Proverbs · Chapter 19

Verse 1. Better is the poor] The upright poor man is always to be preferred to the rich or self-sufficient fool.

Verses 1, 2. Better is the poor — Hebrew, vr, a poor man; that walketh in his integrity — Who is upright in his words and actions; he has a better character, is in a better condition, is more beloved, lives to better purpose, and is greater and more excellent in the eyes of God, and of all wise and good men; than he that is perverse in his lips — Who is in the habit of uttering sinful and mischievous expressions, however high he may be in rank, wealth, or dignity. Also, that the soul be without knowledge — Without wisdom or prudence to discern the right way of speaking and acting, and how a person ought to conduct himself in all affairs, and on all occasions; is not good — Is of evil and pernicious consequence; and he that hasteth with his feet — That rashly and hastily rushes into actions without serious consideration; sinneth — Contracts guilt, and involves himself, and perhaps also many others, into difficulties and troubles. “Solomon, in this verse,” says Bishop Patrick, “observes two great springs of all our miscarriages; want of understanding and want of deliberation. To make too much haste in a business is the way not to speed; and to run blindly upon any thing is no less prejudicial to our undertakings. Both he that affects things without knowledge, and he that pursues what he understands without deliberation, runs into many mistakes, and commits many sins. For which Solomon shows in the next verse that he must blame none but himself, and never, in the least, reflect upon God as if he were negligent of us, or hard to us; which men are prone to think, when they have foolishly undone themselves.”

Verse 1. Better is the poor that walketh in his integrity, in simplicity and honesty of heart, than a fool whose tongue is perverse, and whose body is swoln with corpulency. The contrast of men’s conditions, and their diversity of moral character, suggest a world of ideas respecting the conduct and issues of life.

1. Perverse in his lips — Crooked in speech; the opposite of straightforward, honest. Compare Proverbs 9:20; 17:20. The fool here is generally supposed to be rich, but Zockler thinks otherwise. Compare Proverbs 28:6. The latter clause might be rendered: “For he is a fool,” or, “As such a fool,” (Miller,) that is, the man of perverse lips, who is in the habit of uttering wicked and mischievous words that pervert men from the right.

V. 2. Hasteth-That rashly and headily rushes into actions.

Verse 2. Also, that the soul be without knowledge, it is not good] Would it not be plainer, as it is more literal, to say, “Also, to be without knowledge, is not good for the soul?” The soul was made for God; and to be without his knowledge, to be unacquainted with him, is not only not good, but the greatest evil the soul can suffer, for it involves all other evils. The Chaldee and Syriac have: “He who knows not his own soul, it is not good to him.” “Where no discretion is, there the soul is not well.”— Coverdale.

And he that hasteth with his feet sinneth.] And this will be the case with him who is not Divinely instructed. A child does nothing cautiously, because it is uninstructed; a savage is also rash and precipitate, till experience instructs him. A man who has not the knowledge of God is incautious, rash, headstrong, and precipitate: and hence he sinneth—he is continually missing the mark, and wounding his own soul.

Verses 1, 2. Better is the poor — Hebrew, vr, a poor man; that walketh in his integrity — Who is upright in his words and actions; he has a better character, is in a better condition, is more beloved, lives to better purpose, and is greater and more excellent in the eyes of God, and of all wise and good men; than he that is perverse in his lips — Who is in the habit of uttering sinful and mischievous expressions, however high he may be in rank, wealth, or dignity. Also, that the soul be without knowledge — Without wisdom or prudence to discern the right way of speaking and acting, and how a person ought to conduct himself in all affairs, and on all occasions; is not good — Is of evil and pernicious consequence; and he that hasteth with his feet — That rashly and hastily rushes into actions without serious consideration; sinneth — Contracts guilt, and involves himself, and perhaps also many others, into difficulties and troubles. “Solomon, in this verse,” says Bishop Patrick, “observes two great springs of all our miscarriages; want of understanding and want of deliberation. To make too much haste in a business is the way not to speed; and to run blindly upon any thing is no less prejudicial to our undertakings. Both he that affects things without knowledge, and he that pursues what he understands without deliberation, runs into many mistakes, and commits many sins. For which Solomon shows in the next verse that he must blame none but himself, and never, in the least, reflect upon God as if he were negligent of us, or hard to us; which men are prone to think, when they have foolishly undone themselves.”

Ver. 2. That the soul be without knowledge, it is not good. The human mind, godlike in its powers, is worthy of culture. In the year 1780, the county of Dorset was infected with a gang of thieves; at length the gentlemen rose upon them, and hanged ten. The Ordinary procured for them ten prayer-books, and read prayers to them daily. He observed, as he states in a pamphlet, that they did not use the books! He found on enquiry that not one of them could read. This was the case with the poor Irish, drawn into rebellion in the year 1797. This was the case with the untutored French, who on the breaking out of the revolution in 1789, filled their country with bloody atrocities, and degraded its cosmography by burning two hundred and seventy three gentlemen’s seats. Now the French have established, after the example of England, forty thousand schools in the different communes. We now agree with Solomon, that “the feet of the untutored poor haste to sin.”

