Commentary Upon Proverbs, Chapter 14
THE XIIII. CHAPTER.
1 A wiſe woman buildeth vp her houſe, but a fooliſh woman pulleth it downe with her owne hands.
A Chriſtian matrone on the one ſide, and an vngodly wife on the other, is here deſcribed. Euen as a cunning carpēter going about to build an houſe, layeth it on a foundation, heweth out timber for it, and finally at length raiſeth vp the frame: ſo a godly matrone or good houſwife, founding her familie on the knowledge of Chriſt, by labouring faithfully in her calling, filleth her houſe with ſtore of neceſſaries. On the contrary ſide, ſuch a woman as being voyd of the feare of God, neglecteth her calling, or prodigally lauiſheth out her husbāds goods, ouerthroweth the ſtate of her familie, and conſumeth all that is in her houſe.
2 He which walketh vprightly, feareth God, but he who is crooked in his wayes, deſpiſeth him.
Good workes are here ſhewed to be proofes or teſtimonies of the feare of God. Manie deceiue them ſelues with a ſhew of godlineſſe, but euerie one ſhall know whether he feareth God or no, not by the outward profeſſion of religion which he maketh, but by his doing of Gods will. On the contrarie ſide, a diſſolute life, is an euident demonſtration of the prophaneſſe of the heart.
3 In the mouth of a foole, is a ſtaffe of pride, but in the lips of the wiſe, their owne preſeruation.
The good toung hath herein a reward promiſed, but the euill is threatned. In the mouth of a foole is a ſtaffe of pride. He who abuſeth his toung, ſhall ſmart for his follie. For, as he who carrying a ſtaffe in his hand, ſtriketh euerie one therewith, is oftentimes him ſelfe wel cudgelled for his labour: ſo he who ſmiteth other with his toung, ſhall at laſt be beaten for his raſh ſpeeches. But euē as he who carrieth a buckler about with him, preſerueth him ſelfe from manie blowes: ſo he who ſpeaketh prudently or anſwereth diſcreetly, by this meanes preſerueth him ſelfe from much danger and trouble.
4 When there are no oxen, the barne is *Or emptie.cleane, but ſtore of fruite [commeth] by the ſtrength of an oxe.
Husbandrie is commended in this verſe. Whē there are no oxen, where the meanes of husbandrie are neglected, the barne is cleane, there is want of neceſſaries, but ſtore of fruite commeth, there is aboundance of needefull prouiſion, by the ſtrength of an oxe, where tillage or plowing with oxen is diligently vſed. An oxe is here mentioned, as a principall meanes of riches, in as much as it being a good labourer, draweth the teame, helpeth the plough, & treadeth out the corne.
5 A faithfull witneſſe will not lye, but a falſe record, breatheth forth lyes.
Neither for feare nor fauour will the iuſt man tell an vntruth. On the contrary ſide, the wicked man powreth and faceth downe lyes.
6 The ſcorner ſeeketh wiſedome, and ſhe will not be found, but knowledge is eaſie to him who is prudent.
Not onelyonly he is a ſcorner, who derideth all godlyneſſe, but he, who profeſſing Religion liueth wickedly. Now, as it is the cuſtome of men, when ſuch come to the doores of their houſes whō they care not for, to refuſe to ſee them or to ſpeake with them, but if peraduenture friends come to viſite them, then to ſhew them ſelues, yea to runne out to meete them: ſo the grace of Gods ſpirite eſtrangeth her ſelfe frō the proud and vngodly, but appeareth & draweth neare vntounto the modeſt. For he who is holy & humble, eaſily attaineth the true knowledge of God and of his ſonne Ieſus Chriſt.
7 Depart from the preſence of a fooliſh man, and [from him] whom thou perceiueſt not to hauehave the lippes of knowledge.Before. 4.26. See an example in Paule. 1. Cor. 9.26.27. Euilim ialits aſhem. EueryEvery foole maketh a mocke of ſin or of araignement. This interpretation is receaued, agreable to the wordes, & confirmed by diuers places of this booke as. chap. 2.14. chap. 10. verſ. 23.14. c. 5. v. 15. c. v. 20. Ratſō ſomtimes a kind affection, either of man to man or of God to man, ſometimes that thing which is to be accepted.
