Commentary Upon Proverbs, Chapter 10
THE X. CHAPTER.
1 The Prouerbes of Salomon. A wiſe ſon reioyceth his father, but a fooliſh ſon is an heauineſſe to his mother.
CHildren are admoniſhed in this verſe, to honour their parents. He onelyonly is a wiſe ſonne, who knoweth and feareth God. Such a child bringeth comfort vntounto his godly father, by the vertues which are in him, the good report which goeth of him, & the bleſſing of God on him. On the contrarie ſide, he is a fooliſh ſonne, who is an hereticke or wicked liuer. Such a child bringeth ſorow to both his parēts, but chiefly to his mother, who loueth him moſt tenderly, and being the weaker veſſell, can not but grieue extremely.
2 The treaſures of wickedneſſe profit nothing, but righteouſneſſe deliuereth from death.
Noah, Lot and Baruch may be examples.Righteouſneſſe is commended in this verſe. All goods ill gotten, or wrongfully kept from the lawfull owners, are treaſures of wickedneſſe. Such wealth be it neuer ſo great, hath no force, to turne away Gods iudgement, or to redeeme a mans life in the day of trouble. But iuſt and plaine dealing ſo pleaſeth the Lord, as that it may be ſayd, that righteouſneſſe deliuereth from death, becauſe the iuſt are preſerued by the Lord from common plagues in this life, and from eternall deſtruction.
3 God ſuffereth not the ſoule of the righteous to hunger, but he ſcattereth the ſubſtance of the wicked.
As righteouſneſſe deliuereth from death, ſo from famine.See examples in the Iſraelits and … Elias. The godly in this world ordinarily want no neceſſaries. In the time of common dearth, the Lord prouideth for them extraordinarily. The lyons then hūger (as it is in the Pſalme) but they who feare God want nothing On the contrarie ſide, the goods of the wicked being conſumed by ſome caſualtie or Gods curſe, it falleth out that they very often ſuffer famin.
4 He which dealeth with a deceiptful hād, ſhall become poore, but the hand of the diligent maketh rich.
Although God will not ſuffer the iuſt to hunger, yet they muſt not be idle or ſteale, but labor for their liuing. Craftie artificers & theeues or robbers, imagine that the high way to be rich, is to couſen, or to filch and purloyne. But goods ill gotten proſper not, and ſo not onelyonly idle perſons but deceiptfull people become poore. On the contrary ſide, they that plye, their calling, following the ſame early and late with an earneſt mynd, through Gods bleſſing on their labours, not onelyonly attaine ſo much wealth as is ſufficient to maintaine them, but abundance of riches, ſo that they hauehave wherewith to releeue other largely, who ſtand in neede.
5 He which gathereth in ſummer, is a ſon of vnderſtanding, [but] he which ſleepeth in harueſt, is a ſonne of confuſion.
As it is meete that eueryevery one be painefull in his calling, ſo all are to take and obſerue the fitteſt oportunities of procuring their owne welfare. He is ſayd to gather in ſummer, who redeemeth the time,So did Ioſeph. and maketh his beſt aduātage of the ſeaſon. He ſleepeth in harueſt, who fondly letteth ſlip the moſt conuenient meanes or occaſion of doing or receiuing good vntounto him ſelfe or his.
6 Bleſſings are on the head of the righteous, but violence couereth the mouth of the wicked.
Such righteous men as before hauehave bene ſpoken of, ſhall be endued by the Lord not with one benefit alone but with manifold bleſſings. Neither will the Lord in a ſparing meaſure make them partakers of his benefits, but he will powre as it were from heauē whole ſhowers thereof vponupon their heads.: ſo that both their bodies and ſoules ſhall be full of them. On the contrary ſide, violent puniſhments, as ſtrangling, drowning, burning, ſlaying, ſhall in ſuch ſort riſe vp out of wicked mens miſdeeds, as that they ſhall choke them, and ſtop their breath.
