Proverbs · Chapter 20

V. 1. A mocker-Wine immoderately drunk makes men mockers. Raging-Makes men full of rage.

Verse 1. Wine is a mocker] It deceives by its fragrance, intoxicates by its strength, and renders the intoxicated ridiculous.

Strong drink] rkv shechar, any strong fermented liquor, whether of the vine, date, or palm species.

Verse 1. Wine is a mocker — Wine immoderately drank makes men mockers or scoffers at God and men: see Hosea 7:5. Or, is a mocker to the sinner himself, makes a mock of him, deprives him of his understanding, and causes him to speak and act like a fool, and thereby renders him ridiculous, and exposes him to shame, contempt, and insult. Strong drink is raging — Excites unruly passions in men’s minds, and makes them full of rage and fury. “When wine is in,” says one, “wit is out,” and then the man, according as his natural temper is, either mocks like a fool, or rages like a madman. The word hmh, here rendered raging, says Bishop Patrick, signifies “that discomposed, unquiet, and restless state of mind which expresses itself in wild and tumultuous motions.” Whosoever is deceived thereby — Namely, by wine or strong drink; is not wise — Is a fool or a madman, because he deprives himself of the use of his reason. Thus, “the first precept in this chapter is against drunkenness, as an enemy to wisdom, even in common things; much more in those of everlasting consequence: for it commonly expels out of men’s minds all reverence, both to God and others, inclining them to take the license to say or do any thing without restraint or discretion.” Therefore, though it pretends to be a sociable thing, it renders men unfit for society, making them abusive with their tongues, and outrageous in their passions.

Verse 1. Wine is a mocker, strong drink is raging. In the book of Ecclesiasticus intoxication is connected with poverty, with harlots, with destruction: chap. 19:1-2. Cyrus, after noticing great disorder in the court of Persia, is reported by Xenophon as saying, oh Darius, we were all kings last night. Darius, his ministers, and his cup-bearers all asleep on the carpets together.

1. A mocker — xl, (lets.) Of this word Gesenius says, that it means a frivolous and impudent person, who sets at naught and scoffs at the most sacred precepts and duties of religion, piety, and morals. Strong drink — rkv, (shekhar,) Greek, sikera. Jerome says, that in Hebrew any inebriating liquor is called shekhar, whether made of grain, the juice of apples, honey, dates, or any other fruit. It is probably used here in a more generic sense than ˆyy, (yayin,) wine: meaning any kind of intoxicating drink. Of “strong drink,” is predicated hmh, (homeh,) turbulence: to be noisy, clamorous, boisterous; to be in a tumult or uproar. Taking the above together, they are highly descriptive of drunkenness.

Stuart says, The common idea that “strong drink, in the Scriptures, means something stronger than wine, is destitute of any good foundation. None of the fruits yielded a juice so intoxicating as that of the grape. Wine was the strongest drink of the Hebrews, if the drinks that were drugged be excepted.” (See note on Proverbs 9:2.)

Inebriating liquors, whether wine or anything else, are “mockers,” deceivers. They deceive those who drink them, leading imperceptibly, in many cases, to habits of tippling and drunkenness, and make those who indulge in them setters at naught of all duties and obligations. Whosoever is deceived thereby is not wise — Or, shall not become wise. “When wine is in, wit is out.” Strong drink is an enemy to wisdom even in common things; how much more in those of everlasting moment! It usually expels from the mind all reverence for God and respect for man, and causes men to throw off restraint and lose discretion.

V. 2. The fear-The terror which the wrath of a king causes.

Verse 2. The fear of a king] Almost the same with Proverbs 19:12, which see.

Verses 2, 3. The fear of a king, &c. — See on Proverbs 16:14, and 19:12. It is an honour to a man to cease from strife — Either to prevent it, or, if it be begun, to put an end to it: which, although proud and profane persons esteem dishonourable to them, would indeed be their glory, because it would be an evidence of their wisdom and power over their passions, and of their respect and obedience to their sovereign Lord, in which their honour and happiness consist; but every fool will be meddling — Namely, with matters of strife; he is always ready to begin strife, and obstinate in the continuance of it.

Ver. 2. The fear of a king. See on Proverbs 19:12. Many proverbs in this chapter occur in other places, to which the reader is referred.

2. The fear of a king — The dread, terror, which a king inspires in those brought before him. Provoketh him — Stirs him up to anger. Sinneth against his own soul — Against his life, or himself; forfeits his life. Comp. Proverbs 6:32; 8:36; 16:14; 19:12.

V. 3. Meddling-Is always ready to begin strife, and obstinate in the continuance of it.

Verse 3. It is an honour for a man] The same sentiment as Proverbs 19:11.

Verses 2, 3. The fear of a king, &c. — See on Proverbs 16:14, and 19:12. It is an honour to a man to cease from strife — Either to prevent it, or, if it be begun, to put an end to it: which, although proud and profane persons esteem dishonourable to them, would indeed be their glory, because it would be an evidence of their wisdom and power over their passions, and of their respect and obedience to their sovereign Lord, in which their honour and happiness consist; but every fool will be meddling — Namely, with matters of strife; he is always ready to begin strife, and obstinate in the continuance of it.

3. Cease from — Or, keep aloof from, dwell apart from. Every fool will be meddling — [lgty, (yithgalla’h.) For a similar rendering of a cognate word see Proverbs 17:14, and 18:1. Zockler reads, “Breaketh forth:” Miller, “Pushes recklessly on:” Stuart, “Involves himself:” Conant, “Gets angry.” Compare Proverbs 19:11.

Verse 4. The sluggard will not plough] For other parts of this character, see the preceding chapter. It is seldom that there is a season of very cold weather in Palestine; very cold days sometimes occur, with wind, rain, and sleet. They begin their ploughing in the latter end of September, and sow their early wheat by the middle of October. And this is often the case in England itself. The meaning of the proverb is: the slothful man, under the pretence of unfavourable weather, neglects cultivating his land till the proper time is elapsed.

