Annotations Upon the Books of Poetry, Proverbs · Chapter 11
CHAP. XI.
Verſ. 1. A Falſe balance is abomination to the Lord, &c.] See the Note Deut. 25.13. It is as if he had ſaid, Though men may ſlight this ſin of deceiving men in this kind, & the offenders may haply boaſt of it, yet God abhorres it, yea it is to him abomination it ſelf; and that becauſe it is a ſin that tends to the overthrow of humane ſociety, becauſe ſuch multitudes are wronged thereby, poor men eſpecially, that are forced to buy all by the penny in little parcells; & all this too under a pretence of exact juſtice. And obſervable it is, that the very inſtruments uſed in this way of deceit are ſaid to be abhorred of God, which doubtleſſe is only to ſhew how exceeding deteſtable this ſin is unto God, and that ſuch falſe balances and weights ought to be broken, or ſome other way deſtroyed. But a juſt weight (it is in the Hebrew, a perfect ſtone, becauſe in thoſe times they uſed to weigh with ſtones) is his delight.
Verſ. 2. When pride cometh, then cometh shame; but with the lowly is wiſdome.] Some underſtand this Proverb thus; that proud men, by reaſon of their folly, will be ſpeaking thoſe things, whereever they come, that tend to the ſhame & reproach of others; whereas the humble on the other ſide will be ſtill ſpeaking of wiſdome. But the common ſtream of Expoſitours runneth another way: When pride cometh, then cometh shame; that is, When men through vanity and folly become proud, and are exalted in their ſpirits, ſhame uſually follows them cloſe at the heels: and that not only becauſe proud men are uſually hated of all men; becauſe they are ſo ready to deſpiſe others, therefore others are as ready to deſpiſe and ſpeak evil of them, tearming them proud & ſtately fools, &c. but alſo eſpecially becauſe God abhorres them, and ſo by his juſt judgements doth ſeverall waies bring them to ſhame: but with the lowly is wiſdome; and ſo they avoid that ſhame which is the portion of the proud, and on the other ſide are honoured amongſt men; their humble and prudent carriage makes them to be highly eſteemed amongſt men; God reveals his will and imparts of his grace more and more to them, and their wiſdome maketh their faces to ſhine.
Verſ. 3. The integrity of the upright shall guide them, &c.] That is, ſay ſome Expoſitours, ſo that they ſhall avoid the ſnares of wicked men: but the perverſneſse of tranſgreſſours, to wit, whereby they ſeek to inſnare others, shall deſtroy them. But I conceive theſe words muſt be underſtood more generally: The integrity of the upright shall guide them; that is, it ſhall be a means to make them goe ſtill in a right and ſafe way; & that becauſe when mens hearts are upright, 1. that will not ſuffer them to doe any thing that they know is diſpleaſing to God upon any pretence whatſoever, as hypocrites will, and 2. God will be ſure to direct and preſerve and proſper ſuch men in all their waies: but the perverſneſſe of tranſgreſſours shall deſtroy them; that is, it ſhall miſlead them to their utter undoing.
Verſ. 4. Riches profit not in the day of wrath, &c.] See the Note Chap. 10.2.
Verſ. 5. The righteouſneſse of the perfect shall direct his way, &c.] See the Note above verſ. 3: but the wicked shall fall by his own wickedneſſe; to wit, from their proſperous eſtate into many miſeries & troubles, & at laſt into utter deſtruction… but ſee the Note Pſal. 34.21. and chap. 10.8.
Verſ. 6. The righteouſneſſe of the upright shall deliver them; but tranſgreſſours shall be taken in their own naughtineſse.] Some would have the oppoſition of this Proverb to be this; that the righteous ſhall be delivered from the ſnares of the wicked, whereas on the other ſide the wicked shall be taken in, that is, by, their own naughtineſſe, by thoſe wicked practices which they have diviſed againſt others. But I rather take it more generally, that though the righteous may fall into ſin and troubles, yet they ſhall be delivered out of them; ſee the Note chap. 10.2: but tranſgreſſors shall be taken in their own naughtineſſe; that is, they ſhall be irrecoverably deſtroyed; ſee the Note chap. 5.22. yea & many times cut off in the very act of their ſins.
