Commentary Upon Proverbs, Chapter 24
THE XXIIII. CHAPTER.
1 Enuie not the wicked, See the 17. verſ. of the former Chapter.neither deſire to be with them,
2 For their heart imagineth deſtruction, and their lippes ſpeake miſchief.
SEeing the vngodly do moſt wicked actes & ſpeake moſt miſchieuous wordes, neither earneſtly deſire their proſperous eſtate, neither couet to be in their companie.
3 Through wiſedome an houſe is builded, and by vnderſtanding it is eſtabliſhed,
4 And by knowledge the inward rowmes [thereof] are filled with all pretious and pleaſant ſubſtance.
Great vſe there is of wiſedome eueryevery way. Firſt, hereby an houſe is erected. Secondly, made ſtrong & poliſhed. Laſt of all, filled with all ſtore of neceſſaries and delites.
5 [Let] a wiſe man be with *Or with ſtrength. Eccleſiaſtes. 9.13.14.the forces of ſtrength, and the man of vnderſtanding who fortifieth might:
6 For by pollicie thou ſhalt make warre *Or for thy ſelf.vntounto thine owne good, and by the multitude of counſellers obtaine ſafetie.
The vſe of wiſedome in the field is alſo great. Let a wiſe man be with the forces of ſtrength, &c. Let a prudent perſon lead and rule the armie, and ſuch a one who by his skil can adde ſtrength to the mightie ſouldiers. For, thou ſhalt winne the field, not by ſtrength but by pollicie, and thou ſhalt be protected from daunger, not by the might or multitude of armed men, but by the aduiſe and counſell of many wiſe men.Before. 21.22.
7 Wiſdome is too high to a foole, he cannot open his mouth in the gate.
There is moreouer great vſe of wiſedome in the iudgement hall. Wiſdome is too high to a foole. The ſimple or fooliſh man is ſo preſſed downe with earthly cares and pleaſures, that he cannot attaine to vnderſtanding or wiſedome, which hideth her ſelfe from ſcorners. Hence it is, that he cannot open his mouth in the gate. By reaſon that he wanteth a gift or facultie, he is not able to ſpeake in publicke aſſemblies, nor called to deale in matters in the ſeate of iudgement, which was in old time placed in the gates.
8 Him that ſtudieth to do euill, [people] will call a moſt miſciheuous man.
Such a one as euen vponupon his bed deuiſeth ſundry wayes of bringing iniquitie to paſſe, ſhall be counted and called both by priuate perſons and Magiſtrates, a moſt abhominable and notorious offender.
9 The wicked deede of a *Or of follie or frayltie.foole is *Or as a ſinne to be condēned.a ſinne, but [the euill fact of a ſcorner] is an abhomination to eueryevery man.
There are degrees and differences of ſinnes. The wicked act which through frailtie or errour is committed by a ſimple or ignorant man, is to be puniſhed and blamed, ſeeing ignorance or frayltie excuſeth not in the whole but in part. As for the ſin or crime, which is done by one who offendeth of knowledge & of pride and furie, in as much as it is committed with an high hand, as it is moſt ſeuerely to be reuenged, ſo eueryevery man cannot but moſt abhorre it.
10 Art thou faynt in the day of aduerſitie? is thy ſtrength *Or ſtreight. I read this ſentence interrogatiuely with Druſius, the wordes well bearing or requiring an interrogation.ſmall?
11 Deliuer them that are drawen to death: for ſhouldeſt thou withdraw thy ſelfe from thē, who go downe to the ſlaughter?
12 If thou ſay, behold we knew not of it: ſhal not he who pondereth the hearts, vnderſtand it? and doth not he know it who preſerueth thy ſoule? doth not he alſo recompence eueryevery man according to his workes?
EueryEvery one is here exhorted according to his place and power to helpe the afflicted. Art thou faynt, See an example in the ſtates of Iudea. 1. Sam. 14.46. and in Heſter. Heſt. 8.4&c. What, doeſt thou in the day of trouble carrie thy ſelf fayntly, through want of courage not ſuccouring thoſe who are oppreſſed? Deliuer them, &c. Be not thus faint hearted, but rather by all lawfull meanes and by thy power if thou art a Magiſtrate, reſcue thoſe who are vniuſtly moleſted or condemned. If thou ſay, &c. Now, if thou ſeekeſt excuſes or pleadeſt ignorance, as that thou knoweſt not, whether they be in trouble or no, or whether their cauſe be good or bad, or how to helpe them: ſhall not the ſearcher of the hearts perceiue whether thou diſſembleſt or no, or ſhall not he who preſerueth thee in ſafetie and proſperitie (to the end that thou mayeſt ſuccour ſuch as are in miſerie) conſider thy dealing with thy poore brethren, and him ſelfe deale with thee according to thy deſert?
13 My ſonne, Pſal. 19.11.eate honie, for it is good, and the honie comb, which will be ſweet to the roofe of thy mouth,
14 So ſhall the knowledge of wiſedome be vntounto thy ſoule, if thou find it: and there will be a reward, and thy hope ſhall not be cut off.