This is as much as if it were ſayd, ſhunne the companie of the wicked, and hearken not to the counſell of ſeducers.
8 The wiſedome of the prudent man is to take heede vntounto his owne way, the follie of fooles, to deceit.
Euen as he is a wiſe trauailour, who ſo looketh to his way, that he ſuffreth not him ſelfe to be lead aſide out of the right path: ſo he is a wiſe Chriſtian, who looketh that he be in a good courſe, and ſuffreth not him to be drawen aſide to ſinne. But ſuch as walke vnwiſely, either deceiue other, or are themſelues ſeduced.
9 Fooles make a mocke of the puniſhment of ſinne, but among the righteous, is fauour.
The wicked make a light matter both of ſinne and of Gods iudgemēt, for which cauſe the Lord cauſeth them to feele his wrath vntounto the vtmoſt. But amōg the righteous is fauour. On the contrary ſide, the good will of the Lord is toward the righteous, compaſſing thē about as a ſhield. The Prophet Dauid ſetteth downe certaine ſpeeches in the 5. Pſalme very like vntounto this ſentence. Thou ô Lord (ſaith he) doeſt bleſſe the righteous perſon, thou cauſeſt that fauour doth compaſſe him as a ſhield. But ſpeaking of the wicked, araigne them ô Lord (ſaith he) let them fall from their counſels. &c.
10 *This tranſlatiō is that, which the Geneua Bible ſetteth downe, and diuers good authors allow. The ſenſe which is giuen, is confirmed not onelyonly by Hieromes interpretatiō and the expoſitiōs of ſome other, but by the ſignificatiō of the wordes, and the ſute of the matter. Zar here is taken for alius aliquie as chap. 22.The heart knoweth the bitterneſſe of the ſoule therof, and a ſtranger ſhall not meddle with his ioy.
The force of ſorrow is herein declared: The heart, that chief part of the body, which is the fountaine of life, knoweth the bitterneſſe, diſcerneth and feeleth the deepe and extreme ſorrow, of the ſoule thereof, of that minde or ſpirite, which dwelleth as it were with it in the ſame earthly tabernacle of the body. And a stranger, and other man who ſoeuer, ſhall not meddle, ſhall not enter into the afflicted heart, with his ioy, with his merie ſpeeches or ieſts, or what delites ſoeuer they are which he vſeth to refreſh the penſiue heart withall. Whē as thē one mans heart is heauy to the death or extremely ſad, any other ſhall not be able with his mirth to pleaſe or eaſe the ſame. For ſurely the heart which aketh with pinching paine, & the ſoule which ſoaketh in ſuds of penſiue ſorrow, taketh ſmall pleaſure in paſtime or in mirth, but rather refuſeth all comfort and flyeth ſporting, as a thing moſt contrary to it. Outward delites heale ſcratches as it were or ſmaller griefes, but not deepe woundes or extreme heauineſſe.
11 The houſe of the wicked ſhall be deſtroyed, but the tent of the righteous ſhall floriſh.
The dwelling and houſhold of the vngodly,Iob. 5.3.4.5. Alſo. 24. ſhall be ouerthrowē, but the habitation and familie of the iuſt, ſhall increaſe and ſpread.
There is a way which ſeemeth right in the eyes of men, but the end thereof, is the high way to death.
Some courſe of life there is, as namely continuing in ſinne, which pleaſeth fleſh and bloud for a time, ſeeming either pleaſant, profitable, or iuſt, but at laſt it bringeth deſtruction.
13 Euen by laughter the mind is made heauie, and in the ende, reioyſing [is turned] into mourning.
Vaine & vngodly pleaſure bringeth loſſes, ſorrow,Iames 4.7. diſeaſes, yea ſometimes death. Iollitie is turned into wayling and weeping oftentimes. This ſentence thē accordeth with that threatening of our Sauiour, we be vntounto you which laugh, for you ſhall weepe.
