Proverbs · Chapter 13

Verse 1. A wise son heareth his father’s instruction] The child that has had a proper nurturing, will profit by his father’s counsels; but the child that is permitted to fulfil its own will and have its own way, will jest at the reproofs of its parents.

Verses 1-3. A wise son, &c. — Houbigant translates this verse, “A wise son regardeth the instruction of his father; but a son who is a scorner heareth not rebuke.” A man shall eat good — Shall receive much comfort, credit, and benefit to himself; by the fruit of his mouth — By his wise and profitable discourses; but the soul — That is, the person, as the word soul often signifies; of the transgressors — Of those that transgress with their lips, which seems to be the meaning here; shall eat violence — Shall have that violence and injury returned upon themselves, which they have offered to others in word or deed. He that keepeth his mouth — Namely, shut; that speaks sparingly, and with due care and caution; keepeth his life — Prevents many sins and mischiefs which others run into; but he that openeth wide his lips — That takes the liberty of speaking whatever he pleases, or all that comes into his mind; shall have destruction — From God or men.

Verse 1. A wise son heareth his father’s instruction. This maxim is in substance often repeated, it being of the last importance to hear the wisdom of a father proceeding from so much love, and sanctioned by long experience. And he who hearkens to a wise father is here called a wise son; while he who rejects paternal counsel altogether is branded with the name of a scorner.

1. A wise son, etc. — There is no verb in this clause, and the translators have anticipated the verb heareth, of the next clause. This is with difficulty allowable here, for the verb in the second clause is negative, and in this is made affirmative. There is another mode, preferred by competent critics, of rendering the first clause: “A wise son is one who has been instructed by his father,” (so Stuart, Conant, etc.,) or, retaining the original and more specific meaning of the word, one who has been restrained by his father: and rendering the second clause thus: But one who is a scorner has not listened to rebuke. As much as to say, Whenever you see a truly wise man (wise in the sense of this book, compare Proverbs 1:7) you may be sure that he is one who in his youth had suitable parental training, discipline, correction; but when you see a scoffer — an arrogant, conceited, wicked man — you may be certain he is one who, when young, either did not receive, or would not profit by, rebuke. Comp. Proverbs 1:22; 9:7; 17:10.

V. 2. Shall eat-Shall receive comfort, and benefit by his wise and profitable discourses.

Verses 1-3. A wise son, &c. — Houbigant translates this verse, “A wise son regardeth the instruction of his father; but a son who is a scorner heareth not rebuke.” A man shall eat good — Shall receive much comfort, credit, and benefit to himself; by the fruit of his mouth — By his wise and profitable discourses; but the soul — That is, the person, as the word soul often signifies; of the transgressors — Of those that transgress with their lips, which seems to be the meaning here; shall eat violence — Shall have that violence and injury returned upon themselves, which they have offered to others in word or deed. He that keepeth his mouth — Namely, shut; that speaks sparingly, and with due care and caution; keepeth his life — Prevents many sins and mischiefs which others run into; but he that openeth wide his lips — That takes the liberty of speaking whatever he pleases, or all that comes into his mind; shall have destruction — From God or men.

Ver. 2. Transgressors shall eat violence. The Septuagint, “Shall perish before their time,” or die by the hand of justice.

2. A man shall eat (that is, enjoy,) good, etc. — A man that only speaks what is right and proper shall enjoy the good effects of his wise and upright conduct, but the soul of the transgressors — µydgb, (bogedhim) the treacherous, perfidious, faithless — shall have their perfidy returned, which they will be compelled to eat, that is, suffer. Soul — vpn (nephesh) may mean appetite, and the clause may be read, But the appetite of the treacherous (shall eat) violence. Conant: “The spirit of the treacherous shall feed on violence.” Comp. Proverbs 12:14; 18:20, 21.

Verse 3. He that keepeth his mouth keepeth his life] How often have the foolish, headstrong, and wicked, forfeited their lives by the treasonable or blasphemous words they have spoken! The government of the tongue is a rare but useful talent.

But he that openeth wide his lips] He that puts no bounds to his loquacity, speaks on every subject, and gives his judgment and opinion on every matter. It has often been remarked that God has, given us two EYES, that we may SEE much; two EARS, that we may HEAR much; but has given us but ONE tongue, and that fenced in with teeth, to indicate that though we hear and see much, we should speak but little.

Verses 1-3. A wise son, &c. — Houbigant translates this verse, “A wise son regardeth the instruction of his father; but a son who is a scorner heareth not rebuke.” A man shall eat good — Shall receive much comfort, credit, and benefit to himself; by the fruit of his mouth — By his wise and profitable discourses; but the soul — That is, the person, as the word soul often signifies; of the transgressors — Of those that transgress with their lips, which seems to be the meaning here; shall eat violence — Shall have that violence and injury returned upon themselves, which they have offered to others in word or deed. He that keepeth his mouth — Namely, shut; that speaks sparingly, and with due care and caution; keepeth his life — Prevents many sins and mischiefs which others run into; but he that openeth wide his lips — That takes the liberty of speaking whatever he pleases, or all that comes into his mind; shall have destruction — From God or men.

