Proverbs · Chapter 12

Verse 1. Whoso loveth instruction] rswm musar, discipline or correction, loves knowledge; for correction is the way to knowledge. But he that hateth reproof is brutish.] בער baar, he is a bear; and expects no more benefit from correction than the ox does from the goad.

Verse 1. Whose loveth instruction — Admonition, or reproof, (as appears from the next clause,) which is a singular means of gaining true wisdom; loveth knowledge — Shows that he is a true lover of it, because he is willing to purchase it upon such unwelcome terms, as reproofs are generally thought to be. But he that hateth reproof — Who cannot endure to be told of, and reproved for, his faults; is brutish — Discovers himself to be a most foolish and stupid creature, because he is an enemy to himself, and to his own happiness.

1. Loveth instruction — Better, discipline. (See Proverbs 1:3, and note.) He that hateth reproof (or admonition) is brutish — r[b, (ba’har,) is boorish, bearish, or beastly stupid. Comp. Proverbs 30:2; 3:11, 12; Hebrews 12:6; 10:11; Psalms 49:10; 73:22; 92:6; 141:5.

Verse 2. A good man obtaineth favour] First, it is God who makes him good; for every child of Adam is bad till the grace of God changes his heart. Secondly, while he walks in the path of obedience he increases in goodness, and consequently in the favour of the Lord.

2. A good man — bwc, (tobh,) an unusual word to express moral qualities. Obtaineth — Hebrew, draws out. There is some disagreement on the proper rendering of the latter clause, but the weight of criticism is in favour of our version. Wicked devices — Plots, usually with a bad sense, and supposed to be so used here.

Verse 3. A man shall not be established by wickedness] Evil is always variable: it has no fixed principle, except the root that is in the human heart; and even that is ever assuming new forms. Nothing is permanent but goodness; and that is unchangeable, because it comes from GOD. The produce of goodness is permanent, because it has God’s blessing in it: the fruit of wickedness, or the property procured by wickedness, is transitory, because it has God’s curse in it. The righteous has his root in God; and therefore he shall not be moved.

Verse 3. A man shall not be established by wickedness — By any sinful course, however craftily devised, and apparently well calculated to answer that end. For the power and prosperity which are raised by sin are built on the sand. But the root of the righteous shall not be moved — Namely, out of its place. They shall stand fast and flourish like well-rooted trees.

3. Root of the righteous — The righteous are here figuratively compared to a tree deeply rooted, and able to resist the storms, and continue unmoved in a flourishing condition. Not so the wicked. Compare Psalm 1:3, 4; Proverbs 10:25; Isaiah 61:4; 27:6; Jeremiah 17:8; Ephesians 3:17; Colossians 2:7.

Verse 4. A virtuous woman is a crown to her husband] lyj tva esheth chayil, a strong woman. Our word virtue (virtus) is derived from vir, a man; and as man is the noblest of God’s creatures, virtue expresses what is becoming to man; what is noble, courageous, and dignified: and as vir, a man, comes from vis, power or strength; so it implies what is strong and vigorous in principle: and as in uncivilized life strength and courage were considered the very highest, because apparently the most necessary, of all virtues; hence the term itself might have become the denomination of all excellent moral qualities; and is now applied to whatever constitutes the system of morality and moral duties. In some parts of the world, however, where arts and sciences have made little progress, strength is one of the first qualifications of a wife, where the labours of the field are appointed to them. It is not an uncommon sight in different parts of Africa, to see the wives (queens) of the kings and chiefs going out in the morning to the plantations, with their mattock in their hand, and their youngest child on their back; and when arrived at the ground, lay the young prince or princess upon the earth, which when weary of lying on one side, will roll itself on the other, and thus continue during the course of the day, without uttering a single whimper, except at the intervals in which its mother gives it suck; she being employed all the while in such labour as we in Europe generally assign to our horses. In these cases, the strong wife is the highest acquisition; and is a crown to her husband, though he be king of Bonny or Calabar. It is certain that in ancient times the women in Judea did some of the severest work in the fields, such as drawing water from the wells, and watering the flocks, &c. On this account, I think, the words may be taken literally; and especially when we add another consideration, that a woman healthy, and of good muscular powers, is the most likely to produce and properly rear up a healthy offspring; and children of this kind are a crown to their parents.

Is as rottenness in his bones.] Does not this refer to a woman irregular in her manners, who by her incontinence not only maketh her husband ashamed, but contracts and communicates such diseases as bring rottenness into the bones? I think so. And I think this was the view taken of the text by Coverdale, who translates thus: “A stedfast woman is a crowne unto her hussbonde: but she that behaveth herself unhonestly is a corruption in his bones.”

Verse 4. A virtuous woman — lyj tva, a woman of strength, or vigour, (namely, of minds) of diligence, or economy. Thus lyj vya, is rendered, Ruth 1:2. A man of valour. “Solomon seems to intend by this appellation, a woman who has all the perfections of her sex; wisdom, modesty, prudence, virtue, and, above all, economy and good management; and by her who maketh ashamed, he means the contrary; and particularly a woman who dissipates her husband’s substance in expensive follies; in the same manner as he called a libertine a prodigal son, a son that causeth shame,” chap. 10:5: see Calmet.

Verse 4. A virtuous woman is a crown to her husband, as illustrated at large in chap. 31.

