his parents, and, like the prodigal son, devours their living with harlots. Nothing will beggar men sooner than the lusts of uncleanness; and the best preservative from those ruinous lusts is wisdom.

4 The king by judgment establisheth the land: but he that receiveth gifts overthroweth it.

Here is, 1. The happiness of a people under a good government. The care and business of a prince should be to establish the land, to maintain its fundamental laws, to settle the minds of his subjects and make them easy, to secure their liberties and properties from hostilities and for posterity, and to set in order the things that are wanting; this he must do by judgment, by wise counsels, and by the steady administration of justice, without respect of persons, which will have these good effects. 2. The misery of a people under a bad government: A man of oblations (so it is in the margin) overthrows the land; a man that is either sacrilegious or superstitious, or that invades the priest's office, as Saul and Uzziah—or a man that aims at nothing but getting money, and will, for a good bribe, connive at the most guilty, and, in hope of one, persecute the innocent—such governors as these will ruin a country.

5 A man that flattereth his neighbour spreadeth a net for his feet.

Those may be said to flatter their neighbours who commend and applaud that good in them (the good they do or the good they have) which really either is not or is not such as they represent it, and who profess that esteem and that affection for them which really they have not; these spread a net for their feet. 1. For their neighbours' feet, whom they flatter. They have an ill design in it; they would not praise them as they do but that they hope to make an advantage of them; and it is therefore wisdom to suspect those who flatter us, that they are secretly laying a snare for us, and to stand on our guard accordingly. Or it has an ill effect on those who are flattered; it puffs them up with pride, and makes them conceited and confident of themselves, and so proves a net that entangles them in sin. 2. For their own feet; so some understand it. He that flatters others, in expectation that they will return his compliments and flatter him, does but make himself ridiculous and odious even to those he flatters.

6 In the transgression of an evil man there is a snare: but the righteous doth sing and rejoice.

Here is, 1. The peril of a sinful way. There is not only a punishment at the end of it, but a snare in it. One sin is a temptation to another, and there are troubles which, as a snare, come suddenly upon evil men in the midst of their transgressions; nay, their transgression itself often involves them in vexations; their sin is their punishment, and they are holden in the cords of their own iniquity, ch. v. 22. 2. The pleasantness of the way of holiness. The snare that is in the transgression of evil men spoils all their mirth, but righteous men are kept from those snares, or delivered out of them; they walk at liberty, walk in safety, and therefore they sing and rejoice. Those that make God their chief joy have him for their exceeding joy, and it is their own fault if they do not rejoice evermore. If there be any true joy on this side heaven, doubtless those have it whose conversation is in heaven.

7 The righteous considereth the cause of the poor: but the wicked regardeth not to know it.

It is a pity but that every one who sues sub formâ pauperis—as a pauper, should have an honest cause (they are of all others inexcusable if they have not), because the scripture has so well provided that it should have a fair hearing, and that the judge himself should be of counsel, as for the prisoner, so for the pauper. 1. It is here made the character of a righteous judge that he considers the cause of the poor. It is every man's duty to consider the poor (Ps. xli. 1), but the judgment of the poor is to be considered by those that sit in judgment; they must take as much pains to find out the right in a poor man's cause as in a rich man's. Sense of justice must make both judge and advocate as solicitous and industrious in the poor man's cause as if they hoped for the greatest advantage. 2. It is made the character of a wicked man that because it is a poor man's cause, which there is nothing to be got by, he regards not to know it, in the true state of it, for he cares not which way it goes, right or wrong. See Job xxix. 16.

8 Scornful men bring a city into a snare: but wise men turn away wrath.

See here, 1. Who are the men that are dangerous to the public—scornful men. When such are employed in the business of the state they do things with precipitation, because they scorn to deliberate, and will not take time for consideration and consultation; they do things illegal and unjustifiable, because they scorn to be hampered by laws and constitutions; they break their faith, because they scorn to be bound by their word, and provoke the people, because they scorn to please them. Thus they bring a city into a snare by their ill conduct, or (as the margin reads it) they set a city on fire; they sow discord among the citizens and run them into confusion. Those are scornful men that mock at religion, the obligations of conscience, the fears of another world, and every thing that is sacred and serious. Such men are the plagues of their generation; they bring God's judgments upon a land, set men together by the ears, and so bring all to confusion. 2. Who are the men that are the blessings of a land—the wise men who by promoting religion, which is true wisdom, turn away the wrath of God, and who, by prudent counsels, reconcile contending parties and prevent the mischievous consequences of divisions. Proud and foolish men kindle the fires which wise and good men must extinguish.

9 If a wise man contendeth with a foolish man, whether he rage or laugh, there is no rest.

A wise man is here advised not to set his wit to a fool's, not to dispute with him, or by contending with him to think either of fastening reason upon him or gaining right from him: If a wise man contend with a wise man, he may hope to be understood, and, as far as he has reason and equity on his side, to carry his point, at least to bring the controversy to a head and make it issue amicably; but, if he contend with a foolish man, there is no rest; he will see no end of it, nor will he have any satisfaction in it, but must expect to be always uneasy. 1. Whether the foolish man he contends with rage or laugh, whether he take angrily or scornfully what is said to him, whether he rail at it or mock at it, one of the two he will do, and so there will be no rest. However it is given, it will be ill-taken, and the wisest man must expect to be either scolded or ridiculed if he contend with a fool. He that fights with a dunghill, whether he be conqueror or conquered, is sure to be defiled. 2. Whether the wise man himself rage or laugh, whether he take the serious or the jocular way of dealing with the fool, whether he be severe or pleasant with him, whether he come with a rod or with the spirit of meekness (1 Cor. iv. 21), it is all alike, no good is done. We have piped unto you, and you have not danced, mourned unto you, and you have not lamented.

10 The bloodthirsty hate the upright: but the just seek his soul.

Note, 1. Bad men hate their best friends: The blood-thirsty, all the seed of the old serpent, who was a murderer from the beginning, all that inherit his enmity against the seed of the woman, hate the upright; they seek the ruin of good men because they condemn the wicked world and witness against it. Christ told his disciples that they should be hated of all men. Bloody men do especially hate upright magistrates, who would restrain and reform them, and put the laws in execution against them, and so really do them a kindness. 2. Good men love their worst enemies: The just, whom the bloody men hate, seek their soul, pray for their conversion, and would gladly do any thing for their salvation. This Christ taught us. Father, forgive them. The just seek his soul, that is, the soul of the upright, whom the bloody hate (so it is commonly understood), seek to protect it from violence, and save it from, or avenge it at, the hands of the blood-thirsty.

11 A fool uttereth all his mind: but a wise man keepeth it in till afterwards.

Note, 1. It is a piece of weakness to be very open: He is a fool who utters all his mind,—who tells every thing he knows, and has in his mouth instantly whatever he has in his thoughts, and can keep no counsel,—who, whatever is started in discourse, quickly shoots his bolt,—who, when he is provoked, will say any thing that comes uppermost, whoever is reflected upon by it,—who, when he is to speak of any business, will say all he thinks, and yet never thinks he says enough, whether choice or refuse, corn or chaff, pertinent or impertinent, you shall have it all. 2. It is a piece of wisdom to be upon the reserve: A wise man will not utter all his mind at once, but will take time for a second thought, or reserve the present thought for a fitter time, when it will be more pertinent and likely to answer his intention; he will not deliver himself in a continued speech, or starched discourse, but with pauses, that he may hear what is to be objected and answer it. Non minus interdum oratorium est tacere quam dicere—True oratory requires an occasional pause. Plin. Ep. 7.6.

