Annotations Upon the Books of Poetry, Proverbs · Chapter 17
CHAP. XVII.
Verſ. 1. BEtter is a dry morſell & quietneſse therewith, then a houſe full of ſacrifices with ſtrife.] We had a Proverb before much like this, chap. 15.17. for which ſee the Note there. But the meaning of this is briefly thus; that the ſmalleſt & courſeſt pittance, with quiet, is more comfortable, ſafe and wholeſome, then a houſe full of good chear (for that is meant by a houſe full of ſacrifices, ſee the Note chap. 7.14.) with ſtrife and contention. Which may be ſaid, becauſe at feaſts wine & good chear do uſually cauſe many quarrels; or elſe to imply, that it is better to be in a low then in a high condition, becauſe theſe are uſually expoſed to more envy and hatred and ſtrife then meaner men are. Others alſo underſtand this Proverb of the happineſſe of thoſe that enjoy a little with quiet of conſcience, above thoſe that have plenty with a conſcience that continually chideth them for what they have gotten unjuſtly, or for ſome other wickedneſſe.
Verſ. 2. A wiſe ſervant shall have rule over a ſon that cauſeth shame, &c.] See the Notes chap. 10.5. and 14.35: and shall have part of the inheritance among the brethren. Thus it is uſually in both particulars mentioned. The firſt, when a ſervant for his wiſdome is advanced to ſome place of honour & magiſtracy, and ſo the fooliſh ſon having waſted his eſtate, & being become poor, liveth under his command; or elſe, when the maſter of ſuch a ſervant ſhall give him the rule over his whole family, or ſhall make him at his death one of his Executors, & a guardian over his fooliſh ſon, perhaps over all his children. And ſo the ſecond alſo, either when ſuch a ſervant, growing rich and great, buyes the eſtate of his maſters prodigal child; or rather, when a maſter ſhall give one of his daughters in marriage to ſuch a ſervant, or ſhall adopt him for his ſon, and thereupon ſhall at his death allot him a ſhare in his inheritance. But the drift of the Proverb is, to ſhew, that wiſdome doth often prefer men above thoſe that otherwiſe, had it not been for their folly, might have been their betters.
Verſ. 3. The fining pot is for ſilver, and the furnace for gold; but the Lord tryeth the hearts.] Either we muſt underſtand theſe words thus; that as the fining pot and the furnace do try ſilver and gold, ſo the Lord, whoſe eyes are as a flame of fire, Rev. 1.14. tryeth the hearts of men: or thus; whereas the gold-ſmith can by his art try of what goodneſſe his ſilver & gold are, & can purify them from the droſſe that was in them, none but the Lord only can try, that is, exactly know, or purify and purge by affliction or otherwiſe, the hearts of men. See the Notes Pſal. 7.9. and 26.2. and 66.10. and Job 23.10.
Verſ. 4. A wicked doer giveth heed to falſe lips, &c.] That is, to lies, ſlanders, flatteries, or generally to all manner of evil ſpeeches whatſoever: and a liar giveth eare to a naughty tongue; that is, a miſchievous tongue, or a lying ſlanderous tongue. The drift of this Proverb therefore may be to ſhew, 1. that not only to ſpeak evil, but alſo willingly to hearken to evil ſpeakers, & to be prone to believe lies, is the property of a wicked man; or 2. that wicked men are ſtill ready to yield to the evil ſuggeſtions, enticements & commands of others; or 3. that becauſe men are delighted with ſuch talk as is ſutable to their diſpoſition, therefore liars and ſlanderers love to hear the lies and ſlanders of others, and generally all wicked men delight to hear thoſe that talk wickedly.
Verſ. 5. Whoſo mocketh the poor reproacheth his maker.] That is, he that derideth a man diſtreſſed with poverty, or any other ſad affliction. It is a ſin to deride any body; but the poor man is mentioned, becauſe men do uſually take moſt liberty to ſcoffe at ſuch men; and yet the deriding of them is worſt, becauſe thereby men adde affliction to the afflicted. But ſee the Note chap. 14.31.