4. A virtuous woman — lyj tva, (esheth hhayil.) Hhayil denotes, primarily, strength, firmness, of body or mind; hence ability, capability, virtue, worth, etc. The probable meaning here is, a worthy woman or wife; or a capable woman; one having all the good qualities of her sex, and the necessary qualifications — physical, mental, and moral — for her position as a wife and mother. Compare Proverbs 31:10, and note; Proverbs 31:23, 28; Ruth 3:11. Such a wife is, indeed, a crown of glory to her husband. Husband — Literally, her lord. Compare Proverbs 31:10, 23; 1 Corinthians 11:7. She that maketh ashamed — Because she lacks these qualities — and qualifications, and has their opposites; but, especially, because of that disqualification and cause of shame — unfaithfulness to her marriage vows. See Proverbs 2:17. Is as rottenness in his bones — Carries putrefaction through the bones; a metaphor, says Gesenius, of terror. The figure is sufficiently explicit and terrible. Compare Proverbs 14:30; Hebrews 3:16. The crown among the Hebrews was the sign of joy and gladness, as well as of royalty. Compare Song of Solomon 3:11.

Verses 5-7. The thoughts of the righteous are right — His constant purpose is to be upright before God, and just and true in all his dealings with men. But the counsels of the wicked are deceit — His great care and contrivance are to deceive and wrong others by fair pretence and cunning artifices. The words of the wicked are to lie in wait, &c. — Are designed and ordered to entrap or deceive others, and to destroy them; but the mouth of the upright shall deliver them — Namely, from those that lie in wait for them: either, 1st, By prayer to God for their deliverance; or, 2d, By bearing witness for them, and pleading their righteous cause, with such wisdom and arguments as cannot be gainsaid. The wicked are overthrown, and are not — They and their families shall suddenly perish; but the house — The family and posterity, of the righteous shall stand — On a firm basis, notwithstanding the attempts of their enemies to overthrow them. They shall stand when they that assaulted them are quite extinct.

5. Thoughts… righteous — Their purposes, intentions, accord with justice, or a judicial decision; that is, are like unto one. They meditate, and intend nothing but what is right. The counsels — twlbjt, tahhbuloth, (comp. Proverbs 1:5; 11:14,) the governing principles, of the wicked are deceit. Are intended to deceive. Tahhbuloth is the same word which in 1:5, is translated wise counsels. See note there.

V. 6. Lie in wait-Are designed to entrap others, and to destroy them. Deliver them-From those that lie in wait for them.

Verses 5-7. The thoughts of the righteous are right — His constant purpose is to be upright before God, and just and true in all his dealings with men. But the counsels of the wicked are deceit — His great care and contrivance are to deceive and wrong others by fair pretence and cunning artifices. The words of the wicked are to lie in wait, &c. — Are designed and ordered to entrap or deceive others, and to destroy them; but the mouth of the upright shall deliver them — Namely, from those that lie in wait for them: either, 1st, By prayer to God for their deliverance; or, 2d, By bearing witness for them, and pleading their righteous cause, with such wisdom and arguments as cannot be gainsaid. The wicked are overthrown, and are not — They and their families shall suddenly perish; but the house — The family and posterity, of the righteous shall stand — On a firm basis, notwithstanding the attempts of their enemies to overthrow them. They shall stand when they that assaulted them are quite extinct.

6. Are to lie in wait — Are a lying in wait — an ambush. For blood — That is, to shed blood, to take life. Compare Proverbs 1:11-18; 11:9. Shall deliver them — Namely, those whose blood is sought. It is implied that this shall be done by their counsels, advices, pleas, or prayers — by what proceeds out of their mouth. “Men sincerely good give the best advice they can to deliver such innocent persons from their bloody snares.” — Patrick. But others understand that the upright shall deliver themselves. The Speaker’s Commentary prefers the latter. Luke 20:3-7, 19, 41, seq.

V. 7. Are not-Both they and their families suddenly perish.

Verse 7. The wicked are overthrown] Seldom does God give such a long life or numerous offspring.

But the house of the righteous shall stand.] God blesses their progeny, and their families continue long in the earth; whereas the wicked seldom have many generations in a direct line. This is God’s mercy, that the entail of iniquity may be in some sort cut off, so that the same vices may not be strengthened by successive generations. For generally the bad root produces not only a bad plant, but one worse than itself.

Verses 5-7. The thoughts of the righteous are right — His constant purpose is to be upright before God, and just and true in all his dealings with men. But the counsels of the wicked are deceit — His great care and contrivance are to deceive and wrong others by fair pretence and cunning artifices. The words of the wicked are to lie in wait, &c. — Are designed and ordered to entrap or deceive others, and to destroy them; but the mouth of the upright shall deliver them — Namely, from those that lie in wait for them: either, 1st, By prayer to God for their deliverance; or, 2d, By bearing witness for them, and pleading their righteous cause, with such wisdom and arguments as cannot be gainsaid. The wicked are overthrown, and are not — They and their families shall suddenly perish; but the house — The family and posterity, of the righteous shall stand — On a firm basis, notwithstanding the attempts of their enemies to overthrow them. They shall stand when they that assaulted them are quite extinct.

7. Are not — Are no more — there is nothing left of them. Compare Proverbs 10:25; Esther 9:6; Job 5:3; 11:20, 21; 18:15; 27:18; Psalm 37:10, 37; 73:18; Matthew 7:27.

Verse 8. A man shall be commended — Namely, by wise and good men; according to his wisdom — More or less, according to the degree of wisdom, which his discourses and actions discover to be in him; but he that is of a perverse heart — Which he shows by his wicked words and actions; shall be despised — By God, and all wise men.

8. According to his wisdom — Shrewdness or prudence. In proportion to it shall he be applauded. Perverse — Crooked of heart. Shall be despised — Literally, it shall be for contempt.

