Proverbs · Chapter 24

Verses 1, 2. Be not thou envious, &c. — The proneness of good men, especially while they are weak, and only in the beginnings of their course of piety and virtue, to be dejected at the prosperity of the ungodly, and so to be tempted to imitate them, is the reason that the admonition which we here meet with is so often repeated; neither desire to be with them — Desire not their company, nor to imitate their manner of life. For their heart studieth destruction — How they may oppress and destroy others, which yet, at last, fails upon their own heads.

Verse 1. Be not envious against evil men. Similar thoughts occur in Psalm 37:1. 73. Proverbs 17:1. Why should we envy the wicked? We are all going to lie in the common dust; their prosperity hastens their exit, while righteousness has the promise of long life, and all good things. By wisdom your house shall be built, and your chambers stored with valuable and pleasant treasures: chap. 15:6.

1, 2. Be not thou envious — anqt, (tekanne,) jealous, angry, or excited. The radical idea is heat. See verse 19; also Proverbs 28:5; 23:17; 23:3, 6; Psalm 37:1; 73:3. On verse 2 comp. Psalm 10:7. The good things of this life — health, wealth, station, honours, etc., are desirable. Wicked men often enjoy them, and good men often lack them. This has always been a source of perplexity and temptation to the righteous. Why should the ungodly prosper while the godly suffer? Thoughts like these arise, as they did in the mind of the psalmist. (Psalm 73:3.) Hence the frequent admonition, not to envy the prosperity of the wicked, as though they were happier in their sins and riches than the righteous are in their piety and poverty. The Judge of all the earth will do right. It is ours to believe and wait.

V. 2. Destruction-How they may oppress and destroy others.

Verses 1, 2. Be not thou envious, &c. — The proneness of good men, especially while they are weak, and only in the beginnings of their course of piety and virtue, to be dejected at the prosperity of the ungodly, and so to be tempted to imitate them, is the reason that the admonition which we here meet with is so often repeated; neither desire to be with them — Desire not their company, nor to imitate their manner of life. For their heart studieth destruction — How they may oppress and destroy others, which yet, at last, fails upon their own heads.

1, 2. Be not thou envious — anqt, (tekanne,) jealous, angry, or excited. The radical idea is heat. See verse 19; also Proverbs 28:5; 23:17; 23:3, 6; Psalm 37:1; 73:3. On verse 2 comp. Psalm 10:7. The good things of this life — health, wealth, station, honours, etc., are desirable. Wicked men often enjoy them, and good men often lack them. This has always been a source of perplexity and temptation to the righteous. Why should the ungodly prosper while the godly suffer? Thoughts like these arise, as they did in the mind of the psalmist. (Psalm 73:3.) Hence the frequent admonition, not to envy the prosperity of the wicked, as though they were happier in their sins and riches than the righteous are in their piety and poverty. The Judge of all the earth will do right. It is ours to believe and wait.

V. 3. Through wisdom-There is no need that thou shouldest raise thy family by ruining others, which thou mayest more effectually do by wisdom.

Verse 3. Through wisdom is a house blinded] That is, a family; household affairs. See Clarke’s notes on “Proverbs 9:1”, &c.

Verses 3-6. Through wisdom is a house built — There is no need that thou shouldst raise thyself and family by ruining others, as the manner of wicked men is; for thou mayest more easily and effectually do it by wisdom and the fear of God. And by knowledge — Which, in the phraseology of the Scriptures, includes the love and practice of that which we know. A wise man is strong — Is courageous and resolute, and able by wisdom to do greater things than others can accomplish by their own strength. For by wise counsel, &c. — As if he had said, This is plainly seen in war itself, wherein success is often owing more to conduct than force. So this proves what was said in verse 5.

3. A house — A family, an estate, is built up by wisdom and established by understanding, rather than by the fraudulent acts of designing men. Right means may do it more slowly, perhaps, than wrong ones, but more surely and lastingly. Comp. Proverbs 14:1; 3:19.

V. 4. By knowledge-Which in scripture phrase includes the love and practice of what we know.

Verses 3-6. Through wisdom is a house built — There is no need that thou shouldst raise thyself and family by ruining others, as the manner of wicked men is; for thou mayest more easily and effectually do it by wisdom and the fear of God. And by knowledge — Which, in the phraseology of the Scriptures, includes the love and practice of that which we know. A wise man is strong — Is courageous and resolute, and able by wisdom to do greater things than others can accomplish by their own strength. For by wise counsel, &c. — As if he had said, This is plainly seen in war itself, wherein success is often owing more to conduct than force. So this proves what was said in verse 5.

4. By knowledge — By skill, intelligence in business, accompanied by a cultivated taste, which is tacitly included in the other term, a house is filled and a family supplied, not only with the necessaries, but with the conveniences, comforts, and ornaments, of domestic life. Comp. Proverbs 3:10; 8:21.

V. 5. Is strong-Is courageous and resolute, and able by wisdom to do greater things than others can accomplish by strength.

Verse 5. A wise man is strong.] His wisdom enables him to construct a great variety of machines, by which, under his own influence, he can do the labour of a hundred or even a thousand men. But in all cases wisdom gives power and influence; and he who is wise to salvation can overcome even Satan himself. The Septuagint has: “The wise is better than the strong; and the man who has prudence, than a stout husbandman.”

Verses 3-6. Through wisdom is a house built — There is no need that thou shouldst raise thyself and family by ruining others, as the manner of wicked men is; for thou mayest more easily and effectually do it by wisdom and the fear of God. And by knowledge — Which, in the phraseology of the Scriptures, includes the love and practice of that which we know. A wise man is strong — Is courageous and resolute, and able by wisdom to do greater things than others can accomplish by their own strength. For by wise counsel, &c. — As if he had said, This is plainly seen in war itself, wherein success is often owing more to conduct than force. So this proves what was said in verse 5.

Ver. 5. A wise man is strong, for the guidance of his affairs; for the improvement of peace, or the conduct of war. Wisdom, delighting in equity, is crowned with affluence, and victory in defensive war. The LXX read, “The wise man is better than the strong, and the prudent man than the stout husbandman.”

5. A wise man is strong — Powerful — “Knowledge is power.” If physical strength is defective, it supplies the defects; and whatever be the strength, skill and dexterity will greatly add thereto. Machines, which are the product of knowledge, have greatly increased the power of man. Wisdom gives influence. Increaseth strength — Makes firm, confirms. Comp. Proverbs 2:14; Job 19:19; Ecclesiastes 9:14, 16.

V. 6. Thy war-War is better managed by wisdom than by strength.

Verse 6. By wise counsel thou shalt make thy war] See Clarke’s note on “Proverbs 20:18”.

Verses 3-6. Through wisdom is a house built — There is no need that thou shouldst raise thyself and family by ruining others, as the manner of wicked men is; for thou mayest more easily and effectually do it by wisdom and the fear of God. And by knowledge — Which, in the phraseology of the Scriptures, includes the love and practice of that which we know. A wise man is strong — Is courageous and resolute, and able by wisdom to do greater things than others can accomplish by their own strength. For by wise counsel, &c. — As if he had said, This is plainly seen in war itself, wherein success is often owing more to conduct than force. So this proves what was said in verse 5.

Ver. 6. In multitude of counsellors there is safety. The wittegena gemot, among our Saxon ancestors, comprised the heads of houses, the warriors, and the ancient men; for they appeared and debated in arms. The French accounts of the American Indians say the same. I beg leave to translate the following speech from Travels in Louisiana, in 1793 and 1794. About the year 1766, three days after the Indian chiefs had assembled to consult on the best means of expelling the French from Louisiana, an orator, after saluting his chief, spake as follows.

“May the great sun that enlightens us, and whom we adore, shed upon my discourse the enlivening energy and sweetness of his beams; that irradiating our minds with wisdom, he may adequately warm our hearts with the courage essential to our calamitous situation.