Verſ. 6. Childrens children are the crown of old men, &c.] To wit, becauſe this makes known that they are very aged, and becauſe children are a glorious bleſſing of God, and do render their parents to be the more reverenced & reſpected, and to be of the more authority amongſt men: and the glory of children are their fathers; to wit, whether living or dead: for living with them, their wiſdome and authority do ſupply many defects in their children; and whether living or dying they are an honour to them. But now both theſe clauſes muſt be underſtood both of parents & children that are vertuous & pious; for otherwiſe they will both be but a crown of thorns to their neareſt relations.
Verſ. 7. Excellent ſpeech becometh not a fool, &c.] Some by excellent ſpeech underſtand copious fluency of ſpeech, which, they ſay, becometh not a fool, becauſe the more he ſpeaks, the more he will diſcover his folly. Again, others by excellent ſpeech underſtand a ſtately & eloquent way of ſpeaking, which, they ſay, becometh not a fool, becauſe when he ſpeaketh ſo, he ſpeaketh not like himſelf, no more then a prince doth (as it followeth in the next clauſe) when he tells lies. But the moſt and beſt of Expoſitours do by excellent ſpeech underſtand any grave ſpeech, diſcourſe or counſell, concerning high and weighty & excellent things: as namely, concerning matters of great importance, tending to the welfare of common-wealths, which becometh not a fool, becauſe the vanity and weakneſſe of ſuch a mans mind, & the great importance of ſuch affairs, do not ſuit well together; it becomes grave & learned men to give their judgement in ſuch things, whoſe worth and renown will adde weight to their words; or elſe concerning the holy things of God, & Chriſt and his Church, as faith and repentance, &c. the reproving of vice, and commending of any thing that is good, which becomes not an ignorant wicked ſot, that underſtands not nor practiſeth what he ſaith.
Verſ. 8. A gift is as a precious ſtone in the eyes of him that hath it, &c.] That is, it is moſt acceptable to him to whom it is given; even as precious ſtones, which men are wont earneſtly to deſire & highly to eſteem; or rather, it is ſo in the eyes of him that hath it to give: Rich men, that have gifts to give, look upon them as effectuall alluring baits, like a precious ſtone that draweth the eyes of beholders to it; they think to doe what they pleaſe with their gifts: whitherſoever it turneth, it proſpereth; that is, it prevails for the moſt part with any man to whom it is given, it will make him that receives it to underſtand the mind of the giver, and to doe whatever he deſires of him.
Verſ. 9. He that covereth a tranſgreſsion, &c.] That is, any fault which a man hath committed, or any injury done, whether by word or deed, againſt himſelf or others; ſee the Note chap. 10.12: ſeeketh (or, procureth) love; that is, he gaineth or preſerveth the love of the man whoſe tranſgreſſion he ſo covereth; and by ſo doing he takes alſo the beſt way to make peace, and to preſerve friendſhip amongſt others: but he that repeateth a matter; that is, that reports abroad the faults men have committed, or upbraids them with former injuries, or being to make peace between party and party rips up old offences: ſeparateth very friends; that is, he makes his beſt friends weary of him, y…a to become his enemies; or, he makes diviſions betwixt the moſt intimate friends: ſee the Note chap. 16.28.
Verſ. 11. An evil man ſeeketh only rebellion, &c.] That is, A carnall man in all that he doeth ſins againſt God, ſo that his whole life is one continued courſe of rebellion againſt him; yea he delights in nothing ſo much as that: even when he doeth any thing that is evil, it is not ſo much any outward temptation of pleaſure or profit that draweth him thereto, as his own perverſe inclination to rebell againſt Gods commands, which therefore he many times doth, when there is no outward bait of any advantage to himſelf, that may tempt him to it. Or it may be underſtood with reference to men, to wit, that a wicked man minds nothing ſo much as that he may carry himſelf ſtubbornly & rebelliouſly againſt thoſe that, either by words or ſtripes, ſeek to reclaim him from his evil waies. Therefore a cruell meſsenger shall be ſent againſt him; to wit, either from God or man; ſee the Note chap. 16.14. And by this cruell meſſenger may be meant an accuſing torturing conſcience, or death, or the devil, to whom God gives over wicked men, as the juſt executioner of his wrath. But I conceive it beſt to underſtand it generally of all puniſhments ſent from God, and all executioners of vengeance imployed by the civill magiſtrate.
