Annotations Upon the Books of Poetry, Proverbs · Chapter 10
CHAP. X.
Verſ. 1. THe Proverbs of Solomon, &c.] See the Note chap. 1.1. Becauſe Solomons aim in theſe Proverbs is chiefly to inſtruct young men, therefore he begins with a Proverb that may teach them to be obedient to their parents, even as before he began his exhortation with this chap. 1.8. A wiſe ſon maketh a glad father; to wit, both in regard of the vertues that are in him, & the bleſſing of God that is upon him: but a foolish ſon is the heavineſse of his mother; to wit, both in regard of his wickedneſſe, & the miſeries which thereby he brings upon himſelf. Both parents are comprehended in both clauſes, though in each of them one only be expreſſed. Yet by moſt Expoſitours ſeverall reaſons are given, firſt, why gladneſſe for the wiſdome of their ſon is aſcribed to the father particularly: as namely 1. becauſe the father is beſt able to judge of any thing that is commendable & praiſeworthy in him; 2. becauſe ſuch a ſon is uſually a great help to his father in his buſineſſes; 3. becauſe the father going abroad can beſt take notice of the ſons wiſe & prudent & pious carriage of himſelf, and the worthy things that are done by him, & doth moſt frequently heare how he is every where commended & applauded; and 4. becauſe the well-doing of the ſon tends moſt to the honour of the father that gave him ſuch good education: and ſecondly, why heavineſſe for the folly of their ſon is particularly aſcribed to the mother: to wit, 1. becauſe the mothers indulgence is uſually judged, & is many times, the cauſe of the ſons wickedneſſe, as is alſo more clearly implyed Prov. 29.15. a child left to himſelf bringeth his mother to shame; 2. becauſe ſuch a ſon lying alwaies lusking idly in her eye at home, ſhe is chiefly troubled with it; 3. becauſe being the weaker veſſel, ſhe is moſt paſſionate, & grieves moſt extreamly for it; & 4. becauſe the mother is uſually moſt deſpiſed by ſuch ungracious ſons: and ſo this Proverb ſeems to be explained chap. 15.20. A wiſe ſon maketh a glad father; but a foolish ſon deſpiſeth his mother.
Verſ. 2. Treaſures of wickedneſse profit nothing, &c.] Though all wealth, even that which is juſtly gotten, may be called treaſures of wickedneſſe, as our Saviour tearms them Luk. 16.9. the mammon of unrighteouſneſse, becauſe they are uſually the fuell of all kind of wickedneſſe, neither can any wealth profit a man any thing in point of delivering him from death; yet here, by the oppoſition that is made betwixt the treaſures of wickedneſſe, and righteouſneſſe in the ſecond clauſe, we may plainly ſee, that treaſures gotten and kept by wicked means are here meant. And though of theſe it may be abſolutely ſaid, that they profit nothing, becauſe whatever outward advantage they yield to men, yet they are the cauſe of their eternall deſtruction: yet here the meaning is, that in point of delivering men from the vengeance of God, & in the hour of death, they profit nothing; as is evident by that which is oppoſed hereto in the following clauſe, but righteouſneſſe delivereth from death: & therefore ſo this proverb is elſewhere expreſſed, chap. 11.4. Riches profit not in the day of wrath: ſee the Notes alſo Pſal. 49.6, 7. And inded ill-gotten wealth, though continued till death, which it ſeldome is, doth rather at that time hurt then profit men, in that their minds are ſore troubled that they muſt part with it, & the remembrance of the wicked waies whereby they have gotten it doth wound their conſcience, as being an evidence to them of their eternall damnation. But now righteouſneſſe, which men fooliſhly abandon to get wealth, delivereth from death; both becauſe, 1. ſuch as are righteous are never in danger to be …ut off, either by the ſword of the magiſtrate, or by the hand of divine vengeance; & 2. ſuch are wonderfully preſerved many times by the Lord, when their enemies would put them to death, and from other deadly dangers; 3. though they do die, death is no way hurtfull to them; and 4. it alwaies delivereth certainly from death eternall. And this proverb is added next to that which went before, as ſome conceive, to ſhew that therefore the way for parents to doe good to their children, is not to hoard up for them ill-gotten goods, but to train them up in the waies of righteouſneſſe.