Verſ. 7. When a wicked man dieth, his expectation shall perish, &c.] Some underſtand this particularly of his expectation that he ſhould oppreſſe Gods righteous ſervants, or that he ſhould be delivered from death by his riches & greatneſſe. But there is no reaſon why it ſhould not be underſtood generally, to wit, that the wicked man is by death irrecoverably cut off from all the good he expected, either for the obtaining or enjoying of any earthly advantages, or eſpecially for finding any mercy with God after this life is ended, & that becauſe after death there is no more place for repentance; ſee the Notes alſo chap. 10.28. Job 8.11, 14, & 27. As for the following clauſe, & the hope of unjuſt men perisheth, it ſeems moſt probable that it is a mere repetition of the ſame thing, for the greater confirmation of it. Yet ſome conceive that one clauſe is meant of the wicked mans being cut ſhort of the good he expected, and the other of the diſappointment of thoſe that had placed their hope in him; or elſe that the firſt clauſe is meant of the affection, the ſecond of earthly things hoped for.
Verſ. 8. The righteous is delivered out of trouble, and the wicked cometh in his ſtead.] This change God often worketh in this life, that the righteous being delivered, the wicked man falleth into the ſame, the like, or greater tribulations: yea Solomons aim in theſe words may be to ſhew, that the wicked man often falleth into thoſe very miſchiefs, which he had plotted to bring upon the righteous, and that God brings troubles upon them becauſe they had troubled the righteous, yea and that by theſe troubles of the wicked the righteous are often delivered. But now it may be meant alſo of that great change that is made after this life is ended, to wit, that whereas in this world uſually the righteous are in great troubles, & the wicked live in a proſperous eſtate; when death comes, then the righteous are delivered and taken up into glory, and the wicked that flouriſhed before are caſt into endleſſe miſeries.
Verſ. 9. An hypocrite with his mouth destroyeth his neighbour, &c.] That is, by his tempting them to embrace errours, or to doe any thing that is evil, (which is farthered much by the ſhew that he makes of piety;) & ſo likewiſe by his diſſembling and pretending love to thoſe againſt whom he hath plotted miſchief, he deſtroyeth many, & as much as in him lyeth he ſeeks do deſtroy the righteous ſervants of God: but through knowledge shall the juſt be delivered; that is, by their knowing the evil of ſuch errours & ſins, and the danger of being in ſuch company, and ſo likewiſe by their wiſe diſcerning the hypocriſy and plots of ſuch men, notwithſtanding thoſe fair words and flattering ſpeeches wherewith they deceive the ſimple, the righteous are delivered from theſe ſnares wherein others are taken.
Verſ. 10. When it goeth well with the righteous, &c.] That is, when they live long, & are enriched, and advanced to places of honour & magiſtracy, &c: the city re…oyceth; to wit, not only becauſe ſuch men will be very inſtrumentall for the publick good, & will that way imploy all the good that God doeth for them; but alſo eſpecially becauſe God uſually bleſſeth their endeavours, yea & the people for their ſakes: and when the wicked perish, there is shouting; which the people durſt not have done whilſt they were in their proſperity. The reaſon of this ſhouting may be underſtood from that which is ſaid before on the contrary concerning the righteous. And for rejoycing at the ruine of the wicked, ſee the Note Pſal. 58.10.