12 If a ruler hearken to lies, all his servants are wicked.

Note, 1. It is a great sin in any, especially in rulers, to hearken to lies; for thereby they not only give a wrong judgment themselves of persons and things, according to the lies they give credit to, but they encourage others to give wrong informations. Lies will be told to those that will hearken to them; but the receiver, in this case, is as bad as the thief. 2. Those that do so will have all their servants wicked. All their servants will appear wicked, for they will have lies told of them; and they will be wicked, for they will tell lies to them. All that have their ear will fill their ear with slanders and false characters and representations; and so if princes, as well as people, will be deceived, they shall be deceived, and, instead of devolving the guilt of their own false judgments upon their servants that misinformed them, they must share in their servants' guilt, and on them will much of the blame lie for encouraging such misinformations and giving countenance and ear to them.

13 The poor and the deceitful man meet together: the Lord lighteneth both their eyes.

This shows how wisely the great God serves the designs of his providence by persons of very different tempers, capacities, and conditions in the world, even, 1. By those that are contrary the one to the other. Some are poor and forced to borrow; others are rich, have a great deal of the mammon of unrighteousness (deceitful riches they are called), and they are creditors, or usurers, as it is in the margin. Some are poor, and honest, and laborious; others are rich, slothful, and deceitful. They meet together in the business of this world, and have dealings with one another, and the Lord enlightens both their eyes; he causes his sun to shine upon both and gives them both the comforts of this life. To some of both sorts he gives his grace. He enlightens the eyes of the poor by giving them patience, and of the deceitful by giving them repentance, as Zaccheus. 2. By those that we think could best be spared. The poor and the deceitful we are ready to look upon as blemishes of Providence, but God makes even them to display the beauty of Providence; he has wise ends not only in leaving the poor always with us, but in permitting the deceived and the deceiver, for both are his (Job xii. 16) and turn to his praise.

14 The king that faithfully judgeth the poor, his throne shall be established for ever.

Here is, 1. The duty of magistrates, and that is, to judge faithfully between man and man, and to determine all causes brought before them, according to truth and equity, particularly to take care of the poor, not to countenance them in an unjust cause for the sake of their poverty (Exod. xxiii. 3), but to see that their poverty do not turn to their prejudice if they have a just cause. The rich will look to themselves, but the poor and needy the prince must defend (Ps. lxxxii. 3) and plead for, Prov. xxxi. 9. 2. The happiness of those magistrates that do their duty. Their throne of honour, their tribunal of judgment, shall be established for ever. This will secure to them the favour of God and strengthen their interest in the affections of their people, both which will be the establishment of their power, and help to transmit it to posterity and perpetuate it in the family.

Parental Discipline.

15 The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame.

Parents, in educating their children, must consider, 1. The benefit of due correction. They must not only tell their children what is good and evil, but they must chide them, and correct them too, if need be, when they either neglect that which is good or do that which is evil. If a reproof will serve without the rod, it is well, but the rod must never be used without a rational and grave reproof; and then, though it may be a present uneasiness both to the father and to the child, yet it will give wisdom. Vexatio dat intellectum—Vexation sharpens the intellect. The child will take warning, and so will get wisdom. 2. The mischief of undue indulgence: A child that is not restrained or reproved, but is left to himself, as Adonijah was, to follow his own inclinations, may do well if he will, but, if he take to ill courses, nobody will hinder him; it is a thousand to one but he proves a disgrace to his family, and brings his mother, who fondled him and humoured him in his licentiousness, to shame, to poverty, to reproach, and perhaps will himself be abusive to her and give her ill language.

16 When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall.

Note, 1. The more sinners there are the more sin there is: When the wicked, being countenanced by authority, grow numerous, and walk on every side, no marvel if transgression increases, as a plague in the country is said to increase when still more and more are infected with it. Transgression grows more impudent and bold, more imperious and threatening, when there are many to keep it in countenance. In the old world, when men began to multiply, they began to degenerate and corrupt themselves and one another. 2. The more sin there is the nearer is the ruin threatened. Let not the righteous have their faith and hope shocked by the increase of sin and sinners. Let them not say that they have cleansed their hands in vain, or that God has forsaken the earth, but wait with patience; the transgressors shall fall, the measure of their iniquity will be full, and then they shall fall from their dignity and power, and fall into disgrace and destruction, and the righteous shall have the satisfaction of seeing their fall (Ps. xxxvii. 34), perhaps in this world, certainly in the judgment of the great day, when the fall of God's implacable enemies will be the joy and triumph of glorified saints. See Isa. lxvi. 24; Gen. xix. 28.

17 Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul.

Note, 1. It is a very happy thing when children prove the comfort of their parents. Good children are so; they give them rest, make them easy, and free from the many cares they have had concerning them; yea, they give delight unto their souls. It is a pleasure to parents, which none know but those that are blessed with it, to see the happy fruit of the good education they have given their children, and to have a prospect of their well-doing for both worlds; it gives delight proportionable to the many thoughts of heart that have been concerning them. 2. In order to this, children must be trained up under a strict discipline, and not suffered to do what they will and to go without rebuke when they do amiss. The foolishness bound up in their hearts must by correction be driven out when they are young, or it will break out, to their own and their parents' shame, when they are grown up.

Miscellaneous Maxims.

18 Where there is no vision, the people perish: but he that keepeth the law, happy is he.

See here, I. The misery of the people that want a settled ministry: Where there is no vision, no prophet to expound the law, no priest or Levite to teach the good knowledge of the Lord, no means of grace, the word of the Lord is scarce, there is no open vision (1 Sam. iii. 1), where it is so the people perish; the word has many significations, any of which will apply here. 1. The people are made naked, stripped of their ornaments and so exposed to shame, stripped of their armour and so exposed to danger. How bare does a place look without Bibles and ministers, and what an easy prey is it to the enemy of souls! 2. The people rebel, not only against God, but against their prince; good preaching would make people good subjects, but, for want of it, they are turbulent and factious, and despise dominions, because they know no better. 3. The people are idle, or they play, as the scholars are apt to do when the master is absent; they do nothing to any good purpose, but stand all the day idle, and sporting in the market-place, for want of instruction what to do and how to do it. 4. They are scattered as sheep having no shepherd, for want of the masters of assemblies to call them and keep them together, Mark vi. 34. They are scattered from God and their duty by apostasies, from one another by divisions; God is provoked to scatter them by his judgments, 2 Chron. xv. 3, 5. 5. They perish; they are destroyed for lack of knowledge, Hos. iv. 6. See what reason we have to be thankful to God for the plenty of open vision which we enjoy.

II. The felicity of a people that have not only a settled, but a successful ministry among them, the people that hear and keep the law, among whom religion is uppermost; happy are such a people and every particular person among them. It is not having the law, but obeying it, and living up to it, that will entitle us to blessedness.