Verſ. 3. The Lord will not ſuffer the ſoul of the righteous to famish, &c.] Though it cannot be denied but that ſome of Gods righteous ſervants may have been ſtarved & died by famine; yet becauſe this is very rarely ſo, ſee the Note Pſal. 37.25. & uſually God doth provide things neceſſary for them, yea even in times of famine God doth uſually provide for them in ſome extraordinary way, and becauſe however God gives them thoſe inward refreſhings and that ſweet contentment of ſpirit, that this is in ſtead of food to them, therefore are theſe temporall promiſes commonly expreſſed in the Scripture in ſuch generall tearms. But yet ſtill we muſt remember, that in all ſuch promiſes this exception is implyed, to wit, that thus it ſhall be with them, unleſſe God ſhall deal better with them in taking them up into heaven. But he caſteth away the ſubſtance of the wicked; to wit, ſo, that they are many times famiſhed.
Verſ. 5. He that gathereth in ſummer, &c.] To wit, in harveſt, as it is in the oppoſite clauſe; that is, He that diſpatcheth his buſineſſe, and doth what is to be done for his own advantage, whilſt time ſerves; as for inſtance, he that in his youth, or whilſt he is in his full ſtrength, ſtores up for himſelf before the winter of old age: is a wiſe ſon; & ſo conſequently is himſelf honoured amongſt men, and is an honour to his parents & family: but he that ſleepeth in harvest; that is, neglecteth the ſeaſons of providing well for himſelf: is a ſon that cauſeth shame; that is, by his careleſneſſe & ſloth, and the beggery he bringeth upon himſelf, he doth not only ſhame himſelf, but his parents too, men being ready to charge the faults of young men upon the parents neglect, in not giving them good education.
Verſ. 6. Bleſsings are upon the head of the juſt, &c.] See the Notes Gen. 49.26. The meaning of this expreſſion is this; All men do wiſh & pray for the juſt man that he may be bleſſed, & God doth ſhowre down plenty of all kind of bleſſings upon him, which are openly & in the ſight of all men as an ornament to him; & ſo conſequently he can with confidence open his mouth in praiſing God, & in a holy boaſting of Gods favour, and in maintaining his own integrity: for this is implyed in the following oppoſite clauſe, but violence covereth the mouth of the wicked; that is, for the oppreſſion & extortion and other violent practices of the wicked, the curſes & judgements of God ſhall be ſhowred down abundantly upon them, inſomuch that thereby, & by the remembrance of their former ſins, they ſhall be even overwhelmed with ſhame, & their mouths ſhall be ſo ſtopped, that they ſhall have nothing to ſay, either by way of excuſe or defence for themſelves, or by way of begging mercy, or of ſpeaking miſchievouſly in regard of the righteous, as formerly they have done: ſee the Notes Job 5.16. & Pſal. 63.11. I know ſome underſtand the laſt clauſe otherwiſe, Violence covereth the mouth of the wicked; that is, Violent judgements from God ſhall, as it were, choke or ſtop the breath of the wicked; they ſhall be condemned and executed as malefactours: ſee the Notes Eſth. 7.8. and Job 9.24.
Verſ. 7. The memory of the juſt is bleſſed, &c.] That is, the remembrance of them ſhall be ſweet & delightfull to men, and whenever they ſpeak of ſuch a one, they ſhall bleſſe & praiſe him, ſcarce ever making mention of him without his due commendation: but the name of the wicked shall rot; that is, his name ſhall become loathſome and abominable, it ſhall ſtink above ground like a rotten carcaſe, and at laſt it ſhall be utterly aboliſhed and forgotten.
