Proverbs · Chapter 17

Verse 1. Better is a dry morsel] Peace and contentment, and especially domestic peace, are beyond all other blessings.

A house full of sacrifices] A Hindoo priest, who officiates at a festival, sometimes receives so many offerings that his house is filled with them, so that many of them are damaged before they can be used.—Ward.

Verse 1. Better is a dry morsel — “Bread with pulse, or husks,” as Bochart and Houbigant interpret it; which was the food of meaner persons; and quietness therewith — Peace, love, and concord among the members of a family; than a house full of sacrifices — Of the remainder of sacrifices, of which they used to make feasts; concerning which see on Proverbs 7:14: or, of slain beasts, as the same word, µyjbz, is used Genesis 31:54, and elsewhere.

Verse 1. Better is a dry morsel, and quietness therewith. See Proverbs 15:17.

1. A dry morsel — As we say, a dry crust; that is, without any of the usual accompaniments of butter, drink, or anything to moisten or flavour it. A house full of sacrifices — Or, slaughterings; slaughtered beasts. With strife — Or, of strife. The expression may mean such slaughtered beasts as were obtained by strife, or were eaten with strife. Probably the latter is here intended. It is possible for both to be combined in the same feast. The allusion, probably, is to a feast upon the sacrifices, part being consumed on the altar, the remainder by the worshipper, his friends, and the priest. On first clause, compare Ruth 2:14; on second clause, Genesis 43:16; Proverbs 7:14; 9:2; Isaiah 34:6. For general meaning, see Proverbs 15:16, 17; 16:18.

Verse 2. A wise servant shall have rule, &c. — “Probity and prudence are so much better than mere riches and noble birth, that a wise and faithful servant sometimes arrives at the honour of being appointed the governor of a son, whose folly and wickedness make him a discredit to his family;” and shall have part of the inheritance among the brethren — “His merits, perhaps, are rewarded with a portion of the estate, which is to be distributed among them.”

2. A son that causeth shame — By his base conduct; “a degenerate son.” — Zockler. Among the brethren — The brothers of the family; that is, among the heirs. Servitude among the Orientals, particularly among the Hebrews, was different in its spirit and conditions both from our modern slavery and from modern hired service. The servant, whether bought with money, (as they frequently were,) or born in the house, was regarded as a member of the family; not, indeed, as being naturally the equal of the son and heir, (comp. Genesis 21:10,) but as capable of becoming so in certain circumstances; as where there was no legitimate heir, (Genesis 15:2, 3,) or where the heir or heirs acted basely, and brought upon themselves the displeasure of the father or patriarch, and were disinherited. The trusty, loyal, life-long servant then became heir; in some cases a sole heir, in others a co-heir with the brothers. Comp. 2 Samuel 9:10; 16:4. Such were the customs and laws. Furthermore, as a person by misconduct, or poverty, which is frequently the result of misconduct, might be sold into servitude, the unworthy son, disinherited for his baseness, might also be sold into servitude, and purchased by the man once the servant of his father. Though exactly this cycle of events could not occur in our modern society, yet substantially the same thing does occur. A person brought up in a family as a dependent by his prudence and good conduct frequently rises to distinction in life, while the sons with whom he was reared, by imprudence, folly, improvidence, intemperance, or crime, are reduced to want, or dependence on the former menial of the family. Compare Proverbs 14:35. Miller renders the first clause, “the son of one who causeth shame.”

Verse 3. The fining pot is for silver] When silver is mixed, or suspected to be mixed, with base metal, it must be subjected to such a test as the cupel to purify it. And gold also must be purified by the action of the fire. So God tries hearts. He sends afflictions which penetrate the soul, and give a man to see his state, so that he may apply to the spirit of judgment and the spirit of burning, to destroy what cannot stand the fire, to separate and burn up all the dross.

Ver. 3. The fining pot is for silver, and the furnace (or crucible) for gold. Silver ores in Mexico are worked as ores of tin in Cornwall. Lead and iron, though without apparent affinity, occur in the same masses in our limestone ranges. Lead in a state of fusion, has the lighter silver floating on the top. Cobalt and the greenish nickel are difficult to separate. The alloys of gold are found floated by the fluxes in the glassy substance, when the crucible is cold. But, if the fusion and the refining of metals require so much care and skill, none but a God can refine the heart from the ramifications and adherence of sin. See Job 23:10.

3. The fining pot — Better: The cupel for silver, and the furnace for gold; but the prover of hearts is Jehovah. He tries and purifies. On the first clause compare Proverbs 27:21; on the second clause Proverbs 15:11; 16:2; 21:2; 24:12; Malachi 3:23; 1 Peter 1:7; Psalm 26:2; Jeremiah 17:10.

V. 4. False lips-To false accusations and calumnies, which give him occasion and encouragement to do mischief.

Verse 4. A wicked doer giveth heed] An evil heart is disposed and ever ready to receive evil; and liars delight in lies.

