Proverbs · Chapter 10

Verse 1. The proverbs of Solomon] Some ancient MSS. of the Vulgate have Proverbiorum liber secundus, “The second book of the Proverbs.” The preceding nine chapters can only be considered as an introduction, if indeed they may be said to make even a part, of the proverbs of Solomon, which appear to commence only at the tenth chapter.

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

A wise son rejoiceth in his father

But a foolish son is the grief of his mother.

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

Verse 1. The Proverbs of Solomon — Properly so called; for the foregoing chapters, although they had this title in the beginning of them, yet, in truth, were only a preparation to them, intended to stir up men’s minds to the greater attention to all the precepts of wisdom, whereof some here follow; see the argument prefixed to this chapter. A wise son — That is, prudent, and especially virtuous and godly, as this word commonly signifies in this book, and in many other parts of Scripture; maketh a glad father — And a glad mother too; for both parents are to be understood in both branches of the sentence, as is evident from the nature of the thing, which affects both of them, and from parallel places, as Proverbs 17:25, and 30:17, although only one be expressed in each branch for the greater elegance. A foolish son is the heaviness of his mother — The occasion of her great sorrow, which is decently ascribed to the mothers rather than to the fathers, because their passions in general are more vehement, and they are more susceptible of grief and trouble. Although I cannot affirm, says Bishop Patrick, “that there is an order observed in all these proverbs, yet this first sentence seems not to have been casually, but designedly, set in the front of the rest; because nothing contributes so much, every way, to the happiness of mankind, as a religious care about the education of children, which parents are here admonished to attend to if they desire their children should not prove a grief and shame to them: and children are put in mind of the obedience they owe to their instructions, that they may be a joy to them.”

Verse 1. The Proverbs of Solomon. The nine preseding chapters may be regarded as a vestibule to the temple. Wisdom has been personified, and folly thrown into the darker shades. We have had a chain of arguments, and a succession of very expressive figures; now we shall find rings of gold, comprising a complete sense. But as the words often occur in other places, there is no need to illustrate more than where real edification can be conferred. When the sense is plain, illustration may occasion obscurity. It is often difficult to translate a proverb, without either defacing its beauty, or diminishing its force. Our school, books therefore illustrate the proverbs of one nation, by giving us wise and witty sayings of another of similar import. This method loads the pupil with a double portion of wisdom.—A wise son, prudent in life, assiduous in business, and sincerely devout, causes the father’s heart to overflow with joy. He is a pillar to the family, when the parent is called away: he raises all the house to honour. But a foolish son, bringing heaviness on his mother, is the antithesis of the former character.

1. A wise son… glad father — Gladdens his father. A foolish son — lysk, (kesil.) The radical idea is that of dullness, stiffness, grossness, rudeness; when applied to the mind, as here, it is the opposite of that refinement, culture, and intelligence, or the capability of them, which µkj, (hhakham,) wise, implies. It has been suggested that the idea lies half concealed in the verse, that a father, in general, is better qualified to appreciate the mental qualities of a good and wise son, and the mother is more affected by the grossness and rudeness of an evil and foolish one. This is not wholly improbable, yet too much stress is not to be laid on these niceties, which seem to overlook the nature of the Hebrew parallelism. Comp. Proverbs 1:8; 15:20; 17; 25:23, 24. For the expression heaviness, compare Proverbs 14:13; 17:21; Psalm 119:22.

V. 2. Of wickedness-Such as are got by any sort of wicked practices. Death-Often from temporal, and always from eternal death.

Verse 2. Treasures of wickedness] Property gained by wicked means. Delivered from death] Treasures gained by robbery often bring their possessors to an untimely death; but those gained by righteous dealing bring with them no such consequences.

Verse 2. Treasures of wickedness — Such as are got by any sort of unjust or wicked practices; or worldly riches in general, termed by our Lord, the mammon of unrighteousness, Luke 16:9, because they are often used in an unrighteous manner, and made instruments of unrighteousness, and for other reasons there explained; profit nothing — Do the possessor no good at the time here intended, but, as is implied in the opposite member of the sentence, much hurt. They not only do not deliver him from death, but often expose him to it, either from men, who would take away his life that they may enjoy his wealth, or from God, who shortens his days, as a punishment of those luxuries and other sins into which his wealth led him: whence death becomes more terrible, as being attended with guilt and a dread of the second death. But righteousness — True holiness of heart and life; or he may mean justice and equity in the getting of riches, and a liberal and charitable use of them, which is often called righteousness in Scripture, and is indeed but an act of justice; (of which see on Proverbs 3:27;) delivereth from death — Frequently from temporal death, because men generally love and honour, and will assist such persons in cases of danger, and God often gives them the blessing of a long life; and always from eternal death, when such justice and charity proceed from true piety and a good conscience.

Ver. 2. Treasures of wickedness profit nothing. Indulging in pride and carnal pleasures, the wicked become dissipated; they often perish by unlawful pleasures, and the curse of oppression or the rust of ill-gotten gain testifies against them.

2. Treasures of wickedness — Gotten by unjust and fraudulent means; “ill got, ill gone.” The Septuagint renders this clause, “Treasures shall not profit the lawless.” Righteousness delivereth from death — That is, from the “death” which is the punishment of crime; while treasures obtained by fraud and robbery often bring after them an untimely death. Comp. verses 25 and 27, also 11:4. On first clause comp. Romans 2:5. etc.; 1 Kings 21:19; 2 Kings 5:26, 27; Isaiah 10:2, etc.; Luke 19:21: on second clause compare Jeremiah 33:6; Daniel 4:19; 9:24. This righteousness includes liberality to others, (ver. 4,) and brings the Lord’s mercy with it. Comp. Psalm 41:1, 2; 112:9; Daniel 4:27; 2 Corinthians 9:9.