Verſ. 11. By the bleſsing of the upright, &c.] This may ſeem to be annexed as one reaſon of the foregoing Proverb, why men are wont to rejoyce when it goeth well with the righteous, and when the wicked periſh, that it is becauſe by the bleſsing of the upright the city is exalted, that is, by their prayers & good counſell, and other their religious, prudent and profitable ſpeech: but it is overthrown by the mouth of the wicked; that is, by their wicked & pernicious commands & counſels, by their falſe witneſſes, perjuries & blaſphemies, &c. Some Expoſitours do otherwiſe conceive of thoſe words, by the bleſsing of the upright, as that thereby is meant their bounty and good deeds, whereby they become a bleſſing to the people; or, Gods bleſſing the upright by encreaſing the number of them, or any other way; or, Gods bleſſing on the people for the ſake of the upright. But becauſe the mouth of the wicked in the ſecond clauſe is oppoſed to the bleſsing of the upright in the firſt, the firſt expoſition is clearly the beſt.
Verſ. 12. He that is void of wiſdome deſpiſeth his neighbour, &c.] That is, He not only deſpiſeth him in his heart, but alſo ſpeaks contemptuouſly of him by reproaching & reviling him; not conſidering (as he would doe if he were not void of wiſdome) that he is a man as himſelf, and as capable of heaven as himſelf, though never ſo poor, mean, deformed, &c. & that it is God that hath made the difference betwixt him and the man he deſpiſeth, and that he himſelf may become as blame-worthy any way as he is: but a man of underſtanding holdeth his peace; to wit, when he is ſo deſpiſed & reviled; or, he doth not deſpiſe his neighbour, and dares not therefore ſpeak any thing to his diſgrace, but winks at his infirmities. There is another way which ſome goe in expounding this Proverb, to wit, that a man void of underſtanding deſpiſeth his neighbour, namely, when he hears him ſpeak, or when he is reproved by him; but a man of understanding holdeth his peace, that is, hearkeneth to him when he ſpeaks, or takes his reproofs patiently. But this expoſition is not ſo clear.
Verſ. 13. A tale-bearer revealeth ſecrets, &c. That is, the ſecret faults of men, or rather, thoſe ſecret things that have been privately imparted to him upon condition of ſecrecy; & ſo hereby he diſcovers himſelf a faithleſſe man; (for this the oppoſite clauſe implyeth.) It is in the Originall, He that walketh being a tale-bearer revealeth ſecrets: & in this expreſſion, as the Hebrew word manifeſts, the tale-bearer is compared to ſome pidling pedlar, that having taken up ſeverall wares in ſeverall places, carrieth them up & down from one place to another, and is ready to open his pack in every place where he comes, for ſome little gain that he gets by the ſale of his goods; and that becauſe tale-bearers are uſually idle perſons, that wandring up and down, do ſpread abroad in every place where they come whatever they can any where get the knowledge of, in hope thereby to pleaſe, & to get ſome ſmall matter of thoſe to whom they tell their tales, which they neglect to get by their honeſt labour. But he that is of a faithfull ſpirit …ealeth the matter; that is, He that is a faithfull-hearted man indeed, and not only a man of many words and promiſes, will not thus diſcover ſecrets.
Verſ. 15. He that is ſurety for a ſtranger, &c.] That is, one to whom he is no way obliged to doe any ſuch cou…teſy for him; or one whoſe eſtate or converſation he knoweth not, ſee the Notes chap. 6.1, 2, 3: shall ſmart for it; which is in the Hebrew, shall be ſore broken; to wit, his heart ſhall be broken with cares and grief, and his eſtate with loſſes and damages.