7 The memorie of the iuſt man ſhall be bleſſed, but the name of the wicked ſhall rot.
Among other bleſſings wherewith the Lord crowneth the righteous, a good name is one of the chiefeſt. Ordinarily ſo it is, that the remembrance of the godly whether abſent or dead, is verie ſweet and like a precious ointmēt. But this is that point which here the holy Ghoſt would hauehave vsus eſpecially to obſerue, that the praiſe of the righteous increaſeth with the time, and endureth from generation to generation. On the contrarie ſide, all the preſent fame and glory of the wicked, ſhall decay in time, and be turned into infamie. For their iniquitie being detected, the verie mention of them ſhall ſtink as a putrified thing.
8 He who is of a wiſe heart, will receiue inſtruction, but he who is fooliſh in his lips, ſhall be beaten.
He is of a wiſe heart, who prouideth well for his welfare, and warily ſhunneth dangers and troubles. Such a one will receiue inſtruction, that is to ſay, harken vntounto and obey good counſell, as a meanes of his ſafetie & proſperitie. On the contrary ſide, he is fooliſh in his lips who deſireth rather to ſpeake him ſelfe then to heare other, or who abuſeth his tong in anie ſort. This foole ſhall be beaten, that is to ſay, ſcourged with manifold troubles and calamities.
9 He who walketh *or In vprightneſſe.vprightly, walketh ſecurely, but he vvhichwhich peruerteth his vvayes, ſhall be made an example.
The innocent perſon who committeth no euill, & the weldoer who practiſeth that which is good, feareth no danger, neither ſhall meete with any plague. On the contrarie ſide, whoſoeuer followeth wicked wayes, as theft, adulterie, murder, or ſuch like vices, not onelyonly is in continuall feare of trouble, but in this world or the world to come ſhal (without repentāce) be made an open ſpectacle of vengeance. See the roote hereof in the ſixe and twentith chapter of Leuiticus.
10 He who winketh with the eye, ſhall hauehave ſorow, and he who is fooliſh in his lips ſhall be beaten.
Two ſorts of wicked people who peruert their ways are herein threatened. The one of them is diſſemblers, noted out by this propertie of winking with the eye. For as before hath bin affirmed in the ſixt chapter of this booke, the lawleſſe perſon, the wicked man walketh with a froward mouth, he winketh with his eye, &c. wherfore his calamitie ſhall come quickly. The other ſort of vngodly people are thoſe, who are fooliſh in their lips, who hauehave bene ſpoken of in the expoſition of the 8. verſe of this chapter.
11 A ſpring of life [beſprinkleth] the mouth of the iuſt man, but violence couereth the mouth of the vvicked.
A fountaine of waters is a cōfortable thing, & was a rare iewel among the Iewes. Whereas then it is ſaid that a ſpring of life or liuing waters beſprinkleth the mouth of the righteous, the meaning is, that continuall plenty of good things ſhall befall them from the Lord, ſo that they ſhall not want anie thing meete for them, or periſh by thirſt. What is meant by violence couering the mouth of the wicked, hath bene ſhewed in the expoſition of the ſixt verſe of this chapter.
12 Hatred raiſeth vp contentions, but louelove couereth *or A multitude of ſinnes.all offences.
Ill will obiecting eueryevery fault be it neuer ſo ſecret, and prouoking the partie maligned vntounto wrath, by this meanes ſtirreth vp brawling and fighting. On the contrary ſide, brotherly charitie, forgiuing iniuries, concealing ſecret faults, and reprouing miſdemeanors in a friendly ſort; by theſe meanes ſo couereth offences of all kinds, that both he layeth many ſinnes aſide who hath offended,Iames 5.20. and ſecret tranſgreſſions breake not our to the knowledge of other, nor are blazed abrode to the diſhonor of God, the offence of the weake, and the vndoing oftentimes of the offender.