2. Without knowledge… not good — Both ignorance and want of consideration, which are closely allied, are the sources of error and sinful conduct. Hasteth… sinneth — The figure in this latter clause is that of a person heedlessly running without looking whither he is going, and then missing the way, or the point of destination. “He that is hasty with his feet missteps.” — Conant.

V. 3. Perverteth-Blasts his designs and enterprises. Fretteth-He ascribes his unhappiness not to his own sin, but to God and his providence.

Verse 3. The foolishness of man] Most men complain of cross providences, because they get into straits and difficulties through the perverseness of their ways; and thus they fret against God; whereas, in every instance, they are the causes of their own calamities. O how inconsistent is man!

3. Perverteth his way — The primary idea is that of slipping; perhaps, makes slippery his way, and hence it is difficult to walk in because of this. His heart fretteth — Is angry with Jehovah, though without cause, the fault being his own. He complains of Providence on account of the evil which he brings on himself. Exodus 16:8; Lamentations 3:39.

Verse 4. The poor is separated from his neighbour.] Because he has the “disease of all-shunned poverty.”

4. Wealth — Literally, ease or competence. Maketh many friends — At least such as are professedly so. The poor man is neglected by those who ought to be his friends. Compare Proverbs 14:20, and verses 6, 7.

Verse 5. A false witness shall not be unpunished — Though he escape the observation and punishment of men, yet he shall not avoid the judgment of God. And he that speaketh lies — That accustoms himself to lying, either in giving evidence in courts of justice, or in common conversation; shall not escape — The righteous judgment of God, though he may flatter himself with hopes of impunity, for the Lord is jealous of his honour, and will not suffer his name to be profaned.

Ver. 5, 9, 28. A false witness shall not be unpunished. Our old law was that he shall lose his ears. See on Proverbs 14:5.

5. Not be unpunished — Better, as margin, not “held innocent.” Shall not escape — Namely, not escape punishment. The first clause is equivalent to, shall be guilty; the second, shall not go unpunished. Compare verse 9; 6:19; 14:5.

V. 6. A friend-in profession.

Verses 6, 7. Many will entreat the favour of the prince — Or, of the liberal, or bountiful man, as bydn may be properly rendered. Kings and princes were anciently called benefactors, Luke 22:25. And every man is a friend to him that giveth gifts — Not sincerely, however, as daily experience shows, but only in show, or profession, or in the outward expressions of friendship and kindness. All the brethren of the poor — His nearest and dearest relations, who are often called brethren in the Scriptures; do hate him — Despise and shun him, as men do a thing that they hate, and as the following words explain it; How much more do his friends go far from him — His other friends, who are no way related to him, but in his prosperity professed love and friendship to him. He pursueth them with words — Earnestly imploring their pity and help. Or, He urgeth their words, as µyrma ãdrm may be rendered; that is, he allegeth their former promises and professions of friendship: or, He seeketh words, (as the preacher sought to find out acceptable words, Ecclesiastes 12:10,) wherewith he might prevail and move them to pity; yet they are wanting to him — Hebrew, hmh al, not they, or, they not. The meaning is, they are not what they pretended to be, namely, friends to him: or, their words are vain, and without effect; there is no reality in them. Houbigant renders the verse, “All his own brethren hate a poor man; how much more his neighbours! They have departed far from him; he followeth after them, but they are not found.”

Ver. 6. Many will entreat the favour of the prince. A fine satire on courtiers, who fatigue the ears of princes for preferment.

6. Many will entreat the favour — Literally, will stroke the face; will flatter, caress, or make court to, the prince. A friend to him that giveth gifts — A liberal, generous man. Many will esteem acquaintance with him an honour. The “gifts” herein spoken of are not to be understood as bribes, and therefore, condemnatory, but such as proceed from the generous impulses of a noble spirit.

V. 7. Brethren-His nearest relations. Hate-Despise and shun him. Pursueth-Earnestly imploring their pity.

Verse 7. Do hate him] They shun him as they do the person they hate. They neither hate him positively, nor love him: they disregard him; they will have nothing to do with him. anc sana signifies not only to hate, but to show a less degree of love to one than another. So Jacob loved Rachel, but hated Leah—showed her less affection than he did to Rachel.

Verses 6, 7. Many will entreat the favour of the prince — Or, of the liberal, or bountiful man, as bydn may be properly rendered. Kings and princes were anciently called benefactors, Luke 22:25. And every man is a friend to him that giveth gifts — Not sincerely, however, as daily experience shows, but only in show, or profession, or in the outward expressions of friendship and kindness. All the brethren of the poor — His nearest and dearest relations, who are often called brethren in the Scriptures; do hate him — Despise and shun him, as men do a thing that they hate, and as the following words explain it; How much more do his friends go far from him — His other friends, who are no way related to him, but in his prosperity professed love and friendship to him. He pursueth them with words — Earnestly imploring their pity and help. Or, He urgeth their words, as µyrma ãdrm may be rendered; that is, he allegeth their former promises and professions of friendship: or, He seeketh words, (as the preacher sought to find out acceptable words, Ecclesiastes 12:10,) wherewith he might prevail and move them to pity; yet they are wanting to him — Hebrew, hmh al, not they, or, they not. The meaning is, they are not what they pretended to be, namely, friends to him: or, their words are vain, and without effect; there is no reality in them. Houbigant renders the verse, “All his own brethren hate a poor man; how much more his neighbours! They have departed far from him; he followeth after them, but they are not found.”