V. 9. Despised-That lives in a mean condition. Honoureth-That glories in his high birth or gay attire.

Verse 9. He that is despised, and hath a servant] I believe the Vulgate gives the true sense of this verse: Melior est pauper, et sufficiens sibi; quam gloriosus, et indigens pane.

“Better is the poor man who provides for himself, than the proud who is destitute of bread.” The versions in general agree in this sense. This needs no comment. There are some who, through pride of birth, &c., would rather starve, than put their hands to menial labour. Though they may be lords, how much to be preferred is the simple peasant, who supports himself and family by the drudgery of life!

Verse 9. He that is despised — That lives in an obscure and mean condition in the world, such being commonly despised by persons of a higher rank; and hath a servant — Hath but one servant: or, as the LXX. render it, douleuwn eautw, serveth, or is servant to himself; that is, hath none to wait upon him, or work for him but himself; that supports himself by his own labours; is better than he that honoureth himself — Is happier, and in a better condition, than he that glories in his high birth and gay attire; and lacketh bread — Wants necessaries for his own sustenance.

Ver. 9. He that is despised, and hath a servant. There are various comments here. He that is despised, as a plebeian, and hath a servant; others say, and hath many servants, is better than the baron lost in poverty and debts. In the east, the rank of a man is known, not so much by the splendour of his carriage, as by the number of footmen which attend him. Absalom had fifty men to run before him. Mieux vaux l’ homme qui ne fait point cas de soi, combien qu’ il ait des serviteurs. Better is the man who boasts not how many servants he has. Melior est pauper, et sufficiens sibi; quam gloriosus, et indigens pane. Vulgate. Better is the poor man, who can provide for himself, than the proud man who wanteth bread.

9. He that is despised — Lowly, little noticed, or lightly esteemed. 1 Samuel 18:23. It is a different word from that rendered “despised” in verse

8. Perhaps it (hlqn, nikleh) should be translated ignoble; that is, of birth or family — one of the common people. And hath a servant — A sign of wealth and substance. Is better — Better off than he that honoureth himself; affects honour, wealth, nobility, aristocracy, and lacketh bread. The general sentiment is, Better is a man in medium circumstances, who has the means of sustenance under his control, than a nobleman who is in a state of starvation. So Stuart. “Respectable mediocrity is better than boastful poverty.” — Speaker’s Commentary. The Septuagint reads the passage thus: “He that is despised and serveth himself;” that is, supports himself by his own labour; which makes a good sense, and is followed by the Vulgate, the Geneva Bible, Muenscher, Zockler, Conant, (“tills for himself,”) and others. The present pointing of the Hebrew does not allow of this reading; but a little alteration of the vowel points does permit it. The points give us the Masoretic or Jewish traditional interpretation — nothing more. It is respectable, but not infallible. If the sense of the Septuagint is to be followed, Miller’s form of the words is preferable — “is a servant to himself” — as being reconcilable with the present Hebrew pointing. The Douay reads: “Better is the poor man that provides for himself than he that is glorious and wanteth bread.”

V. 10. Regardeth-He will not destroy it either by labour beyond its strength, or by denying it necessary food or rest. Cruel-There is cruelty mixed even with their most merciful actions.

Verse 10. A righteous man regardeth the life of his beast] One principal characteristic of a holy man is mercy: cruelty is unknown to him; and his benevolence extends to the meanest of the brute creation. Pity rules the heart of a pious man; he can do nothing that is cruel. He considers what is best for the comfort, ease health, and life of the beast that serves him; and he knows that God himself careth for oxen: and one of the ten commandments provides a seventh part of time to be allotted for the rest of labouring beasts as well as for man.

I once in my travels met with the Hebrew of this clause on the sign board of a public inn: wtmhb vpn qydx [dwy yodea tsaddik nephesh behemto. “A righteous man considereth the life of his beast;” which, being very appropriate, reminded me that I should feed my horse.

The tender mercies of the wicked are cruel.] yrzja achzari, are violent, without mercy, ruthless. The wicked, influenced by Satan, can show no other disposition than what is in their master. If they appear at any time merciful, it is a cloak which they use to cover purposes of cruelty. To accomplish its end, iniquity will assume any garb, speak mercifully, extol benevolence, sometimes even give to the poor! But, timeo Danaos, et dona ferentes. The cry of fire at midnight, provided it be in another’s dwelling, is more congenial to their souls than the cry of mercy. Look at the human fiends, “out-heroding Herod,” in horse races, bruising matches, and cock fights, and in wars for the extension of territory, and the purposes of ambition. The hell is yet undescribed, that is suited to such monsters in cruelty.

Verse 10. A righteous man regardeth the life of his beast — Which is employed in his service. He will not destroy it, either by labours beyond its strength, or by denying it necessary food or rest, or any other way: and much more will he be pitiful to his own servants, and to poor men; but the tender mercies of the wicked are cruel — There is much cruelty mixed even with their most merciful actions, when they pretend, or intend to show mercy. Hebrew, µy[vr ymjr, the bowels of the wicked, &c., those very bowels, which in others are the seat of pity, in him are hardened and shut up, and only excite him to cruelty. A late writer interprets this clause thus: “The very kindnesses of the wicked, being treacherous, are a cruel cheat: nay, the highest expressions which they make of tenderness and compassion, whereby they induce others to repose a trust in them, are intended merely as a cover for the mischief which they mean more securely to do them.” Thus the proverb of the Greeks, ecqrwn dwra adwra, “The gifts of enemies are no gifts.” See Clemency to Brutes.