Ver. 3. He that keepeth his mouth keepeth his life. This is thought primarily to refer to the councils of the state; but it has a secondary bearing on all public parties and questions. A man should know when to be decided in speech and conduct, and when to keep silence.

3. He that keepeth (or watcheth) his mouth — Meaning himself. Comp. James 3:2: “If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.” The latter clause of this proverb is very forcible: He that openeth… destruction — To guard well against passionate or injurious words is often to preserve safety and life. Compare 10:19; 12:23; Psalm 39:1.

Verse 4. The soul of the sluggard desireth, and hath nothing] We often hear many religious people expressing a desire to have more of the Divine life, and yet never get forward in it. How is this? The reason is, they desire, but do not stir themselves up to lay hold upon the Lord. They are always learning, but never able to come to the knowledge of the truth. They seek to enter in at the strait gate, but are not able, because they do not strive.

Verse 4. The sluggard desireth and hath nothing — Because he contents himself with lazy desires, without diligent endeavours; but the soul of the diligent shall be made fat — He shall be enriched with the fruit of his own labours.

4. Sluggard desireth — The sentiment of this verse is, the lazy man has a great appetite, with nothing to satisfy it; but the diligent (active) shall be fed abundantly. The Septuagint has: “Every slothful man desires, but the hands of the active are diligent.” On first clause, compare Proverbs 11:25; on second, Proverbs 10:4.

Verse 5. A righteous man hateth lying — Both in himself and in other men, whereby he gets that good name, which is like a precious ointment; but a wicked man — Who accustoms himself to lying; cometh to shame — Makes himself contemptible and hateful to all that know him; there being scarcely any reproach which men endure more impatiently, or revenge more severely, than that of being called or accounted liars.

5. Hateth lying — rqv rbd, (debhar sheker,) a word of lying; that is, a lying word — slander or false report. Zockler takes debhar in the sense of thing — any deceitful thing; a possible sense. Miller: “A deceitful business.” But a wicked man is loathsome, and cometh to shame — Causes a badodour, and acts shamefully, or puts to the blush. This is, doubtless, to be understood metaphorically of false and slanderous reports put in circulation by him, but the expressions are strong, and may readily be understood. Comp. on first clause, Proverbs 19:26; also, Colossians 3:9; Romans 12:9; Ephesians 4:25; Leviticus 19:11. 6. Upright in the way — Ërd µt. (tam darek,) perfect of way, a periphrasis for a man of integrity, an upright, perfect man; his righteousness guards him — is his protection. Overthroweth — The primary meaning of the verb ãls (salaph) is, to slip, and in the form used here, to cause to slip. See Gesenius, who renders this clause, “Wickedness causeth the erring (fool) to slip.” Substantially followed by Noyes: “Wickedness causeth the sinner to slip.” This makes a good antithesis. The sinner — Literally, sin; but the abstract is often put for the concrete — the sinner or the sinful — their own wickedness hurls them down. The proverb, so rendered, asserts the natural consequences of righteousness on the one hand, and of wickedness on the other. But some contend that tacj (hhattath) means sin offering. Miller renders: “Wickedness subverts the sin offering.”

V. 6. Keepeth him-From that over-throw which befal sinners.

V. 7. Maketh rich-Some men who have little or nothing, pretend to have great riches. Maketh rich-Some rich men profess to be poor.

Verse 7. There is that maketh himself rich] That labours hard to acquire money, yet hath nothing; his excessive covetousness not being satisfied with what he possesses, nor permitting him to enjoy with comfort what he has acquired. The fable of the dog in the manger will illustrate this. There is that maketh himself poor, yet hath great riches.] “As poor,” said St. Paul, “yet making many rich; as having nothing, yet possessing all things.” The former is the rich poor man; the latter is the poor rich man. As the words are here in the hithpael conjugation, which implies reflex action, or the action performed on one’s self, and often signifies feigning or pretending to be what one is not, or not to be what one is; the words may be understood of persons who feign or pretend to be either richer or poorer than they really are, to accomplish some particular purpose. “There is that feigneth himself to be rich, yet hath nothing; there is that feigneth himself to be poor, yet hath great riches.” Both these characters frequently occur in life.

Verse 7. There is that maketh himself rich, &c. — Some men, who have little or nothing, pretend to have great riches, and carry themselves accordingly; either out of pride and vanity, or with a design to gain reputation with others, whom they intend to defraud. There is that maketh himself poor, &c. — Some rich men seem and profess themselves to be very poor, that they may preserve and increase their estates, by concealing them from those who would either desire a share in them, or take them away by deceit and violence. Some, however, think the sense of the verse is, “There are those who are rich in their poverty, because they are content, desire nothing more, and use generously and charitably what they have: and there are others who, in the midst of their riches, are really poor and in necessity, because of their insatiable covetousness or profusion.”