Verſ. 8. The wiſe in heart will receive commandements, &c.] That is, They that are truly wiſe, & do not only boaſt and make a ſhew of wiſdome, will chearfully and readily hearken to the inſtructions and reproofs, and obey the commandements of God in his word, and of thoſe whom God hath ordained to direct and govern them, for the well-ordering of their lives, without any replyes or cavils; and ſo conſequently (for this is implyed by the following oppoſite clauſe) by this means they avoid thoſe miſchiefs and miſeries whereinto otherwiſe they might have fallen, & are abundantly rewarded of God: but a prating fool shall fall; that is, the man that, out of the abundance of folly that is in his heart, ſlights & gainſays the holy inſtructions and directions that are given him, as loving to ſpeak himſelf rather then to hear others, & to teach and command others, rather then to be taught and commanded by others, ſhall certainly fall into many ſins & miſeries; both becauſe he rejects with ſcorn thoſe that would teach him better, and becauſe, being full of talk, & blurting out any thing that comes into his mind, he expoſeth himſelf thereby to manifold miſchiefs▪ The laſt clauſe may be render'd, but a prating fool shall be beaten, that is, puniſhed. And accordingly ſome conceive the drift of the words to be this, that whilſt wiſe men do willingly obey what is given them in charge, fools muſt by ſtripes be beaten to doe their duty, or they will never doe it.
Verſ. 9. He that walketh uprightly, &c.] That is, He that liveth holily & righteouſly, & that doth all that he doth in the uprightneſſe & ſimplicity of his heart, without any fraud or diſſimulation: walketh ſurely; that is, ſafely & ſecurely, without danger, & without fear of danger, even when in the judgement of the world he may ſeem to be in greateſt danger: & that 1. becauſe he fears not to be found falſe or deceitfull in any thing he hath ſpoken or done; 2. becauſe he knoweth that God loves him, and that he is not lyable to thoſe plagues that God hath threatned againſt wicked men; & 3. becauſe, though he may be at ſome time in an afflicted eſtate, yet he is ſure that God will cauſe all things to work together for his good, & that heaven will at laſt make amends for all. But he that perverteth his waies; that is, he that alloweth himſelf in any evil courſe, though never ſo ſecretly; or, he that dealeth deceitfully in any thing whatſoever: shall be known; that is, that which he feareth continually, to wit, that he ſhall be diſcovered, (ſo far he is from walking ſurely) that ſhall come upon him; though he carrieth his matters never ſo cunningly, his wickedneſſe & falſe dealings ſhall be diſcovered to his ſhame, & by his puniſhments he ſhall be made known, and ſo alſo be made an example to others.
Verſ. 10. He that winketh with the eye cauſeth ſorrow, &c.] See the Notes chap. 6.13. Job. 15.12. & Pſal. 35.19: but a prating fool shall fall; ſee the Note above ver. 8. There is not here an oppoſition made between ſome vertue & the contrary vice, as it is moſt uſually in the Proverbs; but here, as frequently elſewhere, two vices are compared together, the one of the eyes, the other of the lips. And if by him that winketh with the eye be meant the ſcoffer, or the man that ſecretly ſeeks to doe miſchief to thoſe to whom outwardly he carrieth himſelf fairly & friendly, or more generally the man that doth by any diſſimulation or cunning craftineſſe deceive thoſe with whom he hath any dealing, then the drift of the Proverb may be only to ſhew, that as ſuch ſly deceitfull perſons are the cauſe of much ſorrow to others, ſo thoſe men that through ſimplicity and folly will unadviſedly be prating of any thing that comes in their minds, do as uſually bring miſchief and ſorrow upon themſelves; and that therefore though it be commendable to deal plainly and ſincerely with men, without any craftineſſe and diſſimulation (as was implyed in the foregoing Proverb) yet there is a fooliſh boldneſſe & raſhneſſe in ſpeaking, when men cannot conceal any thing, but unadviſedly babble out whatever they think of, which is as bad, if not worſe then the hypocrites diſſembling; & that becauſe thereby men do uſually bring ſo much miſchief & ſorrow upon themſelves. Or, if by him that winketh with the eye be meant thoſe that by ſigns only do move others to ſin, or thoſe that covertly do any evil, which may not haply be miſchievous to others, then the drift of the Proverb is only to ſhew, that ſuch ſhall be puniſhed, and ſo ſhall be a cauſe of ſorrow to themſelves, as well as thoſe that boldly utter any wickedneſſe that is in their hearts.