Ver. 10. A righteous man regardeth the life of his beast. Grace brings his soul into union with God, and into a resemblance of him in his imitable perfections; and as the beneficent Creator seeks to make all his creatures happy, so the good man will not over labour his beast, nor suffer it to languish for want of food. Nor can any man abuse his beast without sinning against humanity, and against God.

10. A righteous (or just) man regardeth. — [dwy, (yodhea’h,) knoweth. The verb is used in the sense of taking care of. Compare Genesis 39:6; Psalm 1:6; Proverbs 27:23. The life of his beast — wtmhb vpn (nephesh behemto) is, perhaps, used as a periphrasis for beast; that is, for its comfort and well-being. But the tender mercies — ymjr, (rahhame,) bowels, which the ancients regarded as the seat of the tender affections or sympathies. Are cruel — Cruelty itself; as much as to say, they possess no organs for the exercise of kindness toward either man or beast — have no place for it in their constitution. On thoughtful kindness to animals, compare Deuteronomy 25:4; Leviticus 22:28; Exodus 20:10; 23:4, 5; Jonah 4:11.

V. 11. Tilleth-That employs his time in an honest calling. Vain persons-In an idle course of living.

Verse 11. He that tilleth his land] God’s blessing will be in the labour of the honest agriculturist.

But he that followeth vain persons] He who, while he should be cultivating his ground, preparing for a future crop, or reaping his harvest, associates with fowlers, coursers of hares, hunters of foxes, or those engaged in any champaign amusements, is void of understanding; and I have known several such come to beggary.

To this verse the Septuagint add the following clause: JOv estin hduv en oinwn diatribaiv, en toiv eautou ocurwmasi kataleiyei

atimian. “He who is a boon companion in banquets, shall leave dishonour in his own fortresses.” This has been copied by the Vulgate and the Arabic. That is The man who frequents the ale-house enriches that, while he impoverishes his own habitation.

Verse 11. He that tilleth his land — That employeth his time and strength in an honest calling; shall be satisfied with bread — Shall, through the blessing of God, have food convenient for himself and his family; but he that followeth vain persons — That associates with them, and follows their idle course of living; is void of understanding — Will find at last, by the desperate courses into which they will lead him, that he wants not only bread; but understanding.

11. Satisfied with bread — Shall have plenty. Vain persons — µyqyr, (rekim,) the raca of Matthew 5:22. Idle, profligate, empty-pated men; those who frequent saloons, taverns, ale houses, and other dissolute places, when they should be ploughing, or otherwise earning an honest living. The Septuagint here adds a proverb not in the Hebrew which is worthy of preservation: “He that enjoys himself (or spends his time) in banquets of wine, shall leave dishonour in his own strongholds.” The idea is, that he shall leave a heritage of dishonour to his household. Compare Proverbs 28:19; Genesis 3:19.

V. 12. Desireth-He approves those arts, which wicked men use like nets to ensnare other men. The root-That piety, which is the root of his actions, yields him sufficient fruit both for his own need, and to do good to others.

Verse 12. The wicked desireth the net of evil men] They applaud their ways, and are careful to imitate them in their wiles.

Verse 12. The wicked desireth the net of evil men — He approves and uses those cunning and deceitful arts which evil men employ, like nets, to insnare others, and to take their goods to themselves. The word dwxm, however, here rendered net, may be translated fortress, as it is in the margin, and then the clause will be, he desires the fortress of wicked men, or of wickedness, that is, he seeks to fortify and establish himself by wicked practices. But the root of the righteous yieldeth fruit — That justice and piety in which he is rooted, and which is the root of his actions, doth of itself, without the aid of any indirect and sinful courses, yield him sufficient fruit, both for his own need, and for doing good to others.

Ver. 12. The wicked desireth the net of evil men. The allusion is to the art of spreading the net in hunting for game. The good man has no need of the arts by which they acquire wealth; his own vineyard, or other means, will yield him a sufficiency of fruit.

12. Desireth the net — Spoil or prey, the product of the “net.” Of evil men — Or, of the evil. He is fond of the wiles and arts which are characteristic of the bad man; he resorts to trickery and deception to make himself secure and firm. But the root of the righteous yieldeth fruit — The righteous only shall be prosperous and successful. So the clause is generally understood. But the “net” or snare of the evil may mean, as in Proverbs 1:17, the snare in which they are taken and destroyed. The wicked are allured to this snare as an animal is allured by its appetite to the net in which it is taken. Compare Proverbs 8:36; 11:27. Yieldeth, ˆty, (yitten,) commonly supposed to be from ˆtn, (nathan,) to give, yield, etc.; but others suggest, what is probable, that it comes from ˆty, (yathan,) to be strong, firm; and hence render the last clause, the root of the righteous shall be firm. For illustration of “net of evil men,” compare Psalm 10:8-10. Conant’s interpretation gives a good sense: “In striking contrast with the chance gains of the wicked is here shown the sure and natural increase of the righteous. The former is likened to a net stealthily spread for the prey, that may take little or much, or, perchance, nothing. The latter is the natural and certain growth from the root, planted in the earth, that will not fail to bear fruit.”

Verse 13. The wicked is snared by the transgression of his lips] A man who deals in lies and false oaths will sooner or later be found out to his own ruin. There is another proverb as true as this: A liar had need of a good memory; for as the truth is not in him, he says and unsays, and often contradicts himself.