Verse 3. But he casteth away the substance of the wicked.] But instead of רשעים reshaim, the wicked, בוגדים bogedim, hypocrites, or perfidious persons, is the reading of twelve or fourteen of Kennicott’s and Deuteronomy Rossi’s MSS., and some editions; but it is not acknowledged by any of the ancient versions.

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

Verse 3. The Lord will not suffer the righteous to famish — Will preserve them from famine, according to his promises, Psalm 34:10, (on which see the note,) and elsewhere; but he casteth away the substance — So twh, the word here used, sometimes signifies; or, the wickedness, that is, the wealth gotten by wickedness, as it is rendered Psalm 52:7; of the wicked — Who by that means shall be exposed to want and famine. The instructions in these last two verses about getting, keeping, and using riches aright, very properly follow what was observed, verse 1, that a curse may not be entailed upon riches through a contrary conduct respecting them, and descend with them unto our children.

3. Soul of the righteous — qydx vpn, (nephesh tsaddik.) Nephesh is a word of various and multitudinous signification, and extensive use. It probably means here the person or body, considered especially in respect to the animal appetites. We have no word expressing the meaning it has in this place. Desire or appetite (for food) comes as near as any other — Jehovah will not famish the desire or appetite of the righteous, he will not let it go unsatisfied, or “starve the righteous appetite.” — Miller. Substance — twh, (havvath,) is also a word which may be variously rendered. As it stands in parallelism with nephesh, desire, it may be rendered cravings. This accords with the latest criticism. The whole verse imports that Jehovah will not starve (refuse to satisfy) the desire of the righteous, but the cravings of the wicked he will disappoint. Comp. Psalm 10:14, etc.; 37:25.

Verse 4. He becometh poor] God has ordered, in the course of his providence, that he who will not work shall not eat. And he always blesses the work of the industrious man.

Verse 4. He becometh poor — Probably by slow degrees; that dealeth with a slack hand — Who is negligent and slothful in his business. Hebrew, hymr ãk, with a deceitful hand, so called, partly because it seems, or pretends to do something, when, in truth, it doth nothing; and partly because such persons usually endeavour to maintain themselves by deceit and wickedness, instead of doing it by honest labour and diligence. But the hand of the diligent maketh rich — Not by itself, nor necessarily, as is manifest from experience, and is observed Ecclesiastes 9:11, but through God’s blessing, which is commonly given to the diligent and industrious.

4. Slack hand — Idle, languid, or loose, in opposition to expert; the word is rendered “deceitful” in Job 13:9; Psalm 122:23; Hosea 9:16; Jeremiah 48:10, where, however, “negligently” appears in the margin as an alternate. The two ideas of negligence and trickiness are “nearly” allied, as negligence tempts to trickery and deceit. Comp. Proverbs 12:24, 27; 19:15.

V. 5. Gathereth-The fruits of his field. In summer-In harvest. He that improved the opportunities of doing good to himself and others.

Verse 5. He that gathereth in summer] All the work of the field should be done in the season suitable to it. If summer and harvest be neglected, in vain does a man expect the fruits of autumn.

Verse 5. He that gathereth — The fruits of his field; in summer — In harvest, as it follows, which is a part of summer; is a wise son — Acts a prudent and proper part: he acts wisely for his parents, whom, if need be, he ought to maintain, and he gains reputation to himself, his family, and education. But he that sleepeth in harvest causeth shame — Both to himself for his folly, and for that poverty and misery caused by it, and to his parents, to whose neglect of his education such things are often and sometimes justly imputed. He that seeks and gains knowledge and wisdom in the days of his youth, or that watches for and improves the proper seasons of doing good to himself and others, gathers in summer, and will have the comfort and credit of it; but he that idles away the days of his youth, will bear the shame of it when he is old: and he that suffers fair occasions of getting and doing good to pass unheeded by, will afterward have cause bitterly to lament his negligence and folly.

5. A wise son — lykcm ˆb, (ben maskil,) a prudent or prosperous son, in whom his parents glory. A son that causeth shame — Or, causing disappointment; that is, to his parents, acting shamefully or wickedly. “A bad son.” — Zockler. “He that stores in summer; he that snores in harvest.” — Miller. Comp. Proverbs 6:8, 9, seq.

V. 6. Violence-Their own violence or injustice. This may be an allusion to the ancient custom of covering the mouths and faces of condemned malefactors.

Verse 6. Violence covereth the mouth of the wicked.] As blessings shall be on the head of the just, so the violence of the wicked shall cover their face with shame and confusion. Their own violent dealings shall be visited upon them. The mouth forsoth of unpitious men wickidnesse covereth.—Old MS. Bible. “The forehead of the ungodly is past shame, and presumptuous.”— Coverdale.

Verse 6. Blessings are upon the head of the just — All sorts of blessings are wished to them by men, and conferred upon them by God. But violence — Either, 1st, The fruit or punishment of their own violence: or, 2d, The violent, injurious, and mischievous practices of others against them, deserved by their own violence committed against others, and inflicted upon them by the righteous judgment of God; covereth the mouth of the wicked — That is, shall fall upon them. This phrase of covering the mouth, may be an allusion to the ancient custom of covering the faces of condemned malefactors.

6. Blessings — twkrb, (berakhoth,) the plural of intensity, abundant blessings, blessings from God and man. But violence covereth the mouth of the wicked — By “violence” is probably meant the effect of the man’s own violence; which shall return upon him in curses; in parallelism with the “blessings” of the first number. “Mouth” is possibly put by metonymy for face. There is some difficulty in adjusting the parallelism. Stuart renders, The mouth of the wicked concealeth injury; that is, the injury he meditates. The form of the words would allow this; but it does not make a good counterpart to the preceding member. The Septuagint has for smj, (hhamas,) violence, penqov awpon, penthos aoron, an untimely mourning; but seems, like Stuart and others, to have taken hhamas in the predicate. Taken in the subject, it makes a good antithesis. Translation: Benediction (shall be) on the head of the just; but an untimely mourning (or burial) shall cover the mouth (face) of the wicked. Comp. verse 11; also, on latter clause, Leviticus 13:45; Psalm 44:15; 69:42; 107:42; Micah 7:10; Esther 7:8. Covering of the face, as in the case of Haman, was a sign of being devoted to death.