13 Wiſedome is found in the lips of the prudent man, but a rod on the bodie of the foole.
14 The wiſe lay vp knowledge, but *or Bruſ…ug.deſtruction is neare to the mouth of the foole.
In the former of theſe verſes is ſhewed, that gracious ſpeeches do vſually flowe out of the mouth of him who is diſcreet, ſo that his glorie or ornament as it were, is to be found on his lips, vponupon which eloquence, or a gift of ſpeaking wiſely, ſitteth. In the later part of this former verſe is alſo declared, that on the contrary ſide, the ſhame and puniſhment of the wicked is on their backes or bodies, inaſmuch as they are neuer free from ſtrokes or wounds, inflicted on them by the Lord or by men, for their euill actions or fond ſpeeches. In the fourteenth verſe is taught, that as they who are diſcreet, in ſilence treaſure vp knowledge to them ſelues, ſo fooles by babling and vnaduiſed ſpeeches, treaſure vp and procure many troubles and calamities vntounto themſelues.
15 The ſubſtance of the rich man, is his defenced citie, the pouertie of the poore is their breaking.
Herein the commoditie of riches on the one ſide, and the diſcommoditie of pouertie on the other, is declared. The rich mans ſubſtance is his defenced citie. The wealth of the rich man preſerueth him from many euils, and againe miniſtreth vntounto him manie good things. The pouertie of the poore is their breaking. On the contrary ſide, penurie like a mightie hammer breaketh both the hearts and bodies of poore people, who by reaſon of want, can not reſiſt the force of their aduerſaries, and are hindred from attaining to learning and offices.
16 The labour of the iuſt man is vntounto life, the reuenue of the wicked is vntounto ſinne.
The vſe and abuſe of riches, herein is touched. The iuſt man is ſayd to get his goods vntounto life, becauſe the drift of his labour is, that he and his family may hauehave whereof to liue. On the contrary ſide, it is affirmed, that the reuenue of the wicked is vntounto ſinne, Iames 43.becauſe he earneth goods to ſpend them vponupon his luſts or ſome ill vſes.
17 He that keepeth inſtructiō, is in the way to life, but he who forſaketh correction goeth aſtray.
The frutes of obedience and of diſobedience are herein ſhewed. He that keepeth inſtruction is in the way to life. He that obeyeth admonitiōs, walketh in the high way to eternall life. But he who forſaketh correction goeth aſtray. On the contrarie ſide, he that diſobeyeth or contemneth reproofes or chaſtiſements, wandring from the paths of proſperitie, runneth headlong into deſtruction.
18 He that is [a man] of deceiptfull lips, hideth hatred, and he that is a foole vttereth a reproch.
Secret diſſembling and open reuiling are herein condemned. He that is a man of deceiptfull lips, hideth hatred, he that ſpeaketh faire cloketh malice. And he that is a foole, vttereth a reproch, he that is raſh or vnaduiſed, breaketh out into open rayling.
19 In many words ſinne cannot be wanting, but he that refraineth his lips is wiſe.
Multitude of words or babling is herein ſhewed to be the wel-ſpring of manie vices. In many wordes ſinne can not be wanting, he that talketh much offendeth much, inaſmuch as among a multitude of words, he muſt needes lightly vtter ſome ſuperfluous, falſe, or offenſiue. But he that refraineth his lips is wiſe. He that keepeth ſilence or ſpeaketh ſparingly, is prudent. It is no fault to vtter manie ſpeeches which do edifie, but to hauehave a talkatiue toung, or to prattle without ceaſing, is not only a ſinne of it ſelfe, but a fountaine of many ſinnes.
20 The toung of the iust man, is as fined ſiluer, [but] the heart of the wicked is litle worth.
21 The lips of the righteous man do feede many, but fooles dye for want of wiſedome.
In the former of theſe verſes, the ſpeech of the godly is affirmed to be precious and excellent. The toung of the iuſt man is as fined ſiluer. As the fined ſiluer is pure from droſſe, ſo the talke of the godly is pure and precious, and not onelyonly voyd of vanitie, ſwearing, babling, or ſuch vices, but full of excellent inſtructions and admonitions. But the heart of the wicked is litle worth. As for the mind of the wicked man, it is like vntounto droſſe rather then vntounto ſiluer. Hence it is that out of the ill treaſure of his heart he bringeth foorth ill things. In the later of theſe two ſentences, the profite which ariſeth to many by the ſpeeches of ſome one good man is declared. The lips of the righteous man do feede many, the doctrines of godly Chriſtians and teachers, nouriſh the ſoules of manie people vntounto eternall life. But fooles die for want of wiſedome. As for the vngodly, they periſh and die the ſecond death of the ſoule, through neglect or contempt of good inſtructions.