“Our aged men have long perceived the injuries we have sustained by the neighbourhood of the French; but our young men, seduced by appearances, perceive not the precipice covered with flowers. They look solely at the glare of European merchandize, and are unsuspicious of the poison it contains. Of what use, in fact, is all this seductive merchandise to us? It obviously corrupts our women with the love of luxury, it debauches our daughters, it flatters their idleness and pride, it kills the married men with labour to furnish the factitious wants of their wives, and it relaxes the whole force of public morals. These advantages are no compensation for the dangers to which we are exposed.

“But the French have done us the greatest injury by their engaging air, by their endeavours to flatter our passions, and by the art they naturally have to soften our courage, the better to exercise their tyranny. Before they came we were men, we were allied, we ranged at liberty in a country which was our own. We had no enemies but the beasts, which we had the address to subdue. Now, a subtle poison flows in our veins. It benumbs and enfeebles our limbs. We stumble as we walk, and are afraid of the thorns. We have the timidity of slaves, and bow the neck to the yoke of tyranny. Thus the French treat our illustrious Sun. They even threaten to load us with chains, and we hesitate in preferring death to servitude! Let us convince the white men that red men are as free as themselves, and that they know how to resume at pleasure their ancient valour.” Here, while the orator paused, the most irradiated looks of approbation were cast on one another; and then turning to him with countenances expressive of their wish that he should proceed, he thus resumes the subject.

“Are we not accounted the most enlightened of all red men? And so, in fact, we are. Who have more courage, and who have more resources than ourselves? What then do we await in the resumption of our ancient liberty? The orator then delivered a quiver of thirty rods to each chief, with instructions to burn one every day upon the altar. But Braspike, a princess connected with a french officer, wishing to favour her husband, entered the temple by her own right, and stole one of the sticks, which occasioned the Natchez nation to begin the carnage one day earlier than the others. By this means the French were partially saved, being put on their guard. I heard Mr. Campbell relate his travels in South Africa. When he reached the copper Caffres nine hundred miles north-east of the Cape, the warriors assembled in arms, about five hundred in number. When the question was put, whether they should receive a missionary to teach them the great word, and some useful arts; and in particular, how to get twice as much corn from the land as they then did, they debated for four hours, with great eloquence, and impressive action. The request was granted.

6. By wise counsel… war — This is a combination of two halves of proverbs which are recorded in Proverbs 11:14, and Proverbs 20:18. Compare also Proverbs 15:22. It may be considered an illustration of the preceding maxim. It is only by wise counsels, ordinarily, that wars can be successful. Skilful strategy often accomplishes more than physical force. It may be intended, also, as a precept for rulers. Stuart renders: “For with skilful management must thou make war for thyself, and there is discretion in much counsel.” Zockler: “Victory in abundance of counsel.” Comp. Proverbs 15:22; 20:18; 11:14.

V. 7. A fool-For a wicked man, whose sins enfeeble his mind, and make it incapable of wisdom. Openeth not-He knows not how to speak acceptably, and profitably in the publick assembly.

Verse 7. A fool-openeth not his mouth in the gate.] Is not put into public offices of trust and responsibility.

Verse 7. Wisdom is too high for a fool — For a wicked man, whose sins enfeeble his mind, and make it incapable of wisdom. Or, he judges it too difficult for him to understand: he despairs of attaining it, because he will not put away his sins, and be at the trouble of using the means necessary in order to that end: as, on the contrary, wisdom is said to be easy to him that understandeth, Proverbs 14:6, because he seriously gives his mind to it, and therefore easily and certainly attains it. He openeth not his mouth in the gate — He knows not how to speak acceptably in the public assembly.

Ver. 7. A fool—openeth not his mouth in the gate, where the judges and elders sat to decide on public affairs. The fool did not rise to this honour.

7. Wisdom is too high for a fool — Is inaccessible to him; he cannot reach unto it. Openeth not his mouth in the gate — Is not capable of pleading a cause in court, or of addressing a public assembly; is not intrusted with responsibility either as a judge or counseller. The “gates” of cities were the places of concourse and of the courts of justice. Compare Proverbs 22:22.

V. 8. Shall be called-Though he cover his wicked devices with fair pretences, he shall be branded with that infamy which is due to him.

Verses 8, 9. He that deviseth, &c., shall be called mischievous — Hebrew, twmzm l[b, a master of crafts or mischiefs. Though he cover his wicked devices with fair pretences, and wishes to be better esteemed, he shall be branded with that infamy which is due to him. The thought of foolishness is sin — The very inward thought or contrivance of evil, of which he spake verse 8, even before it break forth into action, is a sin in God’s sight, and is hateful to God; and the scorner — He who not only deviseth and practiseth wickedness, but obstinately persists in it, and rejects all admonitions against it; is an abomination to men — Is abominable not only to God, as all sinners are, but to all sober men.

8. He that deviseth to do evil — A master of mischief. “Mischief and wrong are his ownership and property.” — Wordsworth. “Inventors of evil things.” Romans 1:30. The inventor or discoverer of a good thing is a benefactor of the race; but he who spends his time in inventing that which will injure his fellow man is the greatest of curses — a fiend incarnate. The same is true of those who follow, though they may not invent, a business or calling which is destructive to the health, life, and morals of their fellow beings. Such is the manufacture and traffic in intoxicating drinks, the making and vending of obscene literature, etc.

V. 9. The thought-The very inward thought or contrivance of evil, is a sin in God’s sight.

Verse 9. The thought of foolishness is sin] tacj tlwa tmz zimmath ivveleth chattath. “The device of folly is transgression;” or, “an evil purpose is sinful;” or, perhaps more literally, “the device of the foolish is sin.” It has been variously understood by the versions. “The cunning: of the fool is sin.”—Targum.

“The imprudent man (or fool, afrwn

afrwn) shall die in sins.”—Septuagint.

So the Arabic.

The thinkynge of the fool is synne.—Old MS. Bible.

Fool is here taken for a wicked man, who is not only evil in his actions, but every thought of his heart is evil, and that continually. A simple thought about foolishness, or about sin itself, is not sinful; it is the purpose or device, the harbouring evil thoughts, and devising how to sin, that is criminal.

Verses 8, 9. He that deviseth, &c., shall be called mischievous — Hebrew, twmzm l[b, a master of crafts or mischiefs. Though he cover his wicked devices with fair pretences, and wishes to be better esteemed, he shall be branded with that infamy which is due to him. The thought of foolishness is sin — The very inward thought or contrivance of evil, of which he spake verse 8, even before it break forth into action, is a sin in God’s sight, and is hateful to God; and the scorner — He who not only deviseth and practiseth wickedness, but obstinately persists in it, and rejects all admonitions against it; is an abomination to men — Is abominable not only to God, as all sinners are, but to all sober men.

9. The thought (device or purpose) of foolishness is sin — A wicked device is sinful. A man is accountable for his thoughts, plans, purposes, as well as for his deeds. “Out of the heart proceed evil thoughts,” etc. Matthew 15:19; Mark 7:21. The scorner — Or scoffer.

Verse 10. If thou faint] If thou give way to discouragement and despair in the day of adversity-time of trial or temptation.

Thy strength is small.] hkjk rx tsar cochachah, thy strength is contracted. So the old MS. Bible excellently: Gif sliden thou dispeire, in the dai of anguyfs, schal be made litil thy strengthe. In times of trial we should endeavour to be doubly courageous; when a man loses his courage, his strength avails him nothing.

Verse 10. If thou faint in the day of adversity — If thou art impatient and unable to bear sufferings; if thy resolution flag, and thou give way to despondency or dejection of mind; thy strength is small — Hebrew, is narrow, it lies in a little compass; it is strait, as thy condition is; for there is an elegant allusion in the word rendered small, or narrow, in this clause, to that rendered adversity in the former. The sense is, This is a sign that thou hast but little Christian strength or courage, for that is best known by adversity.

10. If thou faint — Adversity tests the moral strength of men. To faint under trial is a sign of moral weakness. The interpreters differ as to the exact sense.