Verse 7. The memory of the just is blessed] Or, is a blessing. But the name of the wicked shall rot.] This is another antithesis; but there are only two antithetic terms, for memory and name are synonymous.—Lowth. The very name of the wicked is as offensive as putrid carrion.

Ver. 7. The memory of the just is blessed. He dies indeed, as the smiling harvest is cut down when fully ripe; but the whole neighbourhood and the wide circle of his friends weep, as though each family had lost a father. His piety, his charities, his zeal for religion, and his universal benevolence, are treasured up in the memory of posterity as a fragrant balm. Yea, his opposers in life are afflicted at his death, because they have lost a pillar of righteousness, and the only man who faithfully warned them of their faults. Thus by faith the elders obtained a good report; and thus the holy prophets, stoned in one age, had marble sepulchres built in another.

7. Blessed — Literally, for a blessing; which some understand to be such to others. “He blesses after he is dead.” Comp. Psalm 9:56; Ecclesiastes 8:10; Psalm 112:6. Shall rot — Shall be rotten, carious, worm-eaten; that is, loathsome. The Septuagint reads, “Shall be extinguished.” It stands opposed to the honours paid to the righteous.

V. 8. Who receive-Is ready to hear and obey the precepts of God and men. Fall-Into mischief.

Verse 8. A prating fool shall fall.] This clause is repeated in the tenth verse. The wise man will receive the commandment: but the shallow blabbing fool shall be cast down. See Proverbs 10:10.

Verse 8. The wise, &c., will receive commandments — Is ready to hear and obey the precepts of God and men. But a prating fool — One who is slow to hear, and swift to speak, who, instead of receiving good admonitions, cavils and disputes against them; Hebrew, µytpc lywa, a fool of lips, one who discovers the folly of his heart by his lips, and thereby exposes himself to the mischief here following; shall fall — Into mischief, or be punished.

8. Commandments — Probably in the sense of instruction, advice, precept. A prating fool — Foolish of lips; he who is foolish with his lips has more tongue than brains. Shall fall — The Septuagint, “Shall be tripped up.” Stuart, “Shall rush headlong.” The antithesis lies chiefly in receiving, that is, accepting, advice, in the one case, and the implied non-acceptance of it in the other, which is expressed by its consequences, he shall be tripped up, or overthrown. The intimation is, that this will occur from his empty loquacity.

V. 9. Surely-Or, securely, or confidently, as the word properly signifies; quietly resting upon God’s favour and gracious providence for his protections. Known-His wickedness shall be publickly discovered.

Verse 9. He that walketh uprightly] The upright man is always safe; he has not two characters to support; he goes straight forward, and is never afraid of detection, because he has never been influenced by hypocrisy or deceit.

Verse 9. He that walketh uprightly — Who is sincere, and just, and faithful in his dealings with God, and toward men; walketh surely — Hebrew, jcb Ëly, shall walk securely, or confidently, as the word properly signifies; quietly resting upon God’s favour and gracious providence for his protection, being supported by the testimony of a good conscience, and therefore not caring who observes or knows his actions, which he endeavours to approve both to God and men. But he that perverteth his ways — That walks perversely, or in crooked and sinful paths; that acts hypocritically and deceitfully with God, or with men; shall be known — His wickedness shall be publicly discovered, and so he shall be exposed to all that shame and punishment which his sins deserve, and which he thought by his craft and subtlety to avoid.

Ver. 9. He that walketh uprightly walketh surely. He walks in piety towards God, in equity towards men. He cannot accommodate himself to the humours of the age, and the caprice of unstable friends. The times may change, but his principles are fixed.

9. Walketh uprightly — Or, in integrity. Surely — Better, securely, safely. The Septuagint, “He that walketh simply, sincerely, walketh confidently.” Shall be known — Shall be discovered, like our expression “shall be found out;” consequently, shall not be safe. On first clause compare Psalm 23:4; Isaiah 33:15, 16.

V. 10. Winketh-That secretly designs mischief against others, as this phrase is used, Psalm 35:19.

Verse 10. He that winketh with the eye] Instead of the latter clause, on which see Proverbs 10:8, the Septuagint has, o de elegcwn meta parrhsiav eirhnopoiei “but he that reproveth with freedom, maketh peace.” This is also the reading of the Syriac and Arabic. A faithful open reproving of sin is more likely to promote the peace of society than the passing it by slightly, or taking no notice of it; for if the wicked turn to God at the reproof, the law of peace will soon be established in his heart, and the law of kindness will flow from his tongue.

Verse 10. He that winketh with his eye — That secretly and cunningly designs mischiefs against others: see on Proverbs 6:13: causeth sorrow — To others, and afterward to himself; but — Or, and, as it is in the Hebrew; for vice is not here opposed to virtue, as it is in many other proverbs, but one vice is compared with another; a prating fool — Who is so far from such deceits, that he runs into the other extreme, and utters all his mind, as is said of the fool, Proverbs 29:11, and thereby speaks many things offensive to others, and mischievous to himself.

Ver. 10. A prating fool shall fall. This clause is repeated from ver. 8; but the LXX and other Versions here read, “He that reproveth with freedom maketh peace.”

10. Winketh with the eye — Compare Proverbs 6:13. As an action of malice and mischief; as we say, to wink behind one’s back, insinuating something malicious and calumnious. Miller reads: “He of the lowering eye.” But — Rather, and, here, as this is not an antithetic, but a synthetic, verse. This clause is the same as that in the 8th verse, and from this fact, and also because it is not antithetic to the preceding clause, some have suspected an error in the text. It has been conjectured that some early copyist, instead of writing the proper clause here, copied this by mistake from the 8th verse, where these words properly belong, instead of the one appropriate to the place. The Septuagint has, “But he that reproveth with freedom maketh peace.” The internal evidence would suggest this reading; but later criticism is against it. Zockler says, “This appears rather to be an attempted emendation, the result of well-meaning reflection rather than the restoration of an original Hebrew text.”