Verse 4. A wicked doer — A malicious and mischievous man, whose practice and delight it is to bring trouble upon others; giveth heed to false lips — Hebrew, ˆwa tpc, the lip of iniquity, to any wicked counsels or speeches; to false accusations and calumnies, which give him occasion and encouragement to do mischief. And a liar giveth ear to a naughty tongue — He who accustoms himself to speak what is false and wicked, delights in the like speeches of others. This proverb contains a comparison between an evil-doer and an evil-speaker, and shows their agreement in the same sinful practice of being eager to hear false and wicked speeches.

4. Wicked doer… giveth heed to false lips — He is an evil doer, a bad man, who gives heed to an iniquitous lip — corrupt speech; and he is a false man, whatever he feigns, that listens with pleasure to a pestilent tongue. That is, a bad man may be known by the pleasure he takes in the wicked utterances of others. When Murrell, “the land pirate,” wished to test a man whom he casually met, to ascertain whether he would make a suitable tool for his rapacious purposes, his usual course was to tell stories involving shrewd mischief, wickedness, and crime, beginning with the less aggravated. If he found his auditor took evident pleasure in these, he proceeded to tell tales of robbery and murder. If the man showed abhorrence of the wickedness, he dropped him as unsuited to his purpose: but if he evinced sympathy with the criminal rather than with the victim, he deemed him fit for his use. This was a wicked man’s way of proving the heart, and was temporarily successful: but he was finally caught in his own trap. That prurient taste which revels in police reports, and tales of licentiousness and murder, is a sure mark of a depraved mind, and of a strong bias to evil.

Verse 5. He that is glad at calamity] He who is pleased to hear of the misfortune of another will, in the course of God’s just government, have his own multiplied.

Verse 5. Whoso mocketh the poor — See on Proverbs 14:31; and he that is glad at calamities — At the miseries of other men; shall not be unpunished — The cup shall be put into his hands, Ezekiel 25:6, 7.

5. Mocketh the poor — Derides, laughs at, treats them with disrespect and contempt, because of their low estate. See Proverbs 14:31. Reproacheth his Maker — God, who is Maker of the poor as well as of himself. Calamities — dya, edh. The word means a heavy, wearisome burden of any kind; a misfortune. He that takes pleasure in the ill-fortune of others shall not be unpunished: literally, shall not be innocent, a common figure of speech, by which more is meant than is expressed. Comp. Proverbs 11:21; 16:5. Our version gives the sense. Compare Job 31:13, 29; Proverbs 14:31.

Verse 6. Children’s children are the crown of old men — It is an honour to parents, when they are old, to leave children, and children’s children growing up, that tread in the steps of their virtues, and are likely to maintain and advance the reputation of their families, and to serve their generation according to the will of God; and the glory of children are their fathers — Namely, fathers that are wise and godly. To have such parents is an honour to children, and to have them continued to them even after they are themselves grown up, and settled in the world. Those are unnatural children indeed who reckon their aged parents a burden to them, and think they live too long; whereas, if children be wise and good, it is their greatest honour, that thereby they are comforts to their parents in the unpleasant days of their old age.

6. Crown of old men — He has had an illustration of this proverb who has met, as the writer has, a venerable patriarch, honoured both for his piety and his intelligence, who counted his children, grandchildren, and great grandchildren by scores if not by hundreds, and to whom they all looked up with that veneration and affection which were becoming his years and character. He was as particular about his twdlwt rps, (sepher toledhoth,) book of genealogy — family record — as one of the patriarchs of old, and enjoined on every branch of his family to report the birth of every child, to be entered in its appropriate place in the family register. Compare on first clause Psalm 127:5; 128:3.

V. 7. Excellent speech-Discourse of high and excellent things.

Verse 7. Excellent speech becometh not a fool] This proverb is suitable to those who affect, in public speaking, fine language, which neither comports with their ordinary conversation, nor with their education. Often fine words are injudiciously brought in, and are as unbecoming and irrelevant as a cart wheel among clockwork.

Verse 7. Excellent speech — Either, 1st, Discourse concerning difficult, high, and excellent things, far above his capacity: or, 2d, Lofty, eloquent speech, which fools often affect: or, 3d, Virtuous and godly discourse; becometh not a fool — Either one properly so called, or, as the word fool is most commonly used in this book, a wicked man, whose actions give the lie to his expressions.

7. Excellent speech — Hebrew, lips of excellence. A fool — Several different words in this book are rendered by our word fool. They all seem to imply some bad qualifies, moral as well as intellectual. In the Hebrew mind the idea of folly and that of wickedness were so intimately blended as to find expression by the same word. The word used here is nabhal, which is about equivalent to our word dunce, or stupid fallow; one of no learning or intellectual culture, and impliedly incapable of it. Psalm 14:1. The clause may be read thus: Not suitable (or agreeable) to a dunce is the lip of excellence, that is, cultivated, elevated language; or, as some think, assuming, imperious speech. A prince — bydn, (nadhibh,) a nobleman, one of liberal culture. The passage may be rendered, much less is the lip of falsehood suitable to a man of cultivated mind. The idea seems to be, that his freer culture liberates him from the ordinary temptations to falsehood. He ought to know better, and does. Plato justifies lying in princes, but others must abstain. “He who knows not how to dissemble, knows not how to reign,” has been a royal maxim. But much better is that of Louis IX., of France: “If truth be banished from all the rest of the world, it ought to be found in the breast of princes.”

