Commentary Upon Proverbs, Chapter 13
THE XIII. CHAPTER.
See the expoſitiō of the firſt verſe of the 10. chapter1 A wiſe ſonne hearkeneth to the inſtruction of his father, but a ſcorner will heare no rebuke. An obedient child will obey any counſell of his parentes which is good, but one that is ſtubburne, will abide no reproofe.
2 A good man eateth the frute of his mouth, but the ſoule of tranſgreſſours, violence.
3 He which keepeth his mouth, keepeth his life, but deſtruction ſhall be vntounto him, who openeth his lippes wide.
THe godly man who vſeth his toung aright, ſhall obtaine the good will of his neighbours & Gods bleſſing, two pretious frutes which good ſpeeches bring forth. As for the wicked man, who breaking Gods lawes abuſeth his lippes, he ſhall reape for his labor hatred, woundes, and Gods curſe. Surely the caſe ſo ſtandeth, that he who ſetteth a watch before his lippes, by this meanes preſerueth him ſelfe from many harmes, yea ſomtimes from death. But as concerning him, whoſe mouth as a common ſtrumpet ſpreadeth it ſelfe to all filthie communication, or openeth it ſelfe to talke lauiſhly, he ſhall be ſure to meete with much trouble, and in the end he ſhall be quite ouerthrowen.
4 The ſluggard luſteth, and yet his ſoule hath nought, but the ſoule of the diligent, ſhall be made fat.
To the diligent, a promiſe herein is made; againſt the ſlothfull, a threatning is denounced. The ſluggard lusteth and yet his ſoule hath nothing, Idle people wanting all neceſſaries, are wiſhers and woulders, but neuer good houſholders. Sometimes they wiſh for money, ſometimes for rayment, ſometimes for foode, but all in vayne. But the ſoule of the diligent ſhall be made fat. On the contrary ſide, they who take great paines in their callings, waxing very rich, are ſatisfied with great plē tie of all neceſſaries and comforts.
5 The iuſt man hateth a falſe matter, but it cauſeth the wicked man to ſtincke, and to be aſhamed.
Whereas it is ſayd, that the iuſt mā hateth a falſe matter, this doctrine is taught, that an vpright perſon not onelyonly miſliketh euil,Rom. 12. but deteſteth it as a foule or filthie thing. This ſaying thē notably agreeth with that admonition of S. Paule, abhorre euill and cleaue to that which is good. It accordeth alſo with that exhortation of Iude, hate the verie coate which is defiled with the fleſh. Now, whereas it is added, that it cauſeth the wicked man to ſtincke and to be aſhamed, the ſenſe of theſe wordes is, that euill dealing maketh the vngodly to be abhorred as ſtincking carions, and to liue as ſpotted men in the earth. For the wicked man ceaſeth not (as it is in the Pſalme) till he hath practiſed his ſinne which is to be hated.Pſal. 36.
6 Righteouſneſſe preſerueth him who is vpright in way, but wickedneſſe ouerthroweth the ſinner.
The meaning of this ſentence is, that notorious offendors and hypocrites are vſually plagued in this world for their ſinnes,Ezech. 9. whereas they who keepe them ſelues in the obedience of Gods lawes, are ſpared & paſſed ouer in the midſt of great and common calamities.
7 Some vaunt them ſelues to be rich, whē they hauehave nothing, other fayne them ſelues to be poore, when they hauehave great ſubſtance.
It is the cuſtome of vayneglorious fooles (as here is obſerued) to make ſhewe of great riches when in deede they are poore, becauſe they affect the name and account of Gētlemen. On the contrary ſide, couetous miſers not onelyonly in wordes cōplayne of great want in the midſt of abundance, but to auoid taxes & ſuch other charges, carie ſo low a port, that oftentimes they are thought & ſeeme ſcant worth a groat, when they hauehave hundreths or thouſandes lying by them.
8 The riches of a man are the ranſome of his life, but a poore man heareth not rebuke.
Here is ſhewed, that both riches & pouertie hauehave their commodities & diſcōmodies. The riches of a man are the ranſome of his life. As this is one of the vanities vnderunder the Sunne, that riches oftētimes are reſerued vntounto the hurt of the owner thereof, in as much as for the ſame he is enuied, accuſed yea ſomtimes alſo cō demned: ſo wealth againe hath herein a great commoditie, that a man taken captiue in warre, by money ranſometh his life, being drawen into ſutes of law, by money mainteineth his right, being ſicke, by money getteth all ſortes of remedies, finally being in want, obtaineth all outward things in a manner by money or money worth. On the contrary ſide, pouerty is a ſore eſtate, which (as we vſe to ſay) cauſeth the old wife to trot, but this ſingular cōmoditie it hath, that becauſe the poore man hath nothing to giuegive or pay, no quareller ſueth him, no thiefe ſetteth on him, no magiſtrate ſeazeth on his houſe.