19 A servant will not be corrected by words: for though he understand he will not answer.

Here is the description of an unprofitable, slothful, wicked servant, a slave that serves not from conscience, or love, but purely from fear. Let those that have such servants put on patience to bear the vexation and not disturb themselves at it. See their character. 1. No rational words will work upon them; they will not be corrected and reformed, not brought to their business, nor cured of their idleness and laziness, by fair means, no, nor by foul words; even the most gentle master will be forced to use severity with them; no reason will serve their turn, for they are unreasonable. 2. No rational words will be got from them. They are dogged and sullen; and, though they understand the questions you ask them, they will not give you an answer; though you make it ever so plain to them what you expect from them, they will not promise you to mend what is amiss nor to mind their business. See the folly of those servants whose mouth by their silence calls for strokes; they might be corrected by words and save blows, but they will not.

20 Seest thou a man that is hasty in his words? there is more hope of a fool than of him.

Solomon here shows that there is little hope of bringing a man to wisdom that is hasty either, 1. Through rashness and inconsideration: Seest thou a man that is hasty in his matters, that is of a light desultory wit, that seems to take a thing quickly, but takes it by the halves, gallops over a book or science, but takes no time to digest it, no time to pause or muse upon a business? There is more hope of making a scholar and a wise man of one that is dull and heavy, and slow in his studies, than of one that has such a mercurial genius and cannot fix. 2. Through pride and conceitedness: Seest thou a man that is forward to speak to every matter that is started, and affects to speak first to it, to open it, and speak last to it, to give judgment upon it, as if he were an oracle? There is more hope of a modest fool, who is sensible of his folly, than of such a self-conceited one.

21 He that delicately bringeth up his servant from a child shall have him become his son at the length.

Note, 1. It is an imprudent thing in a master to be too fond of a servant, to advance him too fast, and admit him to be too familiar with him, to suffer him to be over-nice and curious in his diet, and clothing, and lodging, and so to bring him up delicately, because he is a favourite, and an agreeable servant; it should be remembered that he is a servant, and, by being thus indulged, will be spoiled for any other place. Servants must endure hardness. 2. It is an ungrateful thing in a servant, but what is very common, to behave insolently because he has been used tenderly. The humble prodigal thinks himself unworthy to be called a son, and is content to be a servant; the pampered slave thinks himself too good to be called a servant, and will be a son at the length, will take his ease and liberty, will be on a par with his master, and perhaps pretend to the inheritance. Let masters give their servants that which is equal and fit for them, and neither more nor less. This is very applicable to the body, which is a servant to the soul; those that delicately bring up the body, that humour it, and are over-tender of it, will find that at length it will forget its place, and become a son, a master, a perfect tyrant.

22 An angry man stirreth up strife, and a furious man aboundeth in transgression.

See here the mischief that flows from an angry, passionate, furious disposition. 1. It makes men provoking to one another: An angry man stirs up strife, is troublesome and quarrelsome in the family and in the neighbourhood, blows the coals, and even forces those to fall out with him that would live peaceable and quietly by him. 2. It makes men provoking to God: A furious man, who is wedded to his humours and passions, cannot but abound in transgressions. Undue anger is a sin which is the cause of many sins; it not only hinders men from calling upon God's name, but it occasions their swearing, and cursing, and profaning God's name.

23 A man's pride shall bring him low: but honour shall uphold the humble in spirit.

This agrees with what Christ said more than once, 1. That those who exalt themselves shall be abased. Those that think to gain respect by lifting up themselves above their rank, by looking high, talking big, appearing fine, and applauding themselves, will on the contrary expose themselves to contempt, lose their reputation, and provoke God by humbling providences to bring them down and lay them low. 2. That those who humble themselves shall be exalted, and shall be established in their dignity: Honour shall uphold the humble in spirit; their humility is their honour, and that shall make them truly and safely great, and recommend them to the esteem of all that are wise and good.

24 Whoso is partner with a thief hateth his own soul: he heareth cursing, and bewrayeth it not.

See here what sin and ruin those involve themselves in who are drawn away by the enticement of sinners. 1. They incur a great deal of guilt: He does so that goes partner with such as rob and defraud, and casts in his lot among them, ch. i. 11, &c. The receiver is as bad as the thief; and, being drawn in to join with him in the commission of the sin, he cannot escape joining with him in the concealment of it, though it be with the most horrid perjuries and execrations. They hear cursing when they are sworn to tell the whole truth, but they will not confess. 2. They hasten to utter ruin: They even hate their own souls, for they wilfully do that which will be the inevitable destruction of them. See the absurdities sinners are guilty of; they love death, than which nothing is more dreadful, and hate their own souls, than which nothing is more dear.

25 The fear of man bringeth a snare: but whoso putteth his trust in the Lord shall be safe.

Here, 1. We are cautioned not to dread the power of man, neither the power of a prince nor the power of the multitude; both are formidable enough, but the slavish fear of either brings a snare, that is, exposes men to many insults (some take a pride in terrifying the timorous), or rather exposes men to many temptations. Abraham, for fear of man, denied his wife, and Peter his Master, and many a one his God and religion. We must not shrink from duty, nor commit sin, to avoid the wrath of man, nor, though we see it coming upon us, be disquieted with fear, Dan. iii. 16; Ps. cxviii. 6. He must himself die (Isa. li. 12) and can but kill our body, Luke xii. 5. 2. We are encouraged to depend upon the power of God, which would keep us from all that fear of man which has either torment or temptation in it. Whoso puts his trust in the Lord, for protection and supply in the way of duty, shall be set on high, above the power of man and above the fear of that power. A holy confidence in God makes a man both great and easy, and enables him to look with a gracious contempt upon the most formidable designs of hell and earth against him. If God be my salvation, I will trust and not be afraid.

26 Many seek the ruler's favour; but every man's judgment cometh from the Lord .

See here, 1. What is the common course men take to advance and enrich themselves, and make themselves great: they seek the ruler's favour, and, as if all their judgment proceeded from him, to him they make all their court. Solomon was himself a ruler, and knew with what sedulity men made their application to him, some on one errand, others on another, but all for his favour. It is the way of the world to make interest with great men, and expect much from the smiles of second causes, which yet are uncertain, and frequently disappoint them. Many take a great deal of pains in seeking the ruler's favour and yet cannot have it; many have it for a little while, but they cannot keep themselves in it, by some little turn or other they are brought under his displeasure; many have it, and keep it, and yet it does not answer their expectation, they cannot make that hand of it that they promised themselves they should. Haman had the ruler's favour, and yet it availed him nothing. 2. What is the wisest course men can take to be happy. Let them look up to God, and seek the favour of the Ruler of rulers; for every man's judgment proceeds from the Lord. It is not with us as the ruler pleases; his favour cannot make us happy, his frowns cannot make us miserable. But it is as God pleases; every creature is that to us that God makes it to be, no more and no other. He is the first Cause, on which all second causes depend; if he help not, they cannot, 2 Kings vi. 27; Job xxxiv. 29.

27 An unjust man is an abomination to the just: and he that is upright in the way is abomination to the wicked.

This expresses not only the innate contrariety that there is between virtue and vice, as between light and darkness, fire and water, but the old enmity that has always been between the seed of the woman and the seed of the serpent, Gen. iii. 15. 1. All that are sanctified have a rooted antipathy to wickedness and wicked people. They have a good will to the souls of all (God has, and would have none perish); but they hate the ways and practices of those that are impious towards God and injurious towards men; they cannot hear of them nor speak of them without a holy indignation; they loathe the society of the ungodly and unjust, and dread the thought of giving them any countenance, but do all they can to bring the wickedness of the wicked to an end. Thus an unjust man makes himself odious to the just, and it is one part of his present shame and punishment that good men cannot endure him. 2. All that are unsanctified have a like rooted antipathy to godliness and godly people: He that is upright in the way, that makes conscience of what he says and does, is an abomination to the wicked, whose wickedness is restrained perhaps and suppressed, or, at least, shamed and condemned, by the uprightness of the upright. Thus Cain did, who was of his father the devil. And this is not only the wickedness of the wicked, that they hate those whom God loves, but their misery too, that they hate those whom them shall shortly see in everlasting bliss and honour, and who shall have dominion over them in the morning, Ps. xlix. 14.

