The Book of Proverbs Paraphrased, Part 1 · Chapter 19
CHAP. XIX.
ARGUMENT.
[a] This Chapter begins with a compariſon between the Rich and the Poor; whom, in another regard, he had compared together in the laſt verſe but one of the foregoing Chapter. The ſenſe is plain enough; and it is, foreign, one of thoſe Proverbs, which contains much wiſedom in it, as Greg. Nazianzen ſpeaks (Orat. XXVI. p. 458, 459.) who applies it unto "Chriſtians of mean underſtanding, and ſimple ſpeech; that underſtand not foreign; neither the inſtances of Pyrrho, nor the Syllogiſms of Chryſippus; nor the depraved cunning of Ariſtotle's Arts, nor the witchery of Plato's Eloquence: which like the Egyptian plagues had infeſted the Church. There is no need, ſays he, of any of theſe: but a poor man that walks in his ſimplicity (foreign, as he paraphraſeth it, poor in diſcourſe, and reaſoning and knowledge) and relies upon plain ſimple words, is much better (and will in this way be ſaved, as in a ſmall Cogboat) than a Fool (for he is no better) that knows how to wind and turn every way in his diſcourſe; and moſt unlearnedly truſts to his demonſtrations," &c. But this muſt be acknowledged not to be the literal ſenſe of the words, but onelyonly an accommodation of them to his purpoſe: which was to repreſent how commendable ſimplicity is in Religion, and inquiries of Faith; as well as in all things elſe. Not that a man ſhould content himſelf to be ignorant, but onelyonly, that he ſhould not be too curious and ſubtill in his diſquiſitions.
[b] For Solomon, in the next verſe, obſerves two great ſprings of all our miſcarriages; want of underſtanding, and want of deliberation. To make too much haſte in a buſineſs, is the way not to ſpeed (according to the known Proverb) and to run blindly upon any thing, is no leſs prejudicial to us in our undertakings. That's the meaning of the firſt word, which we tranſlate alſo: both he that affects things without knowledge, and he that purſues what he underſtands, without deliberation: run into many miſtakes, and commit many ſins. So ſome render the word Nephes (Soul) the deſire of the Soul, the appetite, which muſt be always governed by prudence; or elſe it will run a man upon rocks, and precipitate him into ruin. For which miſcarriage, he ſhews in the next verſe (v. 3.) he muſt blame none but himſelf; and never in the leaſt reflect upon his God, as if He were negligent of us, or hard to us: which men are prone to think, when they have fooliſhly undone themſelves.
[c] Then follows an obſervation, which he had made before, XIV. 20. but here repeats, in different words, over and over again, v. 4, 6, 7. For it is a lamentable thing to ſee how little true Friendſhip there is in the world; moſt men altering and changing together with the fortune (as we call it) of thoſe whom they pretend to love. If they be rich, they are courted by every body; but poverty ſhews how inſincerely. The Books of all ancient Authours are full of ſuch Sentences; which I ſhall not ſo much as mention. [d] But note that in the midſt of theſe, he inſerts (v. 5.) an obſervation (which he had formerly made) of a greater wickedneſs in humane nature; which moves them either publickly to accuſe others falſly, or ſecretly to backbite them: neither of which ſhall eſcape unpuniſhed. For there is no word ſo ſecret that ſhall go for nought, and the mouth that belieth, ſlayeth the ſoul; as the Wiſedom of Solomon excellently ſpeaks I. 11. This is repeated alſo again in this very Chapter, v. 9. with the alteration onelyonly of one word. The reaſon of which is, that Solomon (as I have noted before) uſing often the ſame axioms, ſometimes varied the phraſe, though not the ſenſe: and the Collectours of his ſayings, thought good to ſet down his different forms of ſpeech, for the ſame thing. In both verſes, the LXX. plainly underſtand him to ſpeak of ſuch lies as are pernicious and burtfull to others: and in the latter of them, they take the deſtruction which the Wiſe man threatens unto ſuch liars, to ariſe from their own wicked words. And ſo I have expreſſed it in my Paraphraſe. There are thoſe, who think that this Sentence is repeated in the ninth verſe, as an admonition to the rich men ſpoken of in the verſes foregoing: who break their promiſes with thoſe that depend upon them; and give good words, when there is no need of them; but will doe no good, when men call for their aſſiſtance. Theſe ſhall ſuffer for their falſeneſs. But this ſeems to be ſtrain'd; and not agreeable to the meaning of the Hebrew Text.
