Proverbs · Chapter 14

V. 1. Buildeth-Maintains and improves her family and estate. Her hands-By her idleness or sin.

Verse 1. Every wise woman buildeth her house] By her prudent and industrious management she increases property in the family, furniture in the house, and food and raiment for her household. This is the true building of a house. The thriftless wife acts differently, and the opposite is the result. Household furniture, far from being increased, is dilapidated; and her household are ill-fed, ill-clothed, and worse educated.

Verse 1. Every wise woman buildeth her house — By her care, industry: diligence, and prudent management, she improves, and raises her family and estate. So the phrase is used Exodus 1:21; 2 Samuel 7:11; Psalm 127:1. He speaks of the woman, not exclusively of the man, of whom this is no less true, but because the women, especially in those times, were very industrious in managing their husbands’ estates. But the foolish plucketh it down with her hands — By her negligence, idleness, ill management, or want of economy, she lays it low, and wastes all that had been gotten by the care of others.

Verse 1. Every wise woman buildeth her house, as Proverbs 9:1, by training up her children to industry, piety and virtue. She is their first governess, and daily instils the elements of knowledge by maternal sweetness. She improves her means, whether of agriculture or trade, so that her house abounds with affluence, as stated in chap. 31. Whereas the foolish woman pulls it down by idleness, pride and dissipation.

1. Every wise woman — Literally, as to form, the wisdoms of women; both plural, but with the verb in the singular, showing that the subject is to be taken as singular. Some render, woman’s wisdom buildeth. But the sense is well enough given in our common version. The foolish — Literally, folly, but feminine in form; feminine folly plucketh. The sentiment is, that in building up a family, the woman, the wife and mother, has possibly more to do than the man. Great men have generally been more indebted to their mothers than to their fathers; and the greatness of certain families is traced chiefly to maternal wisdom and virtues. But of the foolish woman just the reverse may be said. She needs no help to pull down her house; her negligence, ill-management, extravagance, lack of capacity for family government, or other failings or vices, do the deed. She destroys her own family. For an example of the wise woman, see Proverbs 31:10, seq.; comp. also Proverbs 24:3, 4, and Ruth 4:11, seq. “A fortune in a wife is better than a fortune with a wife.”

Verse 2. He that walketh in his uprightness — Whose conversation is sincerely godly and righteous; feareth the Lord — Hath a due regard and reverence for the Lord, from which all true piety and virtue flow; but he that is perverse in his ways — That cares not what he does, so he may but satisfy his own lusts and passions; despiseth him — Plainly declares that he does not fear him, but lives in a profane contempt of him, and of his commands and threatenings, which is the very source of all wickedness.

Ver. 2. He that walketh in his uprightness feareth the Lord. He loves the Lord, and delights greatly in his commandments. His religion is perfumed with all the excellence of piety, while the perverse sets up his own will above wisdom. In this contrast we see grace as grace, and sin as sin.

2. Walketh in his uprightness — Levelness, straightness. Feareth the Lord — As a general thing, there is no better evidence of true piety than rightness of conduct. The converse of the above proposition is also true: He that feareth the Lord walketh uprightly. True piety and sound morality go together. They are both essential to Christianity. False religions separate morality and the worship of the Deity. Worshippers of false gods are frequently very scandalous in their lives; nor does it strike them as incongruous. Despiseth him — By not paying him suitable respect. The wicked, perverse, or immoral man, is a despiser of God; he treats the authority and majesty of God with contempt. Comp. Psalm 10:13; Luke 10:16.

V. 3. A rod-His insolent speeches as they are like a rod, offensive to others, so, they make a rod for their own backs.

Verse 3. The mouth of the foolish is a rod of pride] The reproofs of such a person are ill-judged and ill-timed, and generally are conveyed in such language as renders them not only ineffectual, but displeasing, and even irritating.

Verse 3. In the mouth of the foolish is a rod of pride — “Fools often bring upon themselves, by their ungoverned tongues, the correction due to their crimes,” and especially to their pride and arrogance; but the lips of the wise shall preserve them — From that rod. Wise men are careful of their words, that they may not offend, much more that they may not abuse, the meanest person, and hereby they remain in safety.

3. A rod (sceptre) of pride — Haughtiness is put for a rod. It seems to be implied that the rod will eventually be used for their own punishment. But the lips of the wise shall preserve them — They are careful of their words, not to offend, much less to abuse, others, and hence remain in safety. Compare Proverbs 11:6; 12:6; 13:14.

V. 4. The crib-The stable is empty of food for cattle, and much more for man. In the same sense cleanness of teeth is put for famine, Amos 4:6. The strength-By their labours, or by diligence in husbandry, which then was principally managed by oxen.

Verse 4. But much increase is by the strength of the ox.] The ox is the most profitable of all the beasts used in husbandry. Except merely for speed, he is almost in every respect superior to the horse. 1. He is longer lived. 2. Scarcely liable to any diseases. 3. He is steady, and always pulls fair in his gears. 4. He lives, fattens, and maintains his strength on what a horse will not eat, and therefore is supported on one third the cost. 5. His manure is more profitable. And, 6, When he is worn out in his labour his flesh is good for the nourishment of man, his horns of great utility, and his hide almost invaluable. It might be added, he is little or no expense in shoeing, and his gears are much more simple, and much less expensive, than those of the horse. In all large farms oxen are greatly to be preferred to horses. Have but patience with this most patient animal, and you will soon find that there is much increase by the strength and labour of the ox.

Verse 4. Where no oxen are, the crib is clean — The crib and stable may be easily kept clean where there are few or no oxen: but there is so much advantage arising from tilling the ground, that it is better to have a litter with plenty of oxen, than to have great neatness without them. Some think this is spoken of those who boast much of constant neatness about their houses, &c., which, at the same time, shows they carry on but little business. For where there is much business done, and many persons coming and going, there will necessarily be oftentimes less cleanliness and neatness. This verse, however, may be considered as containing an admonition for the man without doors, (as the first admonished the woman within,) that he should not neglect his husbandry, of which it is well known oxen were the principal instruments, being not only employed in ploughing the ground, and carrying home the crop, but also in treading out the corn.

