Commentary Upon Proverbs, Chapter 12
THE XII. CHAPTER.
1 He who loueth inſtruction, loueth knowledge, but he that hateth correction, is brutiſh.
HEre is ſhewed, that aduerſitie is the beſt Vniuerſitie as it were.Heb. 12.10. He who loueth inſtruction, that perſon who ioyfully receiueth admonitions & afflictions and profiteth thereby, loueth knowledge, waxeth dayly more learned and more godly, but he which hateth correction, as for …im who repineth or grudgeth at the Lords ſcourges, he is brutiſh, he remaineth as a brute beaſt in his error and rudeneſſe.
2 The Lords fauour aduanceth the good man, but he condemneth the wicked perſon.
So he did on the Amalechites.As a iuſt iudge wil exalt the weldoer, & pronounce the ſentence of condemnation on the malefactor: ſo God will bleſſe the innocent and condemne the vngodly, vponupon whom he will both pronounce and execute, the decree of ſome temporall plague or of eternall deſtruction.
3 A man ſhall not be eſtabliſhed by wickedneſſe, but the roote of the righteous ſhall not be remooued.
As a wiſe gardener will plucke vp the weeds in his ground, but wil not touch the roots of the good herbs to hurt them:Col. 2.7. ſo the Lord will deſtroy the wicked as plants which he neuer planted, but will ſpare yea preſerue and cheriſh the godly, founded and rooted on Ieſus Chriſt.
4 A vertuous vvife is her huſbāds crowne, but ſhe who maketh him aſhamed, is as rottenneſſe in his bones.
Wiues are herein diuided into two ſorts. Some are called vertuous, that is to ſay, ſuch as feare God, reuerence their husbands, gouerne their families orderly, & liue chaſtly. Theſe are crownes to their husbands, that is to ſay, comforts and a glorie to them. For ſuch wiues cheare and nouriſh their husbands, preſerue their wealth or increaſe the ſame. Some wiues again are ſuch as cauſe ſhame, that is, who ſo miſcarrie thē ſelues, that their husbands bluſh to heare of or to ſee their vnchaſtitie, their ſlouth, their pride, their buſie toungs. Theſe are as rottenneſſe in their bones, that is to ſay, an inward and deadly corſey, and an euil, not only eating their fleſh, but tormenting them moſt miſerablie.
5 The thoughts of the iuſt are right, the ſubtil deuiſes of the wicked are deceipt.
The wicked do abuſe their reaſon, which the godly vſe as they ought to do. The thoughts of the iuſt are right. The vpright man bendeth his wits, how moſt to glorifie God and to benefit his neighbour, deuiſing how he may beſt do right to euerie one. But the ſubtill deuiſes of the wicked are deceipt. The wicked thinke on wicked things, muſing on their beds or conſpiring together, how they may colour their miſchiefe that it be not eſpied, & defraud or circumuent their neighbours. They ſtudie as it were the Art of couſening.
6 The words of the wicked lye in wayt for blood, the mouth of the vpright deliuereth thē.
The Scribes and Phariſees may be an example.The vngodly abuſe their toungs alſo and not only their thoughts, both which the righteous vſe aright. The words of the wicked lie in wayt for blood. The queſtiōs, conferences, and ſpeeches of the wicked, tend to intrap the innocent. The mouth of the vpright deliuereth them, the godly wil preſerue by their pleadings or anſwers, ſuch as the wicked endeuor to ſlay.
7 The wicked ouerthrow them ſelues and are not, but the houſe of the righteous ſhal ſtād.
The vngodly by their ſinnes drawe on them ſelues & theirs vtter deſtruction, but the godly mans houſe and children ſhall long continue. For this cauſe Dauid ſaith in the Pſalme, that the wicked ſhall faile from the earth, Pſal. 104.ſo, that they ſhall be no more.
8 A man ſhall be commended for his vnderſtanding, but he which is of a froward mind ſhall be deſpiſed.
Certaine cauſes both of eſtimation and contempt are herein ſhewed. The fountaine from whence credit or account ſpringeth, is diſcretion & knowledge. For this cauſe it is ſayd, that a man ſhall be commended for his vnderſtanding, or for his prudent mouth. The meaning is, that the multitude wil magnifie him, who excelleth in learning, or vttereth gracious ſpeeches. On the contrary ſide, he which is of a froward mind ſhall be deſpiſed. Want of wit or of a wiſe carriage of a mans ſelf, cauſeth contempt, ſo that he who miſbehaueth him ſelfe, becommeth contemptible & a by word by this meanes.
9 He who debaſeth him ſelfe, and yet hath a ſeruant, is better then he who boaſteth him ſelfe, and lacketh bread.
The meaning of theſe wordes is, that the perſon which ſetteth his hand to all workes, who carrieth a low port, and who is content with the name, place & account of a meane yeoman, and yet hath wherwith to maintaine him ſelfe and a familie, is more to be commended and in better eſtate, then he who carieth the countenance of a great gentleman, ruffleth it out in ſilkes and veluets, and boaſteth of his parentage, and yet is in debt, or hath not ſometimes a penie in his purſe, or food ſufficient for his dinner or ſupper.