Verse 4. The sluggard will not plough by reason of cold — The cold of the ploughing season, being in the latter end of autumn, and toward winter, or early in the spring. He hates and avoids all laborious and difficult work, although his own necessity and interest oblige him to do it; therefore shall he beg, and have nothing — And not obtain any alms; not even in harvest, that time of plenty and bounty, because men’s hearts are justly hardened against that man, who, by his own sloth and wilfulness, hath brought himself to want.

4. Not plough by reason of the cold — ãrjm, (mehhoreph.) The word without the prefix means, the autumn, which is made also to include winter. In Palestine the people begin ploughing in September, and sow their early wheat by the middle of October. Very cold days meantime may occur, with wind, rain, and sleet, but there is seldom a long season of cold weather. There are two important lessons in this proverb. First, An indolent man is deterred by the smallest difficulty from undertaking the most needed work; secondly, He who neglects the work appropriate to the season will suffer the most serious consequences. The principle has its application to the whole of this life, as well as to the particular parts of it. Life is the seed-time, the future life, the harvest. See Land and Book, vol. 2:207. Comp. 2 Thessalonians 3:10.

V. 5. Counsel-Designs of doing something of moment. Deep water-Is secret and hard to be discovered.

Verse 5. Counsel in the heart of man] Men of the deepest and most comprehensive minds are rarely apt, unsolicited, to join in any discourse, in which they might appear even to the greatest advantage; but a man of understanding will elicit this, by questions framed for the purpose, and thus pump up the salubrious waters from the deep and capacious well. The metaphor is fine and expressive.

Verse 5. Counsel in the heart of man — Either, 1st, Ability to give counsel; or, 2d, The design or purpose of doing something of importance; for the word hx[, here rendered counsel, is frequently used in both senses, but the latter seems most proper here; it is like deep water — Is there in great abundance, or is secret and hard to be discovered; but a man of understanding will draw it out — By prudent questions and discourses, and a diligent observation of his words and actions. In other words, “Though the designs and intentions of another man, especially one who hath a deep understanding, are as hard to be found out as waters which lie in the secret caverns of the earth; yet there are persons of such penetration, that they will find means to discover them and draw them out.” “There are six ways,” says Lord Bacon, in his Advancement of Learning, lib. 8. cap. 2, “whereby the knowledge of men may be drawn out and disclosed; by their faces and countenances, by words, by deeds, by their nature, by their ends, and by the relations of others.”

Ver. 5. Counsel in the heart of man is like deep water. Men of wisdom and prudence are slow to advise others; but a man of understanding will resort to such characters, as to deep wells. He will not listen to the ready, but shallow, advice of fools.

5. Counsel in the heart — The purposes, plans, which a man may form and keep secret. Is like deep water — Difficult to be fathomed, or found out. But a man of understanding — An intelligent, prudent, shrewd man. Will draw it out — Will discover it. It may need to be gently and wisely drawn from him by sagacious inquiries, thus eliciting his secret designs. The figure of thus “drawing out” the man’s plans is taken from the practice of drawing water from a deep well. Compare Proverbs 18:4; Exodus 2:16, 19; John 4:11.

Verse 6. Most men will proclaim] Many men merciful ben clepid: a feithful man forsoth, who schal finde?-Old MS. Bible.

Verses 6, 7. Most men will proclaim every one his own goodness — “Most men are ready enough to claim to themselves a large share of piety and virtue;” but a faithful man who can find? — “Where is that man of true and undissembled virtue to be found, who studies rather to be, than to seem, good?” There are but few such. — Schultens. The just man walketh in his integrity — He proves himself to be righteous, not only by his profession, which is spoken of in the former sentence, but by his upright and unblameable conversation. His children are blessed after him — By virtue of that covenant which God hath made with such men, which is not confined to their persons, but entails blessings upon their posterity.

6. Most… proclaim… own goodness — Will make known, or publish, his own kindness. The point seems to be, that there are many professors of virtue and religion; but a true man, a truly virtuous and pious man, being unobtrusive, is hard to find. The expression axmy ym, (mi yimtsa,) who can find? according to a Hebrew idiom, may have the force of a wish: O that I might find a faithful man. Comp. Proverbs 13:17; 14:5; 31:10. For the general meaning, see Psalm 116:11; Romans 3:4.

Verses 6, 7. Most men will proclaim every one his own goodness — “Most men are ready enough to claim to themselves a large share of piety and virtue;” but a faithful man who can find? — “Where is that man of true and undissembled virtue to be found, who studies rather to be, than to seem, good?” There are but few such. — Schultens. The just man walketh in his integrity — He proves himself to be righteous, not only by his profession, which is spoken of in the former sentence, but by his upright and unblameable conversation. His children are blessed after him — By virtue of that covenant which God hath made with such men, which is not confined to their persons, but entails blessings upon their posterity.

7. The just man — An upright man. The critics transpose: He that walks in his integrity, a righteous man, (or is a righteous man,) happy are his children after him. Comp. Proverbs 14:26; Genesis 24:67; Job 21:21.

V. 8. His eyes-With his very looks, or by his diligent inspection into affairs.

Verse 8. A king that sitteth in the throne of judgment] Kings should see to the administration of the laws, as well as of the state transactions, of their kingdom. In the British constitution there is a court for the king, called the King’s Bench, where he should sit, and where he is always supposed to be sitting. The eyes—the presence, of the monarch in such a place, scatter evil—he sees into the case himself, and gives right judgment, for he can have no self-interest. Corrupt judges, and falsifying counsellors, cannot stand before him; and the villain is too deeply struck with the majesty and state of the monarch, to face out iniquity before him.