14 A man of a froward minde ſhall be filled with his own wayes, but a good man is ſeuered from him.
The vngodly perſon ſhall not onelyonly taſt of Gods wrath, but be made drunke as it were with all his plagues. But a good man is ſeuered from him, the righteous man is not plagued together with him by the Lord (who alwayes ſpareth his whē he puniſheth the wicked) but on the contrary ſide,See an example in the Iſraelites & the Egyptiās. Pſal. 4.4. he is aboundantly bleſſed by him, ſo that the iuſt man alſo is filled with his wayes. Know then that the Lord hath ſeuered to him ſelfe, him whom he receiueth into fauour.
15 The ſimple mā beleeueth all things, but the prudent man taketh heede to his ſteps.
Such a one as is ignorant of Gods word or voyde of the diſcretion of his ſpirite, crediteth all ſpeeches whether true or falſe, certaine or vncertaine.
16 The wiſe man feareth and departeth frō euill, but the foole hazardeth him ſelfe, ſo venterous is he.
He who is warie,See the expoſitiō of the 12. ver. of the 27. chap. dreading hatmes as he ought, ſhūneth both the actions & places of danger, whereinto the vngodly ruſh very raſhly.
17 He vvho is ſwift to vvrath vvorketh follie, but a man full of vvyles is hated.
Two contrary vices are herein cōpared together, to wit, haſtineſſe and ſubtilitie. He is ſwift to wrath, who is quickly moued to anger vponupon eueryevery light occaſion. Such an vnaduiſed and moodie foole, worketh follie, See a like ſentence before in the 12 chapter, and in the 26.25.26. verſ.that is to ſay, by ſpeech or deede ſheweth ſuch ſignes of his folly, as that he maketh him ſelfe a mocking ſtocke to all. On the cōtrary ſide, he is counted a man of wyles, who outwardly faineth good will, but inwardly intendeth reuenge, being occupied in muſing on the meanes or opportunities of accompliſhing of the ſame. This diſſembler not onelyonly hateth his neighbour in his heart, but is him ſelfe hated or worthie to be hated. For, in as much as he is ſo cloſe an hypocrite, he deſerueth to be odious, neither can he lightly be in other account, ſith he may be ſuſpected to plot ſome miſchief.
18 The ſimple inherite follie, but the vviſe crowne them ſelues vvith knowledge.
Such as are of litle wit or vnderſtanding in ſpirituall things, not onelyonly commit wickedneſſe but inherite the puniſhment thereof, namely Gods vengeance. Thus then the vngodly are heires as it were to troubles and plagues, theſe are their portiō as the Prophet ſpeaketh in the Pſalme. On the contrary ſide, the prudēt onelyonly increaſe in the gifts of the holy Ghoſt, but at the laſt attayne honor and glory, yea euen that crowne of righteouſneſſe, which the iuſt iudge hath layd vp for them.
19 Euill men bow thē ſelues before the good, and the wicked at the gates of the iuſt man.
As it is meete that the righteous rule, the vngodly obey:Thus we read that Haman bowed to Mordecai, and that Ioſephes brethrē came to him. ſo by the diſpoſition of the diuine prouidēce it often commeth to paſſe in this world, that the faithfull are the head, the vngodly the tayle as it were. For euill men bow them ſelues before the good, the vngodly often ſerue the godly and reuerence them in moſt humble manner, becauſe they are rich or lifted vp vntounto honour. And the wicked at the gates of the iuſt man. Tranſgreſſors alſo oftē come to the rich mās doores, either for almes, or fauour or counſell.
20 The poore mā is hated euen of his neighbour, but the rich mans friends are many.
He who is in aduerſitie, is forſaken not onelyonly by ſtraungers but by thoſe who are neare vntounto him in dwelling or in kinne. On the contrary ſide, eueryevery one fawneth on the wealthy and claimeth kindred of thē, neuertheleſſe, theſe friends of the rich man, are not true friends indeede, but they are ſo called, becauſe they pretend great friendſhip, how ſoeuer in verie truth they are friendes not to him but to his goods, which onelyonly they louelove.