V. 11. Deliver-When it is in thy power. Drawn-By the violence of lawless men.

Verse 11. If thou forbear to deliver] If thou seest the innocent taken by the hand of lawless power or superstitious zeal, and they are about to be put to death, thou shouldst rise up in their behalf, boldly plead for them, testify to their innocence when thou knowest it; and thus thou wilt not be guilty of blood; which thou wouldst be, if, through any pretense, thou shouldst neglect to save the life of a man unjustly condemned.

Verses 11, 12. If thou forbear to deliver — When it is in thy power to do it lawfully; them that are drawn unto death — Namely, unjustly, or by the violence of lawless men; and those that are ready to be slain — That are in present danger of death or destruction. He enforces, in these verses, the necessity of giving our assistance toward the rescue of innocent persons, when their lives are in danger, either by counselling them, or petitioning others in their behalf, or by doing any thing in our power for their deliverance. If thou sayest, We knew it not — I was ignorant, either of his innocence, or of his extreme danger, or of my power to relieve him; doth not he consider it — That this is only a frivolous excuse, and that the true reason of thy neglect was, thy want of true love to thy brother, whose life thou wast, by the law of God and of nature, obliged to preserve, and a carnal fear of some mischief, or trouble, which might befall thee in the discharge of thy duty. And he that keepeth thy soul — Who is the preserver of men, Job 7:20, who daily does, and who only can, keep thee both in and from the greatest dangers; and this favour of God may be here mentioned, partly as an encouragement to the performance of the duty here spoken of, from the consideration of God’s special care and watchfulness over those that do their duty; and partly to intimate to them, that by the neglect of this duty they would forfeit God’s protection over themselves, and expose themselves to manifold dangers and calamities. The Hebrew word rxn, however, may be rendered, he that observeth thy soul, that sees all the secret thoughts and inward motions of thy heart; which interpretation is favoured both by the preceding and following words. And shall not he render, &c. — God will certainly deal with thee as thou hast dealt with him, either rewarding thy performance of this duty, or punishing thy neglect of it.

Ver. 11. If thou forbear to deliver. Whatsoever ye would that men should do unto you, that do ye unto them. This is a golden rule; it is the law of nature, and of nations. Hence, whether we see a neighbour, a stranger, or an enemy in danger, we must forget private circumstances, and risk our own life to save another. Vaillante, an accredited traveller in Caffraria, mentions a Dutchman whose signal efforts deserve to be immortalized. A ship was wrecked near the Cape; the crew were clinging to the shrouds, and no boat would venture to save them. But this brave man, whose horse was accustomed to take the water, rode up to the wreck seven times, and brought off two men, hanging by his stirrup, each time. He ventured the eighth time, when, not considering either that his beast grew weaker, or that the tide encreased, both he and his horse were borne away and drowned. Hence whenever we see human life in peril, let us consult the generous prudence of our first feelings, and we shall avoid the censure which our Lord passed on the priest and the levite, and obtain the applause of the good Samaritan.

11, 12. If thou forbear to deliver… his works — Muenscher’s translation and note are: “Dost thou forbear to deliver [those who are] led away to death, and those who are tottering to the slaughter? Dost thou say, Behold, we know not these [men?] Will not He that weigheth the hearts observe [it]? Yea, he that keepeth thy soul knoweth [it]; and he will render to every man according to his work.” When a criminal was led to execution, a crier went before, who proclaimed the crime of which he had been convicted, and called on all who could say any thing in his behalf to come forward; in case any did he was led back to the tribunal and the cause was reheard. The proverb contains an implied exhortation to assist the unfortunate, to succour the distressed, and vindicate the innocent, for God knows and will judge. See Lowth on Isaiah 53. Compare Psalm 49:16; 62:12; Isaiah 53:37, 38; Job 34:11; Jeremiah 32:19; Romans 2:6; Revelation 22:12.

V. 12. Consider-That this is only a frivolous excuse.

Verses 11, 12. If thou forbear to deliver — When it is in thy power to do it lawfully; them that are drawn unto death — Namely, unjustly, or by the violence of lawless men; and those that are ready to be slain — That are in present danger of death or destruction. He enforces, in these verses, the necessity of giving our assistance toward the rescue of innocent persons, when their lives are in danger, either by counselling them, or petitioning others in their behalf, or by doing any thing in our power for their deliverance. If thou sayest, We knew it not — I was ignorant, either of his innocence, or of his extreme danger, or of my power to relieve him; doth not he consider it — That this is only a frivolous excuse, and that the true reason of thy neglect was, thy want of true love to thy brother, whose life thou wast, by the law of God and of nature, obliged to preserve, and a carnal fear of some mischief, or trouble, which might befall thee in the discharge of thy duty. And he that keepeth thy soul — Who is the preserver of men, Job 7:20, who daily does, and who only can, keep thee both in and from the greatest dangers; and this favour of God may be here mentioned, partly as an encouragement to the performance of the duty here spoken of, from the consideration of God’s special care and watchfulness over those that do their duty; and partly to intimate to them, that by the neglect of this duty they would forfeit God’s protection over themselves, and expose themselves to manifold dangers and calamities. The Hebrew word rxn, however, may be rendered, he that observeth thy soul, that sees all the secret thoughts and inward motions of thy heart; which interpretation is favoured both by the preceding and following words. And shall not he render, &c. — God will certainly deal with thee as thou hast dealt with him, either rewarding thy performance of this duty, or punishing thy neglect of it.

11, 12. If thou forbear to deliver… his works — Muenscher’s translation and note are: “Dost thou forbear to deliver [those who are] led away to death, and those who are tottering to the slaughter? Dost thou say, Behold, we know not these [men?] Will not He that weigheth the hearts observe [it]? Yea, he that keepeth thy soul knoweth [it]; and he will render to every man according to his work.” When a criminal was led to execution, a crier went before, who proclaimed the crime of which he had been convicted, and called on all who could say any thing in his behalf to come forward; in case any did he was led back to the tribunal and the cause was reheard. The proverb contains an implied exhortation to assist the unfortunate, to succour the distressed, and vindicate the innocent, for God knows and will judge. See Lowth on Isaiah 53. Compare Psalm 49:16; 62:12; Isaiah 53:37, 38; Job 34:11; Jeremiah 32:19; Romans 2:6; Revelation 22:12.

V. 13. Eat-This is not a command, but a concession, and is only here expressed to illustrate the following verse. Honey in those parts was an usual food.

Verse 13. And the honey-comb] I have often had occasion to remark how much finer the flavour of honey is in the honey-comb than it is after it has been expressed from it, and exposed to the action of the air. But it has been asserted that the honey-comb is never eaten; it must be by those who have no acquaintance with the apiary. I have seen the comb with its contained honey eaten frequently, and of it I have repeatedly partaken. And that our Lord ate it, is evident from Luke 24:42. Nor can any man who has not eaten it in this way feel the full force of the allusions to the honey-comb and its sweetness in several parts of the sacred writings. See 1 Samuel 14:27; Psalm 19:10; Proverbs 5:3; 16:24; 27:7; Song of Solomon 4:11; 5:1; and the place before us.

Verses 13, 14. My son, eat thou honey — This is not a command, but a concession, and is here expressed only to illustrate the following verse. Do not slight, much less nauseate, such precepts as these; but, as honey is most acceptable to thy palate, especially that pure part of it which drops of itself immediately from the honey-comb, so let that knowledge be to thy mind, which tends to make thee wise and virtuous. Then there shall be a reward — As nothing is more necessary for thee, nothing more delightful; so, if it be seriously studied, and thoroughly digested, it will abundantly reward thy pains, even in the present world, but more especially in the next. It is well known, says Bishop Patrick, in how high esteem honey was among the ancients, for food, for drink, for medicine, for preserving of dead bodies, and particularly for infants. Isaiah 7:15. All this is here fitly applied to wisdom, from which the mind derives the greatest satisfaction, and which therefore ought to be our daily diet, our sweetest refreshment.