4. The crib is clean — swba, (ebhus,) crib, stall, or barn. It means a place for stabling and feeding. Hence, where no oxen are the “crib” may well be clean of both feed and manure. Increase — Income, profit. The words here rendered “oxen” and “ox” are not the same. The first is µypla, (alaphim,) and the second rwv, (shor,) which, to preserve the unity of the original, might be rendered bullock. Shor seems to be a more generic term than alaphim, and is applied to all bovine animals, whether old or young, male or female. Alaphim is never used in the singular, except in the name of the first letter of the Hebrew alphabet, from which comes the Greek alpha, and from this and the second Greek letter, beta, our word alphabet, alpha, beta, the a’s, b’s, or, as we say, the abc’s. The root, ãla, (aleph,) among its significations has this: to be wonted, tame, gentle; thus the eleph (pl. alaphim) was the tame animal par excellence; and, as used here, may stand representatively for domestic animals in general. It is as true now as in the days of Solomon, so far as agricultural life is concerned. So “much increase” is by the strength of the ox, that is, results from the rearing, keeping, and skillful employment of domestic animals. A farm properly stocked with animals adapted to it not only brings in direct profit to the husbandman, but indirectly, in the fertilizing of the soil and its increased capabilities of production; consequently, in the increased value of the land.

Ver. 5. A faithful witness will not lie. Judges and jurors come into court with clean hands. They are unbiassed by public reports, they judge according to the evidence before them: and what can the false swearer gain? Some favour of the plaintiff, or the defendant, a small pittance of money. And what does he lose? The favour of all good men, the peace of his own conscience, followed by the unslumbering vengeance of God. And what if he should die, with the lie in his mouth? See Acts 5:1-10.

5. A false witness will utter lies — Better, he that breathes forth falsehood is a lying witness; that is, a man to whom falsehood is habitual will be apt to testify falsely when called as a witness. Hence the rule of courts of excluding the testimony of one who is not “a man of common veracity.” Compare 12:17; Exodus 20:16; 23:1. Miller insists, contrary to the common opinion, that rqv d[, (‘hedh sheker,) means a deceived witness.

V. 6. Findeth it not-Because he doth not seek it aright. That understandeth-That is honest and pious.

Verse 6. A scorner seeketh wisdom] I believe the scorner means, in this book, the man that despises the counsel of God; the infidel. Such may seek wisdom; but he never can find it, because he does not seek it where it is to be found; neither in the teaching of God’s Spirit, nor in the revelation of his will.

Verses 6, 7. A scorner — A proud, self-conceited, and profane person; seeketh wisdom and findeth it not — Because he doth not seek it aright, namely, sincerely, earnestly, and seasonably, and in a constant and diligent use of all the means which God hath appointed to that end; and with an honest intention of employing his knowledge in the service of God, and for the furtherance of true religion. But knowledge is easy unto him — That is, is plain, and easily attained by him; that understandeth — That knows, and is deeply sensible of his own want of it, and of its great worth and necessity, which will make him use all possible diligence in seeking it, and, among other means, in praying earnestly to God for it. Go from the presence of a foolish man — Avoid the company and conversation of the ungodly. When thou perceivest not the lips of knowledge — When they break forth into foolish or wicked speeches, lest thou either be infected by them, or seem to approve them.

Ver. 6. A scorner seeketh wisdom, and findeth it not. Being a scorner, he seeks it with an unhumbled heart. His theories are superficial, his terms are captious. True wisdom disdains to disclose her beauties to him; she allows him not to taste of her feast, nor to lodge in her palace. But to the meek she will teach her way, and guide them in the paths of life.

6. And findeth it not — Literally, and none, that is, for him. Wisdom reveals herself to true seekers; not to scoffers. There are those who treat instruction contemptously, affecting to be above the need of it. Such will never be truly wise. Those who do not think themselves too wise to be instructed readily attain to knowledge. Compare 8:17; Psalm 25:9. The scorner, or scoffer, represents the frivolous, superficial, or irreverent sceptic, who pretends to candid inquiry, but has no real desire to know the truth, and hence only seeks for more ground of cavil. (Miller.)

Verse 7. When thou perceivest not—the lips of knowledge.] Instead of דעת daath, knowledge, several MSS. have rqv sheker, a lie. How this reading came I cannot conjecture. The meaning of the adage is plain: Never associate with a vain, empty fellow, when thou perceivest he can neither convey nor receive instruction.

Verses 6, 7. A scorner — A proud, self-conceited, and profane person; seeketh wisdom and findeth it not — Because he doth not seek it aright, namely, sincerely, earnestly, and seasonably, and in a constant and diligent use of all the means which God hath appointed to that end; and with an honest intention of employing his knowledge in the service of God, and for the furtherance of true religion. But knowledge is easy unto him — That is, is plain, and easily attained by him; that understandeth — That knows, and is deeply sensible of his own want of it, and of its great worth and necessity, which will make him use all possible diligence in seeking it, and, among other means, in praying earnestly to God for it. Go from the presence of a foolish man — Avoid the company and conversation of the ungodly. When thou perceivest not the lips of knowledge — When they break forth into foolish or wicked speeches, lest thou either be infected by them, or seem to approve them.

7. Go from the presence — The original of the proverb is obscure; but probably our version gives the sense.

V. 8. His way-Consists not in vain speculations, but in a diligent study of his duty, and of the way to eternal happiness. The folly-The wit of ungodly men, which is really their folly, is employed only in finding out ways of deceiving.

Verse 8. Is to understand his way] Instead of הבינ habin, to understand, הכינ hachin, to DIRECT his way, is found in one MS. It makes a very good sense.

Verse 8. The wisdom of the prudent is to understand his way — It consists not in vain speculations, nor in a curious prying into other men’s matters, much less in subtle arts of deceiving others, but in a diligent study of his own duty, and of the way to true and eternal happiness; but the folly of fools is deceit — The wit of ungodly men, which, though they account it their wisdom, is really their folly, is employed only in finding out ways of overreaching and deceiving others, and themselves too.

8. Wisdom of the prudent — The wary, cautious. Is to understand — Is the discerning of his way; that is, it is the means of doing so; points out the right way to him. But the folly of fools is deceit — Delusive, deceitful, even to themselves; folly misleads them into wrong paths. “The highest wisdom is for a man to [know,] understand, his own way. The extremest folly is self-deceit.” — Speaker’s Com. Compare 13:16; Luke 12:20; 1 Corinthians 3:19; 2 Timothy 3:13. Some understand by this the deceits or frauds practised upon others. Their folly is seen in their ceaseless efforts to deceive.

V. 9. Favour-They find favour both with God and men.

Verse 9. Fools make a mock at sin] And only fools would do so. But he that makes a sport of sinning, will find it no sport to suffer the vengeance of an eternal fire. Some learned men by their criticisms have brought this verse into embarrassments, out of which they were not able to extricate it. I believe we shall not come much nearer the sense than our present version does.

