Annotations Upon the Books of Poetry, Proverbs · Chapter 19
CHAP. XIX.
Verſ. 1. BEtter is the poor that walketh in his integrity, &c.] That is, that endeavoureth to carry himſelf uprightly both in word and deed, and thereby manifeſts himſelf to be a wiſe man: then he that is perverſe in his lips; that is, then the rich man, that makes no conſcience of ſpeaking wickedly, (ſee the Note chap. 17.20.) nor conſequently of doing wickedly, and that haply enricheth himſelf by his wicked tongue: and is a fool; that is, and ſo ſheweth himſelf to be a ſimple graceleſſe wretch. Solomon himſelf doth thus explain this, chap. 28.6. Better is the poor that walketh in his uprightneſſe, then he that is perverſe in his waies, though he be rich.
Verſ. 2. Alſo, that the ſoul be without knowledge, it is not good, &c.] See the Note chap. 17.26: and he that haſteth with his feet, ſinneth; that is, he that runneth raſhly, upon the proſecuting of any buſineſſe. Now this is added as an effect of the want of knowledge, whereof he had ſpoken in the foregoing clauſe, to wit, that a man that is heady & raſh in doing any thing for want of knowledge, and a wiſe and prudent conſidering of things before-hand, muſt needs be ſubject to ſin, even as a man when he runneth is ſubject to ſtumble. As for that word alſo in the beginning of this Proverb, ſome refer it to the foregoing verſe, where having ſaid that he that is perverſe in his lips is a fool, he thereupon addeth here, that indeed to be a fool, to be without knowledge, it is not good. But others conceive that it is added only to imply, how alike miſchievous ignorance and raſhneſſe are; as if he had ſaid, As raſhneſſe maketh men miſcarry in their buſineſſes, ſo alſo doth want of knowledge.
Verſ. 3. The foolishneſse of man perverteth his waies, &c.] That is, his ignorance or wickedneſſe cauſeth him to ſin; or, it makes all his enterpriſes and affairs ſucceſſeleſſe, and brings many miſeries and judgements upon him: and his heart fretteth againſt the Lord; that is, though with his tongue he doth not openly blaſpheme, yet ſecretly in his heart he murmureth againſt God, as if God, and not his own folly, was to be blamed, both for his ſin and miſery.
Verſ. 7. All the brethren of the poor do hate him; how much more do his friends, goe far from him? &c.] That is, his companions that formerly made a ſhew of friendſhip to him: he purſueth them with words; that is, with many entreaties, & challenges of former promiſes, &c: yet they are wanting to him; that is, they fail him, and will ſhew no friendſhip to him.
Verſ. 8. He that keepeth underſtanding, &c.] That is, that not only heareth the inſtructions of Gods word, but alſo pondereth them in his mind, and retaineth them in his memory, and practiſeth them with diligence and perſeverance: shall find good; to wit, both in this life, and that which is to come.
Verſ. 9. A falſe witneſse shall not be unpunished; & he that ſpeaketh lyes shall periſh.] The reaſon why this Proverb, which is the very ſame with that before verſ. 5. almoſt word for word, is ſo preſently repeated again, may be with reference to the foregoing Proverbs: for having ſpoken verſ. 7. how men in their poverty are forſaken of their friends, becauſe it is uſuall with men to profeſſe much love, and to make great promiſes to men in their proſperous eſtate, which if they fall afterwards into poverty they never make good, therefore this may be again here repeated concerning Gods uſuall ſeverity in puniſhing ſuch perfidious lyars; and that becauſe ſuch men might have periſhed in their poverty for want of relief from their friend, though it may be from God, by reaſon of their piety, they may find good, as was implyed in the foregoing verſe.
