The Book of Proverbs Paraphrased, Part 1 · Chapter 21
CHAP. XXI.
ARGUMENT.
This Chapter begins with a Sentence, which Themiſtius, a Pagan Philoſopher and Oratour, ſeems to take notice of, and mention as very memorable in the Aſſyrian (as he is ſuppoſed to call the Hebrew) Writings: and commends to the thoughts of the Emperour Valens, in a ſpeech he made to him Orat. IX. But if he had reſpect to this Proverb of Solomon's, he did not fully comprehend the ſenſe of it; for he takes notice onelyonly of a Prince's mind being in the cuſtody, and under the guard of God. For thus he tranſlates it, foreign, the mind of the King is kept in ſafe cuſtody in the hand of God. From whence he draws this Inference, that a King ought to be very ſenſible what danger he is in, if he go about any thing contrary to the mind of God; becauſe he then is in peril to fall out of the hand, which preſerves and keeps him. Nay, thou oughtſt, O King (ſaith he) not onelyonly to deſign nothing thy ſelf, but what is holy; but they that are about thee ought to ſpeak to thee nothing that is not ſo: For every word that comes to thy ears, is written in his uncorrupted hand. But though this be a moſt excellent Admonition, worthy to be written in the hearts of all Princes, that it is very unbecoming to have any evil thing, any thing impure, or in the leaſt blemiſhed with cruelty or inhumanity, in that heart, which thoſe moſt holy and moſt gracious and benign hands of God, carry in their keeping; yet there is a great deal more than theſe Aſſyrian Letters or Pictures, which he ſpeaks of, expreſs. For Solomon would have them, and us, ſenſible that they cannot manage things by their power, as they think good; but depend upon an higher cauſe, who orders all their motions, good and bad, to ſuch ends as He propoſes to himſelf; quite contrary to their intentions and inclinations. Which is an Inſtruction ſufficient to correct the pride of the moſt abſolute Monarch, and the impatience of the moſt oppreſſed Subject.
[b] Next to which follows (v. 2.) a caution againſt thinking too well of our ſelves: which had been delivered before (XVI. 2.) but for the weightineſs, I ſuppoſe, of the matter, and the proneneſs of men to flatter themſelves, and not to judge ſincerely of their own actions, is here again repeated.
And then there is a caution added (v. 3.) againſt Hypocriſie; which thinks to pleaſe God with ceremonies, without moral honeſty.
[c] In the fourth verſe the meaning is ſomething uncertain, from the different acceptions of the word ner or nir: which the Greek, the Latin and other Interpreters, tranſlate not ploughing, or ploughed fields; but the light, the ſplendour of the wicked. I have had reſpect to both ſenſes; underſtanding by ploughing, the ſtudy, contrivance and buſineſs of wicked men. And the Sentence may be inverted, in this manner: ſin is the pride, the ambition, the glory and joy (or the buſineſs) of wicked men. That, upon which they value themſelves, and for which they think themſelves brave fellows, &c. is, that they dare doe wickedly: or we may make two Sentences of this verſe, to this purpoſe; men that have proud and lofty thoughts, have very ambitious deſires and an unſatiable appetite; which put them upon much wickedneſs: nay, the very buſineſs and employment of all wicked men (as well as their pleaſure) is nothing but ſin. And this word ner ſignifying a yoke, among the Chaldaeans, Syrians and Arabians, Lud. de Dieu thinks this no improper ſenſe: ſuperciliouſneſs, and ſwelling of the heart (or mind) is a yoke intolerable; and proper to the wicked. Caſtalio alone underſtands by ſin, the effects of ſin; to this ſenſe: pride, and haughtineſs of mind are deadly enemies to that happineſs, and pleaſure, which the wicked purſue: for inſtead of making them greater, as they fancy, they lay them low in all mens opinions, and expoſe them to their hatred, &c. I omit other Interpretations.
[d] In the ſeventh verſe there are different opinions about the force of the word jegorem: moſt of which I have endeavoured to expreſs in the Paraphraſe. And there is no little obſcurity in the next verſe: but beſides that ſenſe which I have repreſented, the words are capable of another, which is as plain; viz. as the man is, ſo are his works; a man of tricks will act ſtrangely (quite different from all the rules whereby we ought to govern our ſelves) but an honeſt man, you may know where to have; for he acts conformable to the Laws of righteouſneſs.