V. 8. A precious stone-Pleasant and acceptable; and withal dazzles his eyes. Whithersoever-To whomsoever it is presented. But this, as also many of her proverbs, are to be understood of most men, not of all.

Verse 8. A gift is as a precious stone] It both enriches and ornaments. In the latter clause there is an evident allusion to cut stones. Whithersoever you turn them, they reflect the light, are brilliant and beautiful.

Verse 8. A gift is as a precious stone, &c. — “A gift is so tempting that it can no more be refused than a lovely jewel can, by him to whom it is presented; and such is its power, that it commonly prevails over all men, despatches all business, carries all causes; and, in a word, effects whatsoever a man desires.” — Bishop Patrick.

8. A gift — This is supposed to mean that kind of gift which is given to a judge or rider to secure favour, or escape punishment — a bribe. Zockler thinks it is not a bribe, but a lawful present, as Proverbs 18:16. Precious stone — Hebrews, a stone of grace (Proverbs 1:9) or beauty; a precious stone. Him that hath it — Literally, its possessor, the person to whom it is given. Whithersoever it turneth it prospereth — Or, it looks well, appears beautiful; that is, in the eyes of him that sees it. The verb, as is common, has a variety of significations, and possibly more than one of them may be intended here. One of them is, to succeed in the design for which it was given. This it does by appearing desirable in the eyes of its receiver. Some suggest this thought: A diamond reflects a great deal of light when viewed on this side and on that. Turn it as you will, it never fails to reflect lustre. So a bribe, or even a lawful present, will influence in many ways, perhaps without a consciousness of its power on the part of the receiver. Turn which way he will, its influence will follow him. Conant renders the last clause, “To whomsoever it turns.” Comp. Proverbs 18:16.

V. 9. Covereth-That conceals as far as he may, other mens faults.

Verse 9. He that covereth a transgression — That passes by and buries in oblivion a transgression that hath been committed against himself; or that concealeth, as far as he may, other men’s faults against their friends or neighbours; seeketh love — Takes the best course to preserve friendships and to make himself universally beloved; but he that repeateth a matter — Who rakes up that fault again, and objects it afresh when it was forgotten; or that publishes and spreads it abroad; separateth very friends — Breaks the strictest bonds of amity, and makes an irreconcileable separation.

Ver. 9. He that covereth a transgression seeketh love. We must be careful never to cover a man’s sin so as to be partakers of it. But if we have seen a fault, or heard a slander, and properly reproved it, we have delivered our own soul. Our repeating it through the circle of our friends, or exposing it to the public, will, after private reproof, only do the offender harm instead of good. It will kindle resentment in his soul, separate him from the esteem of his friends, and we shall discover the weakness and vanity of our own hearts. Who after that would like to trust us with a secret.

9. Seeketh love — That is, in effect. Some say, seeks to exercise love to others. Repeateth a matter — Or, reporteth what he ought to have kept to himself. Compare Proverbs 16:28. Separateth very friends — The same word, ãwla, (alluph,) as is rendered “chief friends” in Proverbs 16:28. It is perhaps to be here regarded as a use of the abstract noun for the concrete noun. The exact force of the expression is about this — causes a breach of friendship or intimacy. He causes persons to break off friendship with himself. On “covering transgression,” see on Proverbs 10:12. Some understand it thus: Frequently reiterating old complaints, or “repeating an offence,” (Miller,) separates friends; or, the noun being singular, a friend — that is, from himself.

Verse 10. A reproof entereth more] Though the rod, judiciously applied, is a great instrument of knowledge, yet it is of no use where incurable dulness or want of intellect, prevails. Besides, there are generous dispositions on which counsel will work more than stripes.

Verse 10. A reproof entereth more into a wise man — Penetrates deeper into the mind of an ingenuous person, and produces a greater reformation in him, than a hundred stripes will do for the amendment of an obstinate fool.

Ver. 10. A reproof entereth more into a wise man than a hundred stripes on the back of a fool. Terrence has a laconic remark, which applies here. “The young man blushed—all was gained.”

10. A reproof entereth more into a wise man — Takes firmer hold of his judgment and conscience, and so affects more his habits of thought and life, and does more to correct any evil, than a hundred stripes into a fool: than “a hundred stripes” would benefit a perverse, wayward, wicked man. The foolishness is moral — opposition to God and his laws.

V. 11. Rebellion-Against God. Messenger-Or, a cruel angel, the angel of death, the devil, or some bloody men employed by God to avenge his quarrel.