Verses 13, 14. The wicked is snared — Brought into trouble; by the transgression of his lips — By his wicked speeches against God and men; but the just shall come out of trouble — Namely, by his wise, and holy, and inoffensive words, whereby he pacifieth men, and pleases God, and therefore is favoured with his protection. A man shall be satisfied, &c., by the fruit of his mouth — By his pious and profitable discourses. And the recompense of a man’s hands — That is, of his works, of which the hand is the great instrument; shall be rendered unto him — Namely, by God, to whom the work of retribution belongs.

13. Wicked… snared — Well rendered by Conant: “In the transgression of the lips is an evil snare.” A man is often ensnared by his malicious or envious talk, or by his prevarications and falsehoods. Compare Ecclesiastes 10:12. Trouble — Strait or distress.

V. 14. Mouth-By his pious and profitable discourses. Hands-Of his actions.

Verses 13, 14. The wicked is snared — Brought into trouble; by the transgression of his lips — By his wicked speeches against God and men; but the just shall come out of trouble — Namely, by his wise, and holy, and inoffensive words, whereby he pacifieth men, and pleases God, and therefore is favoured with his protection. A man shall be satisfied, &c., by the fruit of his mouth — By his pious and profitable discourses. And the recompense of a man’s hands — That is, of his works, of which the hand is the great instrument; shall be rendered unto him — Namely, by God, to whom the work of retribution belongs.

14. Satisfied… fruit of his mouth — His discourse; his wholesome counsels and wise instructions. A man shall reap the fruit of these in good to himself. Shall be rendered unto him — Or, He (Jehovah) shall render unto him. Compare Isaiah 3:10; Matthew 10:41-42: 2 Thessalonians 1:6.

V. 15. Hearkeneth-That distrusts his own judgments, and seeks counsel from others.

Verse 15. The way of a fool — The counsel and course which his own mind suggests to him in ordering his affairs; is right in his own eyes — Highly pleases him, so that he neglects and despises the opinions and advices of others; but he that hearkeneth, &c., is wise — That distrusts his own judgment, and seeks counsel from others.

15. Way of a fool — A fool is so self-conceited that he takes no advice. A wise man relies not on his own judgment alone in matters of importance. Compare 3:5-7; Job 32:1; Isaiah 5:21; Luke 18:11.

V. 16. Covereth-The shame, or injury done to him, which he conceals and bears with patience.

Verse 16. A fool’s wrath is presently known] We have a proverb very like this, and it will serve for illustration:— A fool’s bolt is soon shot.

A weak-minded man has no self-government; he is easily angered, and generally speaks whatever comes first to his mind.

Verse 16. A fool’s wrath is presently known — By his rash words and indecent actions, whereby he exposes himself to shame; but a prudent man covereth shame — Either, 1st, The shame, reproach, or injury, done to him by others, which he conceals, and bears with patience: or, 2d, His own shame, to which the folly of rash anger would have exposed him.

Ver. 16. A fool’s wrath is presently known. It is a great weakness to be under the power of passion, though there are times and seasons when it is proper to show resentment against folly and sin. The judgment should hold passion with a firm rein, should prudently cover the risings of undue resentment, and restrain unwarrantable expressions.

16. A fool’s wrath (vexation) is presently known — Hebrew, the same day. He does not control his temper, but allows others to witness his provocation. But a prudent man covereth shame — He does not appear to recognise the contempt with which he is treated, takes no notice of a slight or insult, and suppresses the desire to retaliate. Saul, though not a very wise man, once acted on this maxim. 1 Samuel 10:27.

V. 17. Deceit-He who uses himself to lying in his common talk, will use falsehood and deceit in judgment.

Verse 17. He that speaketh truth — He that makes conscience of representing every thing fairly, to the best of his knowledge, whether in judgment or common conversation, whether he be upon his oath or not; he showeth forth righteousness — He makes it appear that he is governed by the principles and laws of righteousness; and he promotes justice by doing honour to it, and serving the administration of it; but a false witness shows forth deceit — He not only manifests how little conscience he makes of deceiving those he deals with, but how much pleasure he takes in it, and that he is possessed of a lying spirit, Jeremiah 9:3-5. It is of unspeakable concern to us all, to possess ourselves with a dread and detestation of the sin of lying, and a reigning principle of honesty.

17. Speaketh — Hebrew, breathes forth. Truth — Makes an honest and faithful statement. Showeth forth — Publishes or establishes. Righteousness — A just cause. A false witness (shows or establishes) deceit — An habitually faithful man can be relied upon to testify to the right; but a false witness supports fraud. The thought lying below the surface of this truism is the inseparable union between truth and justice.

V. 18. Health-Tends to the comfort and benefit of others.

Verse 18. There is that speaketh] Instead of hcwb boteh, blabbing out, blustering, several MSS. have jcwb boteach, TRUSTING: and instead of twrqdmk kemadkeroth, AS the piercings, seven MSS., with the Complutensian Polyglot, have twrqdmb bemadkeroth, IN the piercings. “There is that trusteth in the piercings of a sword: but the tongue of the wise is health.” But I suppose the former to be the true reading.

Verses 18, 19. There is that speaketh like the piercings of a sword — Words that are cutting and killing; opprobrious words, which grieve the spirits of those to whom they are spoken, and cut them to the heart; or slanders, which wound the reputation of those of whom they are uttered, and perhaps incurably; or whisperings and evil surmisings, which divide and cut asunder the bonds of love and friendship, and separate those that have been very dear to each other; but the tongue of the wise is health — His speech, both in judgment and in common discourse, is sound and wholesome in itself, and tends to the comfort and benefit of others, closing up those wounds which the backbiting tongue had made, restoring peace, accommodating matters, and persuading persons at variance to a reconciliation. The lip of truth shall be established, &c. — The speaker of truth is constant, and always consistent with himself, and the more and longer his words are tried, the more doth the truth of them appear; whereas liars, though they may make a fair show for a time, yet are easily and quickly convicted of falsehood. Truth may indeed be eclipsed for a little while, but it will come to light: it is great, and will prevail. “Those, therefore, that make a lie their refuge,” says Henry, “will find it a refuge of lies.” Houbigant translates this verse, “Perpetuity is in the lip of truth: the tongue of falsehood is for a point of time.”