Verse 8. A king that sitteth in the throne of judgment — That makes it his great care and business to execute justice and judgment among his people, especially if he do this in his own person, as it was usual for kings to do in ancient times, and see things with his own eyes; scattereth away all evil — Effectually suppresses, or removes, all wickedness; with his eyes — With his very looks, or by his diligent inspection.

8. A king… scattereth — Searches, or winnows out. Meaning, probably, that the ruler who does his duty in his office; who acts justly, impartially, faithfully and energetically, not trusting too much to others, but as far as possible looking to the careful administration of the laws by his subordinates — will scatter iniquity as with the flash of his eye. Compare Proverbs 16:10; Isaiah 11:4 — where the same thing is predicated of a wise king.

Verse 9. Who can say, I have made my heart clean] No man. But thousands can testify that the blood of Jesus Christ has cleansed them from all unrighteousness. And he is pure from his sin, who is justified freely through the redemption that is in Jesus.

Verse 9. Who can say, I have made my heart clean? — No man can say that he hath made his own heart clean: but God can create in man a clean heart, as David expresses himself, Psalm 51:10, (on which see the note,) and can renew a right spirit within him; I am pure from my sin — No man can render himself pure, either from the guilt of his past sins, or from the power or pollution of his corrupt inclinations and passions; but God surely, according to his promise, if we confess our sins, past and present, with humiliation, contrition, and godly sorrow for them, and rely on him, who gave himself for his church, that he might sanctify and cleanse it, and render it a glorious church without spot or wrinkle, or any such thing, can, and will freely and fully forgive us our sins, and cleanse us from all unrighteousness. He can justify us from all things, communicate to us a divine nature, and stamp his whole image on our souls.

Ver. 9. Who can say, I have made my heart clean; I am pure from my sin? The phrase, “my sin,” designates personal transgression. The various answers given to these enquiries show that some difficulty exists in the sense. Commentators seem agreed here to leave us all in our sins. But Augustine, Enchrid. cap. 64, “asserit vitam justorum esse posse sine crimine, et non sine peccato, affirms, that the life of the just may be without crime, but not without sin.” This farther makes a distinction here between known and wilful sins, and the infirmities inoperable from our nature. Well, be the opinions of the doctors what they may, this grand truth remains as a rock, that there is a state on earth in which the Father, Son, and Comforter will come and make His abode with faithful men. John 14:23. Oh my soul, look for that state above all other favours, and aim at all the mind that was in Christ.

9. Made my heart clean — Morally pure. This is an expression of human consciousness in respect to the impurity and imperfection of man. No man can claim either that he has never sinned, (has no sin, 1 John 1:8, 10,) or that he has by any work or deed of his own purified his heart and made himself clean. There were modes, temporary and unsatisfactory, of purification and pardon under the old dispensation, (see Numbers xix, and Hebrews 9,) but it remained for the gospel dispensation to declare that only the blood of Jesus Christ, the Lamb of God, cleanseth us from all sin. 1 John 1, 7. A Christian may be assured, or conscious, not that he has made himself clean, but that, through the great atoning sacrifice, his sins are all washed away. By faith he is justified, sanctified. Comp. Job 14:14; 15:14; Psalm 51:5, 7; 1 Kings 8:46; Ecclesiastes 7:20; 1 John 1:10; 3:20; James 3:2. In the Septuagint the verses of the chapter are somewhat transposed; after verse 9 come in verses 20, 21, 22; then verses 10, 11, 12, 13; then verse 23, and so regularly on to verse 30.

V. 10. Divers-One greater for shew and one lesser for use.

Verse 10. Divers weights and divers measures] A peise and a peise;—Old MS. Bible: from the French pois, weight. Hebrew: “A stone and a stone; an ephah and an ephah.” One the standard, the other below it; one to buy with, the other to sell by.

10. Divers weights measures — Literally, a stone and a stone, an epha and an epha, which some interpret to mean a double weight and a double epha; that is, two of each, one true and the other false, one greater than the other, one to buy with and the other to sell with. But the repetition here denotes not plurality but diversity, and hence is well enough rendered by our word “divers.” The epha was a measure equal to about one and a half (some say one and one ninth) bushels, English. The tricks of trade were not unknown in the early times. Compare Proverbs 11:1; 17:5; and verse 23 below.

V. 11. Is known-The future disposition of a man may be probably conjectured from his childish manners.

Verse 11. Even a child is known by his doings] That is, in general terms, the effect shows the nature of the cause. “A childe is known by his conversation,” says Coverdale. A child is easily detected when he has done evil; he immediately begins to excuse and vindicate himself, and profess his innocence, almost before accusation takes place. Some think the words should be understood, every child will dissemble; this amounts nearly to the meaning given above, But probably the principal this intended by the wise man is, that we may easily learn from the child what the man will be. In general, they give indications of those trades and callings for which they are adapted by nature. And, on the whole, we cannot go by a surer guide in preparing our children for future life, than by observing their early propensities. The future engineer is seen in the little handicraftsman of two years old. Many children are crossed in these early propensities to a particular calling, to their great prejudice, and the loss of their parents, as they seldom settle at, or succeed in, the business to which they are tied, and to which nature has given them no tendency. These infantine predilections to particular callings, we should consider as indications of Divine Providence, and its calling of them to that work for which they are peculiarly fitted.

Verse 11. A child is known by his doings — Children discover their inclinations or dispositions by their childish speeches and carriages, as not having yet learned the art of dissembling: whether his work be, or rather, will be, pure — That is, the future disposition and conduct of a man may be very probably conjectured from his childish manners.

11. Even a child is known by his doings — Known as to character. Even in childhood a sagacious observer may often predict the future development. “A child,” r[n, (na’har,) a boy, a youth, shows himself, makes known his character. Miller translates the latter clause, “Is he pure? is he just also? is his work right?” that is, his work is the test of his purity. If this be so with a child, much more with a man. The Septuagint lacks this verse, and has instead, “A youth, when in company with a godly man, will be restrained in his devices, and then his way will be straight.”