Ver. 5, 9, 28. A false witness shall not be unpunished. Our old law was that he shall lose his ears. See on Proverbs 14:5.

7. The brethren of the poor — This is probably to be understood as applying particularly to such of his brethren as are in better worldly circumstances than himself. Hate him — Not literally, but in effect; they do not care for him. His friends — Literally, his companions. Go far from him — These also keep out of the way of helping him. He pursueth them with words — Or, he is a pursuer of words; that is, promises. They are wanting to him — Literally, they are not. The latter clauses are elliptical and obscure, and the exact sense is difficult to obtain. Besides, there is a various reading, which some prefer. Thus Conant: “He follows after words — these he has.” The other reading, however, is generally accepted. The Douay, after the Vulgate, makes the last clause separate, thus: “He that followeth after words only shall have nothing.”

Verse 8. He that getteth wisdom — That takes pains, and labours to get knowledge, grace, and acquaintance with God; loveth his own soul — Or, loveth himself, because he procures great and lasting, yea, everlasting good to himself, as sinners, on the contrary, are said to hate their souls, chap. 29:24, because they bring evil upon them; he that keepeth understanding — That observes, and carefully practises its precepts; shall find good — Shall have great benefit by it, both for his conduct in this life, and for his happiness in the next.

Ver. 5, 9, 28. A false witness shall not be unpunished. Our old law was that he shall lose his ears. See on Proverbs 14:5.

8. Getteth wisdom — Hebrews, heart; tropical of intelligence, understanding. Loveth his own soul — Himself; does good to himself. The latter clause is explanatory of the former. “To him that watches over discernment the result shall be finding good.” — Miller. Compare Proverbs 15:32; for opposite Proverbs 8:36; 29:24.

Ver. 5, 9, 28. A false witness shall not be unpunished. Our old law was that he shall lose his ears. See on Proverbs 14:5.

9. A false witness shall not be unpunished — This is the same as verse 5, except one word, shall perish, or be lost, as in a wilderness. A vivid metaphor to represent a witness who becomes bewildered in the meshes of his falsehood under cross examination. in verse 5 there is a meiosis in both members.

V. 10. Delight-To live in pleasure and outward glory, doth not become him, nor suit with him; because prosperity corrupts even wise men, and makes fools mad; and because it gives him more opportunity to discover his folly, and to do mischief both to himself and others.

Verse 10. Delight is not seemly for a fool] תענוג taanug, splendid or luxurious living, rank, equipage, &c. These sit ill on a fool, though he be by birth a lord.

For a servant to have rule over princes.] I pity the king who delivers himself into the hands of his own ministers. Such a one loses his character, and cannot be respected by his subjects, or rather their subjects. But it is still worse when a person of mean extraction is raised to the throne, or to any place of power; he is generally cruel and tyrannical.

Verse 10. Delight is not seemly for a fool — To live in affluence, pleasure, and outward glory, doth not become him, nor suit with him; because prosperity corrupts even wise men, and makes fools mad; and because it gives him more opportunity to discover his folly, and to do mischief both to himself and others. He implies that a rod, or punishment, is fitter for him than pleasure; much less for a servant — For one who has been a slave, or who is in a servile condition, and of a servile disposition, not much differing from a fool; or who is a servant to his lusts, and wholly unfit to rule other men; to have rule over princes — Over men of better quality than himself: for servants are commonly ignorant; and when they are advanced, they grow insolent, presumptuous, and intolerable.

Ver. 5, 9, 28. A false witness shall not be unpunished. Our old law was that he shall lose his ears. See on Proverbs 14:5.

10. Delight — That kind of enjoyment which proceeds from delicate or luxurious living. Is not seemly — Not suitable, does not sit well on a fool; a figure supposed to be taken from the fitting of a garment. Much less — Much more unsuitable is it for a servant to have rule over princes. It is an old observation, that servants, (slaves,) who are commonly ignorant, when advanced grow insolent, presumptuous, and intolerable. A person of mean extraction raised to power is frequently self-willed, cruel, and tyrannical. Among us such cases as here named are rare; but in the East it is no unusual thing for a despot to exalt a low favourite to high honour. Compare Proverbs 17:2; 26:1, 8; 30:22; Ecclesiastes 10:7.

Verse 11. It is his glory to pass over a transgression.] “No,” says what is termed a man of honour; “he must meet me as a gentleman; I must have his blood, let God say what he will.” O poor, dastardly coward! thou canst not bear the reproach of poor, flimsy, paltry fellows who ridicule thee, because thou hast refused to commit murder. Such laws should be put down by law; and the man that gives a challenge should be hanged, because he intends to commit murder.