Verse 9. Fools make a mock at sin — Wicked men, here meant by fools, please and divert themselves with their own and other men’s sins, which is a high offence to God and all good men. Or, as others render the clause, excuse, or cover sin; they sin against God or men, and then justify or extenuate their sins, which is to double the iniquity. Possibly the Hebrew of this clause, µva xyly µylwa, may be rendered, Sin deludes, or makes a mock of, fools, or sinners; that is, exposes them to shame and contempt, which is fitly opposed to favour, in the next clause. This translation suits exactly with the Hebrew words, and is adopted by two ancient and learned interpreters, Aquila and Theodotion. But among the righteous — Who are so far from making a mock at sin, or excusing it, that they do not allow themselves to commit it; there is favour — They find favour with God and men, because they make conscience of ordering their lives so that they may offend neither. Or, there is good-will, as the word ˆxr is properly and usually understood: they have a real love to one another, and are ready to perform to each other all offices of kindness; and therefore they neither willingly sin against others, nor rejoice in the sins of others.

Ver. 9. Fools make a mock at sin. Drunkenness, riot and blasphemy, whoredom and the ruin of innocence, are with brutish and profane men subjects of universal laughter and applause. Yea, religion itself, the only hope of man, is ridiculed as fanaticism, and visionary. And were the evil confined to untutored youth, human pity would apologize for the error; but theatres are erected to canonize the crime, the brightest talents of genius and literature are employed to give it effect, the wisest and most venerable characters in our country are seen among the crowd, joining in warm applaudits. So they proceed till the adage of their own poet is accomplished. “Death will make cowards of us all.” Then mocking at sin will be no more.

9. Fools make a mock at sin — As the verb in the original is singular, not agreeing with µylwa, (evilim,) fools, as its subject, it is somewhat probable that the sentence should be transposed, making µva, (asham,) guilt, or sin offering, the subject. Stuart renders, “sin offering mocks fools;” (wicked men;) mocks their hopes, because not accepted. The word asham is frequently used for sin offering, or trespass offering. Comp. 1 Samuel 6:3; 2 Kings 12:17; Isaiah 55:10; Ezekiel 40:39, and many other places. Other critics, transposing the sentence as above, retain the word sin; thus: Sin makes a mock of fools; that is, deludes them, exposes them to shame and contempt, which is fitly opposed to the favour or good will of the next clause; there are, however, some great names for the old rendering, perhaps regarding evilim as the plural of intensity. The matter may be considered as not entirely settled, but with the preponderance in favour of the transposition. Zockler reads, “Sacrifice maketh sport,” etc.; Conant, “Guilt makes a mock;” Miller, “Sin makes a mock at fools.” Compare Proverbs 1:22; 10:23; 26:18, 19; Jude 1:18.

V. 10. Bitterness-The inward griefs and joys of mens hearts, are not known to any but a man’s self.

Verse 10. The heart knoweth his own bitterness] wvpn trm morrath naphsho, “The bitterness of its soul.” Under spiritual sorrow, the heart feels, the soul feels; all the animal nature feels and suffers. But when the peace of God is spoken to the troubled soul, the joy is indescribable; the whole man partakes of it. And a stranger to these religious feelings, to the travail of the soul, and to the witness of the Spirit, does not intermeddle with them; he does not understand them: indeed they may be even foolishness to him, because they are spiritually discerned.

Verse 10. The heart knoweth its own bitterness — The inward griefs and joys of men’s hearts, though sometimes they may be partly manifested by outward signs, yet are not certainly and fully known to any but the persons themselves who are the subjects of them; or, as Bishop Patrick paraphrases the verse, “Nobody can know what another suffers so well as the sufferer himself; and he alone is privy to the greatness of that joy which springs from the happy conclusion of his sufferings.” The scope of the proverb may be, to keep men from murmuring under their own troubles, or envying other men’s happiness.

Ver. 10. The heart knoweth his own bitterness. Grieving for grief, or weeping for sin; but when the heart has uttered its anguish, when the storm has subsided, a stranger is not partaker of the joys of remission. The sun shines brighter after the storm.

10. The heart knoweth his own bitterness — Hebrew, the heart knows the bitterness of his soul; that is, the bitterness of itself, or its own bitterness. Nephesh is often used in default of a reflexive pronoun. Comp. Proverbs 12:23. When our version was made the neuter singular pronoun its had not come into use. We now say its instead of his. The sentiment of the proverb is, that every one knows his own experiences, whether of sorrow or of joy, better than it is possible for another to know them. Intermeddle — Intermix or become familiar with, understand thoroughly. Comp. 1 Corinthians 2:11; 5:13. The proverb teaches the perfect individuality of each soul. Something there is in every sorrow, in every joy, that no one else can share. But there is a divine sympathizer, uniting perfect knowledge with perfect love. — Speaker’s Commentary.

11. Overthrown — Smitten, destroyed. Compare 12:7. House…

tabernacle — By metonymy for family, household. Compare Job 8:15; 15:34; 18:14, 15; Proverbs 3:33; 12:7; 21:12; Zechariah 5:4; Matthew 7:27.

V. 12. Right-There are some evil courses which men may think to be lawful and good. The end-The event shews that they were sinful and destructive.

Verse 12. There is a way which seemeth right unto a man] This may be his easily besetting sin, the sin of his constitution, the sin of his trade. Or it may be his own false views of religion: he may have an imperfect repentance, a false faith, a very false creed; and he may persuade himself that he is in the direct way to heaven. Many of the papists, when they were burning the saints of God in the flames at Smithfield, thought they were doing God service! And in the late Irish massacre, the more of the Protestants they piked to death, shot, or burnt, the more they believed they deserved of God’s favour and their Church’s gratitude. But cruelty and murder are the short road, the near way, to eternal perdition.

Verse 12. There is a way which seemeth right unto a man — There are some evil actions or courses which men may think to be lawful and good, either through gross ignorance, or self-flattery, or through want of necessary diligence in examining them by the rule of God’s word; all which are culpable causes of the mistake, and therefore do not excuse the error; but the end thereof are the ways of death — The event shows that they were sinful and destructive.

Ver. 12. There is a way which seemeth right unto a man. The Jews verily thought they did God service when they persecuted the church. John 16:2. False opinions and principles, held in wilful ignorance, fortified by prejudice and bigotry, and often carried out in persecutions and bloodshed, lead the soul in the ways of death. They who thus choose their own way have sorrow in their laughter, and heaviness in the midst of their mirth: ver.