Verſ. 11. The mouth of a righteous man is a well of life, &c.] That is, it is like a ſpring or well of living water, that continually ſends forth running ſtreams of freſh & ſweet & wholeſome waters, (which amongſt the Jews were very highly prized:) & that, 1. becauſe ſuch men will be continually ſpeaking of ſomething that may tend to the begetting or quickning of ſpirituall life in thoſe with whom they converſe, and whereby they may attain at laſt life eternall; yea and likewiſe for mens civil affairs, by their counſell & advice, they doe much good both in publick & private; & 2. becauſe ſuch men can alwaies ſpeak with a holy freedome and liberty in their own juſt defence: for that this is alſo intended in theſe words, we may well conceive by the oppoſition of the following clauſe, wch ſhews that wicked mens mouths are ſtopped in this regard, but violence covereth the mouth of the wicked; for which ſee the Note above verſ. 6. Yet the oppoſition betwixt theſe two clauſes may be otherwiſe framed: as that whilſt righteous men are by their communication a means of life to others, wicked men, by the wicked & miſchievous things which they utter, doe not only hurt others, but alſo deſtroy & murther themſelves: or thus, Righteous mens lips by holy communication ſave many a ſoul; but the guilt that lies upon wicked mens conſciences ſtops their mouths, ſo that they dare not counſell others to walk in thoſe waies of life wherein themſelves have not walked.
Verſ. 12. Hatred ſtirreth up ſtrife, &c.] That is, it not only raiſeth new quarrels, where there never had been any before, but alſo ſtirreth up old quarrels, that were laid aſleep, & in a manner forgotten, even as when a man ſtirreth up the fire, and makes it glow & burn afreſh, when it was before covered over with aſhes; yea and this it doth many times upon the ſlighteſt occaſions, and the vaineſt ſurmiſes that can poſſibly be conceived; to wit, becauſe men are naturally prone to ſuſpect and to ſpeak evil of thoſe they hate cauſleſly, to interpret ill what they never intended ill, and to aggravate the ſmalleſt offences beyond all meaſure: but love covereth all ſins; to wit, though they be never ſo many & never ſo great: & that becauſe love is not ſuſpicious, but ready to interpret all things to the beſt, therefore where love is, men are of a peaceable diſpoſition; either they will take no notice of that which is done amiſſe; or excuſe it ſo far as may be with truth; or, if they muſt reprove it, they will doe it with a gentle private admonition, & will by no means publiſh it to the diſhonour of the party offending, and for any wrong done to them, they will be moſt ready to pardon it. The oppoſition of the two clauſes in this Proverb may be ſet forth thus: Hatred ſtirreth up ſtrife, and that frequently by upbraiding men with their ſins, or by blazing them abroad to others; but love covereth ſins, and ſo thereby makes and maintains peace.
Verſ. 13. In the lips of him that hath underſtanding wiſdome is found; but a rod is for the back of him that is void of underſtanding.] That is, Wiſe men will be ſtill ſpeaking wiſely & graciouſly, (this is a ſure ſign of a wiſe man) and ſo they are not in danger to be corrected for their words, as many are, but rather their ſpeech is an honour to them: But now the rod of God or man is continually upon the backs of fools, for their raſh & fooliſh ſpeeches, (ſo that they may be in a manner known by their ſtripes) and this is a conſtant ſhame & reproach to them. Or thus; The wiſe man will ſtill be ſpeaking of wiſdome for the inſtruction of others; and becauſe the fool will not be inſtructed thereby, therefore is the rod upon his back, or therefore he deſerves the rod.