[e] In the eleventh verſe, de Dieu thinks both parts of it, ought to be referred to one and the ſame ſubject, viz. peti, the ſimple: who, ſaith Solomon (according to this conſtruction of the words) may be inſtructed two ways. One is, by the puniſhments which are inflicted upon a Scorner; which works upon his fear: the other is, when he attends to the wiſe, and obſerves God's great goodneſs to him; which works upon his love. Wherein he ſeems to have reſpect alſo to another ſignification of the word bemaſchil, beſides that of attending to information and inſtruction: for it ſometimes imports that happineſs and proſperity, wherewith God bleſſes the wiſe and prudent. But that ſenſe which I have followed in the Paraphraſe, ſeems neareſt to the Hebrew: and agrees beſt with what was ſaid before, XIX. 25. And it being uſual, in this Book, to repeat the ſame Sentence, in divers places, in different words; I have therefore kept to that ſenſe. But if any like the other (which the Vulgar Lat. alſo follows, making both parts of the Sentence to reſpect the ſimple) the plaineſt interpretation of the latter part of it, ſeems to me to be this: when Inſtruction is given to the wiſe, the ſimple alſo learn ſomething; by obſerving how diligently even the wiſe hearken to it. And in this ſenſe the word Maſchil, with lamed after it, is uſed in the next verſe; the juſt conſiders the houſe of the wicked.
[f] Which, though it ſeem very plain, yet there are great varieties in the interpretation of it: becauſe of the following part of the verſe. In which many put in the word Jehovah, or God, to ſupply the ſenſe (as we do) but without any neceſſity; there being a clear and obvious ſenſe, (which I have expreſſed in the Paraphraſe) without any ſuch ſupplement; if we do but take the juſt man for a juſt Magiſtrate, and not for a private perſon.
[g] There is little difficulty after this, till we come to the 24th verſe: where he either gives this character of a Scorner, that he is proud and arrogant, and does all things in the wrath of his pride (as the words are in the Hebrew) or deſcribes the proud and arrogant man to be a Scorner alſo, and full of haughty wrath. It is not of much concern, which way we take it; for the ſenſe will, in a manner, be the ſame. I have expreſſed the Hebrew, as near as I could, in my Paraphraſe; taking the conſtruction thus: A proud and haughty perſon, who may well be called a ſcorner, proceeds furiouſly, and unſufferably in all that he doeth.
[h] In the laſt verſe Solomon mentions the Horſe inſtead of all warlike preparations: becauſe it was the chief; and all nations placed much of their confidence in the number and ſtrength of their Horſes. But that the Iſraelites might not doe ſo too, there was a ſpecial proviſion made in their Law againſt it, XVII. Deut. 16. Notwithſtanding which, they were ſo prone to this vain confidence, that Joſhua in his Wars againſt the Canaanites houghed all the Horſes he took, after a great Victory: that is, cut their hamſtrings, and thereby made them unſerviceable: which he did by an expreſs command from God, XI. Joſh. 6, 9. and the reaſon of it was, (as Kimchi well obſerves) to prevent a falſe conceit, which might have riſen in the peoples mind; that they owed their good ſucceſs to them, had they made uſe of thoſe Horſes in future Battels. Which Solomon alſo here indeavours to prevent: For, though he had a great number of Horſes, to increaſe that ſplendour which was peculiar to him, above all Kings; yet he would have them know he did not truſt in them; nor would have the people imagin they were a whit the more ſecure, becauſe they were ſo well appointed for War, if they did not carefully obey the Laws of God; and from him look for deliverance.