10 The righteous man regardeth the life of his beaſt, but the bowels of the wicked are cruell.
Pitie is now commended, and hard heartedneſſe condemned. The righteous man regardeth the life of his beaſt. A iuſt man wil not ouer toyle the poore dumme creature, nor ſuffer it to want food or looking to. But if he be ſo pitifull to his beaſt, much more is he mercifull to his ſeruants, his children, and his wife. As for the very bowels of the wicked, they are cruell. For they are vnmercifull to their beaſts,See an example in Balaam ſtriking his aſſe, in Dalila betraying Sampſon, and in the Iewes crying crucifige on Chriſt. vnnaturall to their children, hard hearted to the poore, and bloodie perſecutors of the people of God.
11 He which tilleth his land, ſhall be ſatiſfied with bread, but he who followeth vaine things, is voyd of vnderſtanding.
The diligent perſon ſhall hauehave plentie, but the ſpend-thrift who followeth carding, dicing, or ſuch like vanities, ſhall in time to come want neceſſaries, as now he wanteth wit.
12 The wicked man deſireth a defence againſt euils, but the roote of the righteous giueth [frute.]
So did Cain.They that do euill wiſh for pardon of their liues, & a priuiledge or protection, againſt troubles, death, and condemnation, but all in vaine. For in deede at the laſt Gods iudgement taketh hold on them. On the contrarie ſide, the roote of the righteous giueth (frute.) The godly being rooted and grounded in Chriſt, and as trees planted by the riuers of water, are not onelyonly preſerued frō euils, but proſper and flouriſh in good things,Pſal. 1.3.4.5.6. bringing foorth frute in due ſeaſon, as it is in the Pſalme.
13 The euill mans *or Deſtructionſnare is in the tranſgreſſion of his lips, but the iuſt man wadeth out of trouble.
Wicked men by their raſh ſpeeches caſt thē ſelues into ſuch troubles, out of which they cannot deliuer them ſelues:See an example in Daniel and his accuſers. but although ſometimes the innocent being falſely accuſed, are brought into queſtion or moleſted, yet they eſcape at the laſt as a bird out of the ſnare of the fowler.
14 A good man is ſatiſfied with the frute of his mouth, and the *or Worke.recompence of a mans hāds ſhall reward him.
Albeit the opening of the mouth is a ſmal matter, yet it ſhall be recompenced by the Lord with great bleſſings, when it is done in wiſedome. For ſuch as vſe their toungs to Gods glorie and the edification of their brethren, inſtructing them and exhorting them from day to day, ſhall be loued by God & man, and taſt many good bleſſings. Now, as good words, ſo good workes alſo, ſhall be rewarded. For the recompence of a mans hands ſhall reward him. That is to ſay,2. Cor. 5.10. Mal. 2.5. not only the wicked ſhal be plagued for their ill doing, but the godly ſhal be bleſſed for their well doing. The reward here ſpoken of, is not a reward of merit but of mercy to the godly, whoſe good actions are crowned with comfort and good ſucceſſe, as the euill deedes of the wicked hauehave a curſe or croſſe attending on them.
15 The way of a foole is right in his owne eyes, but he who harkeneth to counſell, is wiſe.
Selfe liking is here reproued, and hearing of aduiſe commended. The way of a foole is right in his owne eyes. The cōceipted perſon thinketh his owne courſe to be beſt, and (as if he were a verie wiſe man himſelf or ſufficient by him ſelfe to deale in any matter) he vſeth no aduiſe of other. But he who harkeneth to counſell is wiſe. That is to ſay, he who enquireth after and practiſeth the good aduiſe of other, prouideth wel for his owne welfare.
16 The vvrath of a foole is made knowne the ſame day, but a prudent man couereth reproching.
The meaning hereof is, that the furious perſon preſently ſheweth ſome ſigne of his choler, but he who is godly wiſe ſuppreſſeth angrie ſpeeches, geſtures and behauiour. For this phraſe, the ſame day, both here and elſewhere in Scripture,Pſal. 84 11. noteth out a verie ſhort time.Thus the people in Ezechia his time, couered a reproch whē they aunſwered not a word to Rabſakeh. So likewiſe by couering a reproch, abſtaining from reuiling and rayling is to be vnderſtood.
17 He telleth the truth, who declareth that which is iuſt, but a falſe witneſſe [vttereth] deceipt.
He who telleth that which is agreeable to the matter in queſtion and the circumſtances thereof, boldly and conſtantly auoucheth that which is ſure and certaine, not mingling therewith any thing which is doubtfull or vntrue. On the contrary ſide, he who maketh no conſcience of lying,Such were the falſe witneſſes who roſe vp againſt Steuen. coloureth his forged accuſations with plauſible ſpeeches, and faceth down an vntruth.