Ver. 7. There is that maketh himself rich, yet hath nothing. The miser, and the man who lives beyond his income. Or we may read, “that feigneth himself rich.” To affect and make a display of wealth, is pride and ostentation; and if he be about to surrender to his creditors, it is hypocrisy, assumed with a view to impose on the public. A merchant about to break, has been known to enlarge his mansion, and make adjacent plantations at midsummer.

7. Maketh… rich… poor — That which lies on the surface of this verse is, simulated wealth on the one hand, and pretended poverty on the other. But this is one of the proverbs in which we probably have two meanings; one on the surface, the other to be sought beneath. There is a seeming wealth beneath which lies spiritual poverty; there is a poverty which makes a man rich toward God. “As poor,” says Paul, “yet making many rich; as having nothing, and yet possessing all things.” Compare Proverbs 11:22; 2 Corinthians 6:10; Revelation 2:9; Luke 12:21; 1 Timothy 6:18; James 2:5. As to the first sense given above, which is taken as the full meaning by some, there are cases — as when a man is among marauders and freebooters, or under a rapacious despotism, so common in the East — where he may be excusable for concealing his wealth.

V. 8. Riches-Riches enable a man to redeem his life when it is in greatest danger, and poverty preserves a man from many injuries. Because they are cautious, that they may not provoke others; and because they are esteemed objects of pity.

Verse 8. The ransom of a man’s life] Those who have riches have often much trouble with them; as they had much trouble to get them, so they have much trouble to keep them. In despotic countries, a rich man is often accused of some capital crime, and to save his life, though he may be quite innocent, is obliged to give up his riches; but the poor, in such countries, are put to no trouble.

Verse 8. The ransom of a man’s life are his riches — This verse is considered by some as setting forth the several advantages of riches and poverty. Riches enable a man to redeem his life when it is in the greatest danger, and poverty preserves a man from those rebukes and injuries which endanger, and oft destroy the rich. Others again consider it as showing the convenience of poverty above riches. Riches frequently expose men to the peril of losing their lives by false accusers, thieves, or tyrants, which they are forced to redeem with the loss of their riches; whereas poverty commonly secures men not only from such kinds of death, but even from rebukes and injuries; partly because the poor are cautions that they may not offend or provoke others; and partly because their persons and actions are neglected and slighted, and they are esteemed objects of pity. Bishop Patrick paraphrases the passage in the latter of these senses, thus: “Rich men are not always so happy as they are imagined; for their wealth sometimes only serves to make them accused of high crimes, and then to bring them off with a huge sum of money, which they pay to save their lives; but nobody is apt to find fault with the poor, or to bring any charge against them.” Dr. Waterland renders the latter clause, The poor heareth no disturbance.

Ver. 8. The ransom of a man’s life are his riches. King Ina’s laws are still extant. He reigned over the West Saxons in Somerset, and other counties. We there find a fine fixed for every crime: the poor were left to pay with the loss of their heads, having no money. This fear awed them from the commission of crimes, which subjected the offender to rebuke and punishment.

8. Ransom… man’s life… riches — Under a crushing despotism wealth sometimes causes men to be accused of serious crimes in order to extort money from them. This is done, also, under other circumstances by private threats of accusation, or of giving publicity to crimes or pretended crimes, — “blackmailing.” in the East a man has often to purchase his life by a part or the whole of his wealth. The second clause is more obscure; the most probable meaning is, the poor is free from such risks — no such accusations are brought against him for purposes of extortion. Rebuke — May be rendered restraint, distraint, or distress, as these terms are used in law. He hears nothing of it. “The traveller who has nothing can sing in the presence of the robber.” — Juvenal. Following the Septuagint: some render hr[n, (ge’harah,) “rebuke,” by threatenings. (So French, Noyes, and Zockler.) It does not clearly appear that the Hebrew word ever has this sense. Some understand the verse thus: Riches frequently buy off a man from punishment or other evils, yet, notwithstanding this obvious advantage, the poor man will not listen to those who “rebuke” him for his faults, which are the cause of his poverty. Conant translates: “The ransom of a man’s soul is his wealth, and the poor hear not rebuke;” and comments thus: “The ransom of the soul — its redemption from the power of ignorance and sin — is the true riches; and poor is he who heeds not rebuke, since instructive reproofs (Proverbs 6:23) are the way of life.” Miller is to the same effect.

V. 9. The light-The prosperity. Rejoiceth-Shines with a pleasant and constant brightness. Rejoicing is here ascribed to the light, as it is to the sun, Psalm 19:5, metaphorically. Put out-Their felicity shall have a hidden end.

Verse 9. The light of the righteous rejoiceth] They shall have that measure of prosperity which shall be best for them; but the wicked, howsoever prosperous for a time, shall be brought into desolation. Light and lamp in both cases may signify posterity. The righteous shall have a joyous posterity; but that of the wicked shall be cut off. So 1 Kings 11:36: “And unto his son will I give one tribe, that David my servant may have a light (rn ner, a lamp) always before me.” 1 Kings 15:4: “Nevertheless for David’s sake did the Lord give them a lamp, to set up his son after him.” See also Psalm 132:17, and several other places.