Verse 11. The discretion of a man deferreth his anger — Defers the admission of anger, till he has thoroughly considered all the merits of the provocation, seen them in a true light, and weighed them in a just balance; and then defers the prosecution of it, till there be no danger of going into indecencies of speech or behaviour. Plato said to his servant, “I would beat thee if I were not angry.” And it is his glory to pass over a transgression — Not to revenge a wrong, or an affront, when he hath an opportunity. This is opposed to the perverse judgment of worldly men, who account it folly and stupidity not quickly to resent a provocation, and a dishonour and reproach not to revenge it.

Ver. 11. The discretion of a man deferreth his anger; and it is his glory to pass over a transgression. Æsop says, when the ass brayed against the lion, Leo at first was very angry; but afterwards considering within himself that it was only an ass, he walked on.

11. Deferreth his anger — Literally, lengthens his nose or nostrils; his discretion makes him slow to anger. For this peculiar Orientalism see Proverbs 14:17, 29; 15:1, 18; 16:32. It is often praiseworthy to pass over an insult, trespass, or offence.

Verse 12. The king’s wrath is as the roaring of a lion] There is nothing more dreadful than the roaring of this tyrant of the forest. At the sound of it all other animals tremble, flee away, and hide themselves. The king who is above law, and rules without law, and whose will is his own law, is like the lion. This is strongly descriptive of the character of Asiatic sovereigns.

Verse 12. The king’s wrath is as the roaring of a lion — The words of a king in anger are as much to be feared as the roaring of a lion; but his favour is as dew upon the grass — Any token of his favour and kindness is as comfortable as the dew which refreshes the grass and herbs, parched by the hot beams of the sun.

Ver. 12. The king’s wrath is as the roaring of a lion; against political crimes, cowardice in war, or private villanies. David swore in anger that the rich man who had seized the poor man’s ewe lamb should surely die.

12. King’s wrath — The verse presents a striking picture of an Oriental despot, on whose smile or frown life or death depends. The word rendered lion means a young lion, said to be the strongest and fiercest. Comp. Proverbs 16:14; 20:2; 28:15. For the figure of dew, comp. Proverbs 16:15; Psalm 72:6.

V. 13. Dropping-Are like rain continually dropping upon an house.

Verse 13. The contentions of a wife are a continual dropping.] The man who has got such a wife is like a tenant who has got a cottage with a bad roof, through every part of which the rain either drops or pours. He can neither sit, stand, work, nor sleep, without being exposed to these droppings. God help the man who is in such a case, with house or wife!

Verse 13. A foolish son, &c. — Two things make a man exceeding unhappy, a dissolute son, and a contentious wife: for the former is a perpetual grief to his father, to see him likely to prove the utter destruction of his family; and the quarrels of a wife spoil a man’s happiness, like perpetual droppings, which wear away what they fall upon.

Ver. 5, 9, 28. A false witness shall not be unpunished. Our old law was that he shall lose his ears. See on Proverbs 14:5.

13. Calamity… contentions — “Two things,” says Patrick, “make a man exceedingly unhappy — a dissolute son and a scolding wife; for the former breaks the heart of the father, and as to the other, he is no more able to live at home with her than to dwell in a rotten and ruinous house, through the roof of which the rain drops perpetually.” Smart says: “A continual dropping of water, for example, on the head, becomes, after a time, a means of the most exquisite suffering.” An Illyrian proverb says, “There is no necessity for him to go to war who has a smoking house, a dropping roof, or a contentious wife; for he has war in his own house.” Compare Proverbs 21:9; 27:15; 10:1; 15:20; 19:21, 25. See note on 27:15.

Verse 14. A prudent wife is from the Lord.] One who has a good understanding, tlkcm hva ishshah mascaleth; who avoids complaining, though she may often have cause for it.

Verse 14. House and riches are the inheritance of fathers, &c. — Parents may bestow on their children houses, and lands, and riches; but a prudent wife is from the Lord — Is vouchsafed to a man by the singular providence of God, who is the only searcher and ruler of hearts, exactly discerning who are prudent or pious, (with regard to which the judgments even of wise men are frequently mistaken,) and inclining the hearts of persons one toward another. So that when such a wife falls to the lot of any one, he should look upon it as a singular favour of God to him, for which he ought to be very thankful.

Ver. 5, 9, 28. A false witness shall not be unpunished. Our old law was that he shall lose his ears. See on Proverbs 14:5.

14. Inheritance of fathers — That is, such as may be inherited. A prudent wife — The greatest of earthly blessings is a special boon from Jehovah. Compare Proverbs 18:22.

V. 15. Casteth-Makes a man careless, and like one asleep in his business.

Verse 15. Into a deep sleep] hmdrt tardemah, the same into which Adam was thrown, before Eve was taken from his side. Sloth renders a man utterly unconscious of all his interests. Though he has frequently felt hunger, yet he is regardless that his continual slothfulness must necessarily plunge him into more sufferings.