Verſ. 10. Delight is not ſeemly for a fool; much leſſe for a ſervant to have rule over princes.] Under that expreſſion, Delight is not ſeemly for a fool, ſome conceive that the contrary is implyed, to wit, that not delight, but a rod rather is fit for a fool, correction rather then recreation, as was ſaid before chap. 10.13. And thoſe that by delight here do particularly underſtand paſtime & recreation, to wit, that this is fit only for thoſe that have wearied themſelves in good imployments, and is not ſeemly for fools that never buſie themſelves in any ſuch way, they conceive of the compariſon that Solomon here frames thus; that if delight or pleaſure, which is but meer vanity, be not ſeemly for a fool, much leſſe can authority, & that over princes, which is a matter of ſo great conſequence, be ſeemly for a ſervant, who is uſually fooliſh, and knoweth not how to manage ſo great a preferment. Yea and ſome, becauſe of the oppoſition of a ſervant in the ſecond clauſe, do underſtand both clauſes of ſervants; that it becomes not a fooliſh ſervant to be brought up in delight & pleaſure, much leſſe is it ſeemly for ſuch an one to have rule over princes. But commonly by delight Expoſitours underſtand a joyfull & pleaſant life, together with all things wherein worldly men are wont to delight, as delicious fare, gorgeous apparell, ſtately houſes, health and wealth, &c. and this they ſay is not ſeemly, to wit, in the eyes of God & good men, for a fool, that is, a wicked man; & that becauſe ſuch a man will be hardened hereby in his wickedneſſe, and flatter himſelf from hence that God delights in him, and will abuſe all that he enjoyeth to his own & other mens undoing. And accordingly they underſtand the laſt clauſe alſo, much leſſe for a ſervant, that is, a wicked man, who is alwaies of a ſervile diſpoſition, to rule over princes, that is, over good men. And they give the ſenſe of the Proverb thus; that if all outward contentments are too good for wicked men, much more authority over Gods righteous ſervants. But though this expoſition is very right in other regards, yet becauſe I conceive the laſt clauſe muſt be literally underſtood of ſervants & princes, I rather take the drift of this Proverb to be this; that if delight and proſperity in outward things be not ſeemly for a wicked fool, becauſe through his folly he will abuſe them to his own and others hurt, much leſſe can it be ſeemly for a ſervant to rule over princes, becauſe ſuch when they are exalted know not how to carry themſelves in their places, and ſo are wont to be proud and inſolent, and to tyrannize over them that are under their power.
Verſ. 11. The diſcretion of a man deferreth his anger, &c.] That is, it makes him ſlow to anger; though the world counts thoſe men fools, that will patiently ſuffer injuries, yet it is indeed a high part of wiſdome to doe ſo: and it is his glory to paſſe over a tranſgreſsion; that is, to take no notice of it, or to forgive it, though moſt men alſo look upon this as a baſe and diſgracefull thing: ſee the Note chap. 16.32.
Verſ. 12. The kings wrath is as the roaring of a lion, &c.] To wit, which is the king of beaſts: but his favour is as dew upon the graſſe; ſee the Notes chap. 16.14, 15.
Verſ. 13. A foolish ſon is the calamity of his father, &c.] See the Notes chap. 10.1. and 17.21: and the contentions of a wife are a continuall dropping; to wit, either 1. becauſe even as a ſtone will be worn away with continuall dropping of water upon it, ſo the continuall quarrels and brawlings of a wife will wear out the patience, yea the health & ſtrength and life, of the moſt ſtout-hearted men: or 2. becauſe as when rain drops through the roof of a houſe upon the walls, timber, boards and houſhold-ſtuffe, yea & upon thoſe that dwell in the houſe, as they are at their work, or at their meat, or ſleeping in their beds, this muſt needs ſoil & marre and …ot both houſe and houſhold-ſtuffe, & be tedious to the inhabitants, and make them at laſt to leave their dwelling; ſo the contentions & brawling of an unquiet wife do not only diſturb the whole family, and make them weary of their dwelling, but alſo in particular is ſuch a continuall vexation to her poor husband, who cannot turn her out of doors, as he may an ungracious ſon, that he cannot with any peace or content abide in the houſe with her, but is many times forced to goe abroad and leave his houſe and calling, (whereby their eſtate alſo is ruined) and ſometimes utterly to forſake her.
Verſ. 14. Houſe and riches are the inheritance of fathers, and a prudent wife is from the Lord.] That is, ſay ſome, Though a father leaves his ſon never ſo great an eſtate, yet that cannot procure him a prudent wife; that God only can beſtow upon him: or, A good wife is to be eſteemed a more divine gift then any inheritance that can be left a man by his fathers. But rather the ground of this expreſſion is this, that there is a more eſpeciall providence of God in procuring a man a prudent wife, then a great eſtate; and that humane wiſdome & induſtry doth uſually ſtrike a greater ſtroke in providing houſes and riches for men, then in providing good wives for them: and that becauſe 1. Parents are uſually more ſollicitous to get rich wives for their ſons then prudent wives; 2. a good wife is hardly to be found, and hardly to be known, it is God only that knows exactly what a wife will prove; and ſo it is an eaſier matter to purchaſe houſe and lands, then to procure a good wife; and 3. it is God only that gives wiſdome & knits hearts together; Parents may contrive marriages for their children, but God diſpoſeth of their affections as he pleaſeth.