CHAP. XXIX. Verſ. 1. He that being often reproved hardeneth his neck.

Zech. 7.AS an untaimed heifer, that pulleth away the ſhoulder and detracteth the yoke.Solinus. Or as the creature called Monoceros, the Unicorn, interimi poteſt, capi non poteſt, Corripimur ſed non corrigimur. Aug. may be ſlain, but not taken: ſo thoſe that refuſe to be reformed, hate to be healed, will not bend, ſhall ſurely and ſeverely be broken, certiſſime citiſſimeque confringentur, they ſhall certainly and ſuddenly be daſhed in pieces as a potters veſſel, that cannot be pieced together again, Iſa. 30.13, 14. Jer. 15.12. Shall iron break the Northern iron and the ſteel? and ſhall not the fierce wrath of God ſhatter and ſhiver out a ſilly ſinner, that will needs ſtout it out with him: and yet is no more able to ſtand before him, than a glaſſe-bottle before a Cannon-ſhot? Let Elies ſonnes, and ſuch refractaries look for ruine: The Prophet fitly compares them to head-ſtrong horſes, that get the bit into their mouths, run deſperately upon the rocks, and ſo in ſhort time break firſt their hoofs, and then their necks. Queen Elizabeth, in talking with Marſhal Biron, (whom the French King ſent Ambaſſadour to her, Anno 1601,) ſharply accuſed Eſſex, (who had lately loſt his head) of obſtinacy, Camd. Eliſ. fol. 562 raſh counſels, and wilful diſdaining to ask pardon: and wiſhed that the French King would rather uſe milde ſeverity than careleſs clemency, & cut off the heads of treacherous perſons in time, &c. This might have terrified Biron from thoſe wicked attempts, which he was even at this time plotting againſt his King, had not his mind been beſotted. But the power of his approaching fate did ſo blind him, that within few months after he underwent the ſame death that Eſſex did: though nothing ſo piouſly and chriſtianly: as having hardened his neck againſt wholſome counſel. Now if men harden their hearts, God will harden his hand, and haſten their deſtruction, and that without remedy.

Verſ. 2. When the righteous are in authority] Or are increaſed, as chap. 28.28. See the note there.

The people mourn] Hebrew, ſigh (as the oppreſſed Iſraelites in Egypt did) where they dare not ſpeak out. But what a bloody tyrant was Sylla, who put to death M. Plaetorius, onely for ſighing at the cruel execution of M. Marius? Act. & Mon. fol. 1164. So one Lancelot was burnt in Giles his fields, for pittying the cruel death of a couple of Martyrs.

Verſ. 3. Who ſo loveth wiſdome rejoyceth his father] See the Note on Chap. 10.1.

But he that keepeth company with Harlots] See the note on chap. 5.9. Thoſe ſhe ſinners (as they call them) are coſtly Creatures, and they that keep them care not what coſt they caſt away upon them.

Verſ. 4. The King by judgement ſtabliſheth the land] This one piece of Salomons Politicks hath much more good advice in it, than all Lypſius his Beehive, or Machiavels Spider-web.

But he that receiveth gifts] Heb. A man of oblations, that is, (as ſome interpret it) A man that ſacrilegiouſly medleth with things dedicated to pious uſes, and makes a gain of them to himſelf. See chap. 20.25.

Verſ. 5. A man that flattereth his neighbour, &c.] A ſmooth-boots, Glaber. as the word ſignifies, a butter-ſpoken man; ſee Iſa. 3.12. or a divided man: for a flatterers tongue is divided from his heart.

Verſ. 6. In the tranſgreſsion of an evil man there is a ſnare] Or, a cord, viz. to ſtrangle his joy with, to check and choak all his comforts: in the midſt of his mirth he hath many a ſecret gripe, and little knowes the world where his ſhooe pincheth him. Every fowl that hath a ſeemly feather, hath not the ſweeteſt fleſh; nor doth every tree that bringeth a goodly leaf, bear good fruit. Glaſs giveth a clearer ſound than Silver, and many things gliſter beſides Gold. The wicked mans jollity is but the hypocriſie of mirth: it may wet the mouth, but not warm the heart; ſmooth the brow, but not fill the breaſt; we may be ſure, that as Jezabel had a cold heart under a painted complexion, ſo many a mans heart akes and quakes within him, when his face counterfeits a ſmile.

But the righteous ſing and rejoyce] Good men only may be glad, and none have any reaſon to rejoyce but they, Hoſ. 9.1. The Papiſts have a Proverb, Spiritus Calvinianus eſt Spiritus melancholicus: and the mad world are eaſily perſwaded by the Devil, that there is no comfort in a Chriſtian courſe; that your preciſe fellows live a melancholy and Monkiſh kind of life, and have no joy of any thing. Herein the Devil deals like thoſe inhoſpitable ſalvages in America, that make great fires, and ſet forth terrible ſights upon their Country-ſhore, purpoſely to affright Paſſengers from landing there. And as thoſe wicked Spyes brought up an evil report of the Land of Canaan, and thereby diſcouraged the people: ſo doth the Devil and his Impes, of the purity of religion, and power of godlineſſe, as uncouth and uncomfortable; when in truth there is no ſound comfort without it, no true joy but in it. Though Saul could not be merry without a Fidler, Ahab without Naboths Vineyard, Hamon without Mordecaies courteſie, yet a righteous man can be merry without all theſe. Yea as the Lilly is freſh, beautiful, and looks pleaſantly, though among thorns, ſo can he amidſt troubles. Paul (than whom never any out of Hell ſuffered more,) did not only glory in tribulation, but over-abound exceedingly with joy, 2 Cor. 7.4.

Verſ. 7. The righteous conſidereth the cauſe of the poor] The cauſe, not the perſon of the poor, for that is forbidden in the Law, Levit. 19.15. The great muſt not be favoured for their might, nor the mean for their miſery: but Juſtice, Juſtice muſt be done to all, as Moſes hath it, that is, even law and execution of right (as the Oath runs that is given to our Judges) without reſpect of perſons. The cauſe of the poor and needy muſt come into equal ballance with the rich and mighty: leſt hee be trampled on by thoſe fat bulls of Baſan, to his utter undoing. For a poor man in his houſe, is like a Snail in his ſhell, cruſh that, and yee kill him.

But the wicked regardeth not to know it] Unleſſe there were more to bee got by it. Felix had ſoon enough of Pauls defence, becauſe he expected ſome bribe from him, but nothing came. How ill-willing was that unjuſt Judge (Lu[illegible: 1 letter]. 18.) either to take knowledge of, or to take courſe for the relief of the poor Widdow? Aperi burſam, apperiam buccam, ſaith the greedy Lawyer: they that cannot laviſh mony out of the bag, are little welcome to theſe Cr[illegible: 1 letter]menim[illegible: 1 letter]lga, as one calls them, theſe Purſe-ſuckers, that will weigh your gold, but not your cauſe; and if a man put not into their mouths, they even prepare war againſt him, Mich. 3.5.