Verse 15. Slothfulness casteth into a deep sleep — “As labour makes men vigorous and rich, so sloth and idleness have these two miserable effects, that they insensibly sink the mind into a dull stupidity and unconcernedness about the most necessary things, and thereby reduce a man to extreme want and beggary; to which may be added a third, that they tempt him to shift and use dishonest arts for a livelihood.” — Bishop Patrick.

Ver. 5, 9, 28. A false witness shall not be unpunished. Our old law was that he shall lose his ears. See on Proverbs 14:5.

15. Casteth — Rather, causeth deep sleep to fall, amounting to stupor and lethargy. A deep sleep — hmdrt, (tardemah,) the same word used in Genesis 2:2, concerning Adam. An idle soul — Or person. Comp. Proverbs 6:9, 10; 10:4; 12:2.

V. 16. His ways-The commands of God.

Ver. 5, 9, 28. A false witness shall not be unpunished. Our old law was that he shall lose his ears. See on Proverbs 14:5.

16. He that keepeth the commandment — Observes or practices the law of God. Keepeth… soul — Himself. But he that despiseth, or slights, his ways shall die — Shall be put to death. Instead of despises, some critics read divides or scatters, understanding it of the man’s own ways, as being divided in his adherence to the worship of Jehovah. It is not certain whether his ways means the man’s ways or the Lord’s. Comp. Proverbs 16:17; Ecclesiastes 8:5; Luke 11:28.

Verse 17. Lendeth unto the Lord] O what a word is this! God makes himself debtor for every thing that is given to the poor! Who would not advance much upon such credit? God will pay it again. And in no case has he ever forfeited his word.

Verse 17. He that hath pity on the poor — And relieves their necessities; lendeth unto the Lord — Doth not empoverish, but enrich himself: for the Lord takes what is done to them as done to himself, because it is done to those whom he has appointed in his own stead to be his receivers, and whom he hath, in a peculiar manner, commended to the care and charity of all other men. He therefore will not fail to make a full compensation; he will return the benefit done to others, with large interest and increase of blessings, upon the beneficent man and his posterity.

Ver. 17. He that hath pity upon the poor lendeth unto the Lord. The earth is the Lord’s, the bread is for the people; to withhold bread from the aged, the sick, and the blind, is to rob the poor, and incur the anger of heaven. “If they cry at all to me, saith the Lord, I will avenge them.” They ask to die, as they have lived, in humble cottages. To send them in their last moments to die in a sort of state-prison, with vagrants and the sweepings of the streets, is to break their hearts.

17. Hath pity… lendeth — The creditor of Jehovah is he that is gracious to the poor, and he will make good to him his return; that is, profit from the transaction — business language. Miller renders: “And his transaction repays him.” Jehovah charges to himself, and credits the benefactor of the poor, with what is done in the way of kindness. He keeps, too, a true account, and will repay it. All this is not expressed in so many words; some of it is, and the rest is implied. We can make God borrow of us at any time by relieving the necessities of the widows and orphans. “If you like the security,” (said Dean Swift, after reading this verse as a text for a charity sermon,) “down with the dust.” He said no more, and no more was needed. Jeremiah 49:11; Matthew 25:40; Luke 6:30-35; 2 Corinthians 9:6, 7; Proverbs 14:31.

V. 18. While-Before custom in sin, and thy indulgence have made him incorrigible. Let not-Forbear not to give him due and necessary correction.

Verse 18. Let not thy soul spare for his crying.] This is a hard precept for a parent. Nothing affects the heart of a parent so much as a child’s cries and tears. But it is better that the child may be caused to cry, when the correction may be healthful to his soul, than that the parent should cry afterwards, when the child is grown to man’s estate, and his evil habits are sealed for life.

Verse 18. Chasten thy son while there is hope — Before custom in sin, and thy indulgence have made him hard-hearted and incorrigible; and let not thy soul spare for his crying — Forbear not to give him due and necessary correction, through a foolish and destructive pity, excited by his tears and cries; for it is better he should cry under thy rod, than under the sword of the magistrate, or, which is more to be feared, that of divine vengeance.

Ver. 18. Chasten thy son while there is hope. If he steal a toy, make him carry it back; and kindly train him to duty and obedience. Such is the sentiment of St. Paul. Ephes. 6:4.

18. Chasten… while there is hope — Correct for the purpose and with the expectation of improvement; of course, therefore, neither vindictively nor cruelly. Let not thy soul spare for his crying — Or, as many good critics read. “Lift not up thy soul to slay him;” let not thy desire or passion extend so far as to slay him; a very necessary caution to a passionate father, especially where, as in the East, he had the power of life and death over his children. Rueetschi, however, maintains that it is not a caution against undue severity, but against the cruel kindness that kills by witholding seasonable correction. He suggests as parallels Proverbs 3:12; 13:24; 22:15. More in point is Proverbs 23:13. The Speaker’s Commentary favours this view; but many respectable commentators take the other, and regard Ephesians 6:4, and Colossians 3:21, as supporting it.