Verse 11. An evil man seeketh only rebellion — Seeketh nothing but his own will; and being so refractory that he hath shaken off all reverence for God and his governors, he is wholly bent upon mischief, and cannot be reclaimed; therefore a cruel messenger shall be sent against him — Some dreadful judgment or other, as a messenger from God; angels, God’s messengers, shall be employed as ministers of justice against him, Psalm 78:49. Satan, the angel of death, and the messengers of Satan, shall be let loose upon him. His prince shall send a sergeant to arrest him, and an executioner to cut him off. He that kicks against the pricks is waited for of the sword.

11. An evil man — An evil citizen. Seeketh… rebellion — Endeavours to promote disorders in society and insubordination to law. A cruel messenger, etc. — Such men may expect, sooner or later, the vengeance of the government. See on Proverbs 6:11; 24:24. Some interpreters transpose the subject and predicate in the first clause, and render, “Rebellion seeks only evil;” or, the rebellious seek, etc. Critics and versions are about equally divided here. Conant sustains the common version. Miller reads, “Only rebellion goes in search of evil, and has a cruel messenger sent by its very self.”

V. 12. Folly-In the heat of his lust or passion.

Verse 12. Let a bear robbed of her whelps] At which times such animals are peculiarly fierce. See Clarke’s note on “2 Samuel 17:8”.

Verse 12. Let a bear robbed of her whelps — When she is most cruel and fierce; meet a man, rather than a fool in his folly — That is, in the heat of his lust or passion, because the danger is greater, all things considered, and more unavoidable. A man may more easily stop, escape from, or guard against, an enraged bear than an outrageous man. It is observed by Bochart, (de Animal Sacr., lib. 3. cap. 9,) that the female bear is more fierce than the male; that she is more fierce than ordinary when she has whelps; and that when she is robbed of them she is fiercest of all.

Ver. 12. Let a bear robbed of her whelps meet a man, rather than a fool in his folly. The brutal passions of an infuriated man, the horrors of his language, the blows he inflicts, are worse than the fury of beasts: the beasts turn their fury against their foes, but this man rarely spares his friends.

12. Let a bear robbed of her whelps — At which time she is particularly dangerous. Rather than (Hebrew, but not) a fool in his folly — That is, a man had better encounter a ferocious she bear than a wicked fool. So the versions and critics generally. On the bereaved bear, compare 2 Samuel 17:8; 2 Kings 2:24; Hosea 13:8.

Verse 13. Whoso rewardeth evil for good] Here is a most awful warning. As many persons are guilty of the sin of ingratitude, and of paying kindness with unkindness, and good with evil, it is no wonder we find so much wretchedness among men; for God’s word cannot fail; evil shall not depart from the houses and families of such persons.

Ver. 13. Whoso rewardeth evil for good, evil shall not depart from his house. It is a fault doubly vile, which man cannot forget, and which heaven itself will surely requite. 2 Samuel 12:1-12.

13. Rewardeth evil for good, etc. — This probably implies that the example of ingratitude in the head of a family will be followed by his offspring, and thus be returned upon himself and his household continuously. Compare 1 Samuel 25:21; 2 Samuel 3:29; Romans 12:17; 1 Thessalonians 5:15; 1 Peter 3:9.

V. 14. Letteth out-By cutting the bank of a river. Leave off-Avoid the occasions, and prevent the beginning of contention.

Verse 14. The beginning of strife is as when one letteth out water] As soon as the smallest breach is made in the dike or dam, the water begins to press from all parts towards the breach; the resistance becomes too great to be successfully opposed, so that dikes and all are speedily swept away. Such is the beginning of contentions, quarrels, lawsuits, &c. Leave off contention, before it be meddled with.] As you see what an altercation must lead to, therefore do not begin it. Before it be mingled together, [lgth hithgalla, before the spirits of the contending parties come into conflict-are joined together in battle, and begin to deal out mutual reflections and reproaches. When you see that the dispute is likely to take this turn, leave it off immediately.

Verse 14. The beginning of strife, &c. — “Those who begin a quarrel are like those who make a breach in a bank, and give an opening to the waters of a rapid river; which they can never be sure to stop before it produces the most fatal and calamitous events. This painting admirably represents the effects of lying and false reports, and supplies us with an excellent lesson to avoid the contagion, and prevent the beginnings of contentions:” see Calmet.

Ver. 14. The beginning of strife is as when one letteth out water. Some men’s hearts are so proud and naughty that they have never done with a matter, till they have wearied everybody with the exaggeration of their complaints. It would be well if they could see the extreme wickedness of their heart, when so small a wrong can stir up so much evil. Had the same thing happened to a good man, after explanation, he would scorn to name it again. Hence the implacable, who delight in envy and strife, shall not inherit the kingdom of God.