21 He who deſpiſeth his neighbour, is a ſinner, but he who ſheweth mercy to the poore is bleſſed.
As he who forſaketh or reprocheth his poore brother, committeth a greeuous offence, ſo ſhall he be araigned and puniſhed as a notorious euill doer. On the contrary ſide, he who is mercifull to the needie or afflicted ſhall finde mercy. That to deale hardly with the afflicted is a greeuous ſinne, it may appeare by that ſpeech which Iob vſeth to his friēds who were ſo bitter vntounto him, when he ſaith vntounto them, you ruſh vponupon the orphāt, Iob. 6.26.when you digge a pit for your friend. Moreouer, that the word ſinner is taken in the Scripture for one who being guiltie is arayned or condemned, is manifeſt by that ſpeech of Bathſheba to Dauid in the booke of the Kings,1. King. 1.21. otherwiſe, I & my ſonne Salomon ſhal be ſinners, that is, in danger of death or condemned to dye.
22 Do not they who deuiſe miſchief, goe aſtray? but mercy and truth ſhall be vntounto thoſe, who practiſe that which is good.
The meaning of the former part of this ſentence is, that it is a moſt certaine truth confirmed by dayly experience, that the inuentors and workers of euil things, hauehave ill ſucceſſe or periſh. For by the borowed ſpeech of going aſtray (which to do is a daungerous and vncomfortable thing) miſſing of a mans purpoſe and meeting with ſome trouble is ment. Thus much Eliphaz alſo teacheth in the booke of Iob, when ſpeaking of the Lordes ouerthwarting of the wicked in their ill enterpriſes he ſaith,Iob. 5.12. He maketh fruſtrate the deuiſes of the craftie, ſo that their hands are able to doe nothing. &c. The ſenſe of the latter part of this parable is, that the Lord ſheweth fauour and performeth his promiſes vntounto thoſe, who ſtudie to glorifie him & to do good to their neighbours.
23 In eueryevery labour there is increaſe, but the talke of the lippes onelyonly, bringeth want.
Some gaine is to be gotten by eueryevery kinde of worke, as euen by making of a button of the tagge of a point. But by vaine and idle pratling or talking, that which a man hath conſumeth. For whilſt much talke is ſpent, much time is loſt, whileſt much time is loſt (litle or nothing being got) much of the ſtocke is conſumed.
24 The riches of the wiſe, are their crowne, the follie of fooles [remaineth] follie.
It ſhould not be ſo indeede, yet ſo it commeth to paſſe, that wiſedome in a poore man is contemned. For be a man neuer ſo learned, if he be not wealthy, he is not eſteemed but may ſit well inough without doores.See an example in Iob. Iob. 29.2.3.4.5.6.7. &c. But when as both wiſedome maketh him to vſe his wealth aright, ſo wealth maketh him the more admirable and the more to be accounted of, in as much as it is (as it were) a crowne of authoritie and glorie to him. On the contrary ſide, let a foole be neuer ſo rich yea let him be clothed in ſcarlet or purple, he neither will nor can be any other thē a Naball ſtill, remaining fooliſh for all his wealth, and cōtemptible for his follie.
25 A true witneſſe deliuereth liues, but a deceiptfull one, forgeth lyes.
He who teſtifieth the truth oftentimes ſaueth the liues of the innocēt, but a falſe witneſſe is a hammer as it were or a ſword to ſlay men.
26 In the feare of the Lord there is ſtrong hope, who is wont to be a refuge to his children.
27 The feare of the Lord is a well ſpring of life, to depart from the ſnares of death.
The ſonlike awe of the Lord or reuerencing of his Maieſtie,See before. 1.7. is herein commēded in two reſpectes. The one is, for that it maketh men couragious and ſtrōg of faith in troubles. The other is, for that it miniſtreth vntounto them ſtore of all good things. For thus much is meant by a well ſpring.