13, 14. Eat thou honey — These two verses, taken together, imply a comparison. There is first what seems a simple precept concerning diet, which is afterwards applied to the acquisition of wisdom. The sense may be given thus: As thou eatest honey because it is good, (Psalm 19:10,) and the droppings of the honeycomb because they are sweet to thy palate, so do thou mentally know, or taste, wisdom for thyself. If thou find it, there shall be a [happy] hereafter, and thy hope shall not be cut off. Stuart renders: “If thou hast found it, and there is a hereafter, then thy expectation shall not be cut off.” Here, as in Proverbs 23:18, where the same word (tyrja, ahharith) occurs, the apparent conditionality is not one of doubt, but a supposed case, the reality of which is assumed; as sure as there is a hereafter — like the phrase, If there be a God, he will punish such wickedness. Comp. Proverbs 23:18.

V. 14. A reward-It is not only sweet for the present, but brings a sure and everlasting reward.

Verse 14. So shall the knowledge of wisdom be unto thy soul] True religion, experimental godliness, shall be to thy soul as the honey-comb is to thy mouth.

Then there shall be a reward, and thy expectation shall not be cut off.] This is precisely the same with that in the preceding chapter, Proverbs 23:18, where see the note. See Clarke “Proverbs 23:18”. The word tyrja acharith, we translate in the former place an end, and here we translate it a reward; but there is no place I believe in the sacred writings in which it has any such acceptation; nor can such a meaning be deduced from the root rja achar, which always refers to behind, after, extremity, latter part, time, &c., but never carries the idea of recompense, compensation, or such like; nor has one of the versions understood it so. There is another state or life, and thy expectation of happiness in a future world shall not be cut off. In this sense the versions all understood it. I will take them as they lie before me.

“Which (wisdom) when thou shalt have found, thou shalt have hope in thy last days; and thy hope shall not perish.”—Vulgate. “And if thou find it, thou shalt have a good death; and hope shall not forsake thee.”—Septuagint.

“Which, if thou have found, thy latter days shall be better than the former; and thy hope shall not be consumed.”—Chaldee.

“There shall be an end, and thy hope shall not be cut off.”—Syriac. “For, if thou shalt find her, (wisdom,) thy death shall be glorious, and thy hope will not fail thee.”—Arabic.

Whiche whan thou fyndist schalt han in the last thingis, hope: and thin hope schal not perischen.—Old MS. Bible.

“And there is GOOD HOPE; yee that hope shal not be in vayne.”— Coverdale.

This rendering is indefinite, which is not the usual custom of the translator.

Verses 13, 14. My son, eat thou honey — This is not a command, but a concession, and is here expressed only to illustrate the following verse. Do not slight, much less nauseate, such precepts as these; but, as honey is most acceptable to thy palate, especially that pure part of it which drops of itself immediately from the honey-comb, so let that knowledge be to thy mind, which tends to make thee wise and virtuous. Then there shall be a reward — As nothing is more necessary for thee, nothing more delightful; so, if it be seriously studied, and thoroughly digested, it will abundantly reward thy pains, even in the present world, but more especially in the next. It is well known, says Bishop Patrick, in how high esteem honey was among the ancients, for food, for drink, for medicine, for preserving of dead bodies, and particularly for infants. Isaiah 7:15. All this is here fitly applied to wisdom, from which the mind derives the greatest satisfaction, and which therefore ought to be our daily diet, our sweetest refreshment.

Ver. 14. Then there shall be a reward. See on chap. 23. 18, where the same word is translated “an end.” The righteous shall have a future life of reward and blessedness. The LXX, “Thou shalt have a happy death, and hope shall not forsake thee.”

13, 14. Eat thou honey — These two verses, taken together, imply a comparison. There is first what seems a simple precept concerning diet, which is afterwards applied to the acquisition of wisdom. The sense may be given thus: As thou eatest honey because it is good, (Psalm 19:10,) and the droppings of the honeycomb because they are sweet to thy palate, so do thou mentally know, or taste, wisdom for thyself. If thou find it, there shall be a [happy] hereafter, and thy hope shall not be cut off. Stuart renders: “If thou hast found it, and there is a hereafter, then thy expectation shall not be cut off.” Here, as in Proverbs 23:18, where the same word (tyrja, ahharith) occurs, the apparent conditionality is not one of doubt, but a supposed case, the reality of which is assumed; as sure as there is a hereafter — like the phrase, If there be a God, he will punish such wickedness. Comp. Proverbs 23:18.

Verse 15. The dwelling of the righteous] qydx tsaddik, the man who is walking unblameably in all the testimonies of God; who is rendering to every man his due.

Verses 15, 16. Lay not wait, &c., against the dwelling of the righteous — Against his person, or family, or possessions. Do him no injury, either by subtle and secret devices, or, as it follows, by manifest violence. For a just man falleth — Into calamities, of which he evidently speaks both in the foregoing verse, and in the opposite and following branch of this verse; and in this sense the same word, lpn, is used in the next verse, and in many other places. It is never applied to sin; but, when set in opposition to the word riseth up, implies affliction or calamity, as Micah 7:8; Amos 8:4; Jeremiah 25:27; Psalm 34:19, 20. These words are commonly, not only in sermons, but in books, applied to the falling into sin; and, that men may the more securely indulge themselves in their sins, and yet think themselves good men, they have added something to them; for the words are commonly cited thus: A just man falleth seven times a day, which last words, a day: or, in a day, are not in any translation of the Bible, much less in the original, but only in some corrupt editions of the vulgar Latin, which, against the plain scope of the context, and the meaning of the words, seems to understand this place of falling into sin. See Bishop Patrick. But the plain meaning is that which is given above, and seven times is put for frequently. The righteous fall frequently into trouble. But the wicked shall fall into mischief — Into unavoidable and irrecoverable destruction, ofttimes in this life, and infallibly in the next.

15, 16. Falleth seven times — The falling, here, is not into sin, but into calamity of any kind. Stuart, who, as a Calvinist, thinks the rising again from moral lapses is also true, yet remarks that the sense here does not point to moral lapses, but to misfortunes. The annotators are generally agreed on this point. The Hebrew verb here used for falling is never used of falling into sin. “Seven times” means an indefinite number — several or many. Compare Proverbs 4:19. The text is sometimes misquoted — “seven times a day” — and applied as an excuse by men who indulge themselves in sin and yet think themselves good, or wish to be thought so. The point of the teaching is, not the liability of even good men to err, but God’s providential care over them; as in Psalm 34:19. So Speaker’s Commentary. Compare Job 5:19; Psalm 34:19; 37:24.

V. 16. Falleth-Into calamities, of which he evidently speaks both in the foregoing verse, and in the following branch of this verse. Fall-Frequently into irrecoverable destruction.

Verse 16. For a just man] qydx tsaddik, the righteous, the same person mentioned above.

Falleth seven times] Gets very often into distresses through his resting place being spoiled by the wicked man, the robber, the spoiler of the desert, lying in wait for this purpose, Proverbs 24:15. And riseth up again] Though God permit the hand of violence sometimes to spoil his tent, temptations to assail his mind, and afflictions to press down his body, he constantly emerges; and every time he passes through the furnace, he comes out brighter and more refined.

But the wicked shall fall into mischief.] And there they shall lie; having no strong arm to uphold them. Yet,—

Verses 15, 16. Lay not wait, &c., against the dwelling of the righteous — Against his person, or family, or possessions. Do him no injury, either by subtle and secret devices, or, as it follows, by manifest violence. For a just man falleth — Into calamities, of which he evidently speaks both in the foregoing verse, and in the opposite and following branch of this verse; and in this sense the same word, lpn, is used in the next verse, and in many other places. It is never applied to sin; but, when set in opposition to the word riseth up, implies affliction or calamity, as Micah 7:8; Amos 8:4; Jeremiah 25:27; Psalm 34:19, 20. These words are commonly, not only in sermons, but in books, applied to the falling into sin; and, that men may the more securely indulge themselves in their sins, and yet think themselves good men, they have added something to them; for the words are commonly cited thus: A just man falleth seven times a day, which last words, a day: or, in a day, are not in any translation of the Bible, much less in the original, but only in some corrupt editions of the vulgar Latin, which, against the plain scope of the context, and the meaning of the words, seems to understand this place of falling into sin. See Bishop Patrick. But the plain meaning is that which is given above, and seven times is put for frequently. The righteous fall frequently into trouble. But the wicked shall fall into mischief — Into unavoidable and irrecoverable destruction, ofttimes in this life, and infallibly in the next.