V. 19. Great wrath-Of strong passions. Deliver-If thou forbear to punish him. Do it-Thou must deliver him again and again.

Verse 19. A man of great wrath] He who is of an irritable, fiery disposition, will necessarily get himself into many broils; and he that is surety for him once is likely to be called on again and again for the same friendly office.

Verse 19. A man of great wrath — Or, he who is of great wrath, that is, of strong passions; who is of a fierce and furious temper; shall suffer punishment — Will certainly bring great mischiefs upon himself; for if thou deliver him — If any parent, relation, or friend deliver him out of one trouble, through his ungovernable temper he will soon involve himself in another; and thou must do it again — Thou wilt soon find it necessary to interpose for his deliverance a second, third, or even fourth time: all which trouble to themselves and others would be prevented if such men would look unto God for grace to enable them to mortify their passions, and to get the rule of their own spirits.

Ver. 5, 9, 28. A false witness shall not be unpunished. Our old law was that he shall lose his ears. See on Proverbs 14:5.

19. Man of great wrath… punishment — A man of violent passions must bear a fine, (punishment;) for if thou deliver him thou wilt haveto do it again. Conant renders: “He that is rough in anger.”

Verse 20. Hear counsel, &c. — Be willing to be taught and ruled; to be advised and reproved, when thou art young; that thou mayest be wise in thy latter end — Before thy death come. Which he adds, not exclusively, as if a man ought not to be wise before, but emphatically, to show that how foolishly soever he may have spent his former and younger years, it highly and especially concerns him to be wise before it is too late, or before death comes.

Ver. 5, 9, 28. A false witness shall not be unpunished. Our old law was that he shall lose his ears. See on Proverbs 14:5.

20. In thy latter end — Thy hereafter, which may mean in the after-part of this life, or in the future life. The interpreters generally favour the sense, in thy after years. “Get instruction and counsel when young, that you may be wise when you grow old.” — Stuart. Compare Proverbs 42:12, for same word.

Verse 21. There are many devices, &c.] The same sentiment as in Proverbs 16:1, where see the note. See Clarke “Proverbs 16:1”.

Verse 21. There are many devices in a man’s heart — Which shall not stand, but be disappointed; many designs and contrivances, which he thinks to be so well devised and planned that they cannot miscarry. Nevertheless, the counsel of the Lord — Which ofttimes contradicts, and therefore overrules or defeats the designs and purposes of men; that shall stand — Shall certainly be fulfilled, and bring to pass whatever he pleases.

Ver. 5, 9, 28. A false witness shall not be unpunished. Our old law was that he shall lose his ears. See on Proverbs 14:5.

21. Are many devices — Schemes, plans. Compare note on Proverbs 16:1-9. Job 23:13; Psalm 33:10.

V. 22. The desire-The hearty desire of being kind is accepted by God, and should be owned by men as a real kindness. A poor man-Who is not able to give what he desires to do. A liar-Than a rich man who feeds the poor with fair promises, but doth not perform what he pretends.

Verses 22, 23. The desire of a man is his kindness — This expression is obscure, and will admit of several interpretations. The Seventy render it, Karpov andri elehmosunh, alms-giving, or charity, is fruit to a man. The meaning, Le Clerc thinks, is, that there is no virtue a man ought to be so desirous of as benignity, or a generous, charitable spirit, as it is the greatest ornament of human nature, and the strongest bond of human society; which if any one wants, however rich he may be, yet he is despised. Others think, that if it be considered as connected with the following clause, the most natural construction is, “A man shows his kindness by his will, or desire to do good; and in this respect a poor man, who would be beneficent if he could, is better than a liar, that is, than a rich man, who makes a profession of kindness, but does not perform it. The Seventy read this latter clause, A poor righteous man is better than a rich man who is a liar: and the Syriac renders it, A poor man is better than a deceitful rich one. The fear of the Lord tendeth to life — To holiness and happiness here and hereafter; in other words, nothing makes a man so comfortable to himself, and so useful to others, as a religious care to please God in all things; and he that hath it shall abide satisfied — Shall want nothing, and shall be fully contented with God’s favour and blessing; he shall not be visited with evil — With any destructive calamity. But the Hebrew text of the verse being obscure, interpreters have taken it in different senses. Houbigant renders it, The fear, &c., tendeth to life, and he who is filled with it shall sleep, or pass his nights, free from all evil. Schultens and Grey interpret it, The fear of Jehovah indeed is life; but he who sleeps in carnal security shall not be free from evil: see Deuteronomy 32:15. The Seventy read it, The fear of the Lord is to a man’s life; but he that is without fear (namely, of God) shall abide in places where there is no knowledge to govern him; that is, shall run blindly into all manner of mischief.

Ver. 5, 9, 28. A false witness shall not be unpunished. Our old law was that he shall lose his ears. See on Proverbs 14:5.