Verſ. 8. Scornful men bring a City into a ſnare] The Vulgar renders it, Peſtilent perſons undoe a City or a State, as Nahaſh did the Ammonites, 1 Sam. 11.2, 11. and as his ſon Hanan did much more, 2 Sam. 10.4. with 12.31. Mocking is catching, as the Peſtilence: and no leſs pernicious to the whole Country. Giraldus Cambrenſis tells of three Iriſh Kings, that being derided for their rude habits and faſhions, rebelled, and ſet the Country in a combuſtion. And the young King of France jeſting at William the Conquerours great belly, whereof he ſaid he lay in at Rouen, ſo irritated him, as he being recovered of a ſickneſs, entred France in the chiefeſt time of their fruits, making ſpoyl of all in his way, till he came even to Paris, where this ſcornful King then was, to ſhew him of his viſiting:Dan. Chron. 42 and from thence marcht to the City of Mants, which hee utterly ſackt and ranſackt, razed and haraſed.

But wiſe men turn away wrath] They ſtand in the gap, and divert the Divine diſpleaſure, Pſal. 106.23. Ezek. 13.5. Their perſons are in acceptation; God will look upon them, and doe much for them, when hee is moſt of all angry with the wicked, Exod. 32.10, 14. Job 22. ult. Gen. 18.32. Their prayers alſo are prevalent: ſomething the Lord will yeeld thereunto, when moſt bitterly bent againſt a people, Matth. 24.20. and when unchangeably reſolved upon their ruine, he takes courſe to ſilence ſuch, pray not for this people. Sanctum ſemen ſtatumen terrae, Iſa. 6.13. The innocent ſhall deliver the Iſland, Job 22.30.

Verſ. 9. If a wiſe man contendeth with a fooliſh man] Such fools were the Phariſees (though for their worldly wiſdome called Princes of this world, 1 Cor. 2.8.) Matth. 11.16, 17. Chriſt piped to them, John mourned to them, neither wrought upon them: ſuch was their peeviſhneſs and pertinacy in evil, that they rejected the counſel of God againſt themſelves, Luk. 7.30. being ingrati gratiae Dei, as Ambroſe hath it, receiving the grace of God in vain, as Paul, turning good nouriſhment into vitious humours, as foul ſtomacks uſe to doe: And as Wine a ſtrong remedy againſt Hemlock, yet mingled with it, doubles the force of the poyſon: ſo was it with the moſt powerful means of grace, mingled with their obſtinacy and unbelief. Tigers are enraged with perfumes, and Vultures killed with Oyl of Roſes, as Ariſtotle writeth.

Verſ. 10. The bloud-thirſty hate the upright] As Cain did Abel for his goodneſs, 1 Joh. 3.12. and as many bloudy Villains ſtill, who bear about, and, ſo farre as they dare, make uſe of Cains club to knock on the head Gods righteous Abels. All hatred is bloudy, but eſpecially the habit of hatred. No ſight pleaſed Hannibal better than a ditch running over with mans bloud. Nothing would ſatisfie Farneſius the Popes Champion, but to ride his horſe up to the skirts in the bloud of the Lutherans. Charls the ninth of France (Author of the Pariſian Maſſacre) looking upon the dead Carkaſs of the Admiral, that ſtank by being long kept unburied, uttered this moſt ſtinking ſpeech: Quam ſuavitèr olet cadaver inimici? How ſweet is the ſmell of an enemies carcaſs? And the Queen-mother of Scotland, beholding the dead bodies of her Proteſtant Subjects, whom ſhe had ſlain in battel, ſaid, that ſhe never ſaw a finer piece of Tapiſtry in all her life.

But the juſt ſeek his ſoul] In a good ſenſe, as Pſal. 142.4. Seek the ſalvation of it, as Chriſt did of his deadlieſt enemies, as Paul did of his Country-men the Jews, of whom five times he received forty ſtripes ſave one, 2 Cor. 11.24. As the Diſciples did of thoſe ſpiteful Phariſees, that had cauſeleſly accuſed them, Matth. 15.2, 12. as that Martyr Maſter Saunders did, My Lord (ſaid he to Biſhop Bonner) you ſeek my bloud, Act. & Mon. fol. 1358. and you ſhall have it. I pray God you may be ſo baptized in it, that you may hereafter loath bloud-ſucking, and ſo become a better man. And another time, when Steven Gardiner being prettily nipped and touched by the ſame Sanders, ſaid, Carry away this frenzie fool to Priſon; hee anſwered, that he did give God thanks which had given him at the laſt a place of reſt and quietneſſe, where he might pray for the Biſhops converſion. If yee will not hear me ſpeak for my ſelf, ſaid another Martyr,Ibid. then ſend mee to my Priſon again among my Toades and Froggs, which will not interrupt me, whiles I pray to God for you.

Verſ. 11. A fool uttereth all his mind] Hee is full of chinks, and can hold nothing, his heart lies ſo near his mouth, that all will out ſuddenly, [non-Latin text not transcribed] a fool, and [non-Latin text not transcribed] ſuddenly, is from the ſame root. He hath little command of himſelf at any time, but eſpecially when hee is angry: then hee ſputters and ſpues out all that he hath in his heart. The Septuagint here tranſlate, [non-Latin text not transcribed]. A fool uttereth all his anger, he pulls out his woodden dagger, and cares not whom hee hits. Biſhop Bonner in his Viſitation, becauſe the Bells rang not at his coming into Hadham, nor the Church dreſſed up as it ſhould, called Doctor Bricket Knave and Heretick; and ſtriking at him, gave Sir Thomas Joſſelin, who then ſtood next to the Biſhop, a good flewet under the ear: whereat the Knight ſomewhat aſtonied at the ſuddenneſſe of the quarrel, ſaid, What meaneth your Lordſhip? have you been trained up in Will Summers his School, to ſtrike him that ſtands next you? The Biſhop ſtill in a rage either heard not, or would not hear. And when Mr. Fecknam would have excuſed him by his long impriſonment in the Marſhalſey, whereby he was grown teſty, he replied merrily,Act. & Mon. fol. 1340. So it ſeems Mr. Fecknam: For now that he is come forth of the Marſhalſey hee is ready to goe to Bedlam. See Chap. 14.23.

But a wiſe man keepeth it in till afterwards] Or, in an inner room, Beachor in interiori aliquo loco, in ulteriore animi receſſu. in the bottom and boſome of his mind, till he ſee a fit ſeaſon; as knowing well that all truths are not fit for all times, but diſcretion muſt bee uſed, and taciturnity counted a vertue. The Rabbins have this ſaying amongſt them, Maſora ſepes legi, decimae divitiis, vota ſanctimoniae, ſilentium ſapientiae. Silence is no leſs a mound to wiſdome, than vows are to holineſſe, tything to riches, or their Maſorites pains to the Law. Open-heartedneſſe is a fruit of fool-hardineſſe. Gird up therefore the loyns of your minds with the golden girdle of meekneſs,Dirke Ab[illegible: 1 letter]th. of wiſdome; and keep your mouth with a bridle, while the wicked is before you, Pſal. 39.