Ver. 16. A just man falleth seven times into troubles, either by the wicked or by providential afflictions, and rises again; for the Lord, according to his many promises, delivers him out of them all. But the wicked fall into mischief, and rise no more. This is a just remark on the happiness of those who live in communion with God.

15, 16. Falleth seven times — The falling, here, is not into sin, but into calamity of any kind. Stuart, who, as a Calvinist, thinks the rising again from moral lapses is also true, yet remarks that the sense here does not point to moral lapses, but to misfortunes. The annotators are generally agreed on this point. The Hebrew verb here used for falling is never used of falling into sin. “Seven times” means an indefinite number — several or many. Compare Proverbs 4:19. The text is sometimes misquoted — “seven times a day” — and applied as an excuse by men who indulge themselves in sin and yet think themselves good, or wish to be thought so. The point of the teaching is, not the liability of even good men to err, but God’s providential care over them; as in Psalm 34:19. So Speaker’s Commentary. Compare Job 5:19; Psalm 34:19; 37:24.

V. 17. Falleth-Into mischief.

Verse 17. Rejoice not when thine enemy falleth, (into this mischief,) and let not thine heart be glad when he stumbleth] When he meets with any thing that injures him; for God will not have thee to avenge thyself, or feel any disposition contrary to love; for if thou do, the Lord will be angry, and may turn away his wrath from him, and pour it out on thee. This I believe to be the true sense of these verses: but we must return to the sixteenth, as that has been most sinfully misrepresented. For a just man falleth seven times.—That is, say many, “the most righteous man in the world sins seven times a day on an average.” Solomon does not say so:—1. There is not a word about sin in the text. 2. The word day is not in the Hebrew text, nor in any of the versions. 3. The word lwpy yippol, from lpn naphal, to fall, is never applied to sin. 4. When set in opposition to the words riseth up, it merely applies to affliction or calamity. See Micah 7:8; Amos 8:4; Jeremiah 25:27; and Psalm 34:19, 20. “The righteous falls into trouble.” See above. Mr. Holden has a very judicious note on this passage: “Injure not a righteous man; for, though he frequently falls into distress, yet, by the superintending care of Providence, ‘he riseth up again,’ is delivered from his distress, while the wicked are overwhelmed with their misfortunes. That this is the meaning is plain from the preceding and following verses: yet some expound it by the just man often relapsing into sin, and recovering from it; nay, it has even been adduced to prove the doctrine of the final perseverance of the elect. But lpn is never used for falling into sin, but into distress and affliction-as Proverbs 11:5, 14; 13:17; 17:20; 26:27; 28:10, 14, 18.”

Verses 17, 18. Rejoice not when thine enemy falleth — Namely, into mischief or trouble, as in the former verse; please not thyself in his destruction. This plainly shows that the love of our enemies is a precept of the Old Testament, as well as of the New: see Exodus 23:4, 5. Lest the Lord see it, &c. — “For though nobody sees it, God does; and such affections are so displeasing to him, that they may provoke him to translate the calamity from thy enemy unto thee, and thereby damp thy sinful joy with a double sorrow.”

Ver. 17. Rejoice not when thine enemy falleth. The strokes of justice should make all hearts tremble: we have sinned as well as he, therefore both nature and circumstances should teach us sympathy. So Israel, though greatly provoked, mourned when Benjamin perished, that there should lack one tribe in Israel. Hence we should most seriously pray that repentance, and not punishment, may be our enemy’s portion.

17, 18. Rejoice not when thine enemy falleth — The difficulty of this proverb is in the apparent lowness, not to say unworthiness, of the motive presented for abstaining from exultation over the calamity of an enemy, lest the Lord cease to punish him. But it is to be remembered, that it was Christ who first emphatically taught us to love and forgive our enemies, and that the proverb is not anti but ante-Christian. Even good men formerly thought it not wrong to hate their enemies, (Matthew 5:43,) and to wish and seek to do them harm. When, therefore, such a wicked enemy fell into any calamity, it was natural for even good men to rejoice over it. But as the feeling was liable to be more of a personal and selfish one than simply one of satisfaction in retributive justice for its own sake, the proverb was designed to modify and abate the feelings natural in the circumstances.

V. 18. From him-Understand, upon thee, which is implied in the Hebrew phrase.

Verse 18. And he turn away his wrath from him.] Wrath is here taken for the effect of wrath, punishment; and the meaning must be as paraphrased above-lest he take the punishment from him, and inflict it upon thee. And in this way Coverdale understood it: “Lest the Lorde be angry, and turn his wrath from him unto thee.” Or we may understand it thus: Lest the Lord inflict on thee a similar punishment; for if thou get into his spirit, rejoicing in the calamities of another, thou deservest punishment.

Verses 17, 18. Rejoice not when thine enemy falleth — Namely, into mischief or trouble, as in the former verse; please not thyself in his destruction. This plainly shows that the love of our enemies is a precept of the Old Testament, as well as of the New: see Exodus 23:4, 5. Lest the Lord see it, &c. — “For though nobody sees it, God does; and such affections are so displeasing to him, that they may provoke him to translate the calamity from thy enemy unto thee, and thereby damp thy sinful joy with a double sorrow.”

17, 18. Rejoice not when thine enemy falleth — The difficulty of this proverb is in the apparent lowness, not to say unworthiness, of the motive presented for abstaining from exultation over the calamity of an enemy, lest the Lord cease to punish him. But it is to be remembered, that it was Christ who first emphatically taught us to love and forgive our enemies, and that the proverb is not anti but ante-Christian. Even good men formerly thought it not wrong to hate their enemies, (Matthew 5:43,) and to wish and seek to do them harm. When, therefore, such a wicked enemy fell into any calamity, it was natural for even good men to rejoice over it. But as the feeling was liable to be more of a personal and selfish one than simply one of satisfaction in retributive justice for its own sake, the proverb was designed to modify and abate the feelings natural in the circumstances.

Verses 19, 20. Fret not thyself because of evil men — For their present impunity, or good success. For there shall be no reward to the evil man — All his hopes and happiness shall quickly and eternally perish, and he shall have no share in those solid felicities, and blessed recompenses of another life, which thou shalt enjoy. Therefore thou hast no reason to envy him. The candle of the wicked shall be put out — All their comfort and glory shall cease.

19. Fret not thyself — Be not excited, enraged. This proverb may be related to the preceding.

V. 20. No reward-All his happiness shall quickly and eternally perish. The candle-All their comfort and glory shall cease.

Verse 20. For there shall be no reward to the evil man] tyrja acharith. There shall not be the future state of blessedness to the wicked. See Clarke’s note on “Proverbs 24:14”. His candle shall be put out; his prosperity shall finally cease, or he shall have no posterity. Some have thought that this text intimates the annihilation of sinners; but it refers not to being, but to the state or condition of that being. The wicked shall be; but they shall not be HAPPY.

Verses 19, 20. Fret not thyself because of evil men — For their present impunity, or good success. For there shall be no reward to the evil man — All his hopes and happiness shall quickly and eternally perish, and he shall have no share in those solid felicities, and blessed recompenses of another life, which thou shalt enjoy. Therefore thou hast no reason to envy him. The candle of the wicked shall be put out — All their comfort and glory shall cease.

Ver. 20. There shall be no reward to the evil man. See on ver. 14. No happiness in a future state. His candle shall be put out: he shall be driven into outer darkness.