Verse 12. The hearing ear and the seeing eye] Every good we possess comes from God; and we should neither use our eyes, nor our ears, nor any thing we possess, but in strict subserviency to his will.

12. Hearing ear… seeing eye — The point of the proverb probably consists in what is implied, namely, that as Jehovah made the eye, he must needs see; as he made the ear, he surely hears; and will call to an account for the use of these precious gifts. Comp. Exodus 4:11; Psalm 94:9; Proverbs 15:3.

V. 13. Open-Shake off sloth and betake thyself to thy employment with diligence and vigour.

Verse 13. Love not sleep, lest thou come to poverty] Sleep, indescribable in its nature, is an indescribable blessing; but how often is it turned into a curse! It is like food; a certain measure of it restores and invigorates exhausted nature; more than that oppresses and destroys life. A lover of sleep is a paltry, insignificant character.

Verse 13. Love not sleep — That is, immoderate sleep, nor sloth, or idleness. Take sleep because necessity requires it, not from any love to it; lest thou come to poverty — Lest thou reduce thyself to beggary. Persons that indulge themselves in sleep to excess, not only lose the time which they spend therein, but contract a listless, indolent disposition and habit, and are generally half asleep, or never well awake, and therefore, of course, come to poverty. Open thine eyes — Awake out of sleep, shake off sloth, and betake thyself to thy employment with diligence and vigour. Thou shalt be satisfied with bread — If thou do not grow rich, yet thou shalt have what is sufficient for the supply of thy own wants, and the wants of those dependant upon thee.

13. Love not sleep — Love it not for itself — its ease and indulgence — but use it only for the refreshment of nature. Open thine eyes — Be wide awake and diligent. Thou shalt be satisfied — Literally, be satisfied. The imperative is frequently used for the indicative future. Sleep is a great blessing, and needful to health, vigour, and activity; but one may contract the habit of sleeping more than is needful. Some men work with body or mind when they ought to be sleeping. Others sleep when they ought to be working. Judgment, prudence, and self-denial are necessary in this as in other matters. Instead of “Love not sleep,” the Septuagint has, “Love not to speak ill,” etc. Compare Proverbs 12:11; 19:15.

Verse 14. It is naught, it is naught, saith the buyer] How apt are men to decry the goods they wish to purchase, in order that they may get them at a cheaper rate; and, when they have made their bargain and carried it off, boast to others at how much less than its value they have obtained it! Are such honest men? Is such knavery actionable? Can such be punished only in another world? St. Augustine tells us a pleasant story on this subject: A certain mountebank published, in the full theatre, that at the next entertainment he would show to every man present what was in his heart. The time came, and the concourse was immense; all waited, with deathlike silence, to hear what he would say to each. He stood up, and in a single sentence redeemed his pledge:—

VILI vultis EMERE, et CARO VENDERE.

You all wish to BUY CHEAP, and SELL DEAR.”

He was applauded; for every one felt it to be a description of his own heart, and was satisfied that all others were similar. “In quo dicto levissimi scenici omnes tamen conscientias invenerunt suas.’—DE TRINITATE, lib. xiii., c. 3; OPER. vol. vii., col. 930.

Verse 14. It is naught, it is naught. — The commodity is but of little worth; saith the buyer — Namely, to the seller; he discommends it, that he may bring down the price of it; but when he is gone his way — Having purchased the article upon his own terms; then he boasteth — That by his subtlety he hath overreached the seller, and obtained a great advantage to himself, and he laughs at his simplicity in selling it at so low a price. This Solomon notices as a common but very blameable practice.

14. It is naught — “Bad, bad!” says the buyer; but he trips off and then praises himself — boasts of his good bargain. A common occurrence. Some of the old interpreters understand this differently, thus: “It is bad, it is bad!” says the possessor; but when it is gone then he praises it. The force of this would be, we only prize blessings after they are lost. This is true, but probably is not the meaning of this proverb.

V. 15. The lips-But wise speeches are of far greater worth.

Verse 15. There is gold] Gold is valuable, silver is valuable, and so are jewels; but the teachings of sound knowledge are more valuable than all.

Verse 15. There is gold, &c. — Namely, in the world, in divers persons’ hands, by whom it is much prized; but the lips of knowledge — Wise speeches, proceeding from a well-informed and upright mind, are a precious jewel — Are of far greater worth, both to him that utters them, and to those that receive and improve them to their own benefit.

15. Rubies — By some rendered pearls, but later critics prefer red corals. Precious jewel — A precious vessel, vase, or instrument. The word ylk, (keli,) is of large use in the Hebrew. The proverb implies that lips of knowledge — those communicating valuable knowledge — are rarer than gold or pearls. Possibly it may mean that wisdom, joined with eloquence, can accomplish more than gold or pearls.

V. 16. Take-As a pledge, without which he ought not to be trusted. Of him-That is surety.

Verse 16. Take his garment that is surety for a stranger] I suppose the meaning to be, If a stranger or unknown person become surety in a case, greater caution should be used, and such security taken from this stranger as would prevent him from running away from his engagements.

Verse 16. Take his garment, &c. — Namely, as a pledge, without which he ought not to be trusted, because, by the action referred to, he shows himself to be foolish, and takes the ready way to make himself a beggar; that is surety for a stranger — A person unknown to him; and a pledge of him who is surety for a strange woman — For a harlot, so called chap. 2:16, and elsewhere. “It is rank folly,” says Bishop Patrick, in his interpretation of this verse, “to trust him, who is so rash as to be bound for one, whose ability and fidelity are utterly unknown to him; especially for a woman, whose loose way of life makes her credit justly suspected: therefore, have nothing to do with such an inconsiderate person, without the utmost security that he can give thee, for the payment of what he owes thee.”