13. See on Proverbs 16:25.

12. This proverb partly repeats that of Proverbs 12:15, and is partly repeated in the proverb recorded Proverbs 16:25. Seemeth right unto a man — Pleases him, accords with his taste or judgment. Ways of death — Plural of intensity; sure way to death. The sentence would be better transposed: The ways of death are the end of it. Perhaps the idea is tacitly conveyed that the one evil way, continuously travelled, branches out into many ways, all leading to death, or, as the Septuagint has it, “the ends of it reach to the depth of hell,” to Hades. Compare Proverbs 7:27; 12:15; 16:2, 25; Judges 17:6, seq.; 2 Samuel 6:6.

V. 13. In laughter-The outward signs of joy are often mixed with real sorrow.

Verse 13. Even in laughter the heart is sorrowful] Many a time is a smile forced upon the face, when the heart is in deep distress. And it is a hard task to put on the face of mirth, when a man has a heavy heart.

Verse 13. Even in laughter the heart is sorrowful — Do not think that every one that laughs is happy, or that profuse and immoderate joy is true pleasure, for the outward signs of it are often mixed with, or end in, real sadness: nay, such is the vanity of this present life, that there is no joy without a mixture of sorrow, which often immediately follows upon it.

13. Sorrowful — That is, may be so. And the end of that mirth — The expression is the same as in the preceding verse, where it is rendered, the end thereof. There is in the original an artistic arrangement of the words difficult to imitate, but very expressive; like, and the end of that gladness, sadness. The idea appears to be, that they are so close together that it is difficult to mention them apart, or to separate in expression the antecedent and consequent, “so swift trod sorrow on the heels of joy.” — Pollok. Comp. ver. 10; Ecclesiastes 2:2; 7:6.

V. 14. In heart-He who departs from God inwardly. Filled-With the fruit of his ways, the punishment of his sins. Satisfied-From the pious temper of his own heart, which cleaves to the Lord, he shall receive unspeakable comfort.

Verse 14. The backslider in heart shall be filled with his own ways]

1. Who is the backslider? gws sug. 1. The man who once walked in the ways of religion, but has withdrawn from them. 2. The man who once fought manfully against the world, the devil, and the flesh; but has retreated from the battle, or joined the enemy. 3. The man who once belonged to the congregation of the saints, but is now removed from them, and is set down in the synagogue of Satan.

2. But who is the backslider in HEART? 1. Not he who was surprised and overcome by the power of temptation, and the weakness of his own heart.

2. But he who drinks down iniquity with greediness. 3. Who gives cheerful way to the bent of his own nature, and now delights in fulfilling the lusts of the flesh and of the mind. 4. Who loves sin as before he loved godliness.

3. What are his own ways? Folly, sin, disappointment, and death; with the apprehension of the wrath of God, and the sharp twingings of a guilty conscience.

4. What is implied in being filled with his own ways? Having his soul saturated with folly, sin, and disappointment. At last ending here below in death, and then commencing an eternal existence where the fire is not quenched, and under the influence of that worm that never dieth. Alas, alas! who may abide when God doeth this?

And a good man shall be satisfied from himself.] 1. Who is the good man? (bwc vya ish tob.) 1. The man whose heart is right with God, whose tongue corresponds to his heart, and whose actions correspond to both. 2. The man who is every thing that the sinner and backslider are not.

2. He shall be satisfied from himself-he shall have the testimony of his own conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, he has his conversation among men.

3. He shall have God’s Spirit to testify with his spirit that he is a child of God. He hath the witness in himself that he is born from above. The Spirit of God in his conscience, and the testimony of God in his Bible, show him that he belongs to the heavenly family. It is not from creeds or confessions of faith that he derives his satisfaction: he gets it from heaven, and it is sealed upon his heart.

Verse 14. The backslider in heart — He who departs from God, although but inwardly; shall be filled with his own ways — With the fruit of his ways, namely, the punishment of his sins; and a good man shall be satisfied from himself — From the pious temper of his own heart, which cleaves to the Lord, and from the holy and righteous course of his life, he shall receive unspeakable comfort, both in this world and in the next.

Ver. 14. The backslider in heart, from the precepts of wisdom, shall be filled with his own ways. He who dallies with lascivious propensities, with the pride of life, with a covetous temper, or with secret intemperance, God will so withdraw his grace as to suffer him to fall under the power of his sin; he will give him flesh in anger, and glut his soul with all the meanness and consequences of his guilt.

14. The backslider in heart — Hebrew, the drawn back of heart. Geneva Bible: “The heart that declineth.” Our word backslide conveys the idea. A good man… from himself — From that which is in himself. By leaving out the words supplied in italics, in the latter member, we get a good sense, namely: He who draws back in his heart (from God) shall be filled with his own ways, and the good man with that which is in him. The backslider here is one who has departed in heart from the true God, or the true religion. Not all backsliders are apostates in this sense. Comp. Psalm 44:18; Proverbs 1:31; 12:14; 13:2; Psalm 17:15.

V. 15. The simple-A foolish man. Looketh-He orders his dealings in the world with due circumspection, not considering so much what other men say as what he ought to do.

Verse 15. The simple — A foolish man; believeth every word — Is easily deceived with the smooth words and fair pretences of false and deceitful men; but the prudent man — The man well instructed and truly wise; looketh well to his goings — Either, 1st, To his own goings: he ordereth his conversation and dealings in the world with due circumspection, not considering so much what other men say as what he ought to do. Or, 2d, To the goings of the deceiver: that is, he judges of men’s words and professions by their conduct, which is a good rule. He is cautious, examining before he believes, and trying before he trusts, especially in matters of great moment; and considering things maturely before he does as he is advised. Bochart observes well upon this verse, that “as prudence without simplicity degenerates into craft, so simplicity without prudence is no better than downright folly. We must follow our Saviour’s counsel, and unite the serpent with the dove.”

15. Every word — Or, every thing. He is over credulous. Looketh well to his going — Is observant of his steps, looks well where he puts his foot, and does not place it anywhere until he is sure of his footing. The figure is very descriptive of a prudent, wary, or careful man, as opposed to the over-credulous simpleton. Bochart observes here: “Prudence without simplicity degenerates into craft: and simplicity without prudence is no better than mere fatuity” — imbecility of mind. “To believe every word of God is faith; to believe every word of man is credulity.” — Muenscher. Comp. ver. 8.

V. 16. Feareth-Trembles at God’s judgments when they are either inflicted or threatened. Rageth-Frets against God; or is enraged against his messengers. Confident-Secure and insensible of his danger.