20. No reward — No future reward, no hereafter. (Stuart.) There shall be no future of blessedness, whether in this world or the next. Candle — Lamp, a metaphor of prosperity and happiness. Comp. Job 20:5; 21:17; Psalm 37:2; 9:38; Proverbs 13:9. Read, also, Psalm 37 and 78, as a commentary on this verse.

V. 21. To change-That are unstable in their obedience to God or to the king.

Verse 21. My son, fear thou the Lord and the king] Pay to each the homage due: to the LORD, Divine honour and adoration; to the king, civil respect, civil honour, and political obedience.

Meddle not with them that are given to change] תתערב la שונים µ[ im shonim al titharab: “And with the changelings mingle not thyself.” The innovators; those who are always for making experiments on modes of government, forms of religion, &c. The most dangerous spirit that can infect the human mind.

Verses 21, 22. My son, fear thou the Lord and the king — Honour and obey both God and the king, and all in authority. He properly puts God before the king, because God is to be served in the first place, and our obedience is to be paid to kings only in subordination to God, and not in those things which are contrary to God’s will and command; and meddle not with them that are given to change — Hebrew, br[tt la µynwv µ[, literally, mix not thyself with changers, or changeable persons, that is, join not in the counsels, practices, or familiar conversation of those that love changes; that are unstable in their obedience to God, or to the king, and are prone to rebel against either of them. For their calamity shall rise suddenly — An unexpected and dreadful evil shall unavoidably and violently seize on them. And who knoweth the ruin of them both — Who can conceive how sudden and sore the destruction will be, both of them that fear not God, and of them that fear not the king! For they have two potent and terrible enemies; whom, if they will not obey out of conscience, as their duty enjoins them, yet they ought to obey, at least, for their own sakes, and for fear of those severe punishments which will certainly be inflicted on all rebels and disobedient persons.

21. Meddle not — Mingle not, associate not, with them that are given to change — revolters, revolutionists, innovators, reckless agitators; disorganizers, disturbers of the peace, whether in Church or State; “men that are seditious.” — Geneva Bible. The precept is a general one, and as such subject to exceptions and limitations. It is here, no doubt, specially directed against those who would set aside the service of the true God and of the true king, who was supposed to represent him. Comp. Proverbs 16:14.

V. 22. Who knoweth-Who can conceive how sore and sudden will be the ruin of them that fear not God, and the king.

Verse 22. The ruin of them both?] Of them who do not fear the LORD; and of them that do not reverence the KING.

Verses 21, 22. My son, fear thou the Lord and the king — Honour and obey both God and the king, and all in authority. He properly puts God before the king, because God is to be served in the first place, and our obedience is to be paid to kings only in subordination to God, and not in those things which are contrary to God’s will and command; and meddle not with them that are given to change — Hebrew, br[tt la µynwv µ[, literally, mix not thyself with changers, or changeable persons, that is, join not in the counsels, practices, or familiar conversation of those that love changes; that are unstable in their obedience to God, or to the king, and are prone to rebel against either of them. For their calamity shall rise suddenly — An unexpected and dreadful evil shall unavoidably and violently seize on them. And who knoweth the ruin of them both — Who can conceive how sudden and sore the destruction will be, both of them that fear not God, and of them that fear not the king! For they have two potent and terrible enemies; whom, if they will not obey out of conscience, as their duty enjoins them, yet they ought to obey, at least, for their own sakes, and for fear of those severe punishments which will certainly be inflicted on all rebels and disobedient persons.

22. The ruin of them both — That is, the ruin that proceeds from God and the king, who knoweth how, or how soon, it will come? So some: but others take it to be that of which these revolters — those who fear not God and those who fear not the king — are the authors. Comp. Proverbs 16:14.

Here commences what many commentators regard as a new section, an addendum to this part of the book.

V. 23. These-The counsels following, to the end of the chapter, no less than those hitherto mentioned, are worthy of their consideration.

Verse 23. These things also belong to the wise.] לחכמים אלה גם gam elleh lachachamim, “These also to wise.” This appears to be a new section; and perhaps, what follows belongs to another collection. Probably fragments of sayings collected by wise men from the Proverbs of Solomon. It is not good to have respect] Judgment and justice should never be perverted.

Verses 23-26. These things also, &c. — These words seem to be a new title to the proverbs which follow to the end of the chapter, and Calmet, Grotius, Grey, and some others, are of opinion the meaning is, that these proverbs were selected from the books of the wise men who lived after Solomon, to the time of Hezekiah. But it seems more probable that this short preface is only and simply intended to signify that the proverbs or counsels here following, no less than those before mentioned, are worthy of the consideration and fit for the use of those who are or would be wise; or, that they belong to the wise and virtuous conduct of life. It is not good to have respect of persons in judgment — This is the first of these counsels; which expresses that it is a very evil thing for judges to determine controversies by partiality, according to the quality of the persons, and not according to the merits of the cause. He that saith unto the wicked — Namely, publicly and in judgment; Thou art righteous — That is, he that justifies wicked men in their unrighteous practices; nations shall abhor him — Partly for the grossness and odiousness of the crime; and partly for the great and general mischief which such proceedings bring on civil societies. But to them that rebuke him — That publicly and judicially rebuke and condemn the wicked; shall be delight — The peace of a good conscience; and a good blessing shall come upon them — Which the people shall wish, and by their prayers obtain from God for them. This is fitly opposed to the people’s curse in the last verse. Every man shall kiss his lips — Shall respect and love him, of which kissing the lips was a sign. That giveth a right answer — That speaks pertinently, and plainly, and truly, to the conviction and satisfaction of the hearers.

23. Belong to the wise — Or, are the words of the wise. Respect of persons — Literally, to recognise faces. This is a precept especially suited to magistrates. Such are not to favour a man because of friendship or influential position, but must deal out justice impartially. This is almost identical with Proverbs 18:5; and 28:21; Leviticus 19:15; Deuteronomy 1:17; John 7:24.

Verses 23-26. These things also, &c. — These words seem to be a new title to the proverbs which follow to the end of the chapter, and Calmet, Grotius, Grey, and some others, are of opinion the meaning is, that these proverbs were selected from the books of the wise men who lived after Solomon, to the time of Hezekiah. But it seems more probable that this short preface is only and simply intended to signify that the proverbs or counsels here following, no less than those before mentioned, are worthy of the consideration and fit for the use of those who are or would be wise; or, that they belong to the wise and virtuous conduct of life. It is not good to have respect of persons in judgment — This is the first of these counsels; which expresses that it is a very evil thing for judges to determine controversies by partiality, according to the quality of the persons, and not according to the merits of the cause. He that saith unto the wicked — Namely, publicly and in judgment; Thou art righteous — That is, he that justifies wicked men in their unrighteous practices; nations shall abhor him — Partly for the grossness and odiousness of the crime; and partly for the great and general mischief which such proceedings bring on civil societies. But to them that rebuke him — That publicly and judicially rebuke and condemn the wicked; shall be delight — The peace of a good conscience; and a good blessing shall come upon them — Which the people shall wish, and by their prayers obtain from God for them. This is fitly opposed to the people’s curse in the last verse. Every man shall kiss his lips — Shall respect and love him, of which kissing the lips was a sign. That giveth a right answer — That speaks pertinently, and plainly, and truly, to the conviction and satisfaction of the hearers.

24, 25. He that saith — These verses seem related to the same general subject as the preceding — wise and impartial judgment. A good blessing shall come upon them — A blessing of God, or, the blessing of the good; the benediction of all good people is due to them that reprove wrong doing. Comp. Proverbs 17:15; Isaiah 5:23.