Verse 11. The mouth of a righteous man is a well of life] חיים rwqm mekor chaiyim, is the vein of lives; an allusion to the great aorta, which conveys the blood from the heart to every part of the body. The latter clause of this verse is the same with that of Proverbs 10:6.

Verse 11. The mouth of a righteous man is a well of life — Continually sending forth waters of life, or such words as are refreshing and useful, both to himself and others, both for the preserving of natural life, the promoting of spiritual, and ensuring of eternal life; but violence, &c. — See on verse 6. As the mouth of a good man speaketh those things which are good and beneficial to himself and others, so the mouth of a wicked man uttereth violence, or injury, or things injurious to others, which at last fall upon himself.

11. A well of life — Comp, Proverbs 13:14; 18:4. A fountain continually sending forth refreshing and wholesome speech. But violence, etc. — This is the same as the latter clause of verse 6, which see. Covereth — Perhaps the meaning of the word here is over-spreads, spreads abroad, or covers over, as the waters do the sea, in which the idea of abundance exists. The verb is in the intensive form. If, with some, we take pi, “mouth,” as the nominative, we can make out the antithesis; but the mouth of the wicked covers over with (spreads abroad) violence, injury; that is, does great injury; in opposition to the good which is done by the mouth of the righteous. On first clause compare Psalm 37:30; Ephesians 4:29; Ecclesiastes 10:12; Matthew 12:34; James 3:5, 6.

Verse 12. Hatred stirreth up strifes] It seeks for occasions to provoke enmity. It delights in broils. On the contrary, love conciliates; removes aggravations; puts the best construction on every thing; and pours water, not oil, upon the flame.

Verse 12. Hatred stirreth up strife — Upon every slight occasion, by filling men’s minds with suspicions and surmises, whereby they imagine faults where there are none, and aggravate every small offence; but love covereth all sins — Either doth not severely observe, or willingly forgives and forgets the injuries and offences of others, and so prevents contention and mischief.

12. Stirreth up — Rather, uncovers strifes, quarrels. The root of the verb has several meanings; one is, to make bare, uncover. This may have some reference to hskt, (tekhasseh,) covers, in the second clause: but love (tekhasseh) covers over all transgression; that is, forgives them. Comp. 17:9; James 5:20; 1 Peter 4:8; 1 Corinthians 13. Tekhasseh (in the preceding verse also rendered “covereth”) is here accompanied with l[, ‘hal, over, which more distinctly gives it the sense named. The idea may be, that a hateful, unamiable man uncovers (makes bare, and keeps before his mind’s eye, remembers in an unforgiving spirit) the strifes or quarrels, and their causes, in which he is interested; while a loving, well disposed man covers up, forgives, and forgets transgressions against himself. The common understanding, that of concealing the faults or sins of friends, is also a good sense. It is not impossible that both meanings may be intended. These artistically arranged sentences often partake of the enigmatical. There is something in them to exercise the mind, to think about, to guess out.

V. 13. Wisdom-This wisdom shews itself in his speech. A rod-Rebukes from God and men.

Verse 13. A rod is for the back of him] He that can learn, and will not learn, should be made to learn. The rod is a most powerful instrument of knowledge. Judiciously applied, there is a lesson of profound wisdom in every twig.

Verses 13, 14. In the lips, &c., wisdom is found — His wisdom shows itself in his prudent speeches, by which he escapes that rod which fools meet with, and gains that reputation and advantage to himself which fools lose; but a rod is for the back of him — He may expect rebukes and punishments from God and men; that is void of understanding — That shows his folly by his foolish words. Wise men lay up — Namely, in their minds, to be brought forth upon fit occasions; knowledge — By which they may be enabled to speak both what and when it is seasonable; but the mouth of fools is near destruction — Fools are more forward to lay out than to lay up, and, for want of knowledge, speak much and foolishly, and thereby frequently bring destruction upon themselves.

13. Understanding — ˆwbn, (nabhon,) the discreet man. Wisdom is found — Which will preserve him from evil, especially such as would subject him to punishment. But a rod is (found) for the back of him that is void of understanding — bl rsj, (hhasar lebh,) lacking heart; that is, intelligence; wisdom preserves from punishment, but folly subjects one to it. Compare Proverbs 26:3; 19:29. Miller renders it, “In the lips of the discerning wisdom is found, but a rod for the back of the senseless;” that is, the rod is found in the lips of the discerning. On first clause comp. Luke 4:22.

V. 14. Lay up-In their minds, to be brought forth upon fit occasions. Knowledge-Whereby they may be enabled to speak both what, and when it is seasonable. But-Fools are more forward to lay out than to lay up, and for want of knowledge speak much and foolishly, whereby they frequently bring destruction upon themselves.

Verse 14. Wise men lay up knowledge] They keep secret every thing that has a tendency to disturb domestic or public peace; but the foolish man blabs all out, and produces much mischief. Think much, speak little, and always think before you speak. This will promote your own peace and that of your neighbour.

Verses 13, 14. In the lips, &c., wisdom is found — His wisdom shows itself in his prudent speeches, by which he escapes that rod which fools meet with, and gains that reputation and advantage to himself which fools lose; but a rod is for the back of him — He may expect rebukes and punishments from God and men; that is void of understanding — That shows his folly by his foolish words. Wise men lay up — Namely, in their minds, to be brought forth upon fit occasions; knowledge — By which they may be enabled to speak both what and when it is seasonable; but the mouth of fools is near destruction — Fools are more forward to lay out than to lay up, and, for want of knowledge, speak much and foolishly, and thereby frequently bring destruction upon themselves.