14. Strife — Discord, contention. As when one letteth out — Better, as a breaking forth of, water. There may, at first, be but a small leak, but, unrepressed, it will widen and spread until it become difficult to control. Leave off — Do not begin it; avoid it. Before it be meddled with — The critics are by no means agreed about the exact sense of [lgth, (hithgalla’h,) rendered “meddled with.” Many give it the sense of pouring or rushing forth, or rolling onward. The metaphor of water confined in dams or reservoirs (so common in the East) breaking forth, at first by a small aperture, which, by the action and force of the water, still widens and deepens, is very striking and instructive. In such a case a little effort at first would arrest it, but, after it has attained full headway, it becomes uncontrollable, and, like a deluge, spreads desolation around. The general sentiment of the proverb is this: The less we have to do with contention the better, and, when it is begun, the sooner we can arrest it or desist from it, the better. See Hebrews 12:18.

Verse 15. He that justifieth the wicked — That acquitteth him as innocent by a judicial sentence, or otherwise approveth or commendeth his evil practices; and he that condemneth the just — Or, contributes to his condemnation, defeats the end of government, which is to protect the good, and punish the bad; and therefore they both are abomination to the Lord — Who would have justice exactly administered, and so cannot but be highly displeased at those who endeavour to confound the nature of good and evil among men.

15. Justifieth the wicked… condemneth the just — This proverb refers especially to judicial justification and condemnation, but may have its applications also in other cases, as when one in conversation defends bad men or condemns good ones. The Judge of all the earth strongly condemns such confounding of good and evil, or making light the distinction between vice and virtue. Abomination to the Lord — Exceedingly hateful to him. Compare Exodus 23:9; Proverbs 24:24; Isaiah 5:23.

V. 16. A price-Opportunities and abilities of getting it. No heart-Neither discretion to discern the worth of wisdom, nor any sincere desire to get it.

Verse 16. Wherefore is there a price in the hand of a fool, &c. — The Hebrew is literally, Wherefore is this? A price in the hand of a fool to procure wisdom, and not a heart? The question implies, that the price is unworthily placed, and that it is to no purpose, or benefit of the possessor. All the ancient translators interpret the word ryjm, here rendered price, of possessions, or riches, of which the same word is used Isaiah 55:1, and elsewhere. It comprehends all opportunities and abilities of getting wisdom; seeing he hath no heart to it — Neither discretion to discern the worth of it, nor any sincere desire to get it. Observe, reader, this price, these abilities and opportunities to gain wisdom, are put into all our hands; we have rational souls, the means of grace, the aids of the Holy Spirit, liberty of access to God by prayer, time and opportunity, perhaps also we have good parents, relations, friends, ministers, books to assist us. A sufficient price, therefore, is put into our hands, wherewith to procure wisdom, a talent, or talents rather, of inestimable value; and surely we shall be inexcusable, and cannot escape condemnation and wrath, if we die without it.

16. A price, etc. — The ancient interpreters understood ryjm, (mehhir,) price, in the sense of wealth, estate. Taken in this sense the proverb might be translated: “Why is this? an estate in the hands of a fool, to acquire wisdom! and he no heart!” Heart — Possibly in the sense of taste or capacity. It sometimes happens that men of no intellectual culture or taste become rich, and, having an indefinite notion of the excellence and value of learning as securing respect in society, would be willing to pay a large sum for it if money could buy it. But their age, and previous want of culture, render them incapable of obtaining it. So, also, a man of wealth is willing sometimes to expend large sums on a son or daughter to secure for them the accomplishments of an education, for which they have neither taste nor capacity. Money will not buy brains. There must be “heart” — taste, capacity, application. Comp. Psalm 32:9; Jeremiah 5:21.

V. 17. Was born-Was sent into the world for this, that he might comfort and relieve his brother in adversity.

Verse 17. A friend loveth at all times] Equally in adversity as in prosperity. And a brother, according to the ties and interests of consanguinity, is born to support and comfort a brother in distress.

Verse 17. A friend loveth at all times — A sincere and hearty friend not only loves in prosperity, but also in adversity, when false friends forsake us; and a brother — Who is so, not only by name and blood, but by brotherly affection; is born for adversity — Was sent into the world for this among other ends, that he might comfort and relieve his brother in his adversity.

17. A friend… brother — The critics differ as to the sense of the latter part of this verse. One interpretation is: A brother, according to the ties and interests of consanguinity, is born to support and comfort a brother in distress, (so Clarke, Stuart, Conant, etc.;) that is, in distress a blood relation is in general more to be relied upon than any other friend. Another interpretation is: A true friend (the same as mentioned in a preceding clause) is as a born brother in adversity; that is, the true friend becomes a brother in the time of adversity. So, substantially, the Speaker’s Commentary, Zockler, and others. This last interpretation tacitly assumes that the “brother” is the natural friend in adversity, inasmuch as it advances the “friend” to the relation of brother, because of his kindness in distress. Miller says, “At all times the ‘friend’ loves, and a ‘brother’ is born for straitness;” and interprets in his allegorizing way thus: “The friend is God, the brother is Christ,” “A faithful friend is the medicine of life.”