28 In the multitude of people, is the honor of a king, but by the want of people [commeth] the deſtruction of a Prince.
Nothing is more ſure, than that in the multitude of people is the honour of a king. For that ruler which hath ſtore of ſubiectes vnderunder him, may in time of warre be garded by them, receiueth from them much tribute, & by them is witneſſed to be iuſt & mercifull, ſeeing otherwiſe, ſo many would not liue vnderunder him. Neuertheleſſe, it is againe as true on the other ſide, that by the want of people commeth the deſtruction of the Prince. For, that Prince which wanteth people, wanteth reuerence, reuenues and defence.
29 He who is ſlow to wrath aboundeth with vnderſtanding, but he who is of an haſtie mynde, raiſeth vp follie.
The patient man is exceding wiſe, in as much as he cutteth of quarelling, and knoweth how to vanquiſh him ſelfe, but the furious man by fooliſh words geſtures or deedes, kindleth ſtrife.
30 A ſound heart is the life of the fleſh, but enuie is the *Or rather the magot of the bones. For the Hebrew word Rachab ſignifieth ſo much.rottenneſſe of the bones.
A quiet minde cauſeth health to the body, but fretting at a mans owne trouble or els anothers proſperitie tormenteth the poore carcaſe without and within.
31 He which oppreſſeth the poore, reprocheth him who made him, but he who ſheweth mercy to him that is in neede, honoureth him.
That perſon which dealeth hardly with the poore hurting them in body, goods, or name,Mat. 25.40. ſinneth highly againſt God, whom in his creatures he diſgraceth as it were. So againe, he which doth good vntounto thoſe that want, doth good vntounto the Lord whoſe workemā ſhip and people they are, and thus honoureth as it were the maiſter in his ſeruants.
32 The wicked man *Or driuen on forward.caſteth him ſelf away, in his trouble, the righteous man hath hope, in his death.
The difference betweene the godly and the wicked in the day of aduerſitie here is ſhewed. The vngodly perſon when he is in trouble, either thruſteth him ſelfe through with manie ſorowes of minde, or woundeth his bodie, laying violent hands on him ſelf as Iudas did. On the contrarie ſide, the godly man flieth to the Lord and putteth his confidence in him, when he is in greateſt extremitie and torment. Great and grieuous were the troubles of that holy ſeruant of God Iob, who was euen in a maner brought vntounto deaths dore. Neuertheleſſe, in the midſt of all his aduerſitie he made this proteſtation,Iob. 5.15. that he wold truſt in the Lord although he ſhould ſlay him.
33 Wiſdome reſteth in the heart of the prudent man, but [that] which is within fooles, See like ſeniēces 33. chap. 12.23.13.16.maketh it ſelfe knowne.
The meaning of this prouerbe is, that wiſe men can keepe counſell, but fooles can hold no ſecret. Wiſdome ſo reſteth in the heart of the prudent man, as that he vttereth not that which he knoweth vndiſcreetly or vaingloriouſly. But that which is in the heart of fooles, ſo maketh it ſelfe knowne, as that he publiſheth and bableth whatſoeuer he knoweth, be it good or bad. As we vſe to ſay in our cōmō prouerbe, in it is and out it muſt.
34 Righteouſneſſe exalteth a people, but ſin is a reproch to nations.
The cauſe of the ſafetie, and againe of the ruine of common wealths, is herein declared. Righteouſneſſe exalteth a people. The knowledge of God and the executing of wholſome lawes, cauſe the inhabitants of a land to proſper and to be praiſed. But ſinne is a reproch to nations. Againe, the vices and ſinnes of countreyes, make them infamous, & in the end ouerthrow them. Thus in old time the lewes were reproched for their ſtiffeneckedneſſe,Ierem. 18.10. Ezech. 16.49. and the men of Creta for their lying. Thus alſo in theſe dayes ſome countreys are infamous for drunkenneſſe, other for pride, all almoſt for one peculiar vice or other.
35 The kings good will will be toward an vnderſtanding ſeruant, but his wrath will be toward him who cauſeth ſhame.
A godly ruler will affection and aduance a faithful and prudent ſubiect and officer,Pſal. 101.6. but he will rebuke, correct, or put away him, who doth his buſineſſe ſo vntowardly or fondly, as that thereby he receiueth ſome diſcredit or is aſhamed.