Verse 9. The light of the righteous rejoiceth, &c. — Or, as Schultens renders it, The light of the righteous shall shine forth joyfully; but the darkening lamp of the wicked shall be put out — See note on Proverbs 4:18, 19. The meaning seems to be, 1st, The comfort of good men is flourishing and lasting; their prosperity increases and makes them glad. 2d, The comfort of bad men is withering and dying; their lamp burns dim and faint; it looks melancholy, like a taper in an urn; and it will shortly be put out in litter darkness, Isaiah 50:11.

Ver. 9. The light of the righteous—the lamp of the wicked. Light and lamp, in the figurative language of scripture, designate wisdom or counsel, prosperity, children or posterity.

9. The light of the righteous rejoiceth — Burns brightly, cheerfully, as if rejoicing; equal to, they shall have prosperity, or a happy posterity. The lamp of the wicked… put out — An Arabic proverbial saying is: “Ill fortune has put out my lamp;” that is, good fortune has failed me. Comp. Job 18:5, 6; 21:17; 22:28; 29:3; 38:7; Psalm 19:5; 97:11; 112:4; Proverbs 4:18; Matthew 5:16.

V. 10. Pride-It is chiefly, pride which blows up the coals of contention. Well-advised-Who are not governed by their passions, but by prudent considerations. Wisdom-Which teaches them to avoid contention.

Verse 10. By pride cometh contention] Perhaps there is not a quarrel among individuals in private life, nor a war among nations, that does not proceed from pride and ambition. Neither man nor nation will be content to be less than another; and to acquire the wished-for superiority all is thrown into general confusion, both in public and private life. It was to destroy this spirit of pride, that Jesus was manifested in the extreme of humility and humiliation among men. The salvation of Christ is a deliverance from pride, and a being clothed with humility. As far as we are humble, so far we are saved.

Verse 10. Only by pride cometh contention — This is not to be understood exclusively, as to all other causes of contention; for contentions often spring from ignorance, or mistake, or covetousness, or other passions; but eminently, because, as pride bloweth up those coals of contention, which other passions kindle, so oftentimes pride alone, without any other cause, stirreth up strife; which it doth by making a man self-conceited in his opinions, and obstinate in his resolutions, and impatient of any opposition: and many other ways; but with the well-advised — Who are not governed by their own passions, but by prudent consideration, and the good counsel of others; is wisdom — Which teacheth them to avoid and abhor all contention. “Melancthon,” says Bishop Patrick, “singled out for the observation of his scholars two remarkable sentences of this chapter, of which this is one; and upon it he reminds them of the Greek proverb, Orov oreiou mignutai, A mountain cannot mix with a mountain, that is, two high men will never agree together; and of another excellent saying among the Latins, Crede mihi, sapere est non multum sapere, Believe me, to be wise, is not to be over wise. For they whose minds are infected with a vain opinion of themselves, either cannot see the truth, if it be against their thoughts; or, if they do, they will not acknowledge it, for fear they should yield and confess themselves overcome.”

10. Only by pride — Such pride as prevents men from taking wise and wholesome advice. With the well advised — those who both receive and profit by good counsel — is wisdom. On this verse Melanchthon reminds his pupils of the old Greek adage, “A mountain cannot mix with a mountain.” that is, two high-minded or proud men will never agree: but with the lowly, (comp. Proverbs 11:2,) — those sufficiently humble to be advised — is practical wisdom, or prudence in avoiding dissensions. “It is uncertain what word the ‘only’ qualities. We may have, 1. By pride alone comes contention: that is the one unfailing spring of quarrels; or, 2. By pride comes contention only: it, and it alone, is the fruit of pride. The latter construction is preferable.” — Speaker’s Commentary. The Geneva Bible version renders the first clause, “Only by pride doth man make contention,” and makes this marginal note: “Whereas every man contendeth to have the pre-eminence, and will not give place to another.”

V. 11. Vanity-By wicked practices.

Verse 11. Wealth gotten by vanity] Wealth that is not the result of honest industry and hard labour is seldom permanent. All fortunes acquired by speculation, lucky hits, and ministering to the pride or luxury of others, &c., soon become dissipated. They are not gotten in the way of Providence, and have not God’s blessing, and therefore are not permanent.

Verse 11. Wealth gotten by vanity — By vain, or deceitful, or wicked practices; shall be diminished — Because the curse of God attends it, and the same corrupt dispositions which incline men to sinful ways of getting riches will incline them to the like sinful ways of spending them. Wealth gotten by vanity will be bestowed upon vanity, and then it will be diminished. That which is obtained by such employments as are not lawful, or not becoming Christians; as by gaming, by the stage, or by any employment which only serves to feed the pride and luxury of mankind, may as truly be said to be gotten by vanity, as that which is got by fraud and lying, and will be diminished; but he that gathereth by labour — By diligence in an honest calling; shall increase — Through the divine blessing, and his property and influence will become greater instead of growing less.

Ver. 11. Wealth gotten by vanity shall be diminished. This was the opinion of the ancient Hebrews; and this also is the opinion of the modern English. In my travels I have often been struck with hearing of the history of fortunes gained by the slavetrade, by privateering, by lotteries, or wanton risks of speculation.