V. 18. Friend-Debtor, for whom being his friend, he becomes surety.

Verse 18. Striketh hands] Striking each other’s hands, or shaking hands, was anciently the form in concluding a contract. See Clarke’s notes on “Proverbs 6:1”.

Verse 18. A man, &c., striketh hands — In token of his becoming surety; of which phrase, and the thing intended by it, see notes on Proverbs 6:1, and 11:15. This proverb is fitly placed after that in verse 17, to intimate that although the laws of friendship oblige us to love and help our friends in trouble as far as we are able, yet they do not oblige us to become surety for them rashly, and above what we are able to pay, for by that means we should make ourselves unable to do good, either to them, or to others, or to ourselves.

18. Striketh hands — Becomes surety. (See note on Proverbs 6:13; 11:15) In the presence of his friend — That is, in behalf of, or to, his friends for some third person. Thus the Speaker’s Commentary, which thinks the reappearance of this warning is suggested by the previous verse.

Verse 19. He that exalteth his gate] In different parts of Palestine they are obliged to have the doors of their courts and houses very low, not more than three feet high, to prevent the Arabs, who scarcely ever leave the backs of their horses, from riding into the courts and houses, and spoiling their goods. He, then, who, through pride and ostentation, made a high gate, exposed himself to destruction; and is said here to seek it, because he must know that this would be a necessary consequence of exalting his gate. But although the above is a fact, yet possibly gate is here taken for the mouth; and the exalting of the gate may mean proud boasting and arrogant speaking, such as has a tendency to kindle and maintain strife. And this interpretation seems to agree better with the scope of the context than the above.

Verse 19. He loveth transgression that loveth strife — Because contention is in itself a sin, and is commonly accompanied or followed with many sins, as detraction, malice, hatred, pride, &c.; and he that exalteth his gate — Namely, the gate of his house, that maketh it, and consequently his house, lofty and magnificent beyond what becomes his quality, that he may overtop and outshine his neighbours; which being an effect and evidence of pride and haughtiness, is here mentioned for all other evidences thereof. So the sense is, he who carries himself loftily and scornfully; seeketh destruction — Seeks those things which will expose him to destruction, because he makes himself odious both to God and men.

19. He loveth transgression — Or sin: or, a lover of rebellion is a lover of war. It is uncertain which is subject and which is predicate. He that exalteth his gate seeketh destruction — That is, in effect. The imagery of the clause is supposed to come from the custom of making low gates, in order to guard against the incursions of predatory horsemen. A high gate, often made so at great expense for ornament and the gratification of the owner’s vanity, enabled them to dash in, without dismounting, to drive or carry off their booty hastily. The application is easy. He that makes a splendid display, especially in magnificent buildings beyond his means to erect, is, in effect, seeking financial ruin, or, as we say, “breaking up.” Many a business man, by an outlay of this kind, has involved himself in bankruptcy. The proverb may be applied more generally to the effects of haughtiness. “Pride will have a fall.” Compare Proverbs 16:18.

V. 20. No good-Shall not get that advantage which he expects.

Ver. 20. He that hath a froward heart findeth no good. What can a man gain by a peevish, stormy, ungovernable temper? There are proper times to speak with decision. As the reins command the horse, and as the helm turns the ship, so the passions should be under the controul of judgment.

20. A froward heart — A perverse, crooked disposition, which hinders his finding good. A perverse tongue — Literally, he whose tongue is turned; hence an untruthful tongue. Falleth into mischief — Trouble. Truly such a tongue is “an unruly member.”

21. A fool — A boor; a dolt. Two different words are rendered “fool” in the text. They are akin in sense, but there is a shade of difference between them. The first contains the idea of impiety joined with coarseness; the second, of impiety joined with dullness. Comp. Proverbs 10:1, and the converse, Proverbs 23:24; 15:20.

V. 22. Doth good-Even to the body; it contributes much to bodily health and vigour. Drieth-Wastes the marrow of the bones, and the moisture and strength of the body.

Verse 22. A merry heart doeth good like a medicine] Instead of hhg gehah, a medicine, it appears that the Chaldee and Syriac had read in their copies hwg gevah, the body, as they translate in this way. This makes the apposition here more complete: “A merry heart doeth good to the body; but a broken spirit drieth the bones.” Nothing has such a direct tendency to ruin health and waste out life as grief, anxiety, fretfulness, bad tempers, &c. All these work death.

Verse 22. A merry heart — Cheerfullness of mind, especially that which is solid, and ariseth from the testimony of a good conscience; doeth good like a medicine — Even to the body; it contributes very much to the restoration or preservation of bodily health and vigour, as physicians observe and experience shows; but a broken spirit — A spirit sad and dejected; drieth the bones — Wasteth the marrow of the bones, and the moisture and strength of the body.