Verſ. 16. A gracious woman retaineth honour, &c.] That is, As by the gracious deportment of her ſelf, ſhe gets honour, credit & eſteem, not only with her huſband and family, but alſo amongſt all that know her, yea and is an honour to her husband …others that have relation to her; ſo by the ſame means ſhe doth alſo preſerve both her own honour & theirs: whereas other women are only curious and ſollicitou… to preſerve their beauty, or to uphold their wealth & greatneſſe in the world; ſhe propounds nothing to her ſelf more, then that ſhe may, by the uſe of all holy means, cheriſh all thoſe ſaving and ſanctifying graces which God … wrought in her, & ſo may preſerve the good repute …he hath gotten by carrying her ſelf as becomes a good woman: theſe are the chains and jewels and other ornaments, wherewith ſhe ſeeks to uphold her credit amongſt men; and though ſhe be never ſo many waies tempted to abandon theſe, that ſhe may be brought under ſhame & reproach, it will be all in vain, ſhe will perſevere in thoſe holy waies, and thereby ſtill preſerve her honour untainted: and ſtrong men, that is, men able to endure great pains & labour, ſtout & hardy mighty men, retain riches; that is, as by their induſtry & labour, perhaps too by extortion and oppreſſion, they get great riches, ſo by the ſame means they do alſo preſerve them; which agreeth with that Iſa. 49.24. shall the prey be taken from the mighty? The meaning of the Proverb is therefore this, that A gracious woman retaineth honour, as ſtrong men retain riches; that is, that a gracious woman doth as ſtrenuouſly hold faſt her integrity, & ſo alſo doth as ſurely uphold her credit and good name, as the ſtouteſt of men do preſerve their wealth. I know that divers Expoſitours do otherwiſe expreſſe the drift of this Proverb: as that, whereas honour, the womans treaſure, is gotten & maintained by meekneſſe and gentleneſſe, the chief graces of the female ſex▪ 1 Pet. 3.4. yea after their beauty may be decayed; men quite contrary do uſually get and preſerve riches by oppreſſion and violence: or, that the work of a wife is only to maintain her honour by her holy behaviour; but husbands muſt by much labour and induſtry both get and preſerve riches. But the firſt Expoſition is the moſt genuine.
Verſ. 17. The mercifull man doth good to his own ſoul, &c.] To wit, not only becauſe his own ſoul muſt needs be refreſhed by the mercy that he ſheweth to others, but alſo becauſe God will be ſure to reward him for it, & cauſe others alſo in his diſtreſſe to ſhew mercy to him: but he that is …ruell troubleth his own flesh; that is, he brings troubles upon himſelf, to wit, vengeance from God, and terrours of conſcience in the expectation of it before it comes. Many, I know, by the cruel mans troubling his own fleſh do underſtand, his not allowing of himſelf ſo much as neceſſary food & raiment; or his being hard-hearted to his neareſt relations, wherein the Prophet ſaith Iſa. 58.7. that men do hide themſelves from their own fleſh. But the firſt Expoſition is farre the cleareſt.
Verſ. 18. The wicked worketh a deceitfull work, &c.] To wit, not ſo much becauſe his work is to deceive others, as becauſe his work will in the concluſion deceive himſelf: becauſe God doth uſually croſſe him in his plots & enterpriſes, though carried on with never ſo much diligence, power & policy; & becauſe he uſually fails of the hope he propounds to himſelf in this life, whether of the ſecrecy of his ſin, or the bliſſe & proſperity of his outward eſtate, either by reaſon the terrours of his conſcience deprive him of all comfort therein, or by reaſon that God ſuffers him not long to continue in his ſuppoſed happineſſe, or at leaſt he ſhall not leave it, as he expected, to his poſterity▪ & laſtly becauſe whatever he doth in a way of religion for the good of his ſoul ſhall doe him no good at all, his very prayers & alms, &c. ſhall deceive him: ſee the Note Job. 15.35. But to h…m that ſoweth righteouſneſſe, that is, that doth much good, & walketh diligently in all the ways of righteouſneſſe: shall be a ſure reward; to wit, either here or hereafter, & a plentifull reward too, as the husbandman receives his ſeed with great encreaſe: ſee the Notes Pſal. 122.9. & 126.5.