1. THe kings heart is in the hand of the LORD, as the rivers of water: he turneth it whither ſoever he will.
1. IT is not in the power of Kings (much leſs of other men) either to doe, or to deſign, what they pleaſe: but their very wills are ſubject to the great Lord of all; who diverts them as eaſily from what they intend, or inclines them to that which they reſolve againſt; as the Gardiner draws the ſtreams of water, through the trenches he cuts, unto what part of the ground he thinks good. See Arg. [a]
2. Every way of a man is right in his own eyes: but the LORD pondereth the hearts.
2. There is nothing that a man doth or deſigns (eſpecially if he be great and potent) but (ſuch is the fond affection he hath for himſelf) he fancies it to be exactly good: when in the account of the Lord, who ſearches into the ſecrets of mens Souls, and knows the juſt value of every thing, they are very defective, if not groſly wicked. See Arg. [b]
3. To do juſtice and judgment is more acceptable to the LORD than ſacrifice.
3. Men imagin, for example, that their devotion towards God, will ſatisfie for their breach of faith, their uncharitableneſs and injurious actions towards men: when He prefers the practice of Truth, of Mercy and Juſtice before the richeſt Sacrifices that can be offered to Him.
4. An high look, and a proud heart, and the plowing of the wicked, is ſin.
4. The pride, the inſolence, the ambition and vaſt deſires; nay, all the deſigns and contrivances of wicked men, with all the proſperous ſucceſſes they have in them, lead them into abundance of ſins; and in the iſſue into no leſs miſeries. See Arg. [c]
5. The thoughts of the diligent tend onelyonly to plenteouſneſs: but of every one that is haſty, onelyonly to want.
5. He that to prudent counſels and contrivances, adds an honeſt diligence, is likely to grow rich: but he that acts inconſiderately in his buſineſs; or greedily catches at every advantage, whether by right or wrong; or undertakes more than he can manage, out of an eager deſire to grow rich preſently; is moſt likely to be a beggar.
6. The getting of treaſures by a lying tongue, is a vanity toſſed to and fro of them that ſeek death.
6. There are men that make it their buſineſs, with much labour, to heap up wealth, though it be by lying, or flattery, or calumny, or perjury: but as ſuch treaſures are no more durable than heaps of chaff, or clouds of ſmoak, which are ſoon diſſipated by the wind; ſo they expoſe the owners of them to many dangers, and at laſt bring them, by their own diligence, to a wofull end.
7. The Robbery of the wicked ſhall deſtroy them; becauſe they refuſe to do judgment.
7. For the rapine of ſuch wicked men, whereby they have deſtroyed other Families and made them deſolate, ſhall fall in moſt grievous and dreadfull puniſhments upon themſelves; which they ſhall not be able to ſhake off, till they be utterly deſtroyed: becauſe they knowingly injured their neighbours, and obſtinately denied to make them ſatisfaction.
8. The way of man is froward and ſtrange: but as for the pure, his work is right.
8. For a man whoſe life is nothing but wilineſs and craft, impoſture and deceit, is ſo alienated from God; that he is very odious to Him, and to all good men: but he that is ſincere and free from all fraud and guile, approves himſelf in all his actions, and is moſt acceptable and dear to both. See Arg. [d]
9. It is better to dwell in a corner of the houſe-top, than with a brawling woman in a wide houſe.
9. It is much more deſirable to live poorly and ſolitarily in the open air, expoſed to all the injuries of the weather; nay to be thruſt into a little corner, on the top of the houſe; than to have a ſpacious habitation and numerous family, governed by a contentious wife: whoſe perpetual ſcolding and brawling, within doors, upon the leaſt occaſion; is more intolerable than the thunder, and the lightning, and bluſtring winds, which may moleſt him without.
10. The ſoul of the wicked deſireth evil: his neighbour findeth no favour in his eyes.
10. An impious man is ſo ſet upon miſchief, that he is not ſatisfied till he hath effected his deſire: nor will he ſpare either Friend, or Foe, to ſerve his ambition, his covetouſneſs, or whatſoever evil affection it is, that reigns in him.
11. When the ſcorner is puniſhed, the ſimple is made wiſe: and when the when the wiſe is inſtructed, he receiveth knowledge.