Verſ. 15. Slothfulneſſe caſteth into a deep ſleep, &c.] The meaning may be either 1. that it maketh a man to give up himſelf to immoderate ſleeping, whereby time is loſt & his calling neglected, or 2. that it makes men ſtupid, and blockiſh, and lumpiſh, even as if they were aſleep, yea as if they were dead men: it makes men careleſſe and negligent in their affairs, and ſenſeleſſe of the miſery they are like to bring upon themſelves, which yet will come upon them, as the next clauſe ſheweth, and an idle ſoul shall ſuffer hunger.
Verſ. 16. He that keepeth the commandement keepeth his own ſoul, &c.] That is, He that ſincerely deſireth & endeavoureth to keep Gods commandements, doth thereby preſerve himſelf from death temporall and eternall: for that this is the meaning of theſe words appears by the oppoſite clauſe, but he that deſpiſeth his waies shall die; that is, that lives careleſly, and walks at randome, not minding what he doth; or that taketh no care to order his life according to Gods commandements; ſee the Note chap. 13.13. But this Proverb may be underſtood alſo of obſerving or deſpiſing the command of the civil Magiſtrate.
Verſ. 18. Chaſten thy ſon while there is hope; and let not thy ſoul ſpare for his crying.] Or, as it is in the margin of our Bibles, to his deſtruction; or, to cauſe him to die. And the meaning may be, either that the fathers ſparing of his child would tend to his deſtruction, and, as we uſe to ſay, bring him to the gallows: or, that a father ſhould not forbear, when his ſons wickedneſſe ſo required, to cauſe him to be put to death, according to that law made for a rebellious ſon Deut 21.18, 21.
Verſ. 19. A man of great wrath shall ſuffer punishment; for if thou deliver him, &c.] To wit, whether it be by appeaſing his wrath, or by freeing him from the danger whereinto by his paſſion he had brought himſelf: thou muſt do it again; and that becauſe he will upon ſome other occaſion be paſſionate again, and ſo by his paſſion will bring himſelf again and again into danger.
Verſ. 20. Hear counſell and receive inſtruction, &c.] That is, the counſell and inſtruction that is here given in this Book; or rather, the counſell and inſtruction of God and all good men in generall: that thou maieſt be wiſe in thy later end; that is, that though thou haſt ſpent the former part of thy time in vanity and wickedneſſe, yet thou mayeſt be wiſe at laſt; or, that thou mayeſt be wiſe when thou comeſt to be old, or when thou comeſt to die, to wit, that then it may appear that thou art wiſe, & that then thou mayeſt reap the fruit thereof: for the meaning is not that we ſhould not ſeek to be wiſe in our youth; but therefore it is ſaid that thou mayeſt be wiſe in thy later end, becauſe then wiſdome ſtands men in moſt ſtead, and all their felicity depends upon their being wiſe then.
Verſ. 21. There are many devices in mans heart, nevertheleſſe the counſell of the Lord that shall ſtand.] Some by the counſell of the Lord here do underſtand the counſell that he gives unto men in his word, and accordingly they underſtand this place thus; that when men are in a demurre what to doe, they have uſually many devices in their heads, never regarding the directions of Gods word, whether or no that which they contrive be agreeable to what is there enjoyned: but it is they only that follow the counſell of Gods word that ſhall proſper in what they undertake. But I rather conceive that it is the eternall purpoſe and decree of God that is here called the counſell of the Lord: & ſo the meaning of the words ſeems to be this; that men have uſually many various devices in their thoughts for the effecting of what they deſire, which in the concluſion come to nothing; but that Gods counſell is alwaies unchangeably the ſame, and ſure to be accompliſhed. See the Notes chap. 16.1, 9.