Verſ. 14. Wiſe men lay up knowledge, &c.] That is, By the uſe of all holy means they ſtore up knowledge as a choice treaſure; and ſo by that means (for this is implyed by the following clauſe) they are able to order their ſpeech ſo, when occaſion ſerves, as thereby not only to keep off deſtruction from themſelves & others, but alſo to be a means of much good to them: but the mouth of the foolish is near deſtruction; they, for want of ſtoring up this knowledge, are alwaies forward and ready to utter thoſe things that bring preſent deſtruction upon themſelves and others. I know that ſome Expoſitours give another interpretation of the firſt branch of this Proverb, to wit, that wiſe men lay up knowledge, that is, they doe not at all times utter all they know, which muſt needs only be done in a way of boaſting, but reſerve it for a fit place & ſeaſon, when they may doe it to the profit and advantage of many, according to that chap. 12.23. A prudent man concealeth knowledge. But the firſt expoſition is clearly the beſt.
Verſ. 15. The rich mans wealth is his ſtrong city, &c.] That is, ſay ſome Expoſitours, it is the outward means whereby he ſecures himſelf and others from many miſeries; as indeed Solomon ſaith elſewhere, that as wiſdome is a defence, ſo alſo money is a defence, Eccleſ. 7.12: and then on the other ſide, the deſtruction of the poor is their poverty; that is, the poverty of the poor gives advantage and encouragement to the rich to devour them, even as the greater fiſh devour the leſſe. And they that thus expound theſe words do accordingly conceive that Solomons aim herein is to ſhew, that therefore men ſhould be painfull and induſtrious, that they may keep themſelves from poverty. But doubtleſſe the meaning of the words is rather this: The rich mans wealth is his ſtrong city; that is, he truſts in his wealth as in a ſtrong city; for ſo Solomon explains himſelf chap. 18.11. The rich mans wealth is his ſtrong city, and as an high wall in his own conceit: whereas on the other ſide, the deſtruction of the poor is their poverty, that is, the poor are ready, as deſpairing, to conclude that their poverty will be their deſtruction. And thus the main drift of this Proverb may be, hereby to ſhew what cauſe men have therefore to be contented with a moderate eſtate, according to that chap. 30.8. Give me neither poverty nor riches, &c.
Verſ. 16. The labour of the righteous tendeth to life, &c.] This is ſeverall waies expounded, & that upon very probable grounds. 1. Thus; that all the endeavours of the righteous are, that they may obtain life eternall, and conſequently, that they may live holily & righteouſly; and herein we may include alſo, that they labour to procure this to others too: but the fruit of the wicked, that is, their waies, the fruit of their thoughts, tend to ſin, & ſo to death temporall and eternall, which is the wages of ſin. Or 2. thus; The labour of the righteous tendeth to life; that is, they labour merely that they & theirs may live, without taking any ſinfull courſes to help themſelves, not that they may have to ſpend luxuriouſly and to ſatisfy their luſts: the fruit of the wicked to ſin; that is, the fruit of all their labours is, that they may make proviſion for the fleſh to fulfill the luſts thereof. Or 3. thus; The labour of the righteous tendeth to life; that is, the goods that righteous men get by their labour (or any other honeſt way) tend to life here, & eternall life hereafter, becauſe they are carefull to imploy them for good, which the Lord will recompence with life & bleſſedneſſe: the fruit of the wicked to ſin; that is, all their revenues are ſpent in ſinfull courſes, which muſt needs tend to death: and thus the poor eſtate of the godly labouring man, as tending to life, may in that regard be preferred here before the great revenues of wicked rich men, attending to death. The two laſt Expoſitions I judge the beſt.
Verſ. 17. He is in the way of life that keepeth inſtruction, &c.] That is, he that is willing to receive & obey inſtruction and reproof: but he that refuſeth reproof erreth; and ſo is in the way of death; to wit, becauſe refuſing the means of grace, he muſt needs ſtraggle into the by-paths of ſin, and ſo periſh everlaſtingly: yea and with himſelf he is likely to draw others into the ſame condemnation; which is expreſſed in the laſt clauſe, according as ſome tranſlate it, he that refuſeth reproof cauſeth to erre.