Let the word and grace of God (ô man) be ſweet and comfortable to thee as the hony and the honie comb, which if thou obtaine, it will go well with thee.
15 Lay no wayt (ô wicked man) at the houſe of the righteous, and ſpoyle not his reſting place,
16 For a iuſt mā falleth ſeuē times and riſeth againe, but the wicked *Or fall, or are ouerthrowen. See Iob. 5.27. Pſal. 37.24. Pſal. 34.19. See an example. 1. Sam. 19.11.12. verſ.periſh in euill.
Neither ſeeke by craft to intrap or apprehend the innocēt or godly perſon, neither by violence oppreſſe or moleſt him. For, although the troubles of the righteous man are many, yet God in time deliuereth him out of them all. On the contrary ſide, the vngodly ſo fall into aduerſitie, as therein they are forſaken and ouerthrowen.
17 Be thou not glad when thine enemy falleth, and let not thine heart reioyce when he ſtū bleth,
18 Leſt in the eyes of the Lord beholding it, it ſeeme euill, and he turne his wrath from him vponupon thee.
Triumph not ouer thine aduerſarie, whē he is afflicted, yea, be farre off from conceiuing any vncharitable ioy proceeding from ſecret hatred in this reſpect, leſt the Lord ceaſing to puniſh him, turne him ſelfe to plague thee, which thing will be ſmally to thy comfort.
19 Fret not at the wicked, See before. 23.17. Alſo in this chap. 1. verſ. Pſal. 37.33. Before 13.9.neither be enuious at thoſe who are euill.
20 For there ſhall be no end to the euilman, the candle of the wicked ſhall be put out.
Grudge not at the tyrannie or proſperitie of the vngodly perſon, who ſhall not bring his intended miſchiefe to an end, and whoſe great glorie ſhall be turned into extreme miſerie.
21 My ſonne, feare God and the king, Shonim. Such as varie or change lawes, diuine, or humane, as Antiochus did. Daniell. 7.74. in which place this very word is alſo ſet downe.and meddle not with thoſe who go about alteratiōs,
22 For their deſtruction ſhall ſuddenly ariſe, and who knoweth the ruine of them both?
Warning is here giuen to euerie one, to be ſubiect vntounto higher powers. My ſonne, ô man whoſoeuer, feare, reuerence in heart and obey in deede, God, the eternall, chiefly, alwayes, and then onelyonly, when men can not be pleaſed but that he muſt needs be diſpleaſed. And, moreouer, for the Lord and in the Lord honor and obey, the king, the chiefe ruler as the head next vnderunder the Lord, together with his vnderunder officers. And meddle not with thoſe who go about alterations, but in anie caſe, allow not off, be not in companie with,See examples in Corah and his companie, in Nadab and Abihis, in Theudas and Iudas. Act. 5. nor follow after, ſuch as ſwarue, ſquare, or varie, from the holy lawes of God concerning religion, or the wholeſome lawes of Princes touching pollicie, or as ſeeke to abrogate or change either of thē, to the end they may ſtirre vp ſedition, or eſtabliſh their own fancies. Againſt this diuine charge or precept two ſortes of people offend, who yet will ſeeme to be great obſeruers thereof. The firſt are they, who giuegive vntounto Caeſar that which is Caeſars, See like ſayings Mat. 22.21. Luc. 21.18. Rom. 13.1. 1. Pet. 2.13.but giuegive not vntounto God that which is Gods. For though they pay tribute to Princes, or obſerue diligētly their poſitiue lawes, yet they breake the lawes of God, teaching falſe doctrines and corrupting his worſhip. The ſecond are they, who as concerning the exerciſes of religion, or ſanctificatiō of the Saboth, giuegive vntounto God that which is Gods, but withall giuegive not vntounto Caeſar that which is Caeſars. For either they refuſe to pay duties to the Prince, or they take vp armes againſt him, or they will not be ſubiect to his good lawes, but rather ſeeke to chāge or aboliſh thē. The rule here giuē is, that not only the Lord but the magiſtrate, neither the magiſtrate alone but the Lord alſo muſt be obeyed. But a queſtion here may be demanded, what if the magiſtrate command things contrarie to Gods lawes? The anſwer hereunto is, that then the rule of the Apoſtles is to be put in practiſe, who teach, that it is better to obey God then man, albeit in theſe caſes alſo, euerie one is ſo to obey God, as that ſtill he be ſubiect to the higher powers, as concerning the honouring of the magiſtrates perſon, the reuerencing of his office, the enduring of his ſword, the not reſiſting of his authority, which can not be done with a good conſcience, for which cauſe the Apoſtle Paule affirmeth, that it is meet to be ſubiect, not onelyonly for feare but for conſciēce ſake. For their deſtruction ſhall ſuddenly ariſe. Great cauſe there is, not to meddle with rebels, ſeeing in a moment they ſhall be moſt grieuouſly plagued. And who knoweth the ruine of them both? Moreouer, ſeeing at vnawares the authors of ſects and ſeditions together with their followers, ſhall vtterly be deſtroyed, great cauſe there is to feare God & the king, without medling with thoſe who ſeeke alterations.