22. A merry heart doeth good… medicine — Makes a good medicine — “a happy cure.” — Gesenius. Broken spirit — A heart so smitten as to be devoid of gladness drieth the bones. The proverb recognises the well-known fact in psychology, that a happy frame of mind and a joyous temperament contribute greatly to health of body, and that nothing has a more powerful tendency to injure it than grief, anxiety, fretfulness, and bad temper. Compare Proverbs 15:25; 15:13; 3:8; Hosea 5:13.

Verse 23. A gift out of the bosom] Out of his purse; as in their bosoms, above their girdles, the Asiatics carry their purses. I have often observed this.

Verse 23. A wicked man — Whether judge or witness; taketh a gift out of the bosom — In secret, as this phrase is expounded Proverbs 21:14, being privily conveyed from the bosom of the giver into his own bosom; to pervert the ways of judgment — To give or procure an unjust sentence. Bishop Patrick’s paraphrase of the verse is, “No man would willingly be known to be so wicked as to be bribed to do injustice, but there are too many that will suffer themselves to be secretly corrupted by presents, to give counsel or judgment contrary to the course of law and equity.”

23. A gift — A bribe. Out of the bosom — The Asiatics carry their purse in their bosom above their girdle. To pervert the ways of judgment — To deflect, turn aside, or influence, the course of a judicial decision. The language implies that this is done secretly. Compare Proverbs 21:14; 18:15.

V. 24. In the face-His wisdom appears even in his looks. The eyes-Minding most, those things which are remotest from him, and least concern him.

Verse 24. Are in the ends of the earth.] Wisdom is within the sight and reach at every man: but he whose desires are scattered abroad, who is always aiming at impossible things, or is of an unsteady disposition, is not likely to find it.

Verse 24. Wisdom is before him — Hebrew, ynp ta, in the face, or countenance, of him that hath understanding — His wisdom appears in his very countenance, or in his gestures, or looks, which are modest, composed, and grave. Or, rather, wisdom is before him, or in his eye, he never loses sight of it; it is the mark at which he constantly aims, and the rule by which he constantly walks, and by which he orders all his steps, continually minding his present duty and business. But the eyes of the fool are in the ends of the earth — He manifests his folly, as the man of understanding doth his wisdom, by his very appearance, by his light, unsteady, disorderly carriage and looks. And his mind is wavering and unsettled; he neither proposes a right and certain end to himself, nor is he constant in the use of fit means to attain it; he neglects his present business and true interest, and wanders hither and thither in the pursuit of earthly vanities, minding most those things which are most remote from him, and which least concern him.

24. Wisdom… before him — Present with him or before him, as a mark at which he looks. “Wisdom is in the face of him that hath understanding;” that is, is seen in his clear, steadfast look. Eyes of a fool… ends of the earth — His garish, wandering eyes fix on nothing that will avail to his good; they mind those things which least concern him. — Patrick.

Verses 25, 26. A foolish son, &c. — This was said before, Proverbs 15:20, and elsewhere; but he here repeats it, as a point of great moment and constant use, and as a powerful motive to oblige both children to conduct themselves wisely and dutifully toward their parents, as they would not be thought to be unnatural and inhuman, and parents to educate their children prudently and religiously, at least for their own comfort, if not for the public good. Also to punish, &c. — The particle also, here, seems to have relation to the foregoing sentence, and to imply that, as it is a very evil thing for children to cause grief to their parents, so is it also to do what here follows. To punish the just is not good — For parents, princes, or rulers, (to whom alone this power belongs,) to punish innocent and good men, is highly evil and abominable; nor to strike princes for equity — Nor to smite magistrates, either with the hand or tongue, for the execution of justice, as condemned persons are apt to do. But some learned interpreters read this clause, Nor for princes to strike any man for equity, or for doing his duty, or what is just. The Hebrew will very well bear this reading, and it agrees better with the former clause than that which our translators have adopted. Besides that it belongs properly to princes, or magistrates, to punish or strike.

25. Foolish son — Comp, ver. 21; 10:1.

V. 26. To strike-Nor to smite magistrates, either with the hand or tongue, for the execution of justice.

Verse 26. Nor to strike princes for equity.] To fall out with the ruler of the people, and to take off his head under pretence of his not being a just or equitable governor, is unjust. To kill a king on the ground of justice is a most dreadful omen to any land. Where was it ever done, that it promoted the public prosperity? No experiment of this kind has ever yet succeeded, howsoever worthless the king might be.