11. Wealth… by vanity — Hebrew, from nothing, or without effort, “by fraud or impatient dishonesty.” — Zockler. Shall be diminished — Waste away. Gathereth by labour — Hebrew, by, with, or upon the hand, as we say, by the handful. It is, however, procured by slow and toilsome effort, as by honest labour. Shall increase — This agrees with the general observation of mankind, as is witnessed by the many proverbial sayings expressive of it. The “hand” above represents all honest ways of industry, and is opposed to “vanity.” Comp. Proverbs 10:2, 4; 20:21; Jeremiah 17:11; Psalm 128:2. On wealth gotten by vanity, comp. Job 15:28, 29; 20:15; 19:22; and “with the hand,” Proverbs 22:29; 27:23, 27.

V. 12. Hope deferred-Delays in obtaining what a man passionately desires. The desire-The good desired. A tree of life-It is satisfactory, and reviving.

Verse 12. Hope deferred maketh the heart sick] When once a good is discovered, want of it felt, strong desire for the possession excited, and the promise of attainment made on grounds unsuspected, so that the reality of the thing and the certainty of the promise are manifest, hope posts forward to realize the blessing. Delay in the gratification pains the mind; the increase of the delay prostrates and sickens the heart; and if delay sickens the heart, ultimate disappointment kills it. But when the thing desired, hoped for, and expected comes, it is a tree of life, חיים x[ ets chaiyim, “the tree of lives;” it comforts and invigorates both body and soul. To the tree of lives, in the midst of the gardens of paradise, how frequent are the allusions in the writings of Solomon, and in other parts of the Holy Scriptures! What deep, and perhaps yet unknown, mysteries were in this tree!

Verse 12. Hope deferred maketh the heart sick — The delay of that which a man eagerly desires and expects is such an affliction, that it differs little from a lingering disease; but when the desire cometh — When the good desired and expected is obtained. It is a tree of life — That is, most sweet, satisfactory, and reviving to the soul.

Ver. 12. Hope deferred maketh the heart sick. This is true of the pleasures, honours and riches of the age. But the christian is supported in his heavenly expectations by the earnests of his future hopes.

12. Hope deferred — That is, the object of the hope. Maketh the heart sick — Or, maketh a sick heart, because of the disappointments. But when the desire cometh, etc. — That is, when the object of desire is gained. Then there is an exhilaration of spirit, of which the tree of life is a vivid emblem. Compare Proverbs 3:18; 10:28; 11:30.

V. 13. The word-The word of God.

Verse 13. Whoso despiseth the word] The revelation which God has in his mercy given to man-shall be destroyed; for there is no other way of salvation but that which it points out.

But he that feareth the commandment] That respects it so as to obey it, walking as this revelation directs-shall be rewarded; shall find it to be his highest interest, and shall be in peace or safety, as the Hebrew word ישלם may be translated.

Verses 13, 14. Whoso despiseth — Or wilfully and presumptuously disobeys, the word — Namely, the word of God, which is called the word, by way of eminence; shall be destroyed — Except he repent and return to obedience. But he that feareth the commandment — That hath a reverence to its authority, and is afraid to violate it; shall be rewarded — He makes God his friend, who will certainly reward him for his obedience. The law of the wise — The doctrine, instruction, or counsel of holy men, who are commonly called wise, as sinners are called fools, in this book; is a fountain of life — Sending forth streams of living water, and affording both refreshment and comfort to all that will partake thereof; to depart from the snares of death — Enabling them to repel the temptations of Satan, and keeping them at a distance from the snares of sin, and therefore from the snares of death, into which they run that forsake the law of the wise.

Ver. 13. The word, divine revelation. The commandment, the law of God. Without the former there is no salvation; but in keeping the latter there is great reward.

13. Despiseth the word (of God, or of Wisdom) shall be destroyed — Bring destruction to himself; the idea is, that the despiser, or neglecter, or violator of the word, is in legal bondage to it, and is liable to suffer the penalty. But he that feareth (reverences, obeys) the commandment of God shall be rewarded, recompensed, or be at peace, or safe. So the Septuagint and Vulgate, but the Authorized Version follows the Hebrew. Compare Proverbs 11:31; Jeremiah 18:20.

V. 14. The law-The instruction, or counsel; as the word law, is frequently understood in scripture.

Verse 14. The law of the wise is a fountain of life] Perhaps it would be better to translate, “The law is to the wise man a fountain of life.” It is the same to him as the “vein of lives,” חיים rwqm mekor chaiyim, the great aorta which transmits the blood from the heart to every part of the body. There seems to be here an allusion to the garden of paradise, to the tree of lives, to the tempter, to the baleful issue of that temptation, and to the death entailed on man by his unwisely breaking the law of his God.