16. Take his garment that is surety — There is in this verse a various reading which produces some difficulty in interpretation. In the second member, the text has, µyrkn, (nokhriyyam,) strangers, masculine plural, but the Masorites read in the margin, hyrkn, (nokhriyyah,) feminine singular, a strange woman. This reading is followed in our version. Most critics, however, prefer the reading of the Hebrew text, “stranger.” Stuart translates: “Take his garment when he has pledged himself to a stranger, and because of strangers distrain him.” Conant substantially the same. Zockler, the latter clause: “And for strangers make him a bond-man.” The Geneva Bible reads the latter clause, “Take a pledge of him for the stranger.” The imperative here, as is often the case, may be considered an energetic and predictive future: he that headlong goes security for strangers will have his garments taken and his goods seized; that is, he will suffer severely for it. Comp. Proverbs 6:1-5, and notes there; Proverbs 11:15; 17:18; 27:13.

Verse 17. Bread of deceit is sweet] Property acquired by falsehood, speculation, &c., without labour, is pleasant to the unprincipled, slothful man; but there is a curse in it, and the issue will prove it.

Verse 17. Bread of deceit — Gain or pleasure procured by unrighteous courses; is sweet to a man — And the more sweet, because it is unlawfully obtained; such pleasure doth the carnal mind take in the success of its wicked projects! Observe, reader, all the pleasures and profits of sin are bread of deceit; they are stolen; they are forbidden fruit; and they deceive men; for they do not perform what they promise. For a time, indeed, they are, perhaps, rolled under the tongue as a sweet morsel, and the sinner blesses himself in them, but afterward his mouth shall be filled with gravel — His bread of deceit will be bitter and pernicious, and produce pain and sickness in his stomach; when his conscience is awakened, when he sees himself cheated, and becomes apprehensive of the wrath of God against him for his sin, how painful and distressing then is the thought of it!

Ver. 17. Bread of deceit is sweet to a man, as property obtained by fraud, which presently will grind his teeth. He who overreaches his neighbour will shortly overreach himself. See on Proverbs 9:17.

17. Bread of deceit — Enjoyments and possessions acquired by fraud, or any illicit means. (Compare Proverbs 23:3; 9:17.) Filled with gravel — Comp. Lamentations 3:16. His unlawful gratifications will be turned to grievous annoyances.

V. 18. Established-The way to bring our purposes to good effect is to manage them with serious consideration.

Verse 18. With good advice make war,] Perhaps there is not a precept in this whole book so little regarded as this. Most of the wars that are undertaken are wars of injustice, ambition, aggrandizement, and caprice, which can have had no previous good counsel. A minister, who is perhaps neither a good nor a great man, counsels his king to make war; the cabinet must be brought into it, and a sufficient number out of the states of the kingdom gained over to support it. By and by, what was begun through caprice must be maintained through necessity. Places must be created, and offices must be filled with needy dependents, whose interest it may be to protract the war, till they get enough to pay their debts, and secure independence for life. And for these most important ends the blood of the country is spilled, and the treasures of the people exhausted! I have met with a fact precisely of this kind under the reign of Louis XIV.

Verse 18. Every purpose is established by counsel — “Rashness spoils the best designs, which must be carried on prudently, and with good advice, if we would have them to prove successful.” And with good advice make war — Warlike expeditions are not to be undertaken without great deliberation. It should be maturely considered, whether the war ought to be begun or not; whether it be just, whether it be prudent. And, when it is begun, how, and by what arts, it may be successfully prosecuted: for skill is as necessary as courage. Going to law is a kind of going to war, and therefore should not be done without good advice.

18. Every purpose, etc. — Or, thou shall establish purposes, plans, enterprises, etc., by counsel — thus thou shall make them sure and successful. With good advice make war — This is a precept for rulers, guarding them against rash enterprises, and especially against plunging into a war for insufficient reasons, or without due preparations and sufficient resources, or consideration of probable results. The same principles apply, in a private sphere, to litigations in civil courts. Comp. Proverbs 24:6; 15:22; Luke 14:31.

19. A talebearer — A scandalmonger. Comp. Proverbs 11:13. Meddle not with him that flattereth — Associate not with a man who cannot keep his mouth shut; a contemptible blabber. Comp. Proverbs 13:3.

V. 20. Lamp-His name and memory shall utterly perish.

Verse 20. Whoso curseth his father] Such persons were put to death under the law; see Exodus 21:17; Leviticus 20:9, and here it is said, Their lamp shall be put out-they shall have no posterity; God shall cut them off both root and branch.

Ver. 20. Whoso curseth his father. See Exodus 21:17. Leviticus 20:9. His lamp shall be put out. See on Proverbs 13:9.

20. Whose curseth his father or his mother — The word may mean, either by speaking of them lightly or contemptuously, or especially uttering against them imprecations, and thus in the boldest manner transgressing the fifth commandment. His lamp — Denoting life, happiness, descendants. Shall be put out — Extinguished. This is a threatening of heavy calamity. Some understand it to import an extinction of posterity. His lamp shall be quenched, his family shall become extinct. Under the law, those who ill treated their parents were put to death. Leviticus 20:9; Exodus 20:12; 21:17; Matthew 15:4; Mark 7:10.

Verse 21. An inheritance-gotten hastily] Gotten by speculation; by lucky hits; not in the fair progressive way of traffic, in which money has its natural increase. All such inheritances are short-lived; God’s blessing is not in them, because they are not the produce of industry; and they lead to idleness, pride, fraud, and knavery. A speculation in trade is a public nuisance and curse. How many honest men have been ruined by such!