9 The light of the iuſt ſhal reioyce, but the candle of the wicked ſhall be put out.
The proſperitie of the righteous is here compared to the light of the day or to the ſunne, which reioycing to runne his courſe, continueth firme frō time to time in the skie. In like maner then the welfare of the godly, ſhall increaſe & remaine conſtant. The glory of the vngodly on the contrarie ſide, is fitly reſembled vntounto a candle. For euen as a lampe or candle burneth but a while, and quickly conſumeth, ſo all the pompe and flouriſhing of the wicked, ſhall ſuddenly decay and vaniſh in a moment. For this cauſe it is ſayd in a certaine Pſalme, that light is planted vntounto the iuſt man. This maketh Bildab to affirme of the wicked man on the contrarie ſide,Pſal. 97.11. Iob. 18.6. that the ſparke of his fire doth not ſhine, and his candle is put out in his tent.
10 Through meere pride a man maketh cō tention, but wiſedome is with the well aduiſed.
The cauſe or fountaine of ſtrife & of peace is here opened and declared. Through meere pride a man maketh contention. The conceipt of a mans owne excellencie breeding in him contempt of all good counſell, maketh his affections fierce, and ſtirreth him yea emboldeneth him to prouoke his neighbors vntounto wrath, or to contend with them whatſoeuer commeth of it. But with the well aduiſed is wiſedome. As for thoſe who follow the aduiſe of Gods word or ſpirit, they are indued with that wiſedome which is peaceable, whereby they auoyd all occaſions of ſtrife, yea ſometimes they pacifie wrath when it is kindled.
11 Subſtance gotten by vanitie ſhall be diminiſhed, but he which gathereth with the hand ſhall increaſe [it.]
Goods ill gotten wil quickly conſume, but he who plyeth his calling faithfully ſhall thriue. He is ſayd to gather with the hand, who getteth any thing in a lawful calling with a good conſcience, whether he labour with his bodie or his mind.
12 The hope which is differred, maketh the heart ſicke, but a deſire which cometh is a tree of life.
This verſe ſheweth the danger or hurt of delay, & the comfort of preſent good things. By hope the thing hoped for is meant, whether it be ſome comforatble newes, or ſome acceptable perſon. Euen as meate long kept from the hungry ſtomach maketh the body weake: ſo the thing longed for, prolonged, cauſeth a feeble ſoule.See an example in Iacob Gen. 45 26. For the minde wanting the thing expected, grieueth becauſe it doth not preſently enioy it, and feareth that it ſhall neuer hauehave it. On the contrarie ſide, a deſire which commeth or is preſent, is a tree of life. The ſight or receiuing of the good thing which hath bene earneſtly wiſhed for, healeth the maladie of the heart and reuiueth the ſpirits.
13 He which deſpiſeth the word, ſhall be deſtroyed, but he which reuerenceth the law, ſhall hauehave peace.
Contempt of the word of God is threatned in this verſe, and a reward is promiſed to obedience.So were the Iſraelites, ſo were Coraſin, Bethſaida and Capernaum. He which deſpiſeth the word ſhall be deſtroyed. That perſon who cō temptuouſly reiecteth the commandement of God or will by no meanes be ſubiect thereunto, ſhall be plagued at the laſt with ſome fearefull and grieuous puniſhment. But he which reuerenceth or feareth the law, So did Iaſiah.ſhall hauehave peace. Whoſoeuer trembleth at Gods word, and putteth it into practiſe, ſhall enioy proſperitie. For as the Pſalmiſt ſaith,See Pſal. 117. Eſa. 66.2. there is great peace to thoſe who louelove Gods law.
14 The doctrine of a wiſe man is a welſpring of life, to depart from the ſnares of death.
The meaning of this ſentence is, that the word of God wiſely applied, is profitable, firſt, as a ſpring of water, to enrich the receiuers thereof with manifold good things, ſecondly, as a faithfull guide, to preſerue them from ſundrie euils, as from ſin and death.
15 Grace giueth good ſucceſſe, but the way of tranſgreſſors, is rough.
Obediēce to the word of God meant here by grace, cauſeth men to proſper, the Lord being with them ſo long as they ſerue him. But the way of tranſgreſſors is rough. The life of ſinners is full of troubles and miſeries by reaſon of their ſinnes, and like away which is rugged or full of thornes.
16 Euerie wiſe man dealeth with knowledge, but a foole layeth [his] folly open.
Wiſedome is now commended and folly condemned. EueryEvery wiſe man dealeth with knowledge. Euerie one who is prudent, doth his affaires exactly, not onelyonly ſetting downe the meanes of attaining his enterpriſes or the order of his matters according whereunto he will then proceed, but forecaſting the iſſues and preuenting the hinderances of his attempts. But a foole layeth open his folly. On the contrarie ſide, he who is vnskilfull or vndiſcreet, goeth raſhly and rawly about all things, and by his rude and vnperfect works, bewrayeth and layeth open his owne ignorance and vanitie.