22. The desire of a man — The good wishes; “the charm” — Conant. “Pleasure.” — Miller. Conant gives a good sense: The charm of a man is his kindness; that which makes him the delight of others, which causes them to delight in him. His kindness means his sincere goodwill, not the mere profession of it; for the poor man who has nothing is better than a man of false profession. The Geneva Bible renders the first clause: “That that is desired of a man is his goodness,” which means here his honesty.

V. 23. Satisfied-Shall be fully contented with God’s favour and blessing.

Verses 22, 23. The desire of a man is his kindness — This expression is obscure, and will admit of several interpretations. The Seventy render it, Karpov andri elehmosunh, alms-giving, or charity, is fruit to a man. The meaning, Le Clerc thinks, is, that there is no virtue a man ought to be so desirous of as benignity, or a generous, charitable spirit, as it is the greatest ornament of human nature, and the strongest bond of human society; which if any one wants, however rich he may be, yet he is despised. Others think, that if it be considered as connected with the following clause, the most natural construction is, “A man shows his kindness by his will, or desire to do good; and in this respect a poor man, who would be beneficent if he could, is better than a liar, that is, than a rich man, who makes a profession of kindness, but does not perform it. The Seventy read this latter clause, A poor righteous man is better than a rich man who is a liar: and the Syriac renders it, A poor man is better than a deceitful rich one. The fear of the Lord tendeth to life — To holiness and happiness here and hereafter; in other words, nothing makes a man so comfortable to himself, and so useful to others, as a religious care to please God in all things; and he that hath it shall abide satisfied — Shall want nothing, and shall be fully contented with God’s favour and blessing; he shall not be visited with evil — With any destructive calamity. But the Hebrew text of the verse being obscure, interpreters have taken it in different senses. Houbigant renders it, The fear, &c., tendeth to life, and he who is filled with it shall sleep, or pass his nights, free from all evil. Schultens and Grey interpret it, The fear of Jehovah indeed is life; but he who sleeps in carnal security shall not be free from evil: see Deuteronomy 32:15. The Seventy read it, The fear of the Lord is to a man’s life; but he that is without fear (namely, of God) shall abide in places where there is no knowledge to govern him; that is, shall run blindly into all manner of mischief.

Ver. 5, 9, 28. A false witness shall not be unpunished. Our old law was that he shall lose his ears. See on Proverbs 14:5.

23. Fear… tendeth to life — This is in the spirit of the old dispensation — an assurance of life, security, and happiness in this world to them that fear the Lord. Proverbs 10:3, 29; 14:26. Under the new order of things the principle is the same, but the working of it is modified. “All things work together for good to them that love God.” Romans 8:28. Conant renders last clause: “And, sated, shall one repose, nor be visited with evil.”

V. 24. Bring it-To feed himself; he expects that the meat should drop into his mouth.

Verse 24. A slothful man hideth his hand in his bosom] Is too lazy to feed himself, If he dip his hand once in the dish, he is too lazy to put it in a second time. It is a strange case that a man, through his excessive slothfulness, would rather starve than put himself to the trouble to eat.

Verse 24. A slothful man hideth his hand in his bosom — Either to keep it warm in cold weather, or to give it rest, being unwilling to fatigue it with the labour of any action; and will not bring it to his mouth again — Namely, to feed himself; as if he expected that the meat should drop into his mouth. “It is a most elegant, but hyperbolical, description of a man who hath given himself up to sloth; who refuses to do things as easy as pulling his hand out of his bosom, and as necessary as eating and drinking.”

Ver. 5, 9, 28. A false witness shall not be unpunished. Our old law was that he shall lose his ears. See on Proverbs 14:5.

24. Hideth… in his bosom — Better, in a dish. He does not even return it to his own mouth. A sarcastic hyperbole, like “too lazy to eat.” The allusion is to the Oriental mode of eating. Proverbs 12:27; 15:19; 26:13, 15; Matthew 26:23; John 13:26. Our version follows the Septuagint and Vulgate. The word occurs in the sense of dish, 2 Kings 21:13.

V. 25. Scorner-An obstinate and impudent transgressor. Simple-Who sin thro’ ignorance, being possibly drawn to it by the scorner’s evil counsel or example. Reprove-A verbal reproof will be more effectual for his reformation, than the severest punishments will be to a scorner.

Verse 25. Smite a scorner — An obstinate and impudent transgressor, a derider of religion and virtue, who rejects and scorns all admonition: that is, punish him; and the simple will beware — Though the punishment do him no good, yet other inconsiderate persons, who sin, it may be, through ignorance, imprudence, or infirmity, will be awakened by it to a better way of thinking and acting; who, if they saw him pass with impunity, would be apt to follow his example. And reprove one that hath understanding, &c. — A verbal reproof will be more effectual for his reformation than the severest punishments will be to that of a scorner.

Ver. 5, 9, 28. A false witness shall not be unpunished. Our old law was that he shall lose his ears. See on Proverbs 14:5.