Verſ. 18. He that hideth hatred with lying lips, & he that uttereth a ſlander is a fool.] That is, they are both fools; though their practices are contrary to one another, the one diſſembling his hatred, the other diſcovering it preſently with ſlandering or reviling language, yet they are both wicked men.
Verſ. 19. In the multitude of words there wanteth not ſin, &c.] To wit, when they are haſtily & unadviſedly uttered, and by men that effect to be alwaies talking; and therefore ſuch men are no better then fools, Eccleſ. 5.3. A fools voice is known by multitude of words: but he that reſtaineth his lips is wiſe; that is, that conſidereth what is fit to be ſpoken and what not, and ſo reſtraineth himſelf from ſpeaking at all adventures every thing that comes into his mind. It is not therefore all ſpeaking much that is here condemned; Act. 20.7. it is noted of Paul, that at Troas he preached unto the diſciples there, and continued his ſpeech untill midnight: but Solomons aim is only to ſhew, that becauſe it is a very hard thing for a weak man a long time together ſo ſtrictly to watch over & order his tongue, but that at ſome time or other it will ſlip aſide, therefore thoſe men that give liberty to their tongues to run out at randome, muſt needs ſpeak many things that they ſhould not. Whence is that counſell of the Apoſtle, be ſwift to hear, ſlow to ſpeak, Jam. 1.19.
Verſ. 20. The tongue of the iuſt is as choice ſilver, &c.] Though we may conceive ſeverall reaſons why the tongue of the juſt may well be compared to choice ſilver, as 1. becauſe it is purified from the droſſe of all lying, flattery, vanity and babling, and all other the ſins whereto the tongues of men are naturally enclined, and 2. becauſe it yields a pleaſant ſound, pleaſing and delightfull both to God and good men, Let me hear thy voice, for thy voice is ſweet, ſaith Chriſt to his ſpouſe Cant. 2.14: yet the main reaſon why Solomon uſeth this expreſſion here, is to ſhew, that the ſpeech of the righteous is precious & profitable, full of many holy inſtructions and admonitions, that are much for the profit and benefit of thoſe that hear them; & therefore much more precious muſt their hearts needs be, from whence all this ſtore comes, & where there are more excellent things treaſured up, then with their tongues they are able to expreſſe. But now on the contrary, the heart of the wicked is little worth, like droſſe rather then ſilver: the meaning is, that all their wiſdome, thoughts and counſels are little worth, and therefore accordingly alſo their tongues, though they may make a great noiſe, muſt needs be of no worth nor uſe at all.
Verſ. 21. The lips of the righteous feed man, &c.] That is, He hath not only whereon to live himſelf, but alſo, out of the abundance of his heart, his lips do with holy inſtructions & admonitions & conſolations feed the ſouls of many unto life eternall, & chear and refreſh them when they are ready to faint; & ſo he is as ſome great rich man that keeps open houſe, where all comers may freely eat & refreſh themſelves: but fools die for want of wiſdome; that is, becauſe they will not hearken to thoſe that would afford them the inſtructions of life, they deſtroy themſelves with their folly; or, they are ſo far from this feeding of others, that they themſelves ſtarve and periſh for want of wiſdome.