Verſ. 21. Though hand joyn in hand, &c.] It is in the Originall only, Hand in hand, or, Hand to hand; & by reaſon the expreſſion is ſo conciſe, every Interpreter almoſt gives a ſeverall interpretation of the words. But even according to our Tranſlation, Though hand joyn in hand, the wicked shall not be unpunished, there may be ſeverall expoſitions given of theſe words. But yet doubtleſſe that Expoſition which is the moſt common is far the cleareſt, to wit, that though never ſo many wicked men do joyn together in any wicked work, as haply in conſpiring together againſt the righteous, and though they ſhould enter into leagues with others (which is uſually done by joyning of hands, according to that Lam. 5, 6. We have given the hand to the Egyptians & to the Aſſyrians, to be ſatisfied with bread) and ſo agree together to help one another; or, more generally, though wicked men may have never ſo many and never ſo mighty friends to defend them, yet they ſhall not be unpuniſhed, but both he and his children ſhall be deſtroyed: which laſt may ſeem to be implyed, becauſe of the oppoſite clauſe that follows, but the ſeed of the righteous shall be delivered; that is, not himſelf only, but his ſeed alſo ſhall be delivered, both from the conſpiracies of the wicked, and from all other dangers they are in. And thus whileſt one wicked man cannot be delivered by the help of many, the righteous man on the contrary is the cauſe of delivering many.
Verſ. 22. As a jewel of gold in a ſwines ſnowt, ſo is a fair woman which is without …iſcretion.] That is, As a jewel of gold is not ſeemly in a ſows …now…, it is pitty ſuch a gemme ſhould be diſpoſed of in ſuch a place, becauſe of her deformity, and becauſe it will not reſtrain her from rooting in the mire, where ſhe will be ſure to defile it in the dirt; nor is it indeed any ornament to her, but rather a cauſe that her deformity is the more viewed: ſo neither is beauty ſeemly for a fooliſh wicked woman, that is as it were brutiſh and void of reaſon, becauſe it ſuits not with her evil qualities, & becauſe ſhe will be ſure to abuſe & defile it with pride and uncleanneſſe; & it is rather a diſhonour then any ornament to her, in that the more famous ſhe is for her beauty, the more her vices are alſo diſcovered and talked of.
Verſ. 23. The deſire of the righteous is only good, &c.] That is, ſay ſome Expoſitours, The deſire of the righteous is conſtantly and only to doe good to all; though they cannot alwaies doe what they would, yet this only they deſire: on the other, ſide, the expectation of the wicked is wrath; that is, they are alwaies in hope, according to their deſires, to proceed in a way of wrath againſt men, by doing them ſome evil or miſchief, and ſo are deſirous alwaies to doe more miſchief then they are able. Thus ſome, I ſay, expound theſe words, holding that the drift of this Proverb is, to ſhew, that the righteouſneſſe & wickedneſſe of men is chiefly to be judged of by their deſires. But now the moſt of Expoſitours do otherwiſe conceive of the drift of this Proverb, namely, that it is to ſhew the bliſſe of the righteous, & the miſery of the wicked: only they differ in giving the ſenſe of the ſeverall tearms in both clauſes. For ſome underſtand by good in the firſt clauſe, that good which the righteous deſire to doe, & others the good which they deſire to obtain; and ſo for the ſecond clauſe, ſome by wrath underſtand the wrath of the wicked, others the wrath of God poured forth upon the wicked. But indeed I conceive they may be both joyned together, and ſo the oppoſition of both clauſes may thus be conceived, The deſire of the righteous is only to doe that which is good in Gods ſight; that is, the chief current of their deſires runneth that way, ſo far as they are righteous it is ſo with them, they delight in the law of God after the inward man, willing in all things to live honeſtly, Heb. 13.18: & accordingly the good which they deſire and expect hereby, as namely the good favour & bleſſing of God here, and life eternall hereafter, they ſhall be ſure to obtain; & ſo their deſires end in good, or their deſires accompliſhed are good; for when, through ignorance or inordinate affections, their deſires are not ſuch as they ought to be, God will not ſatisfy them. But now on the other ſide, the deſires, & ſo the expectation alſo, of the wicked is only evil; as namely in that uſually they proceed from wrath, and tend to the pouring forth of their wrath upon the righteous: & accordingly their expectation muſt needs be of wrath, the guilt of their conſciences working in them that which the Apoſtle calls Heb. 10.27. a certain fearfull looking for of judgement and fiery indignation, which ſhall devour the adverſaries: or their expectation muſt needs end in wrath, not only becauſe their wicked deſires and hopes muſt needs bring the wrath of God upon them, according to that of the Apoſtle Rom. 2.8, 9. indignation and wrath, tribulation and anguish upon every ſoul of man that doeth evil; but alſo becauſe when God executes his judgements on them, both the fruſtrating of their deſigns and hopes, and the miſery that otherwiſe they undergo… doth make them vex and fret, and even as mad men to rage againſt God.