Verses 25, 26. A foolish son, &c. — This was said before, Proverbs 15:20, and elsewhere; but he here repeats it, as a point of great moment and constant use, and as a powerful motive to oblige both children to conduct themselves wisely and dutifully toward their parents, as they would not be thought to be unnatural and inhuman, and parents to educate their children prudently and religiously, at least for their own comfort, if not for the public good. Also to punish, &c. — The particle also, here, seems to have relation to the foregoing sentence, and to imply that, as it is a very evil thing for children to cause grief to their parents, so is it also to do what here follows. To punish the just is not good — For parents, princes, or rulers, (to whom alone this power belongs,) to punish innocent and good men, is highly evil and abominable; nor to strike princes for equity — Nor to smite magistrates, either with the hand or tongue, for the execution of justice, as condemned persons are apt to do. But some learned interpreters read this clause, Nor for princes to strike any man for equity, or for doing his duty, or what is just. The Hebrew will very well bear this reading, and it agrees better with the former clause than that which our translators have adopted. Besides that it belongs properly to princes, or magistrates, to punish or strike.

26. To punish the just — The upright. The passage may be translated thus: To amerce (or punish) the righteous is not good. The latter clause presents an aggravation of the offence. Not good — A meiosis, in which more is meant than is expressed. It is bad, wrong, so to do.

Verses 27, 28. He that hath knowledge spareth — Hebrew, Ëcwj, restraineth, his words — As at other times, so especially when he is under a provocation to anger or any other passion, in which case fools utter all their minds. And a man of understanding is of an excellent spirit — Which he shows, as in various other things, so by commanding his passions, and bridling himself from hasty and unadvised speeches. But this is according to the marginal reading of the Masora; but the reading of the Hebrew text is, rq, cool, according to which, the sense of the clause is, a man of understanding is of a cool spirit, calm and moderate, not easily provoked, humble, as the Chaldee renders it, makroqumov, patient, or long-suffering, as the LXX. and Arabic interpreters render the words. Even a fool, when he holds his peace, is counted wise — Because he is sensible of his folly, and therefore forbears to speak lest he should discover it, which is one point of true wisdom. If a fool hold his peace, men of candour will think him wise, because nothing appears to the contrary, and because it will be thought he is making observations on what others say, and gaining experience, or consulting with himself what he should say, that he may speak pertinently. Thus, he that shutteth his lips is esteemed a man of understanding — He gains the reputation of being a wise man, on the easy condition of restraining his tongue, or, of hearing, and seeing, and saying little.

27. Hath knowledge — Literally, knoweth knowledge. Spareth… words — Is not voluble, but when he speaketh, uttereth words of weighty meaning. Excellent spirit — jwr rq, (kar ruahh,) cool of spirit; so written, but the Masorites read rqy, (yekar,) precious or excellent of spirit. Many critics prefer the former, taking it in the sense of gentle, quiet. Some would read, A man of calm spirit is a man of discernment. Compare Proverbs 10:19; Psalm 39:3; James 1:19.

Verse 28. Even a fool] He is counted wise as to that particular. He may know that he cannot speak well, and he has sense enough to keep from speaking. He is, as to that particular, a wise fool.

A man may be golden-mouthed and silver-tongued in eloquence; but to know when and where to speak and to be silent, is better than diamonds. But who that thinks he can speak well can refrain from speaking? His tongue has no rest.

PROVERBS

Verses 27, 28. He that hath knowledge spareth — Hebrew, Ëcwj, restraineth, his words — As at other times, so especially when he is under a provocation to anger or any other passion, in which case fools utter all their minds. And a man of understanding is of an excellent spirit — Which he shows, as in various other things, so by commanding his passions, and bridling himself from hasty and unadvised speeches. But this is according to the marginal reading of the Masora; but the reading of the Hebrew text is, rq, cool, according to which, the sense of the clause is, a man of understanding is of a cool spirit, calm and moderate, not easily provoked, humble, as the Chaldee renders it, makroqumov, patient, or long-suffering, as the LXX. and Arabic interpreters render the words. Even a fool, when he holds his peace, is counted wise — Because he is sensible of his folly, and therefore forbears to speak lest he should discover it, which is one point of true wisdom. If a fool hold his peace, men of candour will think him wise, because nothing appears to the contrary, and because it will be thought he is making observations on what others say, and gaining experience, or consulting with himself what he should say, that he may speak pertinently. Thus, he that shutteth his lips is esteemed a man of understanding — He gains the reputation of being a wise man, on the easy condition of restraining his tongue, or, of hearing, and seeing, and saying little.

Ver. 28. Even a fool when he holdeth his peace is counted wise. In conversation it is more polite to receive, than to give the subject. In the high game of argument we speak in reply, we illustrate the point, we enforce our own opinions, or enquire in order to elicit information. If we fail in these points, we discover ignorance or imbecility, and lose the confidence of the company; while he who is silent retains his honour.

28. Is esteemed a man of understanding — Of discernment, discreetness. Miller renders freely, but neatly, “Even a fool is counted wise if he hold his peace; a man of discernment if he shut his lips.” Compare Job 13:5; Proverbs 10:19. It is observable that through this book a prudent restraint in speaking is highly commended. How often, in deliberative bodies, do men forfeit all respect, and loose all influence, by too much talking. The overweening vanity of some men prompts them to speak on every subject, as though nothing could be rightly done without the light of their wisdom.