Verse 16. A wise man feareth] He can never trust in himself, though he be satisfied from himself. He knows that his suffiency is of GOD; and he has that fear that causes him to depart from evil, which is a guardian to the love he feels. Love renders him cautious; the other makes him confident. His caution leads him from sin; his confidence leads him to God.

Verse 16. A wise man feareth, and departeth from evil — He trembles at God’s judgments when they are either inflicted or threatened; and shuns sin, which is the procuring cause of all calamities; but the fool rages — Frets against God, or is enraged against his messengers who declare the threatening; or, as the Hebrew, rb[tm, should rather be translated here, transgresseth, or goeth on in sin constantly and resolutely; which is fitly opposed to departing from evil; as his being confident, in the next clause, that is, secure and insensible of danger, till God’s judgments overtake him, is opposed to fearing. Bishop Patrick’s interpretation is, “A wise man, being admonished of his error, and of his danger, is afraid of incurring the divine displeasure; and instantly starts back from that evil way into which he was entering, or wherein he was engaged: but a fool storms at those that would stop him in his course, and proceeds boldly and securely to his own ruin.”

16. The fool rageth, and is confident — Or, is haughty and confident, and so presses on to the evil which the wise man avoids. This is the meaning generally given to rb[tm, rageth, or is haughty; but I see no reason why the word here should not follow the primitive sense of the root, to pass over, on, or through, only adding the intensity which belongs to the form in which it is found, thus: The wise man fears and turns aside from evil; but the fool is confident and rushes upon it. He sees nothing to fear. This brings out the antithesis, which is only implied in our version. Comp. Proverbs 21:24; 22:3.

V. 17. Foolishly-His passion hurries him into foolish speeches and actions. Wicked devices-One who suppresses his passion, but meditates revenge. Hated-Both by God and men.

Verse 17. He that is soon angry] אפים rxq ketsar appayim, “short of nostrils:” because, when a man is angry, his nose is contracted, and drawn up towards his eyes.

Dealeth foolishly] He has no time for reflection; he is hurried on by his passions, speaks like a fool, and acts like a madman.

Verse 17. He that is soon angry dealeth foolishly — His passion hurries him into many rash and foolish speeches and actions; and a man of wicked devices — One who, it may be, suppresses his passion, but designs and meditates revenge, watching for the fittest opportunities of executing it; is hated — Both by God and men; as being most deeply malicious, and like the devil, and most dangerous and pernicious to human society. The LXX. translate this verse, Oxuqumov prassei meta abouliav, anhr de fronimov polla upoferei, A hasty man acteth rashly, but a prudent man endureth many things: to which Houbigant’s translation is similar, He who is soon angry will deal inconsiderately; a considerate man will endure patiently.

Ver. 17. He that is soon angry dealeth foolishly. Ira est furor, anger is madness.

17. Soon angry — µypa rxq, (ketsar-appayim,) short of nostrils; the word primarily means nostrils, but tropically anger. The ancients conceived of anger as conspicuously expressed by the nostrils, the chief external organs of respiration. Thus, “short of nostrils” signified angry, or passionate, and “long of nostrils,” the opposite, slow to anger. The thought of the proverb is, that a passionate man is apt to act foolishly, but men may pity his weakness: whereas a man of deliberate evil intentions — a malicious man — is hated. Comp. Proverbs 15:1.

V. 18. Inherit-They possess it as their inheritance, holding it fast, and glorying in it. Knowledge-The saving knowledge of God and of their own duty.

Verse 18. The simple inherit folly — Possess it as their inheritance, or portion; holding it fast, improving it, and delighting in it; but the prudent are crowned with knowledge — They place their honour and happiness in a sound, practical, and saving knowledge of God, and of their duty; and therefore earnestly pursue it, and heartily embrace it.

18. Inherit — Not specifically; rather, acquire, get, gain. Folly is their acquisition. Are crowned with knowledge — Acquire a crown of knowledge; knowledge attained is their glory, ornament, and power. “They embrace knowledge.” — Zockler. “Crown themselves.” — Furst. Stuart says: “Gather wisdom around them; make a crown of knowledge.”

V. 19. The evil-Good men shall have the pre-eminency over the wicked.

Verse 19. The evil bow before the good] They are almost constrained to show them respect; and the wicked, who have wasted their substance with riotous living, bow before the gates of the righteous—of benevolent men— begging a morsel of bread.

Verse 19. The evil bow before the good — Giving honour to them, and supplicating their favour and help; and the wicked at the gates of the righteous — As clients and petitioners are wont to wait at the houses of the great and powerful, or beggars at the doors of such as they expect will relieve their wants. The sense is, good men will have the pre-eminence over the wicked often in this life, when God sees it expedient, but assuredly in the life to come.

19. At the gates — That is, bow at “the gates” as beggars, supplicating favour and relief. Evil and wicked are only different words descriptive of the same class of persons. The proverb does not imply that this is always the case in this world, but that often, in the retributions of Providence, the wicked who oppressed and persecuted the righteous are made to humble themselves before them, and even to beg their bread from them. Compare Proverbs 13:9, 22; Psalm 37:25, seq.; Genesis 43:26; 50:18; Esther 3:2; 6:11; Revelation 3:9; Luke 16:24.

V. 20. Hated-Despised and abandoned.

Verse 20. But the rich hath many friends.] Many who speak to him the language of friendship; but if they profess friendship because he is rich, there is not one real friend among them. There is a fine saying of Cicero on this subject: Ut hirundines festivo tempore præsto sunt, frigore pulsæ recedunt: ita falsi amici sereno tempore præsto sunt: simul atque fortunæ hiemem viderint, evolant omnes.—Lib. iv., ad Herenn. “They are like swallows, who fly off during the winter, and quit our cold climates; and do not return till the warm season: but as soon as the winter sets in, they are all off again.” So Horace:—

Donec eris felix, multos numerabis amicos:

Nullus ad amissas ibit amicus opes.

“As long as thou art prosperous, thou shalt have many friends: but who of them will regard thee when thou hast lost thy wealth?”

Verse 20. The poor is hated — That is, despised and abandoned, as hateful persons and things are; of his own neighbour — Strictly so called of persons nearest to him, either by habitation or relation, and therefore most obliged to love and help him; but the rich hath many friends — As matter of fact daily shows. Every one is ready to make court to those whom the world smiles upon, though otherwise unworthy. Such, however, are not so much friends to the rich as to their riches, hoping to get some benefit by them. There is little friendship in the world but what is governed by self-interest, which is no true friendship at all; nor what a wise man will value himself upon, or put any confidence in.