22 The bleſſing of the Lord makeeh rich, and it doth ad no ſorow with it.
The fauour of the Lord is here ſhewed not only to be the cauſe of all proſperity, but to giuegive wealth without wo and ſtore without ſore. The bleſſing of the Lord maketh rich. The fauour of God miniſtreth neceſſaries vntounto the godly, who by the Lords good ſucceſſe on their labors come to goods, without vexatiō of mind or great toyle of bodie.
23 It is as a paſtime to a foole to cōmit wickedneſſe, but wiſedome [is the delite] of a prudent man.
In this verſe is obſerued, that as the vngodly reioyce in doing of euill, ſo the godly with ioy followe after that which is good. It is as a paſtime to a foole to cō mit wickedneſſe. The practiſing of iniquitie, (as of theft, drunkenneſſe or adulterie) is as it were the game of the wicked man. But wiſedome is the delite of the prudent perſon. On the contrary ſide, learning or godlineſſe is as it were the recreation of the well diſpoſed perſon.
24 That which the wicked māfeareth ſhall come vponupon him, but God will graunt the deſire of the righteous.
That which the wicked man feareth ſhall come vponupon him, the euill which the conſciēce of the euill doer threatneth him withall, whether it be ſhame,Pſal. …45.19. death or damnation, or anie plague whatſoeuer, ſhall ſurely befall him. But God will grant the deſire of the righteous. On the contrary ſide, God will giuegive the iuſt in time conuenient, thoſe good things which their hearts wiſh or put them in hope of.
25 As the whirlewind paſſeth, ſo is the wicked no more, but the iuſt man is as an euerlaſting foundation.
As the whirlwind quickly vaniſheth,Pſal. 37.20. item 35. ſo the vngodly man ſhall quickly be deſtroyed, but he who is vpright ſhall remaine firme on earth or in heauen, being like to mount Sion which cannot be remoued.
26 As vineger is to the teeth, and as ſmoke to the eyes, ſo is the ſlouthfull perſon to thē that ſend him.
As vineger maketh the teeth to ake, or as ſmoke cauſeth the eyes to ſmart: ſo the negligent meſſenger or workman fretteth and vexeth his maſters mind.
27 The feare of the Lord increaſeth the dayes, but the years of the wicked are cut ſhort.
The reuerence of God is a meanes whereby men attaine to liue long in this world, or for euer hereafter. On the contrarie ſide, wickedneſſe either bringeth men to vntimely death in this world, or by death cutteth them of from the yeares of immortalitie in the life to come.
28 The hope of the righteous ſhall be gladneſſe, but the expectation of the wicked doth periſh.
The iuſt receiuing at the laſt the thing which they hauehave hoped for, conceiue great ioy in this reſpect, that they hauehave not hoped in vaine. On the contrarie ſide, the wicked not receiuing the thing which they looked for, do fret within them ſelues, and rage againſt the Lord.
29 The way of the Lord is ſtrength to the vpright man, but a breaking in peeces to the workers of iniquitie.
The Lord in the courſe of his prouidence keepeth and encourageth the iuſt, but plagueth and croſſeth the wicked.
30 The iuſt man ſhall neuer be remooued, but the wicked ſhall not dwell on the earth.
The righteous ſhall continue for euer in heauen, the vngodly ſhall quickly be rooted out of the earth.
31 The mouth of the iuſt is frutefull in wiſdome, but the toung of the froward ſhall be cut out.
The toung of the godly man plentifully vttereth good inſtructions, as a good tree bringeth forth good frutes, but the euill toung ſhall be hewen downe by the axe of Gods iudgements.
32 The righteous mans lips ſhall find fauour, but the mouth of the wicked the reward of frowardneſſe.
He that ſpeaketh gracious words ſhall be bleſſed,Pſal. 52.7. but he that abuſeth his toung ſhall be plagued.