14. Lay up — Treasures up, in the memory, useful knowledge. Compare ver. 8. Is near destruction — Destruction is near by, imminent. The sense is, that knowledge treasured up by the wise preserves from calamity; but folly, which is pre-eminently shown by the mouth, plunges one speedily into it. Miller carries forward the verb, lay up, and renders the last clause, “but the mouth of the fool (stores up) early rain.” On first clause compare Matthew 12:35; 13:52; Psalm 119:11.

V. 15. Wealth-It often redeems him from dangers and calamities. Poverty-Is the cause of their ruin.

Verse 15. The rich man’s wealth is his strong city] Behold a mystery in providence; there is not a rich man on earth but becomes such by means of the poor! Property comes from the labour of the poor, and the king himself is served of the field. How unjust, diabolically so, is it to despise or oppress those by whose labour all property is acquired! The destruction of the poor is their poverty.] A man in abject poverty never arises out of this pit. They have no nucleus about which property may aggregate. The poet spoke well:—

Haud facile emergunt, quorum virtutibus obstat

Res angusta domi.

“They rarely emerge from poverty, whose exertions are cramped by want at home.”

Verse 15. The rich man’s wealth is his strong city — It often redeems him from dangers and calamities: or it is such in his own imagination, as it is explained Proverbs 18:11. It makes him confident and secure. The destruction of the poor — The cause of their destruction; is their poverty — Which often renders them friendless, defenceless, and exposed to the injuries of the malicious and cruel. Or, as ttjm may be rendered, it is their terror, or consternation. It deprives them of courage and confidence, sinks their spirits, and fills them with fear and despair. Thus it destroys their comforts; whereas they might live very comfortably, although they had but little to live on, if they would but be content, keep a good conscience, and live by faith in the providence and promises of God.

15. Wealth… poverty — Riches, properly obtained, naturally secure their owner against many evils; whereas poverty exposes to injury and abuse. A simple statement of facts. Comp. Proverbs 18:11.

V. 16. The labour-The fruit of his labour, to the preservation of this life, and obtaining eternal life. Fruit-The fruit of all their labour tends to sin, and serves only for fuel to mens pride and luxury.

Verse 16. The labour of the righteous] The good man labours that he may be able to support life; this is his first object: and then to have something to divide with the poor; this is his next object. The fruit of the wicked to sin.] This man lives to eat and drink, and his property he spends in riot and excess. God’s blessings are cursed to him.

Verse 16. The labour of the righteous tendeth to life — The design of his labour is only this, that he may have wherewith to live honestly, without making use of any sinful shifts. Or rather, the fruit or effect of his labour and industry is the preservation of this life, and the obtaining of eternal life, to which an honest and conscientious diligence in a man’s calling greatly contributes. The fruit of the wicked — The fruit of all their labours and endeavours; to sin — Tendeth to sin, serves only for fuel to feed their pride, luxury, and worldly-mindedness, and by that means often causes, or, at least, hastens temporal death, and always, without repentance, issues in eternal death.

16. Fruit — Income, increase, earnings, (tendeth) to sin, and “sin bringeth forth death,” in antithesis to the life of the first clause. This is a good illustration of the fact that the antithesis in these proverbs is often implied or intimated, and is to be inferred from what is said. Rueetschi well observes: “It is, in general, a peculiar charm of many proverbs that the parallelism is not perfectly clear; but it remains the function of the reader to seek out the intermediate thoughts and to make the deductions.” On latter clause compare 1 Timothy 6:10.

Verse 17. He is in the way of life] The truly religious man accumulates knowledge that he may the better know how to live to God, and do most good among men.

Verse 17. He is in the way of life — The way which leadeth to life and blessedness; that keepeth instruction — That observeth the wholesome counsels of God and good men: but he that refuseth reproof erreth — Namely, from the way of life, or into the ways of sin, and so of death. Hebrew, h[tm, causeth to err, or seduceth, namely, himself: he knowingly and willingly exposes himself to temptation and wickedness, because he rejects that admonition which is a proper preservative from it.

17. He is in the way of life — “A way of life is he that heedeth instruction.” — Zockler. So, substantially, Stuart and Miller. “He is himself a way to life.” As Miller says, “He blazes the way to heaven.” Erreth — h[tm (math’heh;) causes others to err, leads astray. The sense of the verse is: The way of life (to others) is he that pre-serveth discipline; but he that neglects admonition causeth (others) to err; that is, he permits them to err by his neglect to admonish them. So, substantially, Zockler, Stuart, Conant, Fausset, Miller, etc.

V. 18. Lying lips-With flattering words. He here condemns two opposite vices, secret hatred, and manifest slander.

Verse 18. He that hideth] This is a common case. How many, when full of resentment, and deadly hatred, meditating revenge and cruelty, and sometimes even murder, have pretended that they thought nothing of the injury they had sustained; had passed by the insult, &c.! Thus lying lips covered the malevolence of a wicked heart.

Verse 18. He that hideth hatred with lying lips — With flattering words, and false pretences of friendship; and he that uttereth slander — That is, both of them, one no less than the other; is a fool — Because a sinner; and because the mischief of these things will fall upon himself. So he condemns two opposite vices, secret hatred and manifest slander.

18. Hideth — hskm, (mekhasseh,) covereth. (See verses 6, 12.) Lying lips — Hebrews, lips of lying: the Hebrew way of saying, He is a liar. Uttereth a slander — Literally, causes a murmur — an evil report — to go forth. The verse is difficult, and probably our version has missed the sense. Stuart renders, “He who concealeth hatred is of lying lips, and he who uttereth slander is a fool.” The Septuagint, for “lying lips,” reads righteous lips, which is not approved. Rueetschi, whom Miller follows, contends that the two clauses make but one proposition, rendering them, “He that hides hatred with lying lips, but puts forth slander, is himself the fool.” But the Speaker’s Commentary has, “He who hideth hatred is of lying lips,” and remarks: “The alternative is offered with a delicate touch of irony. He who cherishes hatred must choose between being a knave or a fool — a knave if he hides it, a fool if he utters it.” Compare Proverbs 12:19-22; 26:24.