Verses 13, 14. Whoso despiseth — Or wilfully and presumptuously disobeys, the word — Namely, the word of God, which is called the word, by way of eminence; shall be destroyed — Except he repent and return to obedience. But he that feareth the commandment — That hath a reverence to its authority, and is afraid to violate it; shall be rewarded — He makes God his friend, who will certainly reward him for his obedience. The law of the wise — The doctrine, instruction, or counsel of holy men, who are commonly called wise, as sinners are called fools, in this book; is a fountain of life — Sending forth streams of living water, and affording both refreshment and comfort to all that will partake thereof; to depart from the snares of death — Enabling them to repel the temptations of Satan, and keeping them at a distance from the snares of sin, and therefore from the snares of death, into which they run that forsake the law of the wise.

Ver. 14. The law of the wise is a fountain of life. A good minister, says Erasmus, has a fountain of eloquence in his own breast. Lib. Ecclesiastes The words of Christ are spirit, and they are life. The promises of God revive the sinner’s soul with hope, with life and righteousness, the earnests of eternal joy.

14. The law — Instruction, precepts. Is a fountain of life, to depart — That is, to cause or enable one to depart. From the snares of death — “An established formula for the description of mortal perils.” — Zockler.

V. 15. Giveth-Makes a man acceptable to God. Rough-Offensive and hateful to God and men, as rough ways are to a traveller.

Verse 15. The way of transgressors is hard.] Never was a truer saying; most sinners have more pain and difficulty to get their souls damned, than the righteous have, with all their cross-bearings, to get to the kingdom of heaven.

Verse 15. Good understanding — Discovering itself by a man’s holy and righteous practices; giveth favour — Maketh a man acceptable both to God and men; but the way of transgressors — Their conduct, or manner of conversation — is hard; Hebrew, ˆtya, rough, as this very word is rendered Deuteronomy 21:4; it is offensive to God and men, as rough ways are to travellers; fierce, intractable, and incorrigible. Bishop Patrick interprets the verse thus: “If a man have understanding enough to be thoroughly good, he will find things favourable to his honest desires; but they that take evil courses meet with great difficulties, and are forced to go backward and forward, and wind and turn every way, to bring about their ends, or save themselves perhaps from ruin.”

15. Good understanding — Intelligence accompanied with kindness; kindly wisdom. Way of transgressors — Their conduct; frequently denoted as “a way.” Is hard — Difficult, rough, perhaps hard to bear; Zockler renders: “desolate.” The primary idea of the word seems to be that of perpetuity, as an ever-trodden way, hence hard and desolate, destitute of verdure, etc. This word, rendered hard, has been a hard word for the critics.

V. 16. Knowledge-Considerately and discreetly. Layeth open-By his foolish actions.

16. Dealeth with knowledge — Acts with thought, or foresight of what he is about to do. A fool layeth open — Or spreads abroad. His folly — The foolish man does not act with wise consideration, and, therefore, exposes his ignorance. Comp. Proverbs 12:23; 15:2.

V. 17. A messenger-Who is unfaithful in the execution of that which is committed to his charge. Is health-Procures benefit, as to his master, so to himself.

Verse 17. A wicked messenger] The Septuagint: Basileuv qrasuev, a bold king; instead of Ëalm malach, a messenger, they had read Ëlm melech, a king: but they are singular in this rendering; none of the other versions have it so. He that betrays the counsels of his government, or the interests of his country, will sooner or later fall into mischief; but he that faithfully and loyally fulfils his mission, shall produce honour and safety to the commonwealth.

Verse 17. A wicked messenger — Who is unfaithful in the execution of the business committed to his charge; falleth into mischief — Shall not escape punishment from God, or from them who sent him; but a faithful ambassador is health — Procures safety and benefit, as to his master, so also to himself.

17. A wicked messenger… mischief — A bad one, either ignorant or neglectful, makes trouble for himself and those who send him. But a faithful ambassador — Hebrew, messenger of fidelities, is health, or healing. Heals differences and removes difficulties, procuring safety to himself and good to his principal. Comp. Proverbs 25:13; 12:18; 10:26; 1 Samuel 22:17, 18; with Psalm 52, title; 2 Kings 1:9-14.

Verse 18. Poverty, &c., shall be to him, that refuseth instruction — Whereby he might have been preserved from destructive and dishonourable courses; but he that regardeth reproof — That considers it seriously, receives it kindly, and reforms himself by it; shall be honoured — And enriched, which is to be inferred from the former branch. Not indeed that it is always the case, but commonly, and when God sees it will be good for a man. Or, if he do not gain riches, he shall certainly have honour both from God and good men.

18. Refuseth instruction — “Poverty and shame” shall be the condition of such as thus act.

V. 19. Sweet-Whatsoever men earnestly desire, the enjoyment of it is sweet to them; therefore sinners rejoice in the satisfaction of their sinful lusts, and abhor all restraint of them.

Verse 19. The desire accomplished] See on Proverbs 13:12.

Verse 19. The desire accomplished is sweet — Whatsoever men earnestly desire the enjoyment of, it is sweet to them; therefore sinners rejoice in the satisfaction of their sinful lusts, and abhor all restraint of them.