Verse 21. An inheritance may be gotten hastily — An estate is sometimes soon gained, even in the very beginning of a man’s labours for it: in which case, it may be presumed that some indirect and unrighteous means have been used for the getting of it, because riches are very seldom given by God, or gotten by men, without men’s diligence. But this, as well as many other proverbs, are to be understood of the common course of things, which may admit of many exceptions. For sometimes merchants or others gain a large property speedily, suppose by a successful voyage, or by some other prosperous event. But the end thereof shall not be blessed — Namely, the end of what was not righteously obtained: it was suddenly raised, and shall be as suddenly ruined: it shall wither by God’s just judgment, and come to nothing.

Ver. 21. An inheritance gotten hastily—shall not be blessed. No wealth will ultimately benefit a man or his family, that is not acquired by fair labour and industry. A man should give value to the community for all that he receives out of it. Hence all speculations which exceed the ordinary risks of trade; all undertakings which involve a credit to which the means or capital of the individual does not entitle him, and especially all jobbing and speculation in the funds, where one must lose what another gains; and all forestalling and unjust monopoly, shall not profit in the end. Many, who call themselves religious people, have need to take heed to this saying.

21. Inheritance… gotten hastily — It is implied that the hastily gotten wealth is gotten unfairly — by some dishonest or dishonourable means — in consequence of which God’s blessing does not accompany it, and that it will not be permanent. As a matter of observation, it is a generally received truth, “Quickly got, quickly gone.” Instead of quickly gotten, Gesenius suggests greedily gotten. Conant reads: “A heritage abhorred;” that is, one so obtained as to be abhorred. Comp. Zechariah 11:8. Zockler understands the proverb to be related to the one preceding, and to refer to wicked sons who despise and curse their parents, and possibly drive them off, being in haste to seize upon the inheritance. Compare Luke 15:12; Proverbs 19:26.

Verse 22. I will recompense evil] Wait on the Lord; judgment is his, and his judgments are sure. In the mean time pray for the conversion of your enemy.

Verse 22. Say not thou, I will recompense evil — While we live in the world, we must expect to have injuries done us, affronts given, and much trouble wrongfully created to us. But we must not revenge ourselves; no, not so much as design or think of any such thing. We must not say, no, not in our hearts, I will return evil for evil; but must wait on the Lord, to whom it belongs to execute vengeance, and to deliver his people from all their enemies. We must refer ourselves to him, and leave it to him to plead our cause, or reckon with those that do us wrong, in such a way and manner as he shall think fit, and in his own due time.

22. Recompense evil — Take vengeance, inflict punishment, render evil for evil. He shall save thee — Or help thee; or, let him help thee: not only do right by thee, but save thee from further injuries. So generally understood. But Miller connects this verse with the preceding, and renders: “Say not, I will make the evil good” — that is, I will do good with the gains unjustly gotten, and thus atone for the wrong. Whether or not this exposition is precisely the meaning of the proverb, it yields a good sense. Men sometimes snatch at gains which their conscience disallows, thinking to afterward repair the evil. Compare Proverbs 24:29; Deuteronomy 32:35; Romans 3:8; 12:17; 1 Peter 3:9; 1 Thessalonians 5:15.

23. Divers weights… abomination — Compare verse 10, and Proverbs 11:1. For the expression not good, (a litotes,) comp. Proverbs 17:26; 18:5.

V. 24. His way-What the issue of his designs will be.

Verse 24. Man’s goings are of the Lord] He, by his providence, governs all the great concerns of the world. Man often traverses these operations; but he does it to his own damage. An old writer quaintly says: “They who will carve for themselves shall cut their fingers.”

Verse 24. Man’s goings are of the Lord — All men’s purposes and actions are so entirely subject to the control of God’s overruling providence, and so liable to be frustrated or changed, as he shall see good, and to be directed to ends so far distant from those they thought of and intended, that it is impossible for any man to know what shall be the event of any of his undertakings. The intention of this proverb is, to show that the events of human life are neither ordered nor foreseen by man’s, but only by God’s providence; and therefore that men should only mind to do their duty, and then quietly depend upon God for a good issue to their endeavours.

24. Man’s goings are of the Lord — The results of his steps or ways are of God’s appointing. How can a man then understand his own way — So understand it as infallibly to insure success. Mr. Benson well expresses the meaning of the proverb: “All men’s purposes and actions are so entirely subject to the control of God’s overruling providence, and so liable to be frustrated or changed as he shall see good, and to be directed to ends so far distant from those they thought of and intended, that it is impossible for any man to know what shall be the event of any of his undertakings.” Compare 16:9; Psalm 37:23; Jeremiah 10:23.

V. 25. A snare-It brings guilt upon him. After-After a man has made vows to enquire for ways to break them.

Verse 25. Who devoureth that which is holy] It is a sin to take that which belongs to God, his worship, or his work, and devote it to one’s own use. And after vows to make inquiry.] That is, if a man be inwardly making a rash vow, the fitness or unfitness, the necessity, expediency, and propriety of the thing should be first carefully considered. But how foolish to make the vow first, and afterwards to inquire whether it was right in the sight of God to do it! This equally condemns all rash and inconsiderate conduct. My old MS. Bible translates, Falling is of men often to vowen to seyntis, and after, the vouw is agen brawen. Is it possible that Wiclif could have translated this verse thus? as it strongly countenances vows to and invocations of saints.

Verse 25. It is a snare to the man who devoureth that which is holy — He is insnared in a crime, who takes away, and applies to his own use, any thing consecrated to God, and intended to be used in support of his worship and service; or who alienates any holy thing, and employs it to a secular purpose, which is here called devouring it: and after vows to make inquiry — After a man hath made vows, to consider whether he can possibly, or may lawfully, keep them; or to inquire of others for ways to break them, and to satisfy his conscience in so doing. “There are two pieces of profaneness,” says Bishop Patrick, in his paraphrase on this verse, “which entangle him that is guilty of them in great troubles, nay, often bring ruin upon him: 1st, When he makes no distinction between things holy and common; but converts that which was consecrated to God (the first-fruits, suppose, or such like sacred thing) to his own proper use; and, 2d, When he vows, in his distress, to give something unto God, but having obtained his desires, studies how he may be loosed from his obligations.”