V. 25. Rebuke-That publickly and judicially rebuke and condemn the wicked. Delight-The peace of a good conscience.

Verses 23-26. These things also, &c. — These words seem to be a new title to the proverbs which follow to the end of the chapter, and Calmet, Grotius, Grey, and some others, are of opinion the meaning is, that these proverbs were selected from the books of the wise men who lived after Solomon, to the time of Hezekiah. But it seems more probable that this short preface is only and simply intended to signify that the proverbs or counsels here following, no less than those before mentioned, are worthy of the consideration and fit for the use of those who are or would be wise; or, that they belong to the wise and virtuous conduct of life. It is not good to have respect of persons in judgment — This is the first of these counsels; which expresses that it is a very evil thing for judges to determine controversies by partiality, according to the quality of the persons, and not according to the merits of the cause. He that saith unto the wicked — Namely, publicly and in judgment; Thou art righteous — That is, he that justifies wicked men in their unrighteous practices; nations shall abhor him — Partly for the grossness and odiousness of the crime; and partly for the great and general mischief which such proceedings bring on civil societies. But to them that rebuke him — That publicly and judicially rebuke and condemn the wicked; shall be delight — The peace of a good conscience; and a good blessing shall come upon them — Which the people shall wish, and by their prayers obtain from God for them. This is fitly opposed to the people’s curse in the last verse. Every man shall kiss his lips — Shall respect and love him, of which kissing the lips was a sign. That giveth a right answer — That speaks pertinently, and plainly, and truly, to the conviction and satisfaction of the hearers.

24, 25. He that saith — These verses seem related to the same general subject as the preceding — wise and impartial judgment. A good blessing shall come upon them — A blessing of God, or, the blessing of the good; the benediction of all good people is due to them that reprove wrong doing. Comp. Proverbs 17:15; Isaiah 5:23.

V. 26. Shall kiss-Shall respect him. A right answer-That speaks pertinently and plainly, and truly.

Verse 26. Kiss his lips] Shall treat him with affection and respect.

Verses 23-26. These things also, &c. — These words seem to be a new title to the proverbs which follow to the end of the chapter, and Calmet, Grotius, Grey, and some others, are of opinion the meaning is, that these proverbs were selected from the books of the wise men who lived after Solomon, to the time of Hezekiah. But it seems more probable that this short preface is only and simply intended to signify that the proverbs or counsels here following, no less than those before mentioned, are worthy of the consideration and fit for the use of those who are or would be wise; or, that they belong to the wise and virtuous conduct of life. It is not good to have respect of persons in judgment — This is the first of these counsels; which expresses that it is a very evil thing for judges to determine controversies by partiality, according to the quality of the persons, and not according to the merits of the cause. He that saith unto the wicked — Namely, publicly and in judgment; Thou art righteous — That is, he that justifies wicked men in their unrighteous practices; nations shall abhor him — Partly for the grossness and odiousness of the crime; and partly for the great and general mischief which such proceedings bring on civil societies. But to them that rebuke him — That publicly and judicially rebuke and condemn the wicked; shall be delight — The peace of a good conscience; and a good blessing shall come upon them — Which the people shall wish, and by their prayers obtain from God for them. This is fitly opposed to the people’s curse in the last verse. Every man shall kiss his lips — Shall respect and love him, of which kissing the lips was a sign. That giveth a right answer — That speaks pertinently, and plainly, and truly, to the conviction and satisfaction of the hearers.

Ver. 26. Every man shall, kiss his lips that giveth a right answer. This refers to the plaudits in public debates, or to the approbation of the court, when a witness answers well.

26. Shall kiss lips that giveth a right answer — When a judge speaks upright words — gives a just decision — men salute him with respect and affection. Zockler says: Faithful and truthful answers affect one as favourably as the most agreeable caress. It is probable that there is here an allusion to the Eastern custom of kissing the writing which contains the order of a ruler or a judge. The passage is rendered by the Septuagint thus: “Lips shall kiss those things that answer (to) right words:” that is, those writings or decrees which correspond to the principles of equity and justice shall be treated with the utmost reverence. Compare Genesis 27:26; 29:11, 13; 31:56; 33:4; 48:10; 50:1; 1 Samuel 10:1; 20:41; 2 Samuel 20:9; 15:5; Luke 9:38; 15:20; Acts 20:39, etc.

Verse 27. Prepare thy work without] Do nothing without a plan. In winter prepare seed, implements, tackle, geers, &c., for seed-time and harvest.

Verse 27. Prepare thy work without — Use both industry and prudence in the management of thy concerns, and do every thing in the proper order. First, mind those things which are most necessary, cultivating the ground, and furnishing thyself with cattle, and the fruits of the field, which are needful for thy subsistence; and after that thou mayest procure such things as are for ornament and comfort, such as the building of a convenient house. Some, by the house here, understand a family, and consider this to be a direction respecting engaging in marriage, interpreting the verse thus: “Begin with cultivating thy land, and thou wilt be enabled to feed thy family; and after this, if thou wilt, thou mayest think of marrying.” — See Calmet.

27. Prepare thy work without… afterwards build thine house — The sense is, first sustenance, then accommodation. The proverb is better adapted to a climate like that of parts of Palestine than to many others, though it has a qualified application in most countries. In some climates, however, a house comes in among the prime necessities. But it is a great error in a man of moderate circumstances to expend his slender capital upon an expensive house. The proverb may refer, as some suppose, to the founding or building of a house in a metaphorical sense, that is, a family. Thus it may be a warning against hasty and imprudent marriage. A young man should cultivate his land and have the means of living before he takes the burdens of a family. So Speaker’s Commentary.

Verse 28. Be not a witness] Do not be forward to offer thyself to bear testimony against a neighbour, in a matter which may prejudice him, where the essential claims of justice do not require such interference; and especially do not do this in a spirit of revenge, because he has injured thee before.

Verses 28, 29. Be not witness against thy neighbour — Either in judgment or in private conversation; without cause — Rashly or falsely, without just and sufficient cause; and deceive not with thy lips — Neither thy neighbour, nor the judge, nor any other hearers, with false information. Or, this clause forbids flattering him to his face, as the former forbids slandering him behind his back. Say not — Within thyself: give not way to any such thoughts or passions; I will render, &c., according to his works — I will repay him all his calumnies and injuries.

Ver. 28. Be not a witness against thy neighbour without cause. You have to live in the same town; the mischiefs arising from imprudence are many. If your evidence be unfair, or too strong, it will never be forgiven. But if the cause be just, you must not injure innocence to cover guilt.

28, 29. Be not a witness… without cause — The sense is: Do not be forward to accuse or bear witness against thy neighbour, where the claims of justice do not require it; nor deceive others into a false opinion of him by evil insinuations: especially beware of doing so in revenge for his former misdeeds against thyself. Compare Proverbs 20:22; 23:29.

Verses 28, 29. Be not witness against thy neighbour — Either in judgment or in private conversation; without cause — Rashly or falsely, without just and sufficient cause; and deceive not with thy lips — Neither thy neighbour, nor the judge, nor any other hearers, with false information. Or, this clause forbids flattering him to his face, as the former forbids slandering him behind his back. Say not — Within thyself: give not way to any such thoughts or passions; I will render, &c., according to his works — I will repay him all his calumnies and injuries.

28, 29. Be not a witness… without cause — The sense is: Do not be forward to accuse or bear witness against thy neighbour, where the claims of justice do not require it; nor deceive others into a false opinion of him by evil insinuations: especially beware of doing so in revenge for his former misdeeds against thyself. Compare Proverbs 20:22; 23:29.

Verse 30. I went by the field of the slothful] This is a most instructive parable; is exemplified every day in a variety of forms; and is powerfully descriptive of the state of many a blackslider and trifler in religion. Calmet has an excellent note on this passage. I shall give the substance of it. Solomon often recommends diligence and economy to his disciples. In those primitive times when agriculture was honourable, no man was respected who neglected to cultivate his grounds, who sunk into poverty, contracted debt, or engaged in ruinous securities. With great propriety, a principal part of wisdom was considered by them as consisting in the knowledge of properly conducting one’s domestic affairs, and duly cultivating the inheritances derived from their ancestors. Moses had made a law to prevent the rich from utterly depressing the poor, by obliging them to return their farms to them on the Sabbatic year, and to remit all debts at the year of jubilee.