23 Alſo theſe things pertaine to the wiſe: to hauehave reſpect of perſons in iudgement is not good.
Theſe precepts enſuing, deſcribe alſo thoſe duties which concerne the prudent, and which whoſoeuer put into practiſe, ſhall in ſo doing deale wiſely.See before. 18. chap. 5. verſ. And the roote hereof Deut. 1.17. Amōg theſe, this is the firſt, that in giuing of ſentence to regard any outward thing, is a verie euill and hurtfull thing.
24 Him, who ſaith to the wicked man, thou art righteous, the people will curſe, the nations will abhorre.
25 But to them who rebuke [him] ſhall be pleaſantneſſe, and each good mans bleſſing ſhall fall vponupon them.
All well diſpoſed people will crie out on & deteſt,See an example in Iob. Iob. 29.11.12.13. ſuch corrupt iudges as iuſtifie the vngodly perſon, ſo on the contrary ſide, well affected people will wiſh a bleſſing on that magiſtrates heart, who reproueth or correcteth the euill doer, yea the Lord him ſelfe will poure his bleſſing on him.
26 [Men] will kiſſe the lips of him, See this phraſe in this ſenſe. Pſal. 2.12. Gen. 41.40.who anſwereth vpright words.
All good people will not onelyonly louelove but reuerence and honour him, who giueth an vpright ſentence in iudgement or ſpeaketh wiſely.
27 Prepare thy worke without, and make readie thy thinges in the field, and after, build thine houſe.
Proceed orderly in all thine affaires,See an example in the 31. of this booke. looking to things of greateſt neceſſitie in the former place, and to things of leſſe importance, in the latter. For example, as concerning houſhold affairs, firſt labour about and looke vntounto, thy corne, thy vineyards, and thy cattel abroad, all which are meanes of maintaining life, and then raiſe vp thy roofe, and trim thy dwelling. Againſt this golden rule three ſorts of people offend. For example, firſt, they who preferre pleaſure before profit, ſecondly, they, who preferre earthly things before heauenly, laſt of all, they, who preferre ſpirituall things of leſſe neceſſitie or experience for them to deale in, before thoſe ſpirituall matters which are more weightie and more neceſſarie. Of this number are they, who occupie themſelues in priuate exerciſes of religion, when they ſhould bee preſent at the publicke aſſemblies of the Church, as alſo they, who meddle with cōtrouerſies of the church, before they are grounded in the principles of the word. Of the ſecond ſort are they, who more labor after the goods of this world, then the kingdome of God. Of the firſt kind they are, who make great feaſts or beſtow much on their paſtimes or recreations, before they hauehave a good ſtocke or good commings in. Theſe courſes are all of them prepoſterous, not according to the word, which in all matters willeth vsus orderly to proceede, but according to fleſh and blood.
28 Be not a witneſſe raſhly againſt thy neighbour, nor deceiue [him] with thy lips.
Neither without iuſt cauſe or lawfull calling, teſtifie againſt thy neighbour in publicke place, neither by flattering ſpeeches beguile him, pretending that friendſhip toward him, which thou doeſt not beare him in thine heart.
29 Say not I will do to him as he hath done to me, I will recompence this man according to his worke.
Boaſt not, that thou wilt follow thine aduerſarie in his euill courſe, rather remit all reuenge, conſidering, not what he hath deſerued, but what the law of God requireth at thine hands.
30 I paſſed by the field of the ſlouthful man, and by the vineyard of the man deſtitute of vnderſtanding,
31 And lo, it was all growne ouer with thiſtles, [and] nettles had couered the face therof, and the ſtone vvall thereof vvas broken downe.
32 Then I behelde, and conſidered it in my mind, I looked vponupon it and receiued inſtruction.
33 By a fevv ſleepes, a fevv ſlumbers, See the 6. of this booke 8.9. &c.a little folding of the hands in lying dovvne,
34 Both thy pouertie commeth on thee as a ſpeedie trauellour, and thy needines as an armed man.
Firſt, here, Salomon ſetteth downe the condition or eſtate of the goods of the negligent or improuident perſon. I paſſed. &c. I hauehave by experience obſerued, that the ſluggard letteth all things runne to decaie, in his field, bodie, ſoule and charge. Secondly, he ſheweth by himſelfe, what vſe we are to make by the view of ſuch examples. Then I beheld, &c. I reioyced not in this mans fall, but by his wo learned to be wiſe, and to walke the more diſcreetly in my calling. But though we hauehave ſeene many whoſe ſtate hath decaied, whoſe houſes ſhut vp, whoſe credite empaired by careleſnes, yet not one of vsus among an hundreth can ſay, that we hauehave receiued inſtruction hereby. Thirdly, he toucheth the ſubtiltie of this ſin. By a few ſleepes, &c. By multiplying thy naps & deferring of the time. Laſt of all, he declareth the miſerie of the ſlouthfull perſon. Both thy pouertie &c. Sodaine miſerie commeth on thee, & ſtrong to ouerthrow and confound thee.