Ver. 25. It is a snare to the man who devoureth that which is holy. When a man has vowed to give a lamb, for instance, to the Lord, if he be poor, and eat the lamb as a peace-offering instead of burning it on the altar for his sin, or for some deliverance, it is a snare of condemnation to his conscience. He should have considered before he vowed. Alas, alas, how ill soever our vows of piety be paid, they are real vows, recorded in the book of God. Psalm 76:11.

25. Devoureth that which is holy — Having become so by its dedication to God. The probability is, that this verse should be rendered thus: “A rash utterance of consecration is a snare unto a man;” that is, may ensnare him, or bring him into difficulty. After vows to make inquiry — And as a sequence either regret the vow or withhold the thing devoted. A parallel passage is found in Ecclesiastes 5:2. Comp. also Numbers 30:3, on vows. The passage cautions against making rash vows and afterwards inquiring into their lawfulness, convenience, or practicability. Comp. Psalm 15:4. All this should be considered first. Compare Mark 7:11. The Geneva Bible reads thus: “It is a destruction for a man to deuoure that which is sanctified, and after the vowes to inquire;” and explains thus: “that is, to applie or take to his owne vse which was appointed to God’s, and then inquire how thei may be exempted from faute,” (fault.)

V. 26. The wheel-As the cart-wheel was anciently turned over the sheaves to beat the corn out of them. He punishes them as their offences deserve.

Verse 26. Bringeth the wheel over them.] He threshes them in his anger, as the wheel does the grain on the threshing-floor. Every one knows that grain was separated from its husks, in Palestine, by the feet of the oxen trampling among the sheaves, or bringing a rough-shod wheel over them. Asiatic kings often threshed their people, to bring out their property; but this is not what is intended here.

Verse 26. A wise king — Who seriously minds his duty, and his true interest; scattereth the wicked — Breaks their companies and confederacies, and forces them to flee several ways for their own safety; or drives them from his presence, and from the society of good men, as the chaff is separated from the corn, by the husbandmen, and driven away by the wind; as the word hrzm, here used, commonly signifies; and to which the next clause hath some reference. And bringeth the wheel over them — Punishes them as their offences deserve, alluding to the cart-wheel, which was anciently turned over the sheaves, to beat the corn out of them. In other words, expressive of the plain meaning, “A good king separates the bad from the good, by a due execution of his laws; which is like winnowing the corn, after the chaff is separated from it, by drawing the wheel over it.”

Ver. 26. And bringeth the wheel over them. An allusion to the ancient method of threshing corn by a wheel: the wicked shall be as the corn under the threshing wheel.

26. A wise king scattereth the wicked, etc. — Conjectures are numerous as to the import of this verse. Some think it may refer to the scattering (sowing) of grain in the field, and afterwards rolling it in. So transgressors are scattered and crushed beneath the earth. Others think that it refers to the threshing of grain, which was sometimes done by cattle drawing a cart or other wheeled vehicle after them, thus crushing the stalks and separating the grain from the husks. So Patrick: “He despises them all, and threshes them so severely that the country is clean purged and pure from such wicked wretches.” As there is no record anywhere in the Bible of punishment by the wheel, it is probable that this passage is to be understood metaphorically of “the wheel” in threshing grain. Threshing and winnowing are elsewhere used as the symbols of punishment. Comp. Amos 1:3; Isaiah 17:13; 28:29; Psalm 1:4.

V. 27. The spirit-The reasonable soul. The candle-Is a clear and glorious light set up in man for his information and direction. Of the Lord-So called because it comes from God in a more immediate manner than the body, Ecclesiastes 12:7, and because it is in God’s stead, to observe and judge all our actions. Searching-Discerning not only his outward actions, which are visible to others, but his most inward thoughts and affections. The belly is here put for the heart, as it is frequently.

Verse 27. The spirit of man is the candle of the Lord] God has given to every man a mind, which he so enlightens by his own Spirit, that the man knows how to distinguish good from evil; and conscience, which springs from this, searches the inmost recesses of the soul.

Verse 27. The spirit of a man — That is, the rational soul; is the candle, &c. — Is a clear and glorious light, set up in man for his information and direction. It is said to be the candle of the Lord, because it comes from God in a more immediate manner than the body, Ecclesiastes 12:7; and because it is in God’s stead, to observe and judge all our actions. Searching all the inward parts of the belly — Discerning not only man’s outward actions, which are visible to others, but his most inward thoughts and affections. The belly is here put for the heart, as it is frequently. The soul can reflect upon, and judge of, its own dispositions and actions; and by the use of the means which God hath appointed, especially the word of God, and prayer for supernatural light, may arrive at a certain knowledge of its state and condition, in reference to God and salvation.

27. The spirit — hmvn, (neshamah,) construct tmvn, (nishmath,) Genesis 2:7; not jwr, (rua’hh,) spirit, a word with which it is sometimes coupled, kindred to which is the word nephesh, the breath, inspiration, or inbreathing of the Almighty, which giveth understanding. (Job 32:8.) Inward parts of the belly — Put by synecdoche for “the inner man.” Comp. verse 30; 18:8; 1 Corinthians 2:10. “Who knoweth the things of a man save the spirit of man which is in him;” that is, a man is conscious of the schemes, plans, and purposes of his own mind; and no man can know these but himself, unless he reveals them. Man’s intelligent consciousness — that by which he cognises the operations of his own mind — and his moral consciousness — conscience — by which he discerns his moral status and the moral quality of his thoughts, emotions, passions, and the actions that proceed from them — this intelligent self-consciousness, implying a rational and moral nature, is the gift of Jehovah — the lamp or light of Jehovah within him, distinguishing him from all other beings in this world. Compare Romans 1:19, 20; Matthew 6:22, 23; John 1:4, 9.