Verſ. 12, Let a bear robbed of her whelps meet a man, rather then a fool in his folly.] That is, in the extremity of his wickedneſſe & rage. And the reaſon is, becauſe a bear may be reſiſted and ſhunned, but there will be no withſtanding or avoiding the rage of ſuch a fool; and becauſe by ſuch an one men may be not only bereaved of their lives, but alſo of their good name & their eſtate, which ſhould be the livelyhood of their children after them.
Verſ. 14. The beginning of ſtrife is as when one letteth out water, &c.] That is, ſtrife is eaſily begun; as it is an eaſie matter to make ſome little paſſage through a bank to let out waters: but contention being once begun will ſoon grow more and more violent, ſo that it will be within a while almoſt impoſſible to make up the breach, but it will proceed haply to the utter ruine of families & kingdomes; even as waters ſo let out through a bank, are wont quickly to make ſuch a breach greater and greater, and ſo to carry away all that ſtands in their way with unreſiſtable violence, nor can the breach be made up again almoſt by any means. Therefore leave off contention before it be medled with; that is, doe not any thing that is likely to be an occaſion of ſtrife; or, though another man gives occaſion of ſtrife, yet forbear.
Verſ. 16. Wherefore is there a price in the hand of a fool to get wiſdome, ſeeing he hath no heart to it?] That is, ſay ſome Expoſitours, ſeeing he is not capable of being taught wiſdome; or rather, ſeeing he hath no mind or deſire to be wiſe or good? It is therefore all one in effect as if he had ſaid, that he is unworthy of riches, that will not make uſe of them to get wiſdome; or, that ſuch a mans riches are to no purpoſe, becauſe he knoweth not how to imploy them for his own good, but rather is uſually the worſe for them.
Verſ. 17. A friend, &c.] That is, A true friend, whoſe friendſhip is grounded upon unchangeable things, the vertue and piety of thoſe whom he makes his friends; loveth at all times, to wit, in adverſity as well as in proſperity: for that this is chiefly meant the following clauſe ſheweth, and a brother is born for adverſity… that is, a brother or near kinſman is by the bond of nature engaged to help his brother in adverſity. So that the meaning of the Proverb is clearly this; that they only ſhew themſelves true friends & brothers, that manifeſt themſelves to be ſuch in the hour of diſtreſſe & trouble. Yet ſome conceive that the ſecond clauſe concerning brothers is added to ſhew, that therefore the man that ſheweth himſelf loving to his friend in adverſity, doth herein carry himſelf as a brother, & ought ſo to be eſteemed.
Verſ. 18. A man void of underſtanding ſtriketh hands, and becometh ſurety in the preſence of his friend.] That is, raſhly, at the very firſt ſight & preſence of his friend, in a manner before he deſires him to doe it, without ever looking into the buſineſſe, or conſidering the danger that is in it: or, in the preſence of his friend, viz. the Creditor, to whom he obligeth himſelf for ſome third perſon. But ſee the Notes chap. 6.1, 2, 3.