Ver. 22. The bleſsing of the Lord it maketh rich, &c.] That is, that, & only that doth it: & he addeth no ſorrow with it; that is, with that bleſſing whereby men are enriched. Now though this be moſt true of ſpirituall riches, (to which ſome therefore apply it;) yet here queſtionleſſe Solomon ſpeaks of outward riches. And the difference which here he makes between thoſe that are enriched by the favour & bleſſing of God upon them, & thoſe that are enriched any other way, conſiſts in theſe things: 1. that ſuch men are not terrified in conſcience, as worldly men uſually are, for thoſe unjuſt waies whereby they have ſcraped their wealth together, but are on the contrary cheared with the diſcovery of Gods love to them in the bleſſings he conferres upon them; 2. that ſuch men are free from thoſe anxious cares & troubles about the getting and keeping their riches, with which worldly men are continually perplexed; 3. that ſuch men are not in danger of thoſe griefs wherewith worldlings are ſurprized, when God in his wrath ſtrips them of their wealth; & 4. that ſuch men, reſting upon the providence of God, & rejoycing in Gods favour, are contented with what God beſtows upon them, whereas wicked men are never ſatisfied. It cannot therefore be concluded from hence, that good men have never any troubles with their riches; but only, that if it be ſo, their cares & troubles proceed then from their own infirmities: ſo far as God gives, & they depend upon Gods provident care over them, they are free from thoſe vexations which muſt needs perplex other men.
Verſ. 23. It is a ſport to a fool to doe miſchief, &c.] That is, he makes light of it; or, he reioyceth & delights himſelf in it: but a man of understanding hath wiſdome; as if he ſhould have ſaid, And ſo he knoweth that ſin is no ſporting & laughing matter, but that men ought to flee from it as from a ſerpent; or, & ſo he delights therein.
Verſ. 24. The fear of the wicked it shall come upon him, &c.] See the Note chap. 1.26; as namely when he fears the diſcovery of his ſins, or ſome evil of judgement, &c: but the deſire of the righteous shall be granted; to wit, when their deſires are according to Gods will, (as indeed the deſires of the righteous are uſually ſuch,) & of ſuch things as may be for their good. And then again, God doth uſually ſtir up in the righteous a deſire of thoſe things which he means to beſtow upon them, that ſo they may be the more thankfull for them when they have them. The oppoſition of theſe two clauſes ſtands thus: The fear of the wicked ſhall come upon him, but his deſire ſhall periſh; but that which the righteous fear ſhall not come upon them, and their deſires ſhall be granted them.
Verſ. 25. As the whirl-wind paſſeth, ſo is the wicked no more, &c.] That is, Though the wicked mans rage be violent and terrible as a whirl-wind, yet as a whirl-wind alſo it ſoon paſſeth away, the Lord ſuddenly cutting him off; or, Though the wicked man may ſeem unremoveable, yet no ſooner doth the whirl-wind of Gods wrath paſſe upon him, but he is preſently gone; ſee the Notes Job 27.20, 21, 22. & Pſal. 58.9: but the righteous is an everlaſting foundation; that is, he ſtands ſure, even in the greateſt tempeſts; he is preſerved, through Gods favour in Chriſt, a long time here, and lives afterward in heaven unto all eternity.
Verſ. 26. As vinegar to the teeth, and as ſmoke to the eyes, ſo is the ſluggard to them that ſend him.] That is, As they vex and hurt the teeth and eyes, ſo is the ſluggard a cauſe of much vexation and miſchief to thoſe that ſend him upon any err…nd, or ſet him about any buſineſſe, becauſe he is ſo long ere he brings an anſwer of that which they earneſtly deſire to know, and becauſe he ſo groſly neglects and ſlubbers over any buſineſſe committed to him.
Verſ. 27. The fear of the Lord prolongeth daies, &c.] To wit, beyond what could be probably expected, conſidering their conſtitution, or beyond the time which wicked men do uſually live; ſee the Notes chap. 3.2, 18, 22. Pſal. 91.16: but the years of the wicked shall be shortened; to wit, in that wicked waies are uſually the very means of bringing them by ſickneſſes or otherwiſe to an untimely end, or at leaſt provoke the Lord to cut them off; ſee the Note Pſal. 55.23.