19. Desire accomplished is sweet — In this is implied that the desire is itself for good, consequently its accomplishment brings pleasure; fools so adhere to evil as to be incapable of good desires, and therefore fail to obtain that which is sweet to the soul. Comp. verse 12; also Psalm 145:19.

Verse 20. He that walketh with wise men shall be wise] To walk with a person implies love and attachment; and it is impossible not to imitate those we love. So we say, “Show me his company, and I’ll tell you the man.” Let me know the company he keeps, and I shall easily guess his moral character.

Verses 20, 21. He that walketh with wise men — That is, who keeps company, and commonly converses with them; shall be wise — Shall learn wisdom and goodness, both from their counsels and examples; but a companion of fools — But he who associates himself with the wicked; shall be destroyed — Shall be as certainly ruined as he will be unavoidably infected with their wickedness. Evil pursueth sinners — The evil of punishment, in proportion to their evil of sin, shall certainly, sooner or later, overtake them, although they may please themselves with hopes of impunity; but to the righteous good shall be repaid — The good which men, truly righteous, do, will infallibly return into their own bosoms, and reward them with many blessings.

20. Walketh with wise men — This may be read imperatively: Walk with wise men and be wise. “This expresses the influence of good associates upon the character. A subject thus beautifully illustrated by the Persian moralist, Saadi. A friend of mine put into my hands a piece of scented clay; I took it and said to it, Art thou musk or ambergris, for I am charmed with thy perfume? It answered, I was a despicable piece of clay, but I was sometime in the company of the rose, by which means the sweet quality of my companion was communicated to me: otherwise I should only be a bit of clay as I appear to be.” A companion of fools — Morally so — wicked persons. Shall be destroyed — Or shall become bad. “He that delighteth in fools showeth himself as evil,” or “becometh base.” — Zockler. See note on Proverbs 11:15.

V. 21. Evil-Punishment proportionable to their sin.

Verses 20, 21. He that walketh with wise men — That is, who keeps company, and commonly converses with them; shall be wise — Shall learn wisdom and goodness, both from their counsels and examples; but a companion of fools — But he who associates himself with the wicked; shall be destroyed — Shall be as certainly ruined as he will be unavoidably infected with their wickedness. Evil pursueth sinners — The evil of punishment, in proportion to their evil of sin, shall certainly, sooner or later, overtake them, although they may please themselves with hopes of impunity; but to the righteous good shall be repaid — The good which men, truly righteous, do, will infallibly return into their own bosoms, and reward them with many blessings.

21. Evil pursueth sinners — The natural effects of their own wickedness follow them, as a hunter does his prey. Comp. Genesis 4:7; Numbers 32:23; Psalm 32:10; 140:11; Acts 28:4. Good shall be repaid — The good they do shall be returned to them, oft-times a hundred fold. Compare Proverbs 10:25; 11:3, 5, 15.

Verse 22. A good man leaveth an inheritance] He files many a prayer in heaven in their behalf, and his good example and advices are remembered and quoted from generation to generation. Besides, whatever property he left was honestly acquired, and well-gotten goods are permanent. The general experience of men shows this to be a common case; and that property ill-gotten seldom reaches to the third generation. This even the heathens observed. Hence:—

Deuteronomy male quæsitis non gaudet tertius hæres.

“The third generation shall not possess the goods that have been unjustly acquired.”

Verse 22. A good man leaveth an inheritance, &c. — “A man that doeth good with his estate, takes the surest course to settle it upon his posterity for many generations;” and the wealth, &c. — Rather, but the wealth of the sinner, “of him who regards nothing but his own sinful lusts and pleasures, shall be transferred from his family into one that is truly virtuous.”

Ver. 22. The wealth of the sinner is laid up for the just. Perhaps God will drive him from his seat of wickedness by an untimely death. Good men may then become guardians to his children, or marry his daughters. Perhaps he will run through his fortune, and his industrious neighbours may purchase his lands. Let us hence learn to love righteousness, and to ensure the heavenly inheritance.

22. A good man — One who is good and doeth good — a benevolent man. An inheritance to his children’s children — Namely, in the remembrance of his piety, love, and compassion. A great truth, which should be well pondered by those on whom Providence has liberally bestowed the blessings of this life.

V. 23. The poor-Poor persons by their diligent labours, and God’s blessing often grow rich. Destroyed-Or, consumed, brought to poverty, for want of discretion.

Verse 23. That is destroyed for want of judgment.] O, how much of the poverty of the poor arises from their own want of management! They have little or no economy, and no foresight. When they get any thing, they speedily spend it; and a feast and a famine make the chief varieties of their life.

Verse 23. Much food is in the tillage of the poor — A poor man many times, through God’s blessing upon his endeavours, makes a plentiful provision for himself and family out of a few acres of land, which he manages judiciously and honestly; but there is that is destroyed for want of judgment — There are some whose far larger estates are wasted for want of skill, care, industry, and the divine blessing upon their labours. This is the other sentence of this chapter, (see on verse 10,) which Melancthon selected for the observation of his scholars; “the latter part of which,” says Bishop Patrick, “he renders differently from all that I have read: (namely, thus:) There is much food in the furrows of the poor, and others heap up without any measure, that is, to no purpose, when a little will suffice; which is a wise saying, but not agreeable to the Hebrew text.”