[e] That which follows (v. 10.) is a notable admonition of the confuſed and diſordered ſtate of things, here in this preſent world: wherein we too often ſee men void of wit or goodneſs, wallowing in pleaſure; that is, abounding in all things that can gratifie their ſenſes, which they pleaſe moſt abſurdly: and mean men getting into power, and lording it over their betters, &c. Theſe things are very unſeemly, ſaith Solomon; and the latter of theſe more unſeemly than the former: but ſo it will be, unleſs men become wiſe and good; for moſt are made worſe by proſperity, which they know not how to uſe. Therefore it is a true Rule of the Son of Sirach XXXIII. Ecclus. 24. Fodder, a wand and burthens for an Aſs: and bread, correction and work for a Slave. Every one is beſt in the condition that is proper for him: and therefore a Slave ſhould be kept under; and a brutiſh Sot be reſtrained from taking all his pleaſure. For no man is fit to govern another, that cannot govern himſelf, as the next verſe intimates: And the more power any man hath, the harder it is for him to command his paſſions: which may be ſuggeſted in the twelfth [f] verſe; for the young Lion, to whom a King is compared, as he is the ſtrongeſt, ſo is the fierceſt of all other.
From hence the Wiſe man paſſes to ſome domeſtick obſervations v. 13, 14, 15, 18, 19. Ʋpon which if I ſhould make any remarks, it would extend this Preface beyond its juſt bounds. The skilfull Reader will ſee where I have put two ſenſes together: which I could not do in the twenty third verſe; and therefore ſhall here give a ſhort account of it.
[g] All Interpreters, except one, underſtand it as our Tranſlation hath rendred it; by ſupplying a word before, abideth ſatisfied. OnelyOnly Lud. de Dieu thinks the parts of this verſe are oppoſite; as the reſt uſe to be: and by that word which we tranſlate ſatisfied (which ſignifies full in the Hebrew Language) underſtands proud and haughty people (as they who are rich are too prone to be) who are here oppoſed to him that fears God; as they are in Luk. I. 50, 51, 53. And the Paraphraſe will run thus; He that is poſſeſſed with ſuch a religious ſenſe of God, that he fears to offend Him, is a moſt happy man: but he that is ſwoln with pride and forgets God, when worldly goods flow in upon him, ſhall lie down at laſt in ſorrow; and never want ſomething or other to afflict him. And ſomething of this ſenſe the LXX. ſeem to have had in their mind; who make the members of this verſe oppoſite, as he doth; underſtanding by foreign full, he that hath no fear of God. For ſo their Tranſlation runs; the fear of the Lord is to a man's life, foreign, &c. but he that is without fear (viz. of God) ſhall abide in places, where there is no knowledge to govern him, i. e. run blindly into all manner of miſchief.
[h] The next verſe is a moſt elegant, but hyperbolical, deſcription of a man that hath given up himſelf to ſloth: who refuſes to doe things, as eaſie as to pull his hand out of his boſome; and as neceſſary as to eat and drink. This being the plain ſenſe, I have not varied from the common tranſlation of the word zalláchath; which every where ſignifies a pot, or diſh, or ſomething like it; and can onelyonly by a metaphor be applied to the boſome, or arm-holes. But we muſt either ſo underſtand it, or elſe take the firſt word taman, hide, in a very improper ſenſe: for there can be no cauſe for hiding the hand in a pot. Therefore we muſt either tranſlate it as we do; or elſe underſtand by hide, putting, or thruſting the hand into the pot or diſh; and thus tranſlate the whole verſe: A ſluggard puts his hand into the diſh; but will not ſo much as move it from thence unto his mouth.