Verſ. 19. He loveth trangreſsion that loveth ſtrife, &c.] That is, that loveth to ſtrive with other men, or that loveth to ſee or make ſtrife between man & man. And of ſuch a one it is ſaid that he loveth tranſgreſsion, either becauſe his loving ſtrife ſheweth him to be a wicked man, as being one that taketh pleaſure in ſin, & conſequently one that will not ſtick at any other wickedneſſe; or rather, becauſe ſtrife doth uſually bring men into all manner of tranſgreſſions, according to that Jam. 3.16. where envying & ſtrife is, there is confuſion & every evil work. As for the following clauſe, & he that exalteth his gate ſeeketh deſtruction, ſome by the word gate underſtand the door of a mans mouth, as it is taken Mic. 7.5. keep the doors of thy mouth from her that lyeth in thy boſome; and ſo they take the meaning of this clauſe to be, that he that is wont to ſpeak proudly & loftily, in any way of boaſting, or deſpiſing others, partly by ſtirring up men thereby againſt him, & partly by provoking God to diſpleaſure, ſeeketh his own ruine. But I rather think that the words are to be underſtood literally, of a mans exalting his gate, that is, his houſe, (a part being put for the whole) and that the meaning therefore is, 1. that as a man that builds his houſe higher then the foundation will bear, may juſtly expect the downfall thereof, ſo the man that, out of the pride of his heart, buildeth his houſe more ſumptuouſly and ſtately then is fitting for his condition, is in the high-way to beggery; or that he that buildeth lofty houſes to the prejudice and with the oppreſſion of others, expoſeth himſelf thereby to the hatred & envy of men, and to Gods high diſpleaſure, and ſo doth in a manner ſeek his own deſtruction: and 2. that accordingly he that any way exalts himſelf proudly above others, deſpiſing them, and ſeeking to bring them into ſubjection under him, doth hereby draw deſtruction upon himſelf; ſee the Note chap. 11.2. For this is that, I conceive, which Solomon chiefly intended in theſe words.
Verſ. 20. He that hath a froward heart, &c.] That is, He that is of a peeviſh quarrelſome ſpirit, that will be ſtill taking offence at every thing that is ſpoken and done, & wiſhing and plotting the hurt of others, ſee the Note chap. 3.32. findeth no good; that is, findeth no favour any where neither from God nor man. Or, by the man of a froward heart may be meant a man that is ſtubbornly wicked, ſee the Notes 2 Sam. 22.27. and Job 5.13; or elſe an hypocrite, that carrieth a fair ſhew outwardly, when there is nothing but frowardneſſe, wickedneſſe & miſchief in his heart; whence it is that the upright man is oppoſed to the froward in heart, chap. 11.20. They that are of a froward heart are abomination to the Lord, but ſuch as are upright in their way are his delight: & then by this that is ſaid of ſuch an one, that he findeth no good, may be meant, that he ſhall never obtain any favour or bleſſing, either for his everlaſting eſtate, or his condition in this world, though for the preſent he may ſeem to enjoy many earthly commodities; he that ſeeks to avoid any evil or obtain any good by deceit or hypocriſie, will be fruſtrate of his hopes: or elſe, that on the contrary, ſuch a one ſhall ſurely fall into evil. And he that hath a perverſe tongue falleth into miſchief; that is, he that abuſeth his tongue in any way of wickedneſſe, or more particularly, he that hath a falſe deceitfull tongue, ſhall bring thereby miſchief upon himſelf, perhaps the miſchief he intended to others. The drift of this Proverb may be to ſhew, that God will puniſh not only the wickedneſſe of mens works, but alſo of their hearts and tongues; or, that if God abhor all wickedneſſe in the heart, much more will he puniſh it when men expreſſe it with their tongues.
Verſ. 21. He that begetteth a fool, doth it to his ſorrow, &c.] As if he had ſaid, Whereas naturally men are glad to have children, and do expect much joy from them, if a child proveth fooliſh & wicked, he is an occaſion of much ſorrow to his parents; not to the mother only, that is more prone to grieve, but even to the father alſo; ſee the Note chap. 10.1: and the father of a fool hath no joy; to wit, in that his fooliſh child; or, he will not be able to take comfort in any thing in the world. Yet ſome Expoſitours underſtand the firſt clauſe of the childs ſorrow, He that begetteth a fool, doth it to his ſorrow, that is, the ſorrow of that his fooliſh ſon, to wit, becauſe his folly & wickedneſſe will bring much miſery & ſorrow upon him: and then the next clauſe they underſtand of the fathers ſorrow, and the father of a fool hath no joy.