Ver. 20. The poor is hated even of his own neighbour. He is shunned and despised, because he is always in want. It were desirable, however, that the poor should have adequate rewards for labour, that he might abstain from debts, and schemes, and tricks, which occasion contempt. It is far better to wear a mended coat, than fine clothes which are not his own. The best wisdom of a poor man is to seek the true wisdom, then neither Christ nor the saints will despise him.

20. Hated — That is, treated with neglect or contempt, as if hated, while the rich man commands attention. Compare Proverbs 19:4, 7; Job 19:13, 14; 30:10. Neighbour — Or, friend. But the rich hath many friends — Literally, the lovers of the rich are many.

V. 21. Despiseth-That does not pity and relieve the poor.

Verse 21. He that despiseth his neighbor sinneth] To despise a man because he has some natural blemish is unjust, cruel, and wicked. He is not the author of his own imperfections; they did not occur through his fault or folly; and if he could, he would not retain them. It is, therefore, unjust and wicked to despise him for what is not his fault, but his misfortune. But he that hath mercy on the poor] Who reproaches no man for his poverty or scanty intellect, but divides his bread with the hungry-happy is he; the blessing of God, and of them that were ready to perish, shall come upon him.

Verse 21. He that despiseth his neighbour — That doth not pity and relieve the poor, as this is explained in the next clause; sinneth — And therefore shall be punished for his inhumanity, which is opposed to his being happy, in the next branch; but he that hath mercy on the poor — That shows his compassion for them by his bounty to them; happy is he — He doth a worthy action, and shall be blessed in his deed.

21. Sinneth — Misses, blunders. Although one proverb frequently seems to have no relation either to a preceding or a succeeding one, yet in this case the conclusion can hardly be resisted that this proverb was intended to be the sequel to the preceding one. The 20th verse states the fact; the 21st verse, the moral character of the fact.

22. Err that devise evil — Perhaps in the sense of planning iniquity, dishonesty, injustice. Mercy and truth — Or, kindness and faithfulness shall be to those whose purposes and plans are good. The latter clause may be rendered, But those who devise good are kindness and truth — abstract for the concrete — are kind and true. It is possible that w[ty, (yith’hu,) they wander or err, may be taken, as Gesenius suggests, in a secondary sense, the result of these wanderings, that is, being lost, perishing — shall they not perish that devise evil? At all events, this is implied.

V. 23. The talk-Idle talking will bring a man to poverty.

Verse 23. In all labour there is profit] If a man work at his trade, he gains by it; if he cultivate the earth, it will yield an increase; and in proportion as he labours, so will be his profit: but he who talks much labours little. And a man of words is seldom a man of deeds. Less talk and more work, is one of our own ancient advices.

Verse 23. In all labour there is profit, &c. — Diligent labour is the ready way to riches; but idle talking, wherein too many spend most of their precious time, will bring a man to poverty. Houbigant renders the verse, All labour will produce abundance, but garrulity nothing but want. “Solomon here,” says Lord Bacon, as quoted by Bishop Patrick, “separates the fruit of the labour of the tongue, and of the labour of the hands; as if want was the revenue of the one, and wealth the revenue of the other. For it commonly comes to pass that they who talk liberally, boast much, and promise mighty matters, are beggars, and receive no benefit by their brags, or by any thing they discourse of. Nay, rather, for the most part, such men are not industrious and diligent in their employment; but only feed and fill themselves with words as with wind.”

23. Profit — Something to show for the toil. Talk of the lips — Literally, word or thing of the lips, that which is only of the lips — mere talk. Only to penury — To lack or want. The idea is, that ordinary labour usually leaves something over; but mere talk leaves something lacking. Comp. Matthew 12:36.

V. 24. Riches-They are a singular advantage and ornament to them. But-As for rich fools, their folly is not cured, but made worse and more manifest by their riches.

Verse 24. But the foolishness of fools is folly.] The Targum reads, The honour of fools is folly. The fool, from his foolishness, produces acts of folly. This appears to be the meaning.

Verse 24. The crown of the wise is their riches — They are a singular advantage and ornament to them, partly as they make their wisdom more regarded, while the poor man’s wisdom is despised, Ecclesiastes 9:16; and partly as they give a man great opportunity to exercise wisdom or virtue, by laying out his riches in the service of God, to the great good of mankind; which also tends to his own glory and happiness; but the foolishness of fools, &c. — But as for rich fools, their folly is not cured, but made worse and more manifest by their riches. Their riches find them fools, and leave them fools; they are not a crown, but a reproach to them, and an occasion of greater contempt.

Ver. 24. The foolishness of fools [works] folly. All their labours, conceived in foolishness, end in vanity.

24. The crown of the wise — Namely, their “knowledge,” see verse 18, is their riches; their wisdom is their wealth. But the foolishness of fools is folly — Foolishness and nothing else. Turn it as you will, it comes to that. It is neither riches, nor honour, nor any thing else desirable. So, substantially, Speaker’s Commentary, Furst, and Conant.

V. 25. Souls-Such as are innocent, from false accusations.

Verse 25. A true witness delivereth souls — That is, persons, namely, such as, being innocent, are falsely accused; whom he delivers from the mischief designed against them, by declaring the truth, and thereby clearing them from the charges brought against them; but a deceitful witness speaketh lies — To the injury and destruction of the innocent.

25. A deceitful witness… lies — This is true, but the clause is better rendered thus: He that breathes lies (an habitual liar) is a deception, a witness who cannot be depended on. The Speaker’s Commentary accepts the Authorized Version. The antithesis, destroys life, is implied. The witness lies; what worse could be said? All destruction is implied in falsehood.

Verse 26. In the fear of the Lord is strong confidence] From this, and from genuine Christian experience, we find that the fear of God is highly consistent with the strongest confidence in his mercy and goodness.

Ver. 26. In the fear of the Lord is strong confidence. True religion is the only remedy for the wickedness of the human heart. It supersedes vice, eradicates evils, and opens the fountain of life in the breast.

26. His children — The pronoun may be referred either to “the Lord,” or to the man who fears the Lord. Some critics prefer the former and others the latter. There is nothing absolutely to determine whether it means the children of Jehovah or the children of the worshipper. Miller renders: “And to his children” — that is, to the children of Jehovah — “it becomes a place of refuge.”

V. 27. To depart-To preserve men from destructive courses.

Verse 27. The fear of the Lord is a fountain of life] חיים rwqm mekor chaiyim, the vein of lives. Another allusion to the great aorta which carries the blood from the heart to all the extremities of the body. Of this phrase, and the tree of lives, Solomon is particularly fond. See on Proverbs 4:23; 10:12.