[i] The next verſe, as Melancthon well notes, is an obſervation, concerning the way of amending the world. Some are ſo bad, they muſt be handled with great ſharpneſs: eſpecially ſuch profane men, as with an Epicurean contempt deride admonition, and grow thereby more furious. But there are thoſe who grow better, even by the examples of ſeverity againſt notorious Offenders: As the Gibeonites, came and ſought peace, when they ſaw their neighbours deſtroyed; and the puniſhment of Siſamnes made Otanes more cautious, when he was placed in the Seat covered with his Predeceſſour's skin; as Herodotus relates in his Terpſichore. But then there are a third ſort, who need not ſo much; but being admoniſhed, are obedient to thoſe that tell them of their faults. To ſuch a reproof, at the moſt, is ſufficient.
[k] In the two next verſes, I have had reſpect to both conſtructions, of which they are capable. But in v. 28. I have omitted the ſenſe, which ſome great Hebricians give of the words; as if an ungodly witneſs ſought onelyonly by falſe colours to deceive the Judge, and thereby pervert judgment. For a witneſs of Belial, ſeems to me rather to ſignifie ſuch an impudent Varlet, as ſticks not boldly to teſtifie to the groſſeſt lies.
1. BEtter is the poor that walketh in his integrity, than he that is perverſe in his lips, and is a fool.
1. A poor man who acts ſincerely, and hath no guile in his mouth, is far happier and more to be commended, than him that gathers great riches by fraud and circumvention: which he takes to be cunning, but will prove folly in the end. See Arg. [a]
2. Alſo, that the ſoul be without knowledge, it is not good; and he that haſteth with his feet, ſinneth.
2. Ignorance and inconſideration, are equally miſchievous; for a mind that knows not what it ought to chuſe, and what to avoid can never doe well: and if a man haſtily and unadviſedly purſue an end (which he reaſonably propounds to himſelf) and will not take time to deliberate, he muſt needs commit many errours. See Arg. [b]
3. The fooliſhneſs of man perverteth his way: and his heart fretteth againſt the LORD.
3. Yet he is unwilling to take the blame upon himſelf, but commits this grand errour after all the reſt; that when his own folly, and perhaps wickedneſs, hath led him to many misfortunes, he imagines God is unkind to him: and is vexed, not at himſelf, but at the Divine Providence; againſt which he perpetually murmurs.
4. Wealth maketh many friends; but the poor is ſeparated from his neighbour.
4. Together with Riches, a man gets many (and perhaps great and powerfull) Friends, though he had none before: but he that hath moſt need of them is ſo far from getting any, that, if he had one, he loſes even him, when he grows poor. See Arg. [c].
5. A falſe witneſs ſhall not be unpuniſhed, and he that ſpeaketh lies, ſhall not eſcape.
5. A falſe Witneſs, who fears not in open Court to accuſe the innocent, ſhall meet at laſt with a juſt puniſhment: nor ſhall he eſcape, who privately calumniates, and vents his malice in lies to the prejudice of his neighbour. See Arg. [d]
6. Many will intreat the favour of the prince; and every man is a friend to him that giveth gifts.
6. A Prince never wants ſuitors for his favour, which the greateſt perſons ſeek with the humbleſt ſubmiſſions: and every one loves, or pretends to love him; whoſe liberality is ſo well known every where, that it hath procured him the name of a bountifull giver.
7. All the brethren of the poor do hate him: how much more do his friends go far from him? he purſueth them with words, yet they are wanting to him.
7. All the kindred of a poor man not onelyonly forſake him (as was obſerved before v. 4. and XIV. 20.) but hate his company, as a diſgrace or a trouble to them; and therefore no wonder if his companions and familiars grow ſtrange to him: He urges them with their former proteſtations or promiſes of kindneſs, but finds they ſignified nothing; and if he earneſtly implore their pity it is to no purpoſe.
8. He that getteth wiſedom, loveth his own ſoul: he that keepeth underſtanding, ſhall find good.
8. He that is ſo conſiderate, as to value Wiſedom above Riches, and accordingly to ſtore his mind with vertuous principles, is the trueſt lover of himſelf: and if he ſtrictly obſerve them, and conduct his life by thoſe rules, he ſhall find the profit of it.
9. A falſe witneſs ſhall not be unpuniſhed, and he that ſpeaketh lies, ſhall periſh.
9. He that teſtifies to a lie, to the perverting of juſtice, if the Judge do not find him out, ſhall be puniſhed by God: and he who privately whiſpers ſlanders againſt his neighbours, and kindles ſtrife and contention among them, ſhall periſh by thoſe wicked practices.