18. There is that speaketh — Prates or babbles. Piercings of a sword — Like knife-thrusts. His words are daggers. But the tongue of the wise is health — Or healing; heals the wounds made by the idle and malicious babblers. Compare Psalm 57:4; 59:7.

V. 19. A moment-Liars, though they may make a fair shew for a season, yet are quickly convicted.

Verse 19. A lying tongue is but for a moment.] Truth stands for ever; because its foundation is indestructible: but falsehood may soon be detected; and, though it gain credit for a while, it had that credit because it was supposed to be truth.

Verses 18, 19. There is that speaketh like the piercings of a sword — Words that are cutting and killing; opprobrious words, which grieve the spirits of those to whom they are spoken, and cut them to the heart; or slanders, which wound the reputation of those of whom they are uttered, and perhaps incurably; or whisperings and evil surmisings, which divide and cut asunder the bonds of love and friendship, and separate those that have been very dear to each other; but the tongue of the wise is health — His speech, both in judgment and in common discourse, is sound and wholesome in itself, and tends to the comfort and benefit of others, closing up those wounds which the backbiting tongue had made, restoring peace, accommodating matters, and persuading persons at variance to a reconciliation. The lip of truth shall be established, &c. — The speaker of truth is constant, and always consistent with himself, and the more and longer his words are tried, the more doth the truth of them appear; whereas liars, though they may make a fair show for a time, yet are easily and quickly convicted of falsehood. Truth may indeed be eclipsed for a little while, but it will come to light: it is great, and will prevail. “Those, therefore, that make a lie their refuge,” says Henry, “will find it a refuge of lies.” Houbigant translates this verse, “Perpetuity is in the lip of truth: the tongue of falsehood is for a point of time.”

19. Lying tongue… for a moment — Hebrew, until I can wink; the twinkling of an eye. The sense is: He that speaks truth is safe, but a liar shall quickly perish. On first clause compare Zechariah 1:5, 6; Matthew 24:35.

V. 20. Deceit-They whose hearts devise mischief shall be deceived in their hopes, and bring trouble upon themselves: but they who by good counsels labour to promote peace, shall reap the comfort of it themselves.

Verses 20, 21. Deceit is in the heart of them that imagine evil — Either, 1st, Deceit toward others, whom they design to deceive, and then to destroy, while good counsellors bring safety and joy to others: or, rather, 2d, To themselves. So the sense of the verse is, They whose hearts devise mischief against others, shall be deceived in their hopes, and bring that trouble upon themselves which they design against others: but they who, by good counsels, labour to promote the peace and happiness of others, shall reap the comfort and benefit of it themselves. There shall no evil happen to the just — Either of sin or suffering, as the next clause explains this: no such evil shall befall them as commonly befalls the wicked, who are overwhelmed, or utterly destroyed by it; whereas good men are supported under their troubles, and shall be delivered out of them, and receive much benefit by them.

20. Deceit — “Delusion.” — Miller. Imagine evil — Fabricators or advisers of evil. Counsellors of peace — Those who give wholesome advice.

Verse 21. There shall no evil happen to the just] No, for all things work together for good to them that love God. Whatever occurs to a righteous man God turns to his advantage. But, on the other hand, the wicked are filled with mischief: they are hurt, grieved, and wounded, by every occurrence; and nothing turns to their profit.

Verses 20, 21. Deceit is in the heart of them that imagine evil — Either, 1st, Deceit toward others, whom they design to deceive, and then to destroy, while good counsellors bring safety and joy to others: or, rather, 2d, To themselves. So the sense of the verse is, They whose hearts devise mischief against others, shall be deceived in their hopes, and bring that trouble upon themselves which they design against others: but they who, by good counsels, labour to promote the peace and happiness of others, shall reap the comfort and benefit of it themselves. There shall no evil happen to the just — Either of sin or suffering, as the next clause explains this: no such evil shall befall them as commonly befalls the wicked, who are overwhelmed, or utterly destroyed by it; whereas good men are supported under their troubles, and shall be delivered out of them, and receive much benefit by them.

21. Evil — Calamity. Happen — Meet or befall. Romans 8:28 is a good comment on this clause: “All things work together for good to them that love God.” Filled with mischief — Evil calamity. Compare Proverbs 10:3; 11:23; 12:2, 3; Psalm 91:10; 1 Corinthians 3:22, 23; 2 Corinthians 4:17; 2 Thessalonians 1:6; 1 Peter 3:12, 13; 2 Peter 2:9.

Verse 22. Lying lips are an abomination to the Lord — “The Lord,” says Melancthon, on this verse, “recommends to us the love and care of truth, both in doctrines concerning himself, and in arts, and all honest covenants and contracts: for truth being among the chiefest and most conspicuous virtues, therefore the contrary vice is condemned by an expressive word, abomination, that is, such an evil as God detests with a singular indignation; (for idols are called abominations;) which is principally true of such lies as are invented on purpose to destroy men’s fame, and much more of such as are devised for taking away their lives, and for the ruin of their families.”