Verſ. 12. If a ruler hearken to lyes, all his ſervants are wicked] Hee ſhall have his Aiones and Negones, that will ſay as he ſaies, and fit his humour to a hair, as Doeg did Sauls, as the falſe Prophets did Ahabs, as Herods Courtiers did him on his birth-day-feaſt, &c. Theſe were fit helves for ſuch hatchets, fit lattice for ſuch lips, fit ſervants for ſuch maſters. Mobile mutatur ſemper cum principe vulgus.Claudian. Like Prince, like people. The common ſort are like a flock of Cranes: as the firſt fly, all follow: Or as in a beaſt, the whole body follows the head. Rulers are the Looking-glaſſes according to which moſt men dreſſe themſelves. Their ſins doe much hurt, as by Imputation (2 Sam. 24. the Prince ſinned,Delirant reges, plectuntur Achivi. the People ſuffered) ſo by imitation: for man is a creature apt to imitate, and is led more by his eyes than by his ears. Magis intuentur quid fecerit Jupiter, quàm quid docuit Plato, ſaith Auguſtine. Jupiters adulteries drew the people to like wantonneſſe. Hence Chaerea in Terence, Haec ego non facerem quae Jupiter fecit? ſaith he, Should I make dainty of doing that which Jupiter did? Height of place ever addes two wings to ſin, Example and Scandal, whereby it ſoars higher, and flies much farther. Let Rulers therefore look to it: Let them not be partakers of other mens ſins, 1 Tim. 5.22. (they have enow of their owne to anſwer for, Potentes potenter torquebuntur) let them take heed that the iniquity of their heels (of thoſe that follow them at the heels) doth not compaſſe them about, Pſal. 49.5.

Verſ. 13. The poor and the uſurer meet together] That is, the poor and the rich, as chap. 22.2. becauſe commonly Uſurers are rich men, and many rich men uſurers. The Lord lighteneth both their eyes, That is, hee gives them the light of life, Joh. 1.8. and the comforts of life, Matth. 5.45. ſo that their eyes are lightned, as Jonathans were after he had taſted of the wild hony, 1 Sam. 14. Others read it thus: The poor and the deceived (or cruſhed by the uſurer) meet together, that is, condole, or comfort one another: becauſe they are both in the dark, as it were of poverty and miſery, they can do one another but little help, more than by commending their caſes to God; who thereupon enlightneth them both: that is, either he ſupplies their wants, and ſo their eyes are opened, as Jonathans were: or elſe gives them patience, as he did thoſe beleeving Hebrews, chap. 10.32. But call to remembrance the former days in the which after yee were illuminated (viz. to ſee the glory that ſhall be revealed, whereof all the ſufferings of this life are not worthy, Rom. 8.18.) Ye endured a great fight of affliction. If we read it, The poor and the uſurer meet together: the Lord enlightneth both their eyes, underſtand it thus; The poor man he enlightneth by patience, the uſurer by repentance, and grace to break, off his ſinnes by righteouſneſs, and his iniquity by ſhewing mercy to the poor as Zacheus, Matthew, and thoſe uſurious Jews did, Neh. 5.

Verſ. 14. The King that faithfully judgeth the poor, &c.] An office not unbeſeeming the greateſt King to ſit in perſon to hear the poor mans cauſe. James the fourth of Scotland was for this cauſe called the poor mans King. I have ſeen (ſaith a late Traveller) the King of Perſia many times to alight from his horſe, onely to do juſtice to a poor body. Help O King, ſaid the poor woman to Jehoram: And if thou wilt not hear and right me, why doſt thou take upon thee to be King? ſaid another woman to Philip King of Macedony. Cic. pro Milone. It is a mercy to have Judges modo audeant quae ſentiunt, as the Oratour hath it, ſo that they have courage to do what they judge fit to be done. Inferiour Judges may be weighed and ſwayed by gifts or greatneſs of an Adverſary to paſs an unrighteous ſentence: Not ſo a King, he neither needs, nor fears any man: but is, if he be right, (as one ſaith of a juſt Law) an heart without affection, an eye without luſt, a mind without paſſion, a treaſurer which keepeth for every man what he hath, and diſtributeth to every man what hee ought to have.

Phocyl. [non-Latin text not transcribed].

Lo ſuch a Prince ſhall ſit firm upon his throne; his Kingdome ſhall be bound to him with chains of Adamant, as Dionyſius dreampt that his was; he ſhall have the hearts of his Subjects, which is the beſt life-guard, and God for his protection; for he is profeſſedly the poor mans Patron, Pſal. 9. and makes heavy complaints of thoſe that wrong them, Iſa. 3. and 10. Amos 5. and 8. Zeph. 3.

Verſ. 15. The rod and reproof give wiſdome] If reproof do the deed, the rod may be ſpared, and not elſe. Chryſippus is by ſome cried out upon as the firſt that brought the uſe of a rod into the ſchools; but there is no doing without it; for children are fooliſh, apt to imitate others in their vices, before they know them to be vices; and though better taught, yet eaſily corrupted by evil company, as young Lapwings are ſoon ſnatcht up by every Buzzard. Now therefore as moths are beaten out of Garments with a rod, ſo muſt vices out of childrens hearts. Vexatio dat intellectum, Smart makes wit; it is put in with the rod of correction. See chap. 22.15.

But a childe left to himſelf bringeth his mother, &c.] For her fondneſs in cockering of him, and hiding his faults from his father, leſt he ſhould correct or caſheer him. Mothers have a main hand in education of the children, and uſually Partus ſequitur ventrem, the birth follows the belly, as we ſee in the Kings of Judah, whoſe mothers are therefore frequently nominated. No wonder therefore though the mother deeply ſhare in the ſhame and grief of her darlings miſcarriages. See chap. 15.20.

Verſ. 16. When the wicked are multiplied, tranſgreſſion encreaſeth] As ſaith the Proverb of the Ancients; wickedneſs proceedeth from the wicked. Miſerable man hath by his fall from God contracted a neceſſity of ſinning againſt God. And when a rabble of Rebels are gotten together, are grown many and mighty, they make account to carry all before them, and not to ſuffer a godly man to live, as in Spain, and where the Inquiſition is admitted. But the righteous ſhall ſee their fall; ſhall ſee it and rejoyce at it, as the Hebrew Doctors expound this text by comparing it with Obad. 12.13. Thou ſhouldſt not have looked on the day of thy brother in the day of his calamity, neither ſhouldſt thou have rejoyced over the children of Judah, Alterius Perditio tua ca[illegible: 1 letter]tio. &c. The righteous ſhall rejoyce when he ſeeth the vengeance (being moved with a zeal of God, hee ſhall rejoyce with trembling) he ſhall waſh his feet in the bloud of the wicked, (beholding their ruine he ſhall become more cautious) ſo that a man ſhall ſay, (any man but of an ordinary capacity ſhall make this obſervation) Verily there is a reward for the righteous, verily he is a God that judgeth in the earth, Pſal. 58.10, 11. that will ſink to the bottom the bottle of wickedneſs, when once filled with thoſe bitter waters, Gen. 15.16.

Verſ. 17. Correct thy Son and he ſhall give thee reſt] Hee will grow ſo towardly, that thou ſhalt with leſſe adoe rule him when grown up, or at leaſt, thou ſhalt have peace within, in that thou haſt uſed Gods means to mend him.

Yea, he ſhall give delight] See chap. 10.1. The often urging this nurturing of Children, ſhews that it is a moſt neceſſary, but much neglected duty.