18 Some vtter vverdes like the pricking of ſwords, but the toung of vviſe men, is a medicine.
Euill ſpeakers and ſlaunderers (as here is ſhewed) hurt their neighbors not lightly but moſt grieuouſly, in bodie, goods and name. For ſome (as Ezechiel ſpeaketh) carrie tales to ſhed blood. But the tong of wiſe men is a medicine. The godly vttering wholſome & ſeaſonable ſpeeches, heale the innocent who hauehave bin troubled, by pleading for them: foes at variance, by perſwading them to peace: and finally the heauie hearted, by comforting them.
19 The lip of truth ſhall be eſtabliſhed for euer, the lying toung, ſcant for the ſpace of a moment.
He who ſpeaketh truth ſhall liue long in this world and continue for euer in the world to come, but God will quickly deſtroy all thoſe that ſpeake lyes.Pſal. 5 7.
20 Deceipt [recoyleth] on the heart of thoſe vvho plot miſchiefe, but ioy vponupon the counſellers of peace.
As for example Achitophel who for griefe hanged him ſelfe. Thus Mardoches aduiſe which he gaue to Hester, rebounded into his heart with ioy.Euill counſell moſt hurteth thoſe who giuegive it. For ſuch as are the authors of any miſchiefe, meete with ſome grieuous plague inflicted by God or man vponupon them, which bringeth bitter ſorow into their hearts. But ioy vponupon the counſellers of peace. Such as make cōcord betweene neighbour and neighbour, or giuegive any aduice tending to their brethrens welfare, are bleſſed.
21 No euill ſhall befall the iuſt man, but the wicked ſhall be full of miſerie.
22 Deceiptfull lips are abhomination to the Lord, but they who deale faithfully, are accepble to him.
In the former of theſe ſentences, a promiſe of preſeruation is made to the righteous, & a threatening of deſtruction is denounced againſt the vngodly. No euill ſhall befall the iuſt man. Pſal. 91.Either no afflictiō at all ſhal betide the righteous perſon, or onelyonly ſuch aduerſitie, as ſhall rather further then hinder his ſaluation. For as the Apoſtle ſpeaketh,2 Cor. 4.8. we are preſſed downe in euerie thing, but not oppreſſed, ſhaken with doubting, but not giuen ouer to deſpaire, perſecuted, but not forſaken, caſt downe, but we periſh not. But the wicked ſhall be full of miſerie. The vngodly ſhall be filled full of infamie, pouertie,Pſal. 32.10. heart-griefe, and infinite other plagues.
23 A prudent man hideth knowledge, but the heart of fooles proclaimeth folly.
The wiſe man boaſteth not of his cunning, not vttereth all that he knoweth as fooles are wont to do, who either ſpeake of good things vnſeaſonably, or talke of ill things continually.
24 The hand of the diligēt ſhall beare rule, but the idle, ſhall pay tribute.
The meaning hereof is, that as labor bringeth men not only to wealth but to honor, ſo ſloth bringeth on them not onelyonly pouertie but bondage. For in deed the idle come oft to ſuch need and miſerie, as that they offer them ſelues to be bondſlaues to the rich.
25 Heauineſſe in the heart of man preſſeth it downe, but a good word cheareth it vp.
On the one ſide here, the force of inward ſorow or care is ſhewed to be exceeding great. For in deed as it cauſeth the mynd to faint, ſo it maketh the hand to be ſlow to worke. On the other ſide, the efficacie of a comfortable ſpeech is declared to be no leſſe, the which not onelyonly driueth heauineſſe away, but bringing ioy into the heart, reuiueth all the ſenſes of the bodie, making them fit to diſcharge their dutie.
26 The righteous man is more excellent thē his neighbour, but the way of the wicked deceiueth them.
The iuſt man is better then the wicked man in manie reſpects and by infinit degrees. Firſt, his birth is the more noble, for he is borne againe of the word & ſpirit. Secondly, his deeds are more commendable. Thirdly, his death is ſweeter. Laſt of all, his life is more bleſſed in regard of the fauour of God toward him, and good ſucceſſe in his affaires, which point is here eſpecially meant. For, the way of the wicked deceiueth them. Their proſperitie is at laſt turned into aduerſitie, and their reioycing into mourning.
27 The deceiptfull man ſhall not roſt that which he hath caught in hunting, but he which is diligent ſhall enioy the precious ſubſtance of a man.
Like as an hunter oftentimes roſteth not the veniſon which he hath taken, which peraduenture either the dogges deuour, or the keeper of the parke taketh away: ſo oftentimes the wicked man enioyeth not that which he got by fraud. On the contrary ſide the iuſt man poſſeſſeth gold, ſiluer & ſuch other precious things in account among men.
28 In the way of righteouſneſſe is life, and the pathway thereof is immortall.
Godlineſſe bringeth vntounto men the good things of this life and of the life to come.