22. Lying lips — On this verse Melanchthon comments: “Truth being among the most conspicuous of virtues, therefore the opposite vice is condemned by an expressive word, abomination.” They that deal truly — Those who practise fidelity. Compare Proverbs 11:20; Psalm 5:6; Isaiah 9:15; Revelation 22:15.

V. 23. Concealeth-He does not unseasonably utter what he knows. Foolishness-Betrays his ignorance and folly.

Verse 23. A prudent man concealeth knowledge] “If a fool hold his peace he may pass for a wise man.” I have known men of some learning, so intent on immediately informing a company how well cultivated their minds were, that they have passed either for insignificant pedants or stupid asses.

Verse 23. A prudent man concealeth knowledge — He doth not vain-gloriously and unseasonably utter what he knows, but keeps it in his breast till he hath a fit occasion to bring it forth for God’s glory, and the good of others; but the heart of fools proclaimeth foolishness — The heart of a foolish man induces him to make ostentation of his knowledge, whereby he betrays his ignorance and folly.

23. A prudent man — A wary or subtle man. Concealeth knowledge — Does not tell all he knows; wisely retains his knowledge for his own benefit. Comp. Proverbs 10:14. Proclaimeth foolishness — Or folly. Dr. Clarke has a sharp note on this: “I have,” he says, “known men of some learning so intent on immediately informing a company how well cultivated their minds were, that they have passed either for insignificant pedants or stupid asses.” “The heart of fools is in their mouth; but the mouth of the wise is in their heart.” Ecclus. 21:26. Comp. Proverbs 10:14; 13:16; 15:2.

Verse 24. The hand of the diligent shall bear rule] And why? because by his own industry he is independent; and every such person is respected wherever found.

Verse 24. The hand of the diligent shall bear rule — Industry is the way to preferment. An instance of which we have 1 Kings 11:28, where we learn that Solomon advanced Jeroboam because he saw he was an industrious young man. Men that take pains in an honest employment, and especially those that labour to be useful to others, will thereby gain such an interest and reputation, as will give them a superiority over all about them. Thus many have risen strangely; and he that has been faithful in a few things has been made ruler over many things. And those who are diligent while they are young, frequently procure that wealth and power which enable them to rule, and so to rest, when they are old; but the slothful shall be under tribute — Or, rather, the deceitful, as hymr signifies. He terms the slothful deceitful, because deceit and idleness are generally companions; and such persons seek to gain by fraud, by their shifts and arts of dishonesty, what they either cannot, or will not, get by honest labour.

24. Diligent… bear rule — Diligence procures wealth and promotion; idleness brings poverty and dependence. The word rendered “slothful” also means deceitful, or fraudulent. They are often connected — sloth frequently leading to fraud. In the East a conquered race were compelled to pay heavy taxes, while their conquerors were comparatively free from such burdens. Solomon’s familiarity with this fact may have suggested the illustration here. Under tribute — “Shall be obliged to serve.” — Zockler. Comp. 1 Kings 9:21, 22; Joshua 16:10; Judges 31:30, 33.

V. 25. A good word-A compassionate or encouraging word.

Verse 25. Heaviness in the heart of a man maketh it stoop] Sorrow of heart, hopeless love, or a sense of God’s displeasure-these prostrate the man, and he becomes a child before them.

But a good word maketh it glad.] A single good or favourable word will remove despondency; and that word, “Son, be of good cheer, thy sins are forgiven thee,” will instantly remove despair.

Verse 25. Heaviness in the heart of man maketh it stoop — Anxious cares and grief depress the spirit of a man, and disable him from exerting himself with any vigour in fulfilling his duty in his place and station, and from bearing with fortitude the sufferings to which he is exposed, in the course of divine providence; but a good word maketh it glad — A compassionate and encouraging word, from a friend or minister, affords him relief and comfort, and enables him to go on his way with tranquillity and peace if not also with joy.

25. Heaviness in the heart — Trouble, anxiety, sorrow. Maketh it stoop — Bows it down, as if oppressed by a burden. A good word — A kind or cheering word. Some grammatical anomalies are noticed here by the critics, but they do not affect the sense. On latter clause compare Proverbs 25:11; Isaiah 50:4; Zechariah 1:13; 2 Corinthians 2:4-7.

V. 26. Neighbour-Than any other men. Seduceth-Heb. maketh them to err, to lose that excellency or happiness which they had promised themselves.

Verse 26. The righteous is more excellent than his neighbour] That is, if the neighbour be a wicked man. The spirit of the proverb lies here: The POOR righteous man is more excellent than his sinful neighbour, though affluent and noble. The Syriac has it, “The righteous deviseth good to his neighbour.” A late commentator has translated it, “The righteous explore their pastures.” How מרעהו can be translated THEIR pastures I know not; but none of the versions understood it in this way. The Vulgate is rather singular: Qui negligit damnum propter amicum, justus est. “He who neglects or sustains a loss for the sake of his friend, is a just man.” The Septuagint is insufferable: “The well-instructed righteous man shall be his own friend.” One would hope these translators meant not exclusively; he should love his neighbour as himself.