11. Lay a heavy fine or other puniſhment, upon a derider of Religion; and though it doe him no good, yet ſuch ſimple perſons, as were onelyonly incautiouſly deluded by him, will make ſome wiſe reflexions on it, and be the better for it: as for him that is wiſe already, it is ſufficient onelyonly to give him good admonitions; of which he himſelf will receive the profit, and amend what is amiſs in him. See Arg. [e]
12. The righteous man wiſely conſidereth the houſe of the wicked: but God overthroweth the wicked for their wickedneſs.
12. A juſt Judge makes a prudent, but ſtrict ſcrutiny, into all the actions of a wicked man's family; that he may ſo puniſh them for their rapine, violence and extortion; as to deprive them of all power to doe any further miſchief. See Arg. [f]
13. Whoſo ſtoppeth his ears at the cry of the poor, he alſo ſhall cry himſelf, but ſhall not be heard.
13. He who is ſo far from relieving the poor, though they lie under moſt grievous calamities, that he plainly declares their petitions are very troubleſome to him; ſhall fall into the like ſtraits and preſſures himſelf: and, which is worſe, be denied when they force him to cry for help.
14. A gift in ſecret pacifieth anger: and a reward in the boſom, ſtrong wrath.
14. Men do not love to be thought ſo weak, as to doe any thing for money; but ſuch is its power, if it be ſecretly conveyed, that they will reſign their ſtrongeſt reſentments to it: their anger, for inſtance will yield to a gift; nay, a rich preſent, prudently placed, will extinguiſh that wrath, which was thought implacable.
15. It is joy to the juſt to do judgment: but deſtruction ſhall be to the workers of iniquity.
15. The execution of juſtice is a joy to him, that hath obſerved the Laws; but a terrour to thoſe that have violated them, by their wicked deeds: who look upon themſelves as in danger to be undone thereby.
16. The man that wandeth out of the way of underſtanding, ſhall remain in the congregation of the dead.
16. He that will not live by thoſe wiſe Laws, which God hath preſcribed him, but follows the conduct of his own fooliſh luſts and paſſions, ſhall after all his extravagances be ſent down to hell; and there confined to the company of the old Giants: who giving themſelves over to debauched courſes, were ſwept away with a deluge (See II. 18. IX. 18.)
17. He that loveth pleaſure ſhall be a poor man: he that loveth wine and oyl ſhall not be rich.
17. Nay, before he goes thither he may ſuffer very much; for it is too frequently ſeen, that voluptuous men deſtroy their own pleaſures, by waſting their eſtates, and bringing themſelves to extreme beggary: at the beſt, he can never thrive, who loves to feaſt, and to live delicately.
18. The wicked ſhall be a ranſom for the righteous; and the tranſgreſſour for the upright.
18. Nay, ſuch is the diſtinction which Divine Providence makes between the good and the bad, that righteous men are not onelyonly ſtrangely delivered from thoſe dangers which others fall into; but preſerved from miſchief, by its ſeiſing on the wicked: and men ſincerely vertuous, eſcape in a common calamity; when they that prevaricate with God and with Religion, by that very means (which they thought was beſt for their ſafety) are overwhelmed in it.
19. It is better to dwell in the wilderneſs, than with a contentious and an angry woman.
19. It is more eligible (as was ſaid before v. 9.) to dwell quietly, in the moſt rufull place upon earth; than to live in a palace with a contentious wife: whom nothing can pleaſe; but is uneaſie and angry at every thing, and always gives provoking language.
20. There is a treaſure to be deſired, and oyl in the dwelling of the wiſe: but a fooliſh man ſpendeth it up.
20. Wiſedom furniſhes a man not onelyonly with the neceſſaries, but with all the conveniences and pleaſures of life, that he can reaſonably deſire; which it teaches him alſo to enjoy with great ſatisfaction, though but in a ſmall habitation: but ſuch is the folly of a wicked man, that he laviſhly ſpends all thoſe treaſures; which he knows not how to get, nor how to live without.
21. He that followeth after righteouſneſs and mercy, findeth life, righteouſneſs and honour.
21. He that makes it his buſineſs to be good; not contenting himſelf merely with doing no harm, but greedily laying hold on all occaſions to exerciſe juſtice and mercy, ſhall lead a moſt happy life: for, beſides the ſatisfaction and pleaſure he hath in doing good, he ſhall preſerve himſelf from being injured; and oblige all to be kind to him; and be highly eſteemed, honoured and praiſed every where.