27. To depart… from death — That is, to cause to depart. It is the source of life and the cause of escape from death. Comp. Proverbs 10:11; 13:14; Revelation 21:6.

Verse 28. In the multitude of people] It is the interest of every state to promote marriage by every means that is just and prudent; and to discourage, disgrace, and debase celibacy; to render bachelors incapable, after a given age, of all public employments: and to banish nunneries and monasteries from all parts of their dominions;—they have ever, from their invention, contributed more to vice than virtue; and are positively point blank against the law of God.

Verse 28. In the multitude of people is the king’s honour — “The honour and splendour of a king depend upon the multitude, wealth, and strength of his subjects, whom, therefore, he ought to protect and cherish: for if they be wasted by unnecessary wars, or forced into other countries by oppression and unjust exactions, it proves the ruin of his kingdom.” — Bishop Patrick.

Ver. 28. In the multitude of people is the king’s honour. “In their thick or strong concord.” Whereas weak states are stripped of their provinces and colonies by their more powerful neighbours. So is man, so is the world, so are the nations!

28. Multitude of people, etc. — More vividly, with Stuart, “The glory of a king is in a multitude of people; but the lack of people is the destruction of a prince.” Compare 2 Samuel 24:14-17.

V. 29. Exalteth-Heb. lifteth up, like a banner, makes it known and visible to all men.

Verse 29. That is hasty of spirit] jwr rxq ketsar ruach, “the short of spirit;” one that is easily irritated; and, being in a passion, he is agitated so as to be literally short of breath. Here put in opposition to אפים Ëra erech appayim, long of nostrils; see on Proverbs 14:17; and of the same import with St. Paul’s makroqumia, longsuffering, longmindedness. See on Ephesians 4:2.

Verse 29. He that is slow to wrath, &c. — He who is not soon provoked to anger by reproaches or ill usage, shows himself to be a wise and great man; but he that is hasty of spirit exalteth folly — Exposes his folly, and makes it apparent to every body. Hebrew, tlwa µyrm, lifteth up folly, displays it like a banner.

29. Slow to wrath — Is patient, forbearing, self-controlling. Is of great understanding — Shows himself to be a man of sense and prudence. Exalteth folly — Lifts it up, makes it conspicuous. “Exhibits folly.” — Speaker’s Commentary. “Enhances folly.” — Miller.

V. 30. A sound heart-Free from envy and inordinate passions. Is life-Procures and maintains the health and vigour of the body.

Verse 30. A sound heart is the life of the flesh] A healthy state of the blood, and a proper circulation of that stream of life, is the grand cause, in the hand of God, of health and longevity. If the heart be diseased, life cannot be long continued.

Verse 30. A sound heart — Free from envy, and such like inordinate passions, which are commonly called the diseases of the soul, even in heathen, as well as in the sacred writers. Or, as others render aprm bl, a healing heart, mild, merciful, and kind to others, which is opposed to envy; is the life of the flesh — Procures and maintains the health and vigour of the whole body; but envy the rottenness of the bones — It wasteth the spirits, or consumeth even the strongest and most inward parts of the body.

30. A sound heart is… life of the flesh — Literally, a heart of healing. “A tranquil heart.” — Conant. “A soothing heart.” — Stuart. “A quiet heart.” — Noyes. “A quiet spirit.” — Zockler. The health of the heart, and the proper circulation of the blood, are the means of life and health to every part of the body. If the heart be diseased there can be no sound health nor great length of life. But the heart is here taken tropically for the moral state, moral or spiritual health, soundness of moral or religions principles, and the proper regulation of the passions and appetites. Such a state tends to life — natural, spiritual, and eternal. But envy — Standing here, perhaps, as the representative of any intense evil passion. The rottenness of the bones — An eating, corroding principle, acting slowly but surely; preventing and counteracting the effects of nourishment. On “envy,” compare Job 5:2; Psalm 112:10; Acts 7:9; Romans 1:29; James 4:5. On “rottenness of bones,” compare Proverbs 12:4; 17:22.

V. 31. His maker-Whose image the poor man bears, by whose providence he is made poor, and who hath declared himself to be their protector and avenger.

Verse 31. He that oppresseth the poor reproacheth his Maker] Because the poor, or comparatively poor, are, in the order of God, a part of the inhabitants of the earth; and every man who loves God will show mercy to the poor, for with this God is peculiarly delighted. The poor have we ever with us, for the excitement and exercise of those benevolent, compassionate, and merciful feelings, without which men had been but little better than brutes.

Verse 31. He that oppresseth the poor — That uses the poor man hardly, as the Syriac renders it: that withholdeth from him that which is his due, either by the rules of strict justice, or by the great law of charity, of which see Proverbs 3:27; reproacheth his Maker — Whose image the poor man bears, by whose counsel and providence he is made poor, and who hath declared himself to be the protector and avenger of the poor; but he that honoureth him — That honoureth God’s image, and works, and laws; hath mercy on the poor — Does not only forbear oppressing or injuring the poor man, but affords him his pity and help.

31. Oppresseth… reproacheth — God is the maker, patron, and friend of the poor, and whose “oppresseth” such, because of his poverty, “reproacheth,” or injuriously reflects on, God, who assigned him his lot. That honoureth him — Better, he honoureth him (God) that hath mercy on the poor, the needy. Two Hebrew words in the verse are rendered by one word, poor. This is often the case in these proverbs. It is probable, indeed, that the words in the original are nearly synonymous, and are used merely for variety of expression. It is a pity that our translators had not more closely imitated the elegance of the original, as they might oftener have done. Compare Proverbs 5:21; 17:5; 19:17; Job 31:15, 16; Matthew 25:40; 1 John 3:17; Deuteronomy 15:7; Luke 3:11; Proverbs 22:2.

V. 32. Driven away-In his death, from God’s favour and presence. Death-In his greatest dangers and distresses, yea even in death itself.

Verse 32. The wicked is driven away in his wickedness] He does not leave life cheerfully. Poor soul! Thou hast no hope in the other world, and thou leavest the present with the utmost regret! Thou wilt not go off; but God will drive thee.

But the righteous hath hope in his death.] He rejoiceth to depart and be with Christ: to him death is gain; he is not reluctant to go-he flies at the call of God.