17 A wicked meſſenger falleth into euil, but a faithfull embaſſadour healeth.
Truſtie and vnfaithfull dealing in meſſages, is now ſpoken of. A wicked meſſenger falleth into euill. He who doth his arrant ſlouthfully or guilefully, not onelyonly much grieueth other, but hurteth him ſelfe, drawing by this means on him ſelfe, both his maiſters diſpleaſure and Gods iudgement. On the contrarie ſide, a faithfull embaſſour healeth. A truſtie meſſenger freeing his maiſters mind from doubts, feares and griefes, ſo healeth the maladie thereof, as a Phiſition cureth the diſeaſes of the bodie. For which cauſe, as the leech of the bodie vſeth to hauehave his fee: ſo this embaſſadour or Phiſition of the ſoule, ſhall hauehave the good will of men and the bleſſing of God for his recompence as it were.
18 Pouertie and ſhame ſhall befall him who withdraweth him ſelfe from inſtruction, but he which regardeth correction, ſhalbe honored.
The ſpirit of God herein intreateth of chaſtiſements. Pouertie and ſhame &c. Iob. 5.17. Iam. 1.12.He that will not obey good counſell, lightly euen in this world commeth to beggerie and infamie. For the Lord will deſpiſe thoſe who deſpiſe him. But he which regardeth correction ſhall be honored. He which yeeldeth to wholſome aduiſe and profiteth by chaſtiſements, is made partaker of many good things, and namely of credit and dignitie. For thoſe who honor God, he alſo will honor.
19 The deſire preſent is pleaſant to the ſoule, but it is an abhomination to fooles, to depart frō euill.
Herein is ſhewed, how glad men are when they enioy their pleaſures, & how loth they are to part from them. The deſire preſent is pleaſant to the ſoule. Vaine people are exceedingly glad when they are made partakers of thoſe things which they wiſh, be they neuer ſuch fooliſh toyes or vnlawfull delites. But it is an abhomination to fooles to depart from euill. On the contrarie ſide, it is a deadly griefe vntounto the wicked, to be weaned or pulled from their ſinnes or vanities.
20 He which walketh with the wiſe, ſhall be the wiſer, but he who keepeth company with fooles, ſhall waxe the worſer.
In this verſe is declared, that there is great force in the companie which a man keepeth, to chaunge him into the better or the worſe. He is ſayd to walke with the wiſe, who is often in their cōpanie to heare their words & to ſee their behauiour. Such a one waxeth wiſer, that is, more learned, zelous and religious then he was before. But he who keepeth cōpanie &c. Such a one as ioyneth in fellowſhip with the vngodly, ſhall be the worſe in two reſpects, the one that he ſhall be infected thereby, the other, that he ſhall be plagued therewith.
21 Euill purſueth ſinners, but that which is good, rewardeth the iuſt.
Since as a purſuiuant troubleth,Pſal. 34.22.23. attacheth, and ſlayeth the wicked mā, but Gods bleſſing as a reward of merciemercy, maketh a recompence to the vpright perſon for all his paines in doing of his dutie.
22 The good man leaueth an inheritance to his childrens children, and the ſinners goods are layd vp for the iuſt man.
The godly perſon not onelyonly him ſelfe enioyeth his goods whileſt he liueth, but when he dieth leaueth the ſame in ſuch ſort to his childrē, as that alſo their children through Gods merciemercy inherit the ſame. On the contrarie ſide, the wicked man is ſo farre off from leauing his goods to his poſteritie, as that from him by Gods prouidence they are often rolled vponupon the righteous perſon, who is his heire as it were againſt his will.
23 The poore *The which were before vntilled and ſo not helped by labour or ſ…le.plowing vp new ground hauehave much foode, but ſome conſume them ſelues thorough ſlouthfulneſſe.
The meaning of this Prouerbe is, that a litle groūd well tilled, or a litle ſtocke well employed and followed, bringeth through Gods bleſſing great abundance and great aduantage, as on the contrary ſide, great wealth or a large patrimonie, is through idleneſſe brought to litle or nothing.
24 He which ſpareth his rod, hateth his child, but he which loueth him, chaſteneth him betimes.
The cockering father, who ſeldome or neuer correcteth his ſonne, is truly ſayd to hate him. For he is an enemie, if not in affection, yet in this his action, to his welfare. On the contrarie ſide, he which loueth him chaſteneth him betimes. He which tendereth the good eſtate of his child, whileſt he is yet yōg prouideth a teacher to inſtruct him, and twigs to correct him.
25 The iuſt man eateth to the ſatiſfying of his ſoule, but the bellie of the wicked ſhal want.
They who ſerue God aright, and labour faithfully in their callings, ſhall hauehave plentifull ſtore of neceſſaries. On the contrarie ſide, the vngodly ſhall ſuffer extreme penurie.