Ver. 22. A merry heart doth good like a medicine, &c.] That is, it doth as much good for the curing of the diſtempers of the ſoul, as a medicine doth for the curing of bodily diſeaſes; or rather, it doth a man as much good for his bodily health, ſee the Note chap. 15.13. Yea, the words may be alſo tranſlated thus, A merry heart doth good to a medicine; that is, it helps the operation of phyſick for the recovery of health. But a broken ſpirit drieth the bones; that is, a heart broken with grief waſteth all the ſtrength of the body; ſee the Notes chap. 3.8. and 12.4.
Verſ. 21. A wicked man taketh a gift out of the boſome, &c.] That is, ſecretly; for ſo Solomon himſelf explaineth this expreſſion chap. 21.14. A gift in ſecret pacifieth anger, and a reward in the boſome ſtrong wrath: and it may be meant both of the man that hath an ill cauſe, who taketh it, and giveth it cloſely, either to the judge, or to his adverſaries advocate, or to any one that is to be a witneſſe in the cauſe; and likewiſe of the judge, or any other that taketh it from him that gives it: to pervert the waies of judgement; that is, any way to obſtruct the courſe of law, or to pervert the proceedings of juſtice, and ſo to procure that any thing be done that is unjuſt.
Verſ. 24. Wiſdome is before him that hath underſtanding, &c.] Some give ſuch an expoſition of the firſt clauſe as can hardly ſuit with our tranſlation: Wiſdome is before him that hath underſtanding; that is, it is with him, it is conſpicuous, & eaſily to be diſcerned in his countenance, to wit, in the ſobriety, gravity and ſtayedneſſe of his countenance & outward behaviour. And if this be owned, then the meaning of the next clauſe, but the eyes of a fool are in the ends of the earth, muſt needs be this, that the inconſtancy, the unſettledneſſe & lightneſſe of a fools countenance, the rolling & roving of his eyes, prying into every corner, & wandring after every vanity, doth manifeſtly diſcover his weakneſſe and folly. But now according to our Tranſlation, the expoſitions that are commonly given of it are theſe. 1. Thus: Wiſdome is before him that hath underſtanding, &c. that is, An underſtanding man will be ſtill learning ſome point of wiſdome or other, at all times, & in every place, where for the preſent he is; whereas the fool, deſpiſing what is before him, hath frequently a roving conceit of travelling to the ends of the earth, the remote parts of the world, for the ſeeking of wiſdome. 2. Thus: Wiſdome is before him that hath underſtanding; that is, it is obvious & eaſy to him, he finds and gains it eaſily; or, it is eaſy to him to doe well, & in all ſtreights to chuſe the wiſeſt way; ſee the Notes chap. 8▪ 9. & 14.6. & Deut. 30.11, &c: but the eyes of a fool are in the ends of the earth; that is, wiſdome is to him as a thing that is far off, and beyond his reach, which he is no way able to attain; or, he is like a man that hath loſt his way, or that is beſides himſelf, not knowing which way to turn himſelf, nor where to find that which he looks after. Or 3. thus, which to me ſeems the beſt: Wiſdome is before him that hath underſtanding; that is, it is continually in his eye, and he ſo minds wiſdome, that he overlooks every thing beſide; he is ſtill in his thoughts meditating of the beauty & perfection of it; the will and law of God is his conſtant rule & guide; he ſtill conſiders what that requires of him, and endeavours to conform him ſelf thereto in all things whatſoever: but the eyes of a fool are in the ends of the earth; that is, as one that never diſcerned the glory and excellency of wiſdome, he minds any thing more then that; earthly things, the ſeverall pleaſures & profits and vanities that are in the world, are the things that his eyes are ſtill roving after. Yea ſome conceive that this phraſe, of the fools eyes being in the ends of the earth implies ſuch a greedineſſe after earthly things, as if they could in a manner reach after the dominion of the whole world, or at leaſt that any thing that were for their profit they would fetch from the fartheſt parts of the earth.