Verſ. 24. There is that ſcattereth, &c.] See the Note Pſal 112.9: and yet encreaſeth; to wit, if he giveth liberally, yet with reſpect to his eſtate, & not more then is meet: which is to be added from the oppoſite clauſe, & there is that withholdeth more then is meet, but it tendeth to poverty; not only becauſe ſometimes ſuch covetous fools cannot find in their hearts to part with their money, even when it might have been done in ſome way for their own worldly advantage; but eſpecially, becauſe God for their hard-heartedneſſe to the poor curſeth and ſcattereth their eſtates.
Verſ. 25. The liberall ſoul, &c.] See the Note above verſ. 17: shall be made fat; that is, he ſhall richly be rewarded, not only with ſpiritual & eternall bleſſings, but even with temporal bleſſings alſo, both for the health of his body, and the great encreaſe of his eſtate: & he that watereth; that is, that relieveth the wants of the poor, that they may be able to live, even as a gardener watereth his herbs and plants when in a time of drought they are even ready to die: shall be watered alſo himſelf; that is, bleſſed from heaven, both with an encreaſe of wealth and grace, whereby he may be made both more able, and more chearfully ready ſtill to relieve the poor in their neceſſities. The ſimilitude may be taken from ſprings, that are filled with water as faſt as they empty themſelves, whereas if they be ſtopped, they grow empty, the water diverting it ſelf ſome other way: and we find it uſed Iſa. 58, 11. to the very ſame purpoſe; And the Lord shall —ſatisfy thy ſoul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a ſpring of water, whoſe waters fail not. The Proverb may alſo be meant of their encreaſing in knowledge that inſtruct others, according to that 1 Cor. 3.6. I have planted, Apollo watered, &c.
Verſ. 26. He that withholdeth corn, the people shall curſe him, &c.] And ſo, though they ſin in curſing, God will hear and revenge their cries and complaints. Yea obſervable it is, that this muſt needs be thus, eſpecially in our land, where corn ſerves us both for meat and drink, becauſe we have not wines & ſuch pure waters to drink as are in other countries. But bleſsing shall be upon the head of him that ſelleth it; ſee the Note chap. 10.6.
Verſ. 27. He that diligently ſeeketh good, &c.] That is, to doe that conſtantly which is good in Gods ſight, or rather, to benefit thoſe amongſt whom he lives: procureth favour; to wit, both from God and man: but he that ſeeketh miſchief, it shall come unto him; ſee the Notes chap. 5.22. and Pſal. 10.2.