Verse 32. The wicked is driven away — From God’s favour and presence, and from the society of the righteous, and from all his hopes of happiness, both in this life and in the next; in his wickedness — Or, for his wickedness. The Hebrew, however, t[rb, is literally, in his evil; and may be understood of the evil of punishment: in the day of his trouble, when he shall flee to God for help, he shall be driven away from him. But the righteous hath hope in his death — In his greatest dangers and distresses; yea, even in death itself he hath hope of deliverance from, or of great and everlasting advantage by what he suffers.

Ver. 32. The wicked is driven away in his wickedness. As the ancient tribes wandering in tents from camp to camp, were often driven away by more powerful neighbours, who had better claims to the soil, so God sends death with terrific aspects of disease and war to drive away the sinner from his mansion, his lands and honours, and to hurl on his head the full tale of vengeance for his sins. But this stern minister, turning to the good man in his last moments, greets him with a heavenly mien, and opens the gates of paradise, that his soul may escape away from a body verging on corruption.

32. The wicked is driven away in his wickedness — Or, shall be thrust down, or, as we say, knocked down, in, by, or on account of, his baseness or badness. But the righteous hath hope in his death — Has a shelter or refuge. Gesenius renders: “The righteous in his death trusteth,” that is, in God. Stuart: “The righteous hath confidence in his death.” He remarks, “How, or why, are questions for those to answer who deny that the Hebrews had any hope of a future state. If they had not, what, then, is the source of hope or confidence in a dying hour? If there was nothing beyond the grave, in their view, on what is their hope or confidence fixed.” Comp. Job 13:15; Psalm 17:15; 23:6; 37:37; 2 Corinthians 1:9; 2 Corinthians 5:8.

V. 33. Resteth-Is laid up and hid there. In the midst-In the heart. Made known-They will publish in all times and companies.

Verse 33. Wisdom resteth in the heart, &c. — Is laid up and hid there, and not vainly or rashly uttered by him, but only brought forth upon necessary or fit occasions; but that which is in the midst — That is, in the heart; of fools, is made known — That folly which is there instead of wisdom, or that small degree of wisdom which they have, they will publish in all times and companies, without any consideration or discretion.

33. Wisdom resteth in the heart of him that hath understanding — Reposeth there, not obtruding itself, or being solicitous of notice. That which is in the midst of fools (in the heart of such) is made known — Is soon exhibited, both by tongue and act. Comp. Proverbs 10:14; 12:16, 23; 13:16; 15:2; 29:11.

Verse 34. But sin is a reproach to any people.] I am satisfied this is not the sense of the original, tacj לאמים dsjw vechesed leummim chattath; which would be better rendered, And mercy is a sin-offering for the people. The Vulgate has, Miseros autem facit populos peccatum, “sin makes the people wretched.” Elassonousi de fulav amartiai; “But sins lessen the tribes.”—Septuagint. So also the Syriac and Arabic. The plain meaning of the original seems to be, A national disposition to mercy appears in the sight of God as a continual sin-offering. Not that it atones for the sin of the people; but, as a sin-offering is pleasing in the sight of the God of mercy, so is a merciful disposition in a nation. This view of the verse is consistent with the purest doctrines of free grace. And what is the true sense of the words, we should take at all hazards and consequences: we shall never trench upon a sound creed by a literal interpretation of God’s words. No nation has more of this spirit than the British nation. It is true, we have too many sanguinary laws; but the spirit of the people is widely different.

If any one will contend for the common version, he has my consent; and I readily agree in the saying, Sin is the reproach of any people. It is the curse and scandal of man. Though I think what I have given is the true meaning of the text.

Verse 34. Righteousness exalteth a nation — A righteous administration of the government of it, impartial equity between man and man, public countenance given to religion, the general practice and profession of virtue, the protecting and preserving of virtuous men, mercy, humanity, and kindness to strangers and enemies: these things put honour upon a nation, and exalt it in the eyes of God, and of all other nations. But sin is a reproach to any people — Brings contempt and ruin upon them, by provoking both God and men against them.

Ver. 34. Righteousness exalteth a nation. When a nation is loyal to its sovereign, obedient to the laws, impartial in the administration of justice, lenient to the poor, and reverent to God, it clothes itself with a conscious glory, and ensures the blessing of providence. And when it is contented with its own dominions, observant of public faith with neighbouring nations, and hospitable to strangers, then it endears itself as a sister among the nations; and this esteem and reverence is often a better protection than fleets and armies. But a nation which sanctions crimes, and a city which patronizes vice may flourish for its day; but it shall fall under the visitation of God, and perhaps rise no more to its former splendour.

34. Righteousness exalteth a nation: (both to honour and prosperity:) but sin is a reproach to any people — Literally, to nations. The latter clause has been the subject of great controversy, with great names on both sides. Some adhere to and defend the translation of the Authorized Version. “The plain meaning,” says Clarke, “seems to be: A national disposition to mercy appears in the sight of God as a continual sin offering; not that it atones for sin, but as a sin offering is pleasing to the God of mercy, so is a merciful disposition in a nation.” The primary idea of the root is that of eager and earnest desire, ardour, zeal; and this, when carried out into the tropical senses, diverges in two directions, either to good desires and good dispositions toward any one. or to a zealous hatred against one, which is expressed in reproach.

V. 35. Shame-Both to himself, by his foolish management of the king’s affairs, and to the king who made so foolish a choice of a servant.

Verse 35. The king’s favour is toward a wise servant] The king should have an intelligent man for his minister; a man of deep sense, sound judgment, and of a feeling, merciful disposition. He who has not the former will plunge the nation into difficulties; and he who has not the latter will embark her in disastrous wars. Most wars are occasioned by bad ministers, men of blood, who cannot be happy but in endeavouring to unchain the spirit of discord. Let every humane heart pray, Lord, scatter thou the people who delight in war! Amen-so be it. Selah! PROVERBS

Verse 35. The king’s favour is toward a wise servant — He will respect and prefer those who behave themselves wisely and virtuously, whatever enemies they may have that seek to undermine them. This Solomon was determined to do. He was resolved that no man’s services should be neglected to please a party, or a favourite. But his wrath is against him that causeth shame — He will displace and banish from the court those who are selfish and false, who betray their trust, oppress the poor, sow the seeds of discord in the country, and thus cause shame both to themselves, for their foolish and improper management of the king’s affairs, and to the king, who made so foolish a choice of servants.

35. Wise — Discreet. His wrath — Indignation. Causeth shame — Or, acteth shamefully. A discreet minister of state obtains the favour of his prince; but one who disgraces himself and his principal or government excites great indignation. Miller renders: “The kindness of the king is a wise servant, that is, serves him wisely and well. The power of gentleness is irresistible.” For an illustration of the opposite, see 1 Kings 12:7, et seq.