Verse 19. In the multitude of words] It is impossible to speak much, and yet speak nothing but truth; and injure no man’s character in the mean while.

Ver. 19. In the multitude of words there wanteth not sin. What unwise person can let his tongue run for a long time, and not exaggerate both subjects and characters, or depress them far beyond the line of truth? What man can talk long in the ears of wiser men than himself, and not betray his folly? Perhaps in his long tale he is set right five or six times, yet he has courage to proceed! Perhaps he talks in anger, and then the sinfulness of his heart is discovered by his tongue. Let us learn wisdom, and then speak when we can either please or edify our friends, and when our conversation can be seasoned with the grace of every christian temper. Then the tongue of the just is as choice silver.

19. Wanteth not sin — Offence or trespass. Wise — A prudent or prosperous man. For a comment on this verse see Ecclesiastes 1:1-7; compare, also, Proverbs 13:3, 17, 27, 28; James 1:19, 26; 3:2; Psalm 39:1.

V. 20. Is-Of great worth and use. Heart-And consequently the tongue.

Verse 20. The heart of the wicked is little worth] c[mk kimat, is like little or nothing; or is like dross, while the tongue of the just is like silver. A sinner’s heart is worth nothing, and is good for nothing; and yet because it is his most hidden part, he vaunts of its honesty, goodness, &c.! Yes, yes; it is very honest and good, only the devil is in it! that is all.

Verses 20, 21. The tongue of the just is as choice silver — Of great worth and use, bringing credit to himself, and great benefit to others; the heart of the wicked is little worth — And consequently his tongue, which speaketh out of the abundance of the heart, Matthew 12:34. The lips of the righteous feed many — By their wise and pious discourses, counsels, and comforts, which are so many evidences of their wisdom: but fools die for want of wisdom — They have not wisdom to preserve themselves, much less to feed others.

20. Tongue of the just — The words, discourse. Choice silver — See Proverbs 8:19. Heart — Intelligence or thought. The heart and the tongue have a common relation to discourse in producing it. The one conceives, the other utters. Little worth — A little thing, a scrap, a filing, as we say, of little account.

V. 21. Feed-By their wise discourses and counsels. Die-They have not wisdom to preserve themselves, much less to feed others.

Verses 20, 21. The tongue of the just is as choice silver — Of great worth and use, bringing credit to himself, and great benefit to others; the heart of the wicked is little worth — And consequently his tongue, which speaketh out of the abundance of the heart, Matthew 12:34. The lips of the righteous feed many — By their wise and pious discourses, counsels, and comforts, which are so many evidences of their wisdom: but fools die for want of wisdom — They have not wisdom to preserve themselves, much less to feed others.

21. Feed many — Instruct them with their wisdom and guiding counsels. But fools — The unwise. With the wise there is abundance, with the unwise, famine. The antithesis lies between that which is implied in the first member, plenty, and that which is expressed in the second, “want,” lack, poverty. Compare verses 11, 17.

Verse 22. The blessing of the Lord, it maketh rich] Whatever we receive in the way of providence, has God’s blessing in it, and will do us good. Cares, troubles, and difficulties come with all property not acquired in this way; but God’s blessing gives simple enjoyment, and levies no tax upon the comfort.

Verse 22. The blessing of the Lord maketh rich — Riches are not gotten merely by wisdom or diligence, but also, and especially, by God’s favour and blessing; and addeth no sorrow with it — Namely, with that blessing which gives riches, but adds content and comfort with them, which is a singular gift and blessing of God: whereas the riches which wicked men gain are attended with the divine curse, with many discontents, tormenting cares, and fears, with horrors of conscience, and with the just dread of being called to an account by God, and punished for the misemployment and abuse of them.

Ver. 22. The blessing of the Lord maketh rich. It is given to a good man, without the sorrow and anguish which the wicked have with wealth. The good man will not tempt providence to acquire riches. He naturally slides into the line of his profession as a tree takes possession of a good soil, and spreads his branches toward the skies. The streams of wealth pour into his fountain, and his cup overflows with blessings. When losses and afflictions come, he believes they are also from the Lord. Hence he smiles at a loss, and is supported under pain. But the wicked repine, blaspheme, and afflict their soul with sorrows productive of death.

22. It maketh rich — No man can conquer by his toil alone. Wealth, when the Lord bestows it and it is rightly used, does not necessarily bring or increase sorrow.

Verse 23. It is a sport to a fool to do mischief] What a millstone weight of iniquity hangs about the necks of most of the jesters, facetious and witty people! “How many lies do they tell in jest, to go to the devil in earnest!”

Verse 23. It is as sport to a fool to do mischief — Or, as some render it, to work wickedness; yea, great and premeditated wickedness, as the word here used, hmz, properly signifies: he doth it with ease and delight, and without any shame, or remorse, or fear. But a man of understanding hath wisdom — Whereby he is kept from committing wickedness, and especially from sporting himself with it. But this last clause is rendered by many, And so is wisdom to a man of understanding: it is a sport or pleasure to him to practise wisdom or piety. Which translation makes the opposition between the two clauses more evident. Bishop Patrick thus paraphrases the verse: “A senseless sinner makes a jest of the most horrid impieties that can be committed by himself or others: but a man that weighs things wisely, considers that this is no laughing matter; and takes that pleasure in doing well which fools take in mischievous wickedness.”

23. It is as sport — Better, It is sport. Mischief — Not strong enough. It denotes wickedness or crime. The Septuagint renders the latter clause of the verse, “But wisdom brings prudence to a man.”

Verse 24. The fear of the wicked] The wicked is full of fears and alarms; and all that he has dreaded and more than he has dreaded, shall come upon him. The righteous is always desiring more of the salvation of God, and God will exceed even his utmost desires.