22. A wiſe man ſcaleth the city of the mighty, and caſteth down the ſtrength of the confidence thereof.
22. The vertue of the mind is of greater force, and more prevalent, than ſtrength of body; For a whole City of mighty men, are not able to reſiſt a wiſe and pious Commander, that beſieges them: but they are either taken by his cunning ſtratagems; or they yield themſelves to his eminent goodneſs; unto which they truſt more than to their fortifications,
23. Whoſe keepeth his mouth and his tongue, keepeth his ſoul from troubles.
23. He that is wary and cautious in his talk, thinking ſeriouſly before he open his mouth, and taking care to offend neither God nor man by what he ſpeaks, preſerves his mind from a great deal of trouble, and himſelf from dangerous diſtreſſes.
24. Proud and haughty ſcorner is his name, who dealeth in proud wrath.
24. He that is puffed up with a great conceit of himſelf, whoſe ambition makes him inſatiable in his deſires, as he regards neither God nor man; ſo he cannot indure the leaſt oppoſition, nor doe any thing with moderation: but, being eaſily enraged, with inſolent fierceneſs and cruelty, proceeds againſt thoſe that croſs his deſigns. See Arg. [g]
25. The deſire of the ſlothfull killeth him: for his hands refuſe to labour.
25. A ſluggard hath deſires as well as other men; which muſt needs be a perpetual torment to him, becauſe he will not be at the pains to give them ſatisfaction: nay, they bring him ſometime to a miſerable end; becauſe his ſloth moves him to make proviſion for them by robbery, or other unlawfull ways, rather than by following ſome honeſt, but laborious calling.
26. He coveteth greedily all the day long: but the righteous giveth and ſpareth not.
26. Nor is there any meaſure in his deſires; but as they are endleſs, ſo they are exceeding eager and reſtleſs, to his own and others great diſturbance: but he that is diligent and honeſt, is ſo far from deſiring, much leſs ſtealing, his neighbour's goods, that he freely gives away his own; and hath not the leſs thereby, but ſtill enough to ſpare.
27. The ſacrifice of the wicked is abomination: how much more when he bringeth it with a wicked mind?
27. God is ſo far from being pleaſed merely with Sacrifices (XV. 8.) that when they are offered by impious men, who never think of amending their lives, he deteſts them; though preſented with never ſo ſpecious a ſhew of piety: eſpecially, when at that very time, they have ſome wicked deſign in their heads, which they think to ſancifie by their Sacrifices.
28. A falſe witneſs ſhall periſh: but the man that heareth, ſpeaketh conſtantly.
28. He that for money, or love, or hatred, ſhall teſtifie any thing of which he hath no knowledge, ſhall ſoon loſe his credit; and at laſt come to a miſerable end (XIX. 9.) but he, that in obedience to God, teſtifies nothing but what he hath attentively heard or ſeen; as he never varies from what he depoſes, ſo he ſhall alway be believed, and continue in good eſteem as long as he lives.
29. A wicked man hardeneth his face: but as for the upright, he directeth his way.
29. All the endeavours of a man reſolvedly wicked, is to grow ſo impudent that he may not bluſh at what he doth; nor be moved, in the leaſt, by any man's admonitions or reproofs: but a man ſincerely vertuous is ſo different from him, that he himſelf examins, and cenſures his own actions if they be amiſs; and makes it all his care ſo to live, that he may not be aſhamed of what he doeth.
30. There is no wiſedom, nor underſtanding, nor counſel againſt the LORD.
30. It is folly to deſign any thing which is not approved by the Lord: for let it be managed with all the skill that natural ſagacity, long ſtudy and experience can furniſh men withall; with the moſt prudent foreſight alſo of all contingencies; and with mature and deliberate advice about the moſt effectual means, and with due application of them to the end; they all ſignifie nothing, when they oppoſe the counſels and decrees of Heaven.
31. The horſe is prepared againſt the day of battel: but ſafety is of the LORD.
31. Nor is power and force, though never ſo great, more ſignificant than counſel and advice: For after an army of Horſes, and Chariots, and valiant Souldiers, are ſet in battel array, they can give no ſecurity of Victory, without the divine favour and help; from whom alone therefore both ſafety and proſperous ſucceſs is to be expected. See Arg. [h]