Verſ. 25. A foolish ſon is a grief to his father, &c.] See the Note chap. 10.1.
Verſ. 26. Alſo to punish the juſt is not good, &c.] That is, it is exceeding evil: nor to ſtrike princes for equity; that is, either with hand or tongue to ſmite magiſtrates, for doing that in their places, which in juſtice & equity they were bound to doe: which may be meant either of the ſin of the ſupreme magiſtrate, when he ſhall fall foul upon any inferiour judge or magiſtrate, for any act of juſtice which they have done; or elſe of the ſin of private perſons, when they ſhall offer any violence to any magiſtrate, for any juſt act of theirs, either towards themſelves or others. Yea & ſome by princes here do underſtand well-diſpoſed men, the faithfull ſervants of God, who in regard of their union with Chriſt, & that free ſpirit whereby they are preſerved from the bondage & power of Satan & ſin, are ſometimes in Scripture called princes; ſee the Note Pſal. 45.16. The greateſt difficulty in this verſe is, whereto this word alſo ſhould referre, Alſo to punish the juſt is not good, &c. And this is indeed ſo hard to be reſolved, that ſome Interpreters do therefore tranſlate the word in the Original ſurely. But to keep to our Tranſlation. Some conceive that this word alſo is here added with reference to what was ſaid before verſ. 23, concerning the wickedneſſe of giving & taking bribes; and ſo would have theſe words to imply, that it is a great fault to puniſh the juſt, though there be no bribe taken; and that therefore the ſin is double, when men are hired by bribes to pervert juſtice. But this is a very forced, expoſition. Either therefore we muſt underſtand this Proverb without any reference to any thing that went before; or elſe rather we may take this word alſo to be added in relation to the foregoing Proverb, and ſo that which is intended thereby to be this: that as it is a very evil thing in children, ſo to repay evil for good to their parents, as thereby to be a matter of grief & vexation to them; ſo alſo it is not good, on the other ſide, either for parents in their houſhold government, or for the ſupreme magiſtrate in his place, who ought to be as a father to his people, to grieve or puniſh the juſt cauſeleſly, and particularly the inferiour magiſtrates, when they would deal juſtly with thoſe that are under their charge.
Verſ. 27. He that hath knowledge, ſpareth his words, &c.] That is, he will be ſilent, unleſſe he ſees it requiſite that he ſhould ſpeak; and when it is ſo, he will not multiply words more then needs, but will be ſparing in his ſpeech; even when he is provoked by injuries, he will forbear all provoking language; ſee alſo the Notes chap. 10.14. and 12.23. and 15.28: and a man of underſtanding is of an excellent ſpirit; to wit, in regard of that which was expreſſed in the foregoing clauſe, becauſe it argues much wiſdome, when men are not raſh in ſpeaking, but circumſpect, and able to refrain ſpeaking when they ſee cauſe. But this laſt clauſe may be render'd, and a man of underſtanding is of a cool ſpirit, that is, of a patient, and ſo of a quiet ſtill ſpirit; for ſuch a ſpirit is here compared to cold water, in oppoſition to an angry ſpirit, that, like hot water, is continually boiling up with paſſion, and breaking out into paſſionate ſpeeches.
Verſ. 28. Even a fool, when be holdeth his peace, is counted wiſe, &c.] To wit, both becauſe by his ſilence his folly is concealed, which ſhould he ſpeak would ſoon be diſcovered; and likewiſe becauſe to be ſparing of ſpeech is a point of great wiſdome, and to be full of talk is the property of a fool; and thereupon a fool by his ſilence may gain to himſelf the repute of a wiſe man, eſpecially if he be ſilent when any injury is offered him. See alſo the Note Job 13.5.