25. A scorner — A scoffer. This usually means the most confirmed and hardened of evil doers; one beyond all hope of reformation. He is punished for the good of others, there being no hope of benefit to him. The simple will beware — Will become wary or wise; will act wisely. A reproof to an intelligent or discerning man will benefit himself — he will learn knowledge. Compare Proverbs 13:1.

V. 26. Wasteth-His father’s estate. Chaseth-Causes her to avoid his presence, and to go from the house where he is.

Verse 26. He that wasteth his father] Destroys his substance by riotous or extravagant living, so as to embitter his latter end by poverty and affliction; and adds to this wickedness the expulsion of his aged widowed mother from the paternal house; is a son of shame-a most shameful man; and a son of reproach-one whose conduct cannot be sufficiently execrated. Who tormentith the fader, and fleeth the modir, schenful schal ben, and unblisful.—Old MS. Bible. The common reading of the Vulgate is, et fugat matrem, and expels his mother; but the Old Bible was taken from a copy that had fugit matrem, shuns his mother, flees away from her, leaves her to affliction and penury. It is prostitution of the term to call such, man.

Verse 26. He that wasteth his father — That is, his father’s estate, by unjust or riotous courses; and chaseth away his mother — Causes her to avoid and abhor his presence and society, and to go from the house where he is; is a son that causeth shame — Both to himself, and to his parents and family. But this verse ought rather to be rendered, A son that causeth shame, and bringeth reproach, wasteth his father, and chaseth away his mother; that is, as some interpret it, he gives them as much concern as if he were to waste his father’s substance, and turn his mother out of doors.

Ver. 26. He that wasteth his father, by prodigality, and chaseth away his mother, refusing her a home and bread, covers his family with shame, and brings on himself destruction. And this case is the more alarming, because it is common.

26. Wasteth his father — Despoils him of his property, so as to break up his father’s house, and make a fugitive of his mother. To good parents such disgraceful conduct in a son is as great a calamity as can well befall them.

Verse 27. Cease, my son] Hear nothing that would lead thee away from God and his truth.

Verse 27. Cease, my son, to hear the instruction, &c. — If thou hast done it formerly, yet do not now, any longer, hearken to those false doctrines, or evil counsels, which tend to withdraw thee from the belief or practice of God’s holy word. Or, as Bishop Patrick interprets the verse, “My son, beware of their discourse, who, under the show of greater learning, seduce thee from the plain doctrines of virtue; or, if thou hast been unhappily engaged in such company, quit it presently, and stick to those that honestly instruct thee; for, remember this, to leave off hearing the instruction of good men, is the first step toward a departure from all religion.”

Ver. 5, 9, 28. A false witness shall not be unpunished. Our old law was that he shall lose his ears. See on Proverbs 14:5.

27. Cease… to hear the instruction that causeth to err — The verse is difficult. Leaving out the italics, it would be, “Cease, my son, to hear the instruction to err from the words of knowledge.” Conant renders: “So as to err.” Miller: “With the result of wandering.” Acken, in Zockler: “To depart from.” “Cease to hear instruction which leads thee to err.” — Rosenmuller. It is probable that our Version has given the true sense. The Septuagint has: “A son who ceases to attend to the instruction of a father will cherish evil designs.” The Douay: “Cease not, my son, to hear instruction, and be not ignorant of the words of knowledge.”

V. 28. Scorneth-Hath no reverence to the place of justice, nor to the presence of God there. Devoureth-Utters it with greediness and delight.

Verse 28. An ungodly witness scorneth judgment — Hath no reverence to the place of justice, nor to the presence of God there, nor to that sacred and solemn work, of executing judgment, but, in spite of all, gives in a false testimony. And the mouth of the wicked devoureth iniquity — Uttereth it with as great greediness, delight, and ease, as they swallow down delicious meats and drinks; or, is as eager to commit it in word and deed, as if it were as necessary to their well-being as the food they eat.

Ver. 5, 9, 28. A false witness shall not be unpunished. Our old law was that he shall lose his ears. See on Proverbs 14:5.

28. An ungodly witness — One not of God, untruthful. Scorneth judgment — Mocketh, derideth it. He hath no concern that justice be done. Devoureth iniquity — Greedily, as a dainty morsel.

V. 29. Prepared-Although they be deferred for a time, yet they are treasured up for them.

Verse 29. Stripes for the back of fools.] Profane and wicked men expose themselves to the punishments denounced against such by just laws. Avoid, therefore, both their company and their end.

PROVERBS

Verse 29. Judgments are prepared for scorners — Either by men, or, at least, by God; although they be deferred for a time, yet they are treasured up for them, and shall infallibly be inflicted upon them: and stripes for the back of fools — Nor shall other sinners escape, who sin through want of consideration, but they also shall be punished, though in a less degree.

29. Judgments are prepared for scorners — This may relate to the preceding proverb, and threaten the punishment due to the crimes of those who have no regard for truth and justice. Compare Proverbs 14:3; 26:3. The Septuagint, however, has here a good temperance proverb, which seems to connect this passage with the next chapter: namely, “Scourges are preparing for the intemperate, and punishments likewise for fools.”