Verses 24, 25. The fear of the wicked — The evil which he feared, or hath cause to fear; it shall come upon him — Notwithstanding his cunning contrivances, and various efforts to prevent it. Indeed “wicked men frequently draw upon themselves what they feared, by the very means whereby they studied to avoid it; a remarkable example whereof, Bochart observes, we have in the builders of the tower of Babel: the very remedy of the evil they wished to avoid leading them directly to it.” And it may be added, a much more remarkable one we have in the Jews, who crucified Christ. For they put him to death lest the Romans should come and take away their place (their temple) and nation: see John 11:48-53: and their putting him to death was the very thing which, in the just judgment of God, brought the Roman armies upon them to their utter destruction as a nation. But the desire of the righteous shall be granted — God will not only prevent the mischiefs which they fear, but will grant them the good things which they desire. As the whirlwind passeth — Which is suddenly gone, though with great noise and violence; so is the wicked no more — His power and felicity are lost in an instant; but the righteous is — Or hath, an everlasting, &c. — His hope and happiness are built upon a sure and immoveable foundation.

24. The fear of the wicked — That is, that which is feared. Shall come upon him — Usually in the present life, certainly in the life to come. There is no avoiding punishment but by avoiding sin. Desire of the righteous shall be granted — Literally, He (Jehovah) shall grant it. On first clause compare Job 3:15, and 15:21; Psalm 34:4; Isaiah 66:4; Proverbs 11:27.

Verse 25. As the whirlwind passeth] As tornadoes that sweep every thing away before them; so shall the wrath of God sweep away the wicked; it shall leave him neither branch nor root. But the righteous, being built on the eternal foundation, µlw[ dwsy yesod olam, shall never be shaken.

Verses 24, 25. The fear of the wicked — The evil which he feared, or hath cause to fear; it shall come upon him — Notwithstanding his cunning contrivances, and various efforts to prevent it. Indeed “wicked men frequently draw upon themselves what they feared, by the very means whereby they studied to avoid it; a remarkable example whereof, Bochart observes, we have in the builders of the tower of Babel: the very remedy of the evil they wished to avoid leading them directly to it.” And it may be added, a much more remarkable one we have in the Jews, who crucified Christ. For they put him to death lest the Romans should come and take away their place (their temple) and nation: see John 11:48-53: and their putting him to death was the very thing which, in the just judgment of God, brought the Roman armies upon them to their utter destruction as a nation. But the desire of the righteous shall be granted — God will not only prevent the mischiefs which they fear, but will grant them the good things which they desire. As the whirlwind passeth — Which is suddenly gone, though with great noise and violence; so is the wicked no more — His power and felicity are lost in an instant; but the righteous is — Or hath, an everlasting, &c. — His hope and happiness are built upon a sure and immoveable foundation.

Ver. 25. As the whirlwind passeth, so is the wicked no more. See Job 38:1. Psalm 58:9. This wind, in some hurricanes, carries all away that falls within its whirl. Tyranny, wars, and violence often in the same manner involve ungodly men in ruin.

25. So is the wicked no more — Literally, then the wicked is not; that is, the whirlwind sweeps them away, or they pass away quickly like the whirlwind. But the righteous — An everlasting foundation is theirs. The antithesis lies between the evanescence of the wicked and the stability of the righteous. Compare Psalm 125:1; 37:27; 15:5; Job 1:19; Isaiah 28:18, 19; Proverbs 1:27; Matthew 7:24, etc. The rabbins applied the latter clause to the Messiah, as the Just One, the Everlasting Foundation, on whom the world was established.

V. 26. So-Unserviceable and vexatious.

Verse 26. As vinegar to the teeth] The acid softening and dissolving the alkali of the bone, so as to impair their texture, and render them incapable of masticating; and as smoke affects the eyes, irritating their tender vessels, so as to give pain and prevent distinct vision; so the sluggard, the lounging, thriftless messenger, who never returns in time with the desired answer.

Verse 26. As vinegar to the teeth — Which, by its coldness and sharpness, it offends; and as smoke, &c., so is the sluggard — Unserviceable and vexatious. “A negligent, dilatory servant vexes those who send him, just as keen vinegar gives pain to the teeth, and bitter smoke torments the eyes.” — Schultens.

26. As… smoke… so is the sluggard — Not an antithetic verse, but a similitude easily apprehended. A sluggard is an annoyance, as is acid to the teeth or smoke to the eyes. Vinegar — Sour wine. Compare Numbers 6:3; Psalm 69:21; Ruth 2:14.

Verses 27, 28. The fear of the Lord prolongeth days — For it gives those who are influenced by it a title to the promise of long life, as well as to other promises; it gladdens their hearts, which does good like a medicine, Proverbs 17:22; and it preserves them from those wicked practices which tend to the shortening of a man’s days. The hope of the righteous shall be gladness — Though at present it be mixed with doubts, and fears, and disappointments, yet at last it shall be accomplished and turned into enjoyment; but the expectation of the wicked, &c. — Shall be utterly frustrated, and so shall end in sorrow.

27. Prolongeth — Literally, addeth. Shortened — Cut off short, curtailed, because they feared not Jehovah. Compare Proverbs 3:2; 9:11; 14:27; Psalm 55:23; Ecclesiastes 7:17; 8:12, 13.

V. 28. Gladness-Shall be accomplished, and turned into enjoyment.

Verse 28. The expectation of the wicked shall perish.] A wicked man is always imposing on himself by the hope of God’s mercy and final happiness; and he continues hoping, till he dies without receiving that mercy which alone would entitle him to that glory.

Verses 27, 28. The fear of the Lord prolongeth days — For it gives those who are influenced by it a title to the promise of long life, as well as to other promises; it gladdens their hearts, which does good like a medicine, Proverbs 17:22; and it preserves them from those wicked practices which tend to the shortening of a man’s days. The hope of the righteous shall be gladness — Though at present it be mixed with doubts, and fears, and disappointments, yet at last it shall be accomplished and turned into enjoyment; but the expectation of the wicked, &c. — Shall be utterly frustrated, and so shall end in sorrow.