Verse 28. Mercy and truth preserve the king] These are the brightest jewels in the royal crown; and those kings who are most governed by them have the stablest government.

Verse 28. Mercy — Clemency to offenders, and bounty to worthy indigent persons; and truth — Faithfulness in keeping his word and promises inviolably; preserve the king — Because they engage God to guard him, and gain him the reverence and affections of his people, which is, under God, a king’s greatest safety and happiness. And his throne is upheld by mercy — Which is again mentioned, to show that although to exercise mercy be an act of grace, and therefore, in some sort, free, yet princes are obliged to it both by their duty and by their interest, because it is a singular means of their preservation.

28. Mercy and truth — Or, goodwill and truth: truth, goodwill, and kindness towards his subjects — truth and faithfulness in all his dealings with them — will secure the approbation and admiration of the people, and make the throne secure. Compare Psalm 25:21; 101:1; Proverbs 29:14.

Verse 29. The glory of young men is their strength] Scarcely any young man affects to be wise, learned, &c.; but all delight to show their strength and to be reputed strong. Agility, one evidence of strength, their particularly affect; and hence their various trials of strength and fleetness in public exercises.

And the beauty of old men is the gray head.] They no longer affect strength and agility, but they affect wisdom, experience, prudent counsels, &c., and are fond of being reputed wise, and of having respect paid to their understanding and experience.

Verse 29. The glory of young men — That wherein they glory as their privilege above old men; is their strength — Namely, of body, and vigour and courage of mind; their fitness for action, their ability to go through business, and overcome difficulties which the aged and weak cannot grapple with. Their strength is their glory, provided they use it well, namely, in the service of God and their country, and not of their lusts; and that they be not proud of it, nor trust to it, remembering that it may soon become weakness, and that while they retain it, its being made a comfort to themselves, and useful to others, depends entirely on the blessing of God. And the beauty of old men is the gray head — That which makes old men venerable is their gravity and experience, which qualify them to give counsel in matters of doubt and difficulty, which are important. The design of this proverb is to declare the peculiar advantages which persons of different ages possess, and the mutual need which they have one of another; and thereby to excite them to mutual love and assistance, and to make every one contented with his own age and condition; and neither to envy nor despise his brother, for the difference of his age and situation in life, as is very usual among men.

29. The glory of young men — Literally, choice men, young warriors. Is their strength — Their strength is the quality in which they most glory, and which they most delight in exhibiting. And the beauty (better, ornament) of old men is the gray head — Their age, hbyc, (sebhah,) hoariness, taken as the symbol of old age, and used for old age itself. The sense of the proverb I suppose to be this: Robust young men glory in their strength, old men in their gray hairs, that is, in their age. Every observant man has noticed that fact.

V. 30. The blueness-Grievous wounds, which make men black and blue; or severe punishments. Cleanseth-Are the means to reclaim a wicked man, and to purge out his corruption. The belly-Of the heart. Grievous wounds or stripes cleanse not only the outward man by keeping it from evil actions, but even the inward man, by expelling or subduing vile affections: which is a great and blessed benefit of afflictions.

Verse 30. The blueness of a wound] twrbj chabburoth, from rbj chabar, to unite, to join together. Does it not refer to the cicatrice of a wound when, in its healing, the two lips are brought together? By this union the wound is healed; and by the previous discharge the lace-rated ends of fibres and blood-vessels are purged away. So stripes, though they hurt for the time, become the means of correcting and discharging the moral evil of the inmost soul, the vice of the heart, the easily-besetting sin. In this chapter, verses fourteen to nineteen, inclusive, are wanting in the Septuagint and Arabic; and the tenth, eleventh, twelfth, and thirteenth, come in after the twenty-second. It is difficult to account for these variations, unless they were occasioned by the change of leaves in MSS. PROVERBS

Verse 30. The blueness of a wound cleanseth away evil — Grievous wounds which make men black and blue, or severe punishments, are the means which are frequently most effectual to reclaim a wicked man, and to purge out his corruptions; so do stripes — Hebrew, twkmw, and stripes, which answer to wounds in the former clause; the inward parts of the belly — Hebrew, ˆcb yrdj, literally, the chambers of the belly, that is, the inward recesses of the mind. The sense of the whole is, Grievous wounds, or stripes, cleanse not only the outward man, by keeping it from evil actions, but even the inward man, by expelling or subduing vile affections; which is a great and blessed benefit of afflictions.

Ver. 30. The blueness of a wound cleanseth away evil. This proverb instructs us that a wound in the body corresponds with grief of mind. The wound must be washed, the heart must be searched. Grief is then the medicine of grief, as well for the body as the soul.

30. The blueness of a wound — Meaning, that punishment or correction, even to such degree as to produce”blueness,” or marks, is likely to produce reformation. It is generally agreed that the first part of this verse refers to stripes caused by punishment. Some, as Stuart, interpret it of such strokes going down deep into the body. It is very evident that these old saints had no qualms of conscience about corporal punishment. Stripes… inward parts — ˆcb yrdj, (hhadhre baten,) chambers of the body, is used in other places by metonymy for the “inner man,” the soul, the spirit, the mind. So, possibly, the term is used here; and if so, would imply that corporal punishment alone was not an effectual remedy, but inward smitings — those of the conscience and soul — penitence, heart-wounds, and aches, which, under the divine blessing and influence, would lead to a new and better life. For last clause, compare verse 27. Miller insists on this rendering: “The welts of a wound cleanse, though as an evil; so do stripes the very chambers of the belly.” The welts — the tumid and purple confines of a wound — are an evil; that is, painful, etc.; but they purge away the sore: so stripes cleanse the inward parts, etc. The Septuagint reads this verse thus: “Bruises and contusions befall bad men; and plagues shall come into the inward parts of their belly.”