10. Delight is not ſeemly for a fool: much leſs for a ſervant to have rule over princes.
10. Pleaſure doth not become a man void of underſtanding; who is never more ridiculous than when he can doe what he liſt: and yet Empire leſs becomes a vile Slave; who is moſt intolerably inſolent, when he can wantonly domineer over the greateſt perſons. See Arg. [e]
11. The diſcretion of a man deferreth his anger, and it is his glory to paſs over a tranſgreſſion.
11. The world thinks him ſtupid, who is patient; and without ſenſe of honour, who paſſes by injuries: but the more underſtanding any man hath, the ſlower he is to anger; and the greater his ſpirit is, the greater his glory and praiſe, not to revenge a wrong, when he hath opportunity.
12. The kings wrath is as the roaring of a lion; but his favour is as dew upon the graſs.
12. But none find it more difficult than a King, eſpecially in the heat of his youth, to bridle his wrath; the ſignification of which is as dreadfull to his Subjects, as the roaring of the young Lion to the reſt of the Beaſts: and on the other ſide, any token of his favour and kindneſs is ſo comfortable, that as the dew reſtores thoſe herbs, which were parched by the hot beams of the Sun; ſo it revives thoſe who were almoſt ſtruck dead, with the terrour of his rage. See Arg. [f]
13. A fooliſh ſon is the calamity of his father; and the contentions of a wife are a continual dropping.
13. Two things make a man exceeding unhappy; a diſſolute Son and a ſcolding Wife: for the former breaks the heart of his Father, to ſee him like to prove the utter deſtruction of his Family: and the other drives a man to undoe his Family himſelf, when he is no more able to live at home with her, than to dwell in a rotten and ruinous houſe, through the roof of which the rain drops perpetually.
14. Houſe and riches are the inheritance of fathers; and a prudent wife is from the LORD.
14. The ſingular Providence of God therefore is to be acknowledged, in a vertuous Wife; which is not ſo eaſie to get as an eſtate. For an houſe, with all its furniture, and land belonging to it may deſcend upon us, without our thought, from our progenitours: but great care and prudence is required in the choice of a Wife, that knows how to manage a Family aright; who is not found neither, without the peculiar direction and bleſſing of the Lord.
15. Slothfulneſs caſteth into a deep ſleep; and an idle ſoul ſhall ſuffer hunger.
15. As labour makes men vigorous and rich, ſo ſloth and idleneſs hath theſe two miſerable effects: that it inſenſibly ſinks the mind into a dull ſtupidity and unconcernedneſs about the moſt neceſſary things; and thereby reduces them unto extreme beggary and want: To which may be added a third; that it tempts men to ſhirk, and uſe diſhoneſt arts for a livelihood.
16. He that keepeth the commandment, keepeth his own ſoul; but he that deſpiſeth his ways, ſhall die.
16. He that carefully obſerves the commandments of God, as the rule of his life, hath a due care of himſelf, and conſults his Soul's ſafety: but he that minds not what he doth. deſpiſing all order and rules of life, is regardleſs of his own good, and will be very miſerable.
17. He that hath pity upon the poor, lendeth unto the LORD; and that which he hath given, will he pay him again.
17. He that takes compaſſion on the poor and relieves his neceſſities, doth not impoveriſh but inrich himſelf. For the Lord looks upon what is given to the poor as lent unto Him: and He will not fail to make him a full compenſation; or rather return the benefit he hath done to others, with large intereſt and increaſe of bleſſings, upon him and his poſterity.
18. Chaſten thy ſon while there is hope, and let not thy ſoul ſpare for his crying.
18. Give due and timely correction to thy Son for his faults, before he have gotten an habit of them, and there be little hope of his amendment: but neither proceed to ſuch cruel uſage of him, as to make him weary of life, and not to care what becomes of him; nor yet be moved merely by his roaring to abate of thy neceſſary ſeverity towards him.