Verſ. 28. He that truſteth in his riches, &c.] That is, that placeth his happineſſe & ſafety in them, & therefore cares not by what means he gets them, nor how cloſe-fiſted he is to the poor, nor what evil he doth, becauſe he thinks his wealth will ſecure him: shall fall; that is, ſhall be brought down & fall into miſchief, and that becauſe he reſteth upon ſuch tranſitory things, that will fail him & be gone in an inſtant; or rather, he shall fall, to wit, as withered leaves fall from a tree when the wind blows upon them, according to that Iſa. 64.6. we all do fade as a leaf, and our iniquities like the wind have taken us away. For this may ſeem the more probable, becauſe of that which follows in the oppoſite clauſe, but the righteous, to wit, becauſe he truſteth only in God, shall flourish as a branch; ſee the Note Pſal. 1.3. And indeed as a living branch that continueth firmly fixed in the tree, though in the winter it may ſeem withered, yet in the ſpring it will flouriſh again; ſo the righteous, though they may ſeem to be forlorn in the hour of adverſity, yet in due time ſhall be ſure to flouriſh again.
Verſ. 29. He that troubleth his own houſe, &c.] To wit, by continuall quarrelling & unquietneſſe in his family, & law-ſuits with others abroad, by idleneſſe, or improvident ordering his family or affairs, by profuſe waſting his eſtate, by extream niggardlineſſe, or any other way of wickedneſſe, that draweth the curſe of God upon his eſtate & family: shall inherit the wind; that is, ſhall bring all to nothing; or, what he hath or gets, he will be no more able to keep, then a man is able to lay hold on and retain the wind: and the fool shall be ſervant to the wiſe in heart; that is, ſuch a fool as thus troubleth his houſe, ſhall not only looſe all that he had, but beſides he ſhall not long be maſter of himſelf, but ſhall become a ſervant, haply a bond ſlave (for in thoſe times men in great want were wont to ſell themſelve for ſervants) to him that hath been wiſer to take care of his eſtate; ſee the Note chap. 10.8. There is another expoſition given of the firſt branch, which is not improbable: He that troubleth his own houſe shall inherit the wind: that is, He that is ever jangling and quarrelling in his family, ſhall be ſure of continuall ſtorms and uproars, others becoming thereby as violent as himſelf, and ſo he ſhall never have any peace in his houſe. But the former expoſition is generally followed by Interpreters.
Verſ. 30. The fruit of the righteous is a tree of life, &c.] That is, ſay ſome Expoſitours, their righteouſneſſe will be a means of life to them; ſee the Note chap. 3.18. But rather the meaning ſeems to be, that the benefit which men may get by the example, the counſell & inſtruction of the righteous, is no leſſe then life, yea life eternall, & that therefore there is little reaſon why ſuch men ſhould be deſpiſed, as uſually they are, in the world. Yea obſervable it is, that this fruit of the righteous doth reſtore life to dead men, which the tree of life in the garden of Eden could not doe. Now in the following clauſe there is one ſpeciall inſtance given of this fruit of the righteous; and he that winneth ſouls (it is in the Hebrew, he that taketh ſouls) that is, that taketh them with the ſweetneſſe of his ſpeech, and ſo perſwades them to embrace his ſaving doctrine, or that is a means of ſaving ſouls, is wiſe; that is, he approves himſelf to be a wiſe man, both becauſe there is much wiſdome to be uſed in this work of winning ſouls, and becauſe this ſervice above all God will be ſure abundantly to reward.
Verſ. 31. Behold, &c.] As if he ſhould have ſaid, This which I tell you now may be obſerved to be true by daily experience; or, is a ſtrange and wonderfull thing, & therefore very conſiderable: the righteous shall be recompenced in the earth; that is, God will make them ſmart for their ſins here in this world: much more the wicked and the ſinner; that is, much more therefore ſhall they receive the reward of their wickedneſſe, either here in this world, or however eternally hereafter. Some of our beſt Expoſitours would have the Lords rewarding the righteouſneſs of the righteous here in this world to be alſo at leaſt included in the firſt clauſe: but I ſee not how that can agree with the following clauſe, much more the wicked & the ſinner. The meaning of the words we have cleared by the Apoſtle, 1 Pet. 4.16, 17. where he alludes to this paſſage of Solomon.