In the civil state of the Hebrews, we never see those enormous and suddenly raised fortunes, which never subsist but in the ruin of numberless families. One of the principal solicitudes of this legislator was to produce, as far as possible in a monarchical state, an equality of property and condition. The ancient Romans held agriculture in the same estimation, and highly respected those who had applied themselves to it with success. When they spoke in praise of a man, they considered themselves as giving no mean commendation when they called him a good husbandman, an excellent labourer. From such men they formed their most valiant generals and intrepid soldiers. CATO Deuteronomy Revelation Rustica, cap. 1. The property which is acquired by these means is most innocent, most solid, and exposes its possessor less to envy than property acquired in any other way. See CICERO Deuteronomy Officiis, lib. 1. In Britain the merchant is all in all; and yet the waves of the sea are not more uncertain, nor more tumultuous, than the property acquired in this way, or than the agitated life of the speculative merchant.

But let us look more particularly into this very instructive parable:— I. The owner is described. 1. He was lx[ vya ish atsel, the loitering, sluggish, slothful man. 2. He was bl rsj אדם adam chasar leb, a man that wanted heart; destitute of courage, alacrity, and decision of mind. II. His circumstances. This man had, 1st, hdc sadeh, a sowed field, arable ground. This was the character of his estate. It was meadow and corn land.

2. He had כרם kerem, a vineyard, what we would call perhaps garden and orchard, where he might employ his skill to great advantage in raising various kinds of fruits and culinary herbs for the support of his family. III. The state of this heritage: 1. “It was grown over with thorns.” It had been long neglected, so that even brambles were permitted to grow in the fields: 2. “Nettles had covered the face thereof.” It was not weeded, and all kinds of rubbish had been suffered to multiply: 3. “The stone wall was broken down.” This belonged to the vineyard: it was neither pruned nor digged; and the fence, for want of timely repairs, had all fallen into ruins, Proverbs 24:31.

IV. The effect all this had on the attentive observer. 1. I saw it, ykna hzja echezeh anochi, I fixed my attention on it. I found it was no mere report. It is a fact. I myself was an eyewitness of it. 2. I considered it well, ybl tyva ashith libbi, I put my heart on it. All my feelings were interested. 3. I looked upon it, רעיתי raithi, I took an intellectual view of it. And 4. Thus I received instruction, rswm ytjql lakachti musar, I received a very important lesson from it: but the owner paid no attention to it. He alone was uninstructed; for he “slumbered, slept, and kept his hands in his bosom.” Proverbs 24:33. “Hugged himself in his sloth and carelessness.”

V. The consequences of this conduct. 1. Poverty described as coming like a traveller, making sure steps every hour coming nearer and nearer to the door. 2. Want, rsjm machsor, total destitution; want of all the necessaries, conveniences, and comforts of life; and this is described as coming like an armed man מגנ כאיש keish magen, as a man with a shield, who comes to destroy this unprofitable servant: or it may refer to a man coming with what we call an execution into the house, armed with the law, to take even his bed from the slumberer.

From this literal solution any minister of God may make a profitable discourse.

PROVERBS

Verses 30-34. I went by the field of the slothful — For the counsel intended to be conveyed by this paragraph, see note on Proverbs 6:6-

11. I looked upon it and received instruction — I learned wisdom by his folly, and by his gross idleness was provoked to greater care and diligence.

Ver. 30. The field of the slothful, and the vineyard of the man void of understanding, conveyed instruction to Solomon. He regarded the sin of idleness with abhorrence. This is a crime which a man commits against his house, against his God, and against his country. But what shall we say of the myriads of hearts which resemble this vineyard and field; full of briars, full of weeds, full of sins. Let us learn wisdom from other men’s folly, and industry from their sloth.—Here ends the second and last volume of the Proverbs which Solomon delivered to the public.

30-34. This is a most instructive parable, and needs little explication, though much might be said in amplification. A few notes must suffice. I went by — Not casually and carelessly, but as a diligent observer. All grown over — The “thorns” in the vineyard and the “nettles” in the field had crowded out the grain which the one should have produced, and the fruit which ought to have adorned the other, and both which should have enriched their owner. The language is very forcible. Then I gazed; I considered, or set my heart; I saw, I received admonition. His solemn premonition to the sluggard follows. Comp. Proverbs 6:9. As one that travelleth — Probably a highwayman. An armed man — A man of the shield — possibly alluding to the king’s executioners. These last two verses are the same as Proverbs 6:10, 11, where see notes.

Verses 30-34. I went by the field of the slothful — For the counsel intended to be conveyed by this paragraph, see note on Proverbs 6:6-

11. I looked upon it and received instruction — I learned wisdom by his folly, and by his gross idleness was provoked to greater care and diligence.

30-34. This is a most instructive parable, and needs little explication, though much might be said in amplification. A few notes must suffice. I went by — Not casually and carelessly, but as a diligent observer. All grown over — The “thorns” in the vineyard and the “nettles” in the field had crowded out the grain which the one should have produced, and the fruit which ought to have adorned the other, and both which should have enriched their owner. The language is very forcible. Then I gazed; I considered, or set my heart; I saw, I received admonition. His solemn premonition to the sluggard follows. Comp. Proverbs 6:9. As one that travelleth — Probably a highwayman. An armed man — A man of the shield — possibly alluding to the king’s executioners. These last two verses are the same as Proverbs 6:10, 11, where see notes.

V. 32. Received-I learned wisdom by his folly.

Verses 30-34. I went by the field of the slothful — For the counsel intended to be conveyed by this paragraph, see note on Proverbs 6:6-

11. I looked upon it and received instruction — I learned wisdom by his folly, and by his gross idleness was provoked to greater care and diligence.

30-34. This is a most instructive parable, and needs little explication, though much might be said in amplification. A few notes must suffice. I went by — Not casually and carelessly, but as a diligent observer. All grown over — The “thorns” in the vineyard and the “nettles” in the field had crowded out the grain which the one should have produced, and the fruit which ought to have adorned the other, and both which should have enriched their owner. The language is very forcible. Then I gazed; I considered, or set my heart; I saw, I received admonition. His solemn premonition to the sluggard follows. Comp. Proverbs 6:9. As one that travelleth — Probably a highwayman. An armed man — A man of the shield — possibly alluding to the king’s executioners. These last two verses are the same as Proverbs 6:10, 11, where see notes.

Verses 30-34. I went by the field of the slothful — For the counsel intended to be conveyed by this paragraph, see note on Proverbs 6:6-

11. I looked upon it and received instruction — I learned wisdom by his folly, and by his gross idleness was provoked to greater care and diligence.

30-34. This is a most instructive parable, and needs little explication, though much might be said in amplification. A few notes must suffice. I went by — Not casually and carelessly, but as a diligent observer. All grown over — The “thorns” in the vineyard and the “nettles” in the field had crowded out the grain which the one should have produced, and the fruit which ought to have adorned the other, and both which should have enriched their owner. The language is very forcible. Then I gazed; I considered, or set my heart; I saw, I received admonition. His solemn premonition to the sluggard follows. Comp. Proverbs 6:9. As one that travelleth — Probably a highwayman. An armed man — A man of the shield — possibly alluding to the king’s executioners. These last two verses are the same as Proverbs 6:10, 11, where see notes.

Verses 30-34. I went by the field of the slothful — For the counsel intended to be conveyed by this paragraph, see note on Proverbs 6:6-

11. I looked upon it and received instruction — I learned wisdom by his folly, and by his gross idleness was provoked to greater care and diligence.

30-34. This is a most instructive parable, and needs little explication, though much might be said in amplification. A few notes must suffice. I went by — Not casually and carelessly, but as a diligent observer. All grown over — The “thorns” in the vineyard and the “nettles” in the field had crowded out the grain which the one should have produced, and the fruit which ought to have adorned the other, and both which should have enriched their owner. The language is very forcible. Then I gazed; I considered, or set my heart; I saw, I received admonition. His solemn premonition to the sluggard follows. Comp. Proverbs 6:9. As one that travelleth — Probably a highwayman. An armed man — A man of the shield — possibly alluding to the king’s executioners. These last two verses are the same as Proverbs 6:10, 11, where see notes.