19. A man of great wrath ſhall ſuffer puniſhment: for if thou deliver him, yet thou muſt do it again.
19. For he whoſe wrath exceeds all bounds, and makes him ſevere beyond meaſure, undoes his Child, and conſequently himſelf (nay all men that are immoderately angry bring great miſchiefs upon themſelves, and if you help them out of one danger, it doth not make them cautious, but they run into a new trouble) and yet if he do not puniſh him at all, he tempts him to go on in his ſin; and the ſame caſe, whether he ſhall puniſh him or no, will return again.
20. Hear counſel, and receive inſtruction, that thou mayeſt be wiſe in thy latter end.
20. Liſſen unto good advice, and be not impatient of reproof; no nor of correction for thy faults: but receive all thankfully; and learn thereby that wiſedom which will doe thee ſervice, when all things elſe will fail thee.
21. There are many devices in a mans heart; nevertheleſs the counſel of the LORD, that ſhall ſtand.
21. There are many deſigns and contrivances in the minds of men, which they think are ſo well laid that they cannot miſcarry: but are all defeated by the overruling counſel of the Lord; which alone can inevitably bring to paſs whatſoever it pleaſes.
22. The deſire of a man is his kindneſs: and a poor man is better than a liar.
22. There is nothing more deſirable to a man, than to have wherewithall to be kind to others, and oblige his Friends and neighbours; for nothing makes him more beloved: but it is better to want this power, than to have it, and have no will to doe good; no not to thoſe to whom we have made great profeſſions and promiſes of love and kindneſs.
23. The fear of the LORD tendeth to life, and he that hath it ſhall abide ſatisfied: he ſhall not be viſited with evil.
23. Nothing makes a man lead ſo happy a life as a religious care to pleaſe the Lord in all things; which is attended with abundance of bleſſings, but eſpecially with inward ſatisfaction of mind: which makes a man ſleep quietly and ſecurely; without fear of any evil that can invade him. See Arg. [g]
24. A ſlothfull man hideth his hand in his boſom, and will not ſo much as bring it to his mouth again.
24. All things ſeem ſo difficult to a lazy wretch, who indulges himſelf in ſloth and loves his eaſe; that he would not willingly pull his hands from under his armes; no, not to put his meat into his mouth. See Arg. [h]
25. Smite a ſcorner, and the ſimple will beware; and reprove one that hath underſtanding, and he will underſtand knowledge.
25. Puniſh a derider of Religion ſeverely; and though it doe him no good, yet thoſe incautious perſons whom he hath deluded, will be awakened by it to greater circumſpection: but it is ſufficient onelyonly to chide a welldiſpoſed perſon for his faults; of which he himſelf will receive the benefit, and learn to amend them. See Arg. [i]
26. He that waſteth his father, and chaſeth away his mother, is a ſon that cauſeth ſhame, and bringeth reproach.
26. A Son that leads a debauched life, too often waſtes all his Father's eſtate; and either turns his Mother out of doors, or makes her weary of the houſe: which is ſo diſgracefull, that it makes them aſhamed to ſhew their heads; and will bring him to greater confuſion at the laſt.
27. Ceaſe, my ſon, to hear the inſtruction that cauſeth to err from the words of knowledge.
27. My Son, beware of their diſcourſe, who, under the ſhew of greater learning, ſeduce thee from the plain doctrines of Vertue; or if thou haſt been unhappily engaged in ſuch company, quit it preſently, and ſtick to thoſe that honeſtly inſtruct thee: for remember this; to leave off hearing the inſtruction of good men, is the firſt ſtep towards a departure from all Religion.
28. An ungodly witneſs ſcorneth judgment: and the mouth of the wicked devoureth iniquity.
28. A wicked witneſs, who hath perfectly diſcharged all ſenſe of good and evil, mocks if you tell him of Law and Juſtice, or of the judgment of God upon perjured perſons: for there is no iniquity ſo great, but there are men as leudly impious; who will not ſo much as boggle at it, but ſwallow it down as glibly, as drunkards do their liquour. See Arg. [k]
29. Judgments are prepared for ſcorners, and ſtripes for the back of fools.
29. But they ſhall not mock always; for terrible puniſhments ſhall certainly be inflicted upon thoſe that ſcoff at Conſcience and Religion: nor ſhall other wicked men eſcape, who are ſuch fools as to flight theſe good inſtructions; but feel at laſt to their ſmart, the dolefull effects of their ſin, in indelible marks of the divine diſpleaſure.