Verſ. 18. Where there is no viſion the people periſh] Or, are barred of all vertue, laid naked and open to the dint of Divine diſpleaſure, ſcattered, worſted, and driven back. Great is the miſery of thoſe Braſileans of whom it is ſaid, that they are ſine fide, ſine rege, ſine lege, without faith, King, or Law. And no leſs unhappy thoſe Iſraelites about Aſa's time, that for a long ſeaſon had been without the true God, and without a teaching Prieſt, and without Law, 2 Chron. 15.3. Then it was that Gods people were deſtroyed for lack of knowledge, Hoſ. 4.6. And not long after, that they ſorrowfully complained that there was no more any Prophet among them, nor any that knew how long, Pſalm 74.9. no Miniſter ordinary or extraordinary. How did it pitty our Saviour to ſee the people as ſheep without a Shepherd? This troubled him more than their bodily bondage to the Romans, which yet was very grievous, Mat. 9.36. And what good heart can but bleed to think of thoſe once flouriſhing Churches of Aſia and Africa, now over-ſpread partly with Mahumetaniſme, and partly with Heatheniſme; and that by the moſt miſerable occaſion might befall; namely, famine of the Word of God, through lack of Miniſters! What a world of Sects, Superſtitions, and other horrible abuſes got into the Church of Rome, when Propheſie was ſuppreſſed, and reading the holy Scriptures inhibited? And what a ſlaughter of ſouls enſued thereupon?Mat. Pariſ. Hiſt. Letters were framed by ſome, as ſent from Hell to the Popiſh Clergy, Anno 1072. wherein the Devil and his Angels give them many thanks for ſuch a number of ſouls ſent them down daily, by their neglect of Preaching, as had never been before: Hence it was, that in this Kingdom, at the firſt Reformation, for want of Miniſters, Readers were ſent: Whence one of the Martyrs wiſhed that every able Miniſter might have ten Congregations committed to his charge, till further Proviſion could be made. For of preaching it may be ſaid, as once David did of Goliah's ſword, There is none to that, for Converſion of ſouls: as where that is wanting, people goe tumbling to hell thick and three-fold.

But he that keepeth the Law, happy is he] Though to want the Word preached and ſincerely handled, rightly divided (for as every ſound is not Muſick, ſo every Pulpit-diſcourſe is not a Sermon) be a great unhappineſs, a ready road to utter ruine: yet is not the bare hearing of it that that renders a man bleſſed, unleſs he hide it in his heart with David, and lift up his hands too to the practiſe of it, Pſal. 119.48. The words of the Law are verba vivenda non legenda, as one ſaid, words to be lived and not read only. Let not your lives be Antinomians, no more than your opinions, ſaith another. That is a monſtrous opinion of ſome Swenckfeldians, that a man was never truly mortified till he had put out all ſenſe of ſin, or care of duty:Wendeli[illegible: 2 letters]s. if his conſcience troubled him about ſuch things; that was his imperfection, hee was not mortified enough. Some of our Antinomians are not farre from this. Their predeceſſours in Germany held, that the Law and works only belong to the Court of Rome: that good works are pernicioſa ad ſalutem, Bucholcer. hurtful and hinderſome to ſalvation; that that ſaying of Peter, Make your calling and election ſure by good works, was dictum inutile, an unprofitable ſaying; and Peter did not underſtand Chriſtian liberty: that ſo ſoon as a man begins to think how hee ſhould live godlily and modeſtly,Vita Dev. Georg. he wandreth from the Goſpel. David George was ſo farre from accounting Adulteries, Fornications, Inceſts, &c. for being any ſins, that hee did recommend them to his moſt perfect Schollars, as acts of grace and mortification. This fellow was ſure ſomewhat a kin to thoſe Carpocratian Hereticks in Saint Johns days, who taught that men muſt ſin, and doe the will of all the Devils,Epiphan. otherwiſe they could not enter into heaven.

Verſ. 19. A ſervant will not be corrected by words] Some Servants will not, but muſt have blows. If words will doe, they muſt bee chidden with good words, and not reviled. Chriſtians muſt be no brawlers, but gentle, ſhewing all meekneſſe to all men, Tit. 3.2. And Maſters muſt doe the ſame things, forbearing threatning, knowing that their Maſter alſo is in Heaven, neither is there reſpect of perſons with him,Sidon. Epiſt. Epheſ. 6.9. Severitas nec ſit tetra nec tetrica, ſaith Sidonius. But becauſe ſome Maſtigiae are of ſo ſervile a diſpoſition, that they muſt be beaten to their work, like thoſe Phrygians, Qui non niſi flagris caſtigantur, that will doe nothing longer than ſcourged to it: or the Ruſſian Women,Heyl. Geog. that love that Husband beſt that beats them moſt, and think themſelves elſe not regarded, unleſs two or three times a day well-favouredly ſwadled; therefore let him that knows his Maſters will, and yet (out of ſtoutneſs, ſullenneſs, or lazineſs) will not doe it, be beaten with many ſtripes: let him bee buffeted for his faults, 1 Pet. 2.20. and made ſerviceable in all things, not gain-ſaying, not purloyning, Tit. 2.9, 10.

Verſ. 20. Seeſt thou a man that is haſty in his words] Or Matters: that weighs not his words before he utters them, but over-ſoon ſhoots his fools-bolt, let it light where it will, hit or miſſe, it matters not; that had rather bee reckoned temerarious than timorous, and is with child till delivered of an abortive birth: that raſhly ruſheth on the weightieſt buſineſſes, and holds it loſſe of time to take counſel; this haſty head-long man, as hee never wants woe, ſo (becauſe he is no leſſe head-ſtrong than head-long, wiſe in his own conceit, than witleſſe in every mans elſe) there is more hope of a Natural than of him, and ſooner he will be wrought upon. Scaliger tells us the nature of ſome kind of Amber is ſuch,o[illegible: 1 letter]al. Exercit. 140. Num. 12. that it will draw to it ſelf all kind of ſtalks of any Herb, except Baſilisk, an Herb called Capitalis, becauſe it maketh men heady, filling their brains with black exhalations. Thus thoſe Haſtings, who by the fumes of their corrupt wills, are grown head-ſtrong, and withall are conceited (as cha. 26.12.) will not be drawn by that which draws others that are of lower parts and capacities; it being eaſier to deal with twenty mens reaſons, than with one mans will. Good therefore is the counſel of St. James, Be ſwift to hear, ſlow to ſpeak, &c. and of the Preacher, Eccleſ. 5.2. Be not raſh with thy mouth, and let not thy heart be haſty to utter any thing before God, in Prayer, Vows, and eſpecially in preaching. It was a wiſe ſpeech of Ariſtides, who being required of the Emperor to ſpeak to ſomething propounded ex tempore, [non-Latin text not transcribed]. anſwered, propound to day, and I will anſwer to morrow, for we are not of thoſe that ſpit or vomit things, but of thoſe that doe them carefully and accurately. Demoſthenes in like manner, when it was objected unto him, that he came premeditated to plead, anſwered, that he, if it might be poſſible, would plead, Non tantum ſcripta ſed etiam ſculpta, not things written only, but even engraven. And when Eccius told Melancthon that it was little for his praiſe, that he was ſo long ere he anſwered his adverſaries arguments (he would take three dayes ſometimes to think on it) hee replied, Nos non quaerimus gloriam, ſed veritatem, we ſeek not victory but verity.