Verſ. 28. The hope of the righteous shall be gladneſſe, &c.] That is, it not only yields them a good meaſure of joy, even in the midſt of tribulation, according to that of the Apoſtle, rejoycing in hope, patient in tribulation, Rom. 12.12; but alſo ſhall bring them at length to far greater joy; though for a time they may meet with many troubles & ſorrows, yet their hope ſhall not periſh, but this their patient expectation ſhall end in gladneſſe, when they ſhall receive thoſe good things, which upon the warrant of Gods promiſes they have hoped for: but the expectation of the wicked shall perish; that is, though for a time they be in proſperity, and ſo they may promiſe themſelves great matters, yet their hopes ſhall come to nothing, and ſo ſhall end in ſorrow and vexation.
Verſ. 29. The way of the Lord is ſtrength to the upright, but deſtruction shall be to the workers of iniquity.] Becauſe it is evident that the way of the Lord is here oppoſed to working of iniquity, & ſo likewiſe ſtrength is oppoſed to being deſtroyed, (& yet withall I have alwaies judged it the ſafeſt way to interpret the Scripture in the largeſt ſenſe,) therefore I conceive this Proverb may beſt be expounded thus; The way of the Lord, that is, mens obſerving the waies wherein God hath appointed them to walk, ſo it be done in uprightneſſe of heart, is ſtrength to the upright; to wit, in that it ſtrengthens and preſerves them from being deſtroyed, and that becauſe ſuch are alſo ſtrengthened in other regards; by the ſpirit of God ſuch are enabled both in proſperity & adverſity to overcome all temptations, and are carried on continually from ſtrength to ſtrength, from one degree of grace to another: but deſtruction shall be to the workers of iniquity; to wit, becauſe they walk not in Gods waies. So that the drift of this Proverb is to ſhew, that this plain ſincere dealing is a ſurer means of ſecurity, then all ſinfull carnall policy, & that the contempt and reproach that is caſt upon this way doth not diſhearten, but rather encourage and enflame the upright in their walking in it.
Verſ. 30. The righteous shall never be removed, &c.] Though it may be truly ſaid of the righteous, that they ſhall never be removed, in ſeverall reſpects; for which ſee the Notes Pſal. 13.4, & 15.5, & 16.8, & 55.22, & 125.1; yet here, by the antitheſis of the following clauſe, but the wicked shall not inhabit the earth, we may probably conceive that theſe words are at leaſt principally meant of the Lords preſerving the righteous, & continuing them and their poſterity for a long time together in the place of their habitation, & in the good eſtate they enjoy here in this world; for which ſee alſo the Notes Pſal. 37.3, 9, 18. The oppoſition therefore between the two clauſes of this Proverb may be conceived thus; The righteous ſhall for ever continue in a bleſſed eſtate, in regard that they ſhall live for ever in heaven, whereas the wicked ſhall not ſo much as abide in the earth: or thus; The righteous ſhall a long time live happily here in this world, both they and their poſterity, but the wicked ſhall ſoon be rooted out; for which ſee the Notes chap. 2.22. and Pſal. 52.5.
Verſ. 31. The mouth of the just bringeth forth wiſdome, &c.] To wit, as being herein like a good tree that bringeth forth good fruit plentifully; (whence it is that ſpeech is called the fruit of the lips, Iſa. 57.19.) and therefore ſhall ſuch a man be carefully preſerved, even as ſuch trees are: but the froward tongue shall be cut out; to wit, becauſe it yields nothing but wickedneſſe & folly, even as men cut down barren and corrupt trees, that they may be caſt into the fire. See the Note Pſal. 52.5.
Verſ. 32. The lips of the righteous know what is acceptable, &c.] That is, they ſpeak thoſe things which the righteous man knoweth do in truth deſerve to be acceptable unto all men, & that will be acceptable to God & good men, and that becauſe ſuch a man will wiſely weigh what he ſpeaks before he ſpeaks it: but the mouth of the wicked ſpeaketh frowardneſse; that is, he knoweth not nor regardeth not how to ſpeak any thing that is good, but his tongue is well acquainted with all kind of evill ſpeaking, & accordingly his talk is continually wicked, and ſuch as is juſtly diſtaſtfull to others.