Verse 26. The righteous is more excellent than his neighbour — Than any other man who is not righteous; that is, either, 1st, He is more excellent in his spirit and conduct, more just, benevolent, public-spirited, and merciful, &c.; or, 2d, In his condition, more happy, notwithstanding all his sufferings, and the contrary opinion of the world concerning him. He is even richer, though not in this world’s goods, yet in the graces and comforts of the Holy Spirit, which are the true riches. There is a real excellence in religion: it ennobles men, gives them elevated views and expectations; inspires them with disinterested and generous principles; renders them sincere, constant, and faithful; and endues them with fortitude, patience, and peace. It has an excellence which, in the sight of God, who is an infallible judge of what is excellent, is of great price and value. His neighbour may make a greater figure in the world, and may be more applauded, but the righteous man has the intrinsic worth. But the way of the wicked seduceth them — Hebrew, µ[ttw, maketh them to err, or wander; that is, to fail of obtaining, or to lose, that advantage or happiness which they had promised themselves in and by their wicked practices. The way in which they walk seems to them to be not only a pleasant but the right way; it is so agreeable to flesh and blood, that they therefore flatter themselves with an opinion that it cannot be wrong; but they will not gain the point they aim at, nor enjoy the good they hope for. It is all a cheat; and therefore the righteous is wiser than his neighbours, who yet despise and trample upon him.

Ver. 26. The righteous is more excellent than his neighbour. Grace ennobles his soul, elevates his views, and expands his affections. His whole life is a continued exercise of faith and piety, his afflictions are supported with patience, and divine love is the spring of all his benevolence. Or if we follow those who read, The righteous is more abundant than his neighbour; it is a grand truth that the Lord blesses the endeavours of a good man, while the way of the wicked, in wasting their substance, causes them to err, or wander in vagrancy to seek their bread.

26. More excellent… neighbour — Meaning, than his unrighteous neighbour. There is some difficulty in this verse on the word rendered more excellent, or, by some, more abundant. “The weight of later criticism is in favour of rendering thus: ‘The righteous man guides, or shows, the way to his neighbour; but the way of the wicked misleads them.’” So Gesenius in Lex., with whom agree Stuart, Zockler, Miller. But Fausset adheres to the old rendering.

V. 27. Resteth not-Does not enjoy the fruit of his labours. Precious-Yields him comfort and blessing with it.

Verse 27. The slothful man roasteth not that which he took in hunting] Because he is a slothful man, he does not hunt for prey; therefore gets none, and cannot roast, that he may eat. There is some obscurity in the original, on which the versions cast little light. Coverdale translates the whole verse thus: “A discreatfull man schal fynde no vauntage: but he that is content with what he hath, is more worth than golde.” My old MS. Bible: The gylful man schal not fynd wynnynge: and the substance of a man schal ben the pris of gold.

By translating hymr remiyah the deceitful, instead of the slothful man, which appears to be the genuine meaning of the word, we may obtain a good sense, as the Vulgate has done: “The deceitful man shall not find gain; but the substance of a (just) man shall be the price of gold.” But our common version, allowing hymr remiyah to be translated fraudulent, which is its proper meaning, gives the best sense: “The fraudulent man roasteth not that which he took in hunting,” the justice of God snatching from his mouth what he had acquired unrighteously.

But the substance of a diligent man] One who by honest industry acquires all his property-is precious, because it has the blessing of God in it.

Verse 27. The slothful man — Or, the deceitful man, as in verse 24, who seeks to enrich himself, not by his industry and diligence, but by fraudulent and unjust practices; roasteth not that which he took in hunting — Is too negligent and slothful to roast, or to take care that others roast, that which he took in hunting; so that he does not enjoy the fruit of his own labour. Or, if he has roast-meat, it is not that which he himself took, in hunting; but others have taken, or procured, for him. He lives upon the fruit of their labours, and not of his own. But the substance of a diligent man is precious — As being the fruit of his own industry, and of the blessing of God upon it: hence he has comfort in the enjoyment of it: it is his own daily bread, which God gives him in answer to his prayers, and not bread, so to speak, out of other people’s mouths.

Ver. 27. The slothful man roasteth not that which he took in hunting. A severe satire on indolence. The law of meats, clean and unclean, was some restriction on the pleasures of the chase. dyx tzaid refers both to hunting and fowling, as in Genesis 10:9, 25:27; and to the birds and beasts taken in the chase. Genesis 25:28. 27:3.

27. The slothful man roasteth not — After a somewhat careful study of this difficult passage, I incline to the following translation: The indolent man shall not “roast,” or catch, prey. But the substance — Gain, wealth, prey, of a diligent man is precious; therefore, diligence is the best wealth. Muenscher follows the Authorized Version, and illustrates thus: It is the custom in some countries to singe and smoke dry (roast) the game taken, to preserve it. A diligent hunter in this manner preserves his game; while an indolent man, as long as his food lasts, lounges and sleeps in his hut, probably losing half of the animal by not quickly preserving or perfectly smoking it.

Verse 28. In the way of righteousness is life] חיים chaiyim, lives; life temporal, and life eternal.

And in the pathway thereof there is no death.] Not only do the general precepts and promises of God lead to life eternal, and promote life temporal; but every duty, every act of faith, patience of hope, and labour of love, though requiring much self-abasement, self-denial, and often an extension of corporal strength, all lead to life. For in every case, in every particular, “the path of duty is the way of safety.” The latter clause is only a repetition of the sense of the former.

PROVERBS

Verse 28. In the way of righteousness is life, &c. — The practice of righteousness, though it expose a man to some dangers and inconveniences in the world, through the corruption of mankind, and the malice of the devil, yet it will certainly lead a man to life and happiness; whereas the end of all the wicked is death and destruction.

28. Way of righteousness is life — Plural, lives; life temporal and life eternal. Pathway thereof… is no death — Better. A devious way leadeth to death. The original denotes a crooked, winding path, of uncertain, if not of positively evil, termination. The later critics think our Authorized Version has mistaken the sense.