23. Much food is in the tillage of the poor — Their “tillage” or ploughing, as Miller renders, brings from the earth much food. The meaning is, that the industrious poor have their wants supplied by the blessings of Providence on their hard but honest toil; whereas the unjust perish, because of their injustice or oppression. Comp. Proverbs 12:11; 16:8; Jeremiah 17:11; 22:13; Ezekiel 22:29.

V. 24. Hateth his son-His fond affection, is as pernicious to him as hatred.

Verse 24. He that spareth his rod hateth his son] That is, if he hated him, he could not do him a greater disservice than not to correct him when his obstinacy or disobedience requires it. We have met with this subject already, and it is a favourite with Solomon. See the places referred to in the margin.

The Rev. Mr. Holden makes some sensible observations on this passage: “By the neglect of early correction the desires (passions) obtain ascendancy; the temper becomes irascible, peevish, querulous. Pride is nourished, humility destroyed, and by the habit of indulgence the mind is incapacitated to bear with firmness and equanimity the cares and sorrows, the checks and disappointments, which flesh is heir to.”

Verse 24. He that spareth — Hebrew, Ëcwj, withholdeth; his rod — From his son, when it is due to him; or that keeps back that correction which his son’s fault requires, and which he, as a father, is required to give him; hateth his son — His fond affection is as pernicious to his son as his or another man’s hatred could be; but he that loveth him, chasteneth him betimes — Either, 1st, In his tender years, as soon as he is capable of being profited by chastisement; or, 2d, Speedily, before he be hardened in sin. Thus, “as the chapter begins,” says Bishop Patrick, “with an admonition to hearken to reproof, especially from parents, which is repeated again in the thirteenth and eighteenth verses, so here again, in the last verse but one, advice is given to parents not to spare the rod, if reproof will not do, some children being so disposed that they must be thus treated. And it seems a wonderful piece of wisdom in the old Lacedemonians, as Plutarch relates, who, out of a universal love and care for each other’s good, made it lawful for any man to correct the child of another person, if he saw him do amiss. And if the child complained of it to his father, it was looked upon as a fault in the father if he did not correct him again for making that complaint. For they did not, according to Plutarch, look every man only after his own children, servants, and cattle; but every man looked upon what was his neighbour’s as his own, opwv oti malista koinonwsi kai

frontizwsin wv idiwn, that there might be, as much as possible, a communion among them; and they might take care of what belonged to others, as if they were their own proper goods.”

Ver. 24. He that spareth the rod, hateth his son. Every child wishes to follow his own inclinations: and if these are to be indulged and confirmed, then every man must quarrel with his family, and quarrel with his neighbours. Children should therefore be taught obedience and submission; and in all cases cheerfully to give up their own will when it is improper to gratify it. We should accustom them to filial obedience by arguments, and all the sweetness of parental influence: but when stubbornness and revolt spring up in the heart, and when our words, like a knife blunted by use, have no effect, then we must use the rod, and maintain the authority of a father in the house. If we neglect this severer duty, we may be said to hate our son, by basely suffering those evils to become so enrooted in his heart as ultimately to prove his ruin. Let us at the same time be reminded, that all the Lord’s chastisements are intended to do us the same good.

24. He that spareth his rod — Withholdeth suitable correction of some kind. Hateth his son — The effect of undue indulgence and lack of discipline will be to injure the child, and the result be as though he hated him. But he that loveth him chasteneth him betimes — Literally, Seeketh for him chastising. Really regards the entire well-being of the child, and would discharge to him the early obligation of a parent. Solomon seems to have had no idea that a good education could be secured without correction. It is not necessary, says Stuart, “to understand the word rod in a literal sense; but it at least means correction of some kind for faults.” It must be remembered that moral suasion alone, as the exclusive appliance in the education of children, is a comparatively modern idea. It may be doubted whether it will stand the test of experience, in opposition to the judgment of the wise and good of the past ages. There are, probably, in this matter extremes on either hand to be guarded against, and a golden mean of right conduct, which every parent will do well to seek. There are some children who perhaps, never need corporal punishment; but there are others who are injured by the neglect of it. Compare Proverbs 3:11; 23:13, 14; 29:15.

Verse 25. To the satisfying of his soul] His desires are all moderate; he is contented with his circumstances, and is pleased with the lot which God is pleased to send. The wicked, though he use all shifts and expedients to acquire earthly good, not sticking even at rapine and wrong, is frequently in real want, and always dissatisfied with his portion. A contented mind is a continual feast. At such feasts he eats not.

PROVERBS

25. To the satisfying of his soul — What his need requires to the proper sustenance of his life. Belly — ˆcb, (beten,) stomach. A righteous man’s desires are moderate, and he lives in the temperate enjoyment of God’s blessings; but wicked men frequently bring themselves to poverty by their luxury and extravagance; and others, in consequence of the insatiableness of their desires, never have enough. Compare Proverbs 10:3; Psalm 34:10.