Verſ. 21. He that delicately bringeth up his ſervant] A maſter that would be (as he ought) both loved and feared by his ſervants, muſt ſee to two things, 1 The well-chuſing; and 2 The well-uſing of them. This Salomon himſelf (that thus adviſeth here) was not ſo well adviſed of; for he ſaw that Jereboam (who gave occaſion, as it is conceived, of uttering this Proverb) was meet for the work, and therefore (not examining his religion) entertained him into his ſervice, yea placed him over the family of Joſeph, admitted him into ſo much familiarity, and ſo let looſe the bridle of domeſtical diſcipline to him, that he took ſtate upon him as a young maſter in the houſe, and ſoon after turned traitour, and would needs be as his ſonne, and more. The like is to be ſeen in Abner, Iſhboſheths ſervant, who grew ſo haughty and haunty, that he might not be ſpoken to, 2 Sam. 3. And in Zimre, whom his maſter Elah ſo favoured and eſteemed, that he made him captain over the half-part of his charets. But this begger thus ſet on horſe-back, rides without reigns to the ruin of his maſter and his whole houſe, 1 King. 16.11. So true is that of the Poet.

[non-Latin text not transcribed]. Aſperius nihil eſt humili dum ſurgit in altum

Tobiah the ſervant is ſo inſolent ther's no dealing with him.

Verſ. 22. An angry man ſtirreth up ſtrife] See Chapter 15.18. and 16.21.

And a furious man] Hebr. A maſter of fury, or one that is maſtered and overmatched by his fury, that hath no command of his paſſions, but is tranſported by them, or (as ſome make the metaphor, and the Original will well bear it) is wedded to them, as a man is to his wife: commanded by them,Plutarch. as the Perſian Kings were by their Concubines, being captivarum ſuarum captivi, ſlaves to their ſlaves. Such a man being big with wrath, not onely breeds contention, but brings forth tranſgreſſion in great abundance, he ſets his mouth againſt heaven, and his tongue walketh through the earth, &c. Pſal. 73. he lets fly on both hands, and lays about him like a mad man.

Verſ. 23. A mans pride ſhall bring him low] For it ſets God againſt him, and Angels, and men, not good men onely, but bad men too, and thoſe that are as proud as themſelves. For whereas one drunkard loves another, and one thief another, &c. one proud perſon cannot endure another, but ſeeks to undermine him, that he alone may bear the bell, carry the commendation, the praiſe and promotion. See chap. 11.12. and 15.33. and 18.12.

Verſ. 24. Whoſo is partner with a thief, hateth his own ſoul] Sith to hold the bag is as bad as to fill it; to conſent to ſin, or to conceal it, as bad as [illegible: 1 letter]o commit it. By the one as well as by the other, a man may eaſily become, as Coraeh did, a ſinner againſt his own ſoul, and cruelly cut the throat of it. Let our publike theevs look to this. See Iſa. 1.23.

He heareth curſing and bewrayeth it not] See Levit. 5.1. with the Note. To conceal treaſon is treaſon, ſo here. Have no fellowſhip therefore with the unfruitful works of darkneſs, but rather reprove them. Let me be counted proud or pragmatical, ſaith Luther, rather than found guilty of ſinful ſilence,Luth. Epiſt. ad Staupi[illegible: 1 letter]. whiles my Lord ſuffereth.

Verſ. 25. The fear of man bringeth a ſnare] This cowardly paſſion expectorates and expoſes a man to many, both ſinnes and ſufferings. And albeit faith, when it is in the heart, quelleth and killeth diſtruſtful fear, and is therefore fitly oppoſed to it in this ſacred ſentence: yet in the very beſt, Senſe fights ſore againſt Faith when it is upon its own dunghil, I mean, in a ſenſible danger. Natures retraction of it ſelf from a viſible fear, may cauſe the pulſe of a Chriſtian that beats truly and ſtrongly in the main point (the ſtate of the ſoul) to intermit and faulter at ſuch a time, as we ſee in the example[illegible: 1 letter] of Abraham, Iſaac, David, Peter, others, who ſhewed ſome trepi[illegible: 1 letter]ation and timidity, and like fearful birds and beaſts, fell into the pits and toyls of the Hunter, and hazzarded themſelves to Gods diſpleaſure. The Chameleon is ſaid to bee the moſt fearful of all Creatures, and doth therefore turn himſelf into ſo many colours, to avoyd danger, which yet will not bee. God equally hateth the timorous, and the treacherous. Fearful men are the firſt in that black bedrole, Rev. 21.8.

Tectus & [illegible: 2 letters]tus. But he that truſteth in the Lord ſhall be ſafe] Or, ſet on high, as on a rock, his place of defence ſhall be munitions of rocks, Iſa. 33.15. farre out of harms-way; he ſhall be kept ſafe, as in a tower of braſs, or town of war. Even the youth ſhall faint and be weary, and the youngmen ſhall utterly fall; But they that wait upon the Lord ſhall mount up with wings as Eagles, &c. Iſa. 40.30, 31. Like as the Cony that flyes to the holes in the rocks doth eaſily avoyd the dogs that purſue her, when the Hare that truſts to the ſwiftneſſe of her leggs, is at length overtaken and tore in peeces: So here.

Verſ. 26. Many ſeek the Rulers favour] More than the love of God: and ſo caſt themſelves into a ſecond ſnare, beſides that, verſ. 25. But as he that truly truſts in God, will eaſily expel the fear of man: ſo he that looks upon God as Judge of all, from whoſe ſentence there is no appeal, will rather ſeek his face than the favour of any earthly Judge whatſoever. Eſpecially, ſince whether the Judge clear him or caſt him, the judgement he paſſeth is from the Lord.

Verſ. 27. An unjuſt man is an abomination to the juſt] Who yet hates, non virum ſed vitium, not the perſon of a wicked man, but his ſin, (as the Phyſician, hates the Diſeaſe, [non-Latin text not transcribed]. but loves the Patient, and ſtrives to recover him) hee abhorres that which is evil, perfectly hates it, Pſal. 139.22. hates it as hell (ſo the Greek word ſignifies, Rom. 12.9.) hates it in his deareſt friends, as Aſa did in his mother Maacha, hates it moſt of all in himſelf, as having the Divine Nature transfuſed into him (whereby hee reſembles God) and that life of God, whereunto ſin (he knows) is a deſtructive poyſon, a ſickneſſe unto death,Ariſt. Rhetor. 1 Joh. 5. Hence his implacable and no leſſe impartial hatred of all, as well as any ſin, for all hatred is [non-Latin text not transcribed] (as Ariſtotle hath it) to the whole kind. It was ſaid of Antony, that he hated a Tyrant, not Tyranny; it cannot be ſaid of a Saint, he hates ſinners, not ſin, but the contrary.

And he that is upright in the way, is abomination to the wicked] So, there is no love loſt betwixt them. The Devil hath ſet his limbes in all wicked people, they are a Serpentine ſeed, a viperous brood, and the old enmity continues, Gen. 3.15. ſee the Note there. Antipathies there are in Nature, as between the Elephant and Boar, the Lion and Cock, the Horſe and the Stone called Taraxippe, &c. But this is nothing to that betwixt the godly and the wicked; and why? but becauſe the ones works are good, and the others evil: and becauſe the juſt man condemnes the unjuſt by his contrary courſes; yea, hee affrights his heart, and terrifies him with his preſence and company.