28. Shall be gladness — Shall be fulfilled, and so produce gladness. Compare 11:7; Job 8:13; 11:20; Psalm 112:10; 119; Romans 8:24; 5:2; 12:12; 15:13; 2 Thessalonians 2:16; 1 John 3:2, 3.

V. 29. The way-The way of God’s precepts. Strength-Gives strength, support, and protection.

Verse 29. The way of the Lord is strength] In the path of obedience the upright man ever finds his strength renewed; the more he labours the stronger he grows. The same sentiment as that in Isaiah 40:31.

Verses 29, 30. The way of the Lord — Either, 1st, The course of his providence in the government of the world: or rather, 2d, The way of God’s precepts, commonly meant by that expression in the Scriptures; is strength to the upright — Gives them strength, support, and protection. But destruction — Hebrew, htjm, terror, or consternation, and destruction consequent thereupon; shall be to the workers of iniquity — They shall not only not inherit the earth, though they lay up treasure in it; but they shall not so much as inhabit it, verse 30; God’s judgments will root them out. The design of these two verses is to show that piety is the only true policy.

29. Way of the Lord — The divine order, or providence. Is strength — A bulwark, or defence, or fortress, to the upright; µtl, lattom, to the perfect. But destruction… workers of iniquity — It destroys them. Thus, “the Lord’s way” has two sides — it defends the righteous, but visits the incorrigibly wicked with destruction. Compare Psalm 18:30; Deuteronomy 32:4; Hosea 14:9; Proverbs 21:15; Psalm 17:30.

V. 30. Never be removed-They shall live happily here, and eternally in heaven. The earth-They shall not have so much as a quiet abode upon earth; much less shall they have any possession in heaven.

Verse 30. The righteous shall never be removed] Because he is built on the eternal foundation. See on Proverbs 10:25.

Verses 29, 30. The way of the Lord — Either, 1st, The course of his providence in the government of the world: or rather, 2d, The way of God’s precepts, commonly meant by that expression in the Scriptures; is strength to the upright — Gives them strength, support, and protection. But destruction — Hebrew, htjm, terror, or consternation, and destruction consequent thereupon; shall be to the workers of iniquity — They shall not only not inherit the earth, though they lay up treasure in it; but they shall not so much as inhabit it, verse 30; God’s judgments will root them out. The design of these two verses is to show that piety is the only true policy.

30. Removed — Rather, moved from the earth, or land, namely, Palestine. But under this proverb lies a more general truth. Compare Proverbs 2:21, 22; Psalm 37:22; 125:1; Matthew 5:5.

Verse 31. The froward tongue shall be cut out.] This probably alludes to the punishment of cutting out the tongue for blasphemy, treasonable speeches, profane swearing, or such like. The tunge of schrewis schal perishen.—Old MS. Bible. Were the tongue of every shrew or scold to be extracted, we should soon have much less noise in the world.

Verses 31, 32. The mouth of the just bringeth forth wisdom — It freely, abundantly, and constantly brings forth wise counsels, as the earth or a tree brings forth its proper fruit, as the word bwny, here used, properly signifies; but the froward tongue shall be cut off — Because it brings forth, not wisdom, but folly and wickedness. The lips of the righteous know — Namely, practically, so as to consider and speak; what is acceptable — To God and good men, or what is truly worthy of acceptation; for this is opposed to what is froward or wicked in the next clause. Knowledge is here ascribed to the lips, as it is to the hands, Psalm 78:72, because they are conducted by knowledge and wisdom.

31. Bringeth forth — Puts forth, blooms or bears; a figure taken from the habit of a fruitful tree. Froward tongue — A tongue of perversities. “Tongue” is used by metonymy for the person, as (Psalm 120:3) “Thou false tongue.” Cut out — Or, cut off, like a branch; or, cut up, like a worthless tree. The idea is, that the righteous man, like a wholesome tree, yields fruits of wisdom, (Psalm 92:14,) consequently shall be valued and preserved; but the perverter, who turns men from the right, shall be cut down. See Matthew 3:10; 7:19.

V. 32. The lips-Knowledge is here ascribed to the lips, as it is to the hands, Psalm 78:72, because they are conducted by knowledge and wisdom. Acceptable-What is truly worthy of acceptation.

Verse 32. The lips of the righteous know what is acceptable] And what they believe to be most pleasing and most profitable, that they speak, but the wicked man knows as well what is perverse, and that he speaketh forth. As the love of God is not in his heart, so the law of kindness is not on his lips.

PROVERBS

Verses 31, 32. The mouth of the just bringeth forth wisdom — It freely, abundantly, and constantly brings forth wise counsels, as the earth or a tree brings forth its proper fruit, as the word bwny, here used, properly signifies; but the froward tongue shall be cut off — Because it brings forth, not wisdom, but folly and wickedness. The lips of the righteous know — Namely, practically, so as to consider and speak; what is acceptable — To God and good men, or what is truly worthy of acceptation; for this is opposed to what is froward or wicked in the next clause. Knowledge is here ascribed to the lips, as it is to the hands, Psalm 78:72, because they are conducted by knowledge and wisdom.

32. Lips of the righteous know — Distinguish and relish — have a taste for that which is ˆwxr, (ratson,) acceptable, pleasing, that which is good, right, and kind. But… speaketh frowardness — Relishes perversities — that which is bad. The righteous finds, as if instinctively, what is acceptable; his lips naturally utter it, while the wicked man knows only that which is distorted or perverse, and his mouth speaks only this. As is his character so is his speech. Miller’s translation is worthy of respect: “The lips of the righteous man are instinct with kindness, but the mouth of the wicked with subversive things.” Compare Ecclesiastes 12:10; Malachi 2:7.