Verſ. 22. The deſire of a man is his kindneſſe, &c.] That is, That which a man doth naturally deſire, or which he ought to deſire, is that he may be able to ſhew kindneſſe to others, that he may be open-handed and bountifull to thoſe that ſtand in need of it: and a poor man is better then a liar; that is, a poor man that hath not to give, and yet haply deſires to give if he had it, is better (ſee the Note 2 Cor. 12.8.) then a rich man that pretends himſelf not able to give, when he hath abundance, or that promiſeth to give, & doth not, and that maketh a ſhew of kindneſſe, when there is no ſuch thing in his heart, and ſo is a liar; or, a poor man is better then a falſe-dealing rich man. Thus, I conceive, this Proverb may be beſt underſtood. Yet there are many other expoſitions given of it that are not altogether improbable: as 1. that men are uſually kind to others with an aim to procure from them the accompliſhment of their deſire in ſome greater matter, and that a poor man that hath nothing to give is better then ſuch an one that makes merchandiſe of his kindneſſe: or 2. that there is nothing makes a man more to be deſired amongſt men then his kindneſſe, &c: or 3. that it is uſuall with men to pretend that their deſire of riches is merely that they may be kind and bountifull to others; but that a poor man, who is contented with his mean eſtate, is better then a rich man that falſly ſeeks to hide his covetouſneſſe, under a pretence of intending to doe good unto others: or 4. that men are ambitious to ſhew kindneſſe, and not to ſtand in need of the relief of others; but that a poor man, not aſhamed of his poverty, is better then one that will make a ſhew of giving, though he be fitter to receive alms from others.
Verſ. 23. The fear of the Lord tendeth to life, &c.] See the Notes chap. 10.27, and 14.27: and he that hath it shall abide ſatisfied; to wit, with abundance of all deſireable bleſſings; or with his intereſt in God, and his aſſurance of Gods provident care over him: he shall not be viſited with evil; that is, with any thing that ſhall be truly hurtfull to him.
Verſ. 24. A ſlothfull man hideth his hand in his boſome, &c.] To wit, that in cold weather he may there keep it warm: and will not ſo much as bring it to his mouth again; to wit, to feed himſelf; which is an hyperbolicall expreſſion, ſhewing that hunger cannot prevail againſt ſuch mens ſloth, and that they will not doe, no not thoſe things that are moſt eaſie and moſt neceſſary to be done: ſee chap. 26.12.
Verſ. 25. Smite a ſcorner, and the ſimple will beware, &c.] That is, though it will doe no good to the ſcorner, yet another man that errs out of weakneſſe and ignorance will take warning by it: and reprove one that hath underſtanding, and he will understand knowledge; that is, he will underſtand his errour, & mend what is amiſſe; there will be no need to ſmite him, a gentle reproof will ſerve the turn. Yet this laſt clauſe, and he will underſtand knowledge, may be referred to the ſimple man before mentioned: and then the meaning of the words is, that as the ſimple man will reap good by the puniſhment of the ſcorner, ſo alſo by the wiſe mans being reproved; for (thinks he) if ſuch a prudent good man be reproved, and takes it well, much more were it fit that I ſhould doe ſo.
Verſ. 26. He that waſteth his father, &c.] To wit, his eſtate, by his prodigality, or by purloining his goods from him, or his body, by grief for his lewd courſes: & chaſeth away his mother; that is, that barbarouſly driveth her out of doors; or that cauſeth her to withdraw her ſelf into a corner to hide her ſelf, or to get abroad out of her houſe, as not being able to endure his inſolency, or to be where he is, becauſe of his ungracious carriage of himſelf; or, that by his waſting her eſtate when her husband is dead cauſeth her to ſell her houſe, & to forſake her habitation where for many years ſhe had lived: is a ſon that cauſeth shame and bringeth reproach; ſee the Note chap. 10.5.
Verſ. 27. Ceaſe, my ſon, &c.] See the Note Pſal. 34.11: to hear the inſtruction that cauſeth to erre from the words of knowledge; as if he ſhould have ſaid, Though thou haſt done it formerly, yet for the time to come hearken no longer to the inſtruction of thoſe falſe teachers, that would draw thee into errours, or to thoſe evil counſellors, that would draw thee from the waies of true wiſdome into the waies of wickedneſſe.
Verſ. 28. An ungodly witneſse ſcorneth judgement, &c.] That is, he maketh a mock of juſtice and equity, of the law of God, and of all juridicall proceedings, which are for the detecting & puniſhment of offenders; yea he derides and ſlights all the puniſhments which by the laws of God and man are denounced againſt falſe witneſſes. And indeed that this laſt is principally meant here by judgement ſeems the more probable, becauſe of that which is added in the following verſe, Iudgements are prepared for ſcorners, &c. As for the next clauſe, and the mouth of the wicked devoureth iniquity, the chief thing intended thereby is, that wicked mens mouths are full of lies and all evil language whatſoever, and that they make no bones of it, they ſpeak all manner of evil without fear or ſhame, or any remorſe whatſoever. But ſee alſo the Notes Job 15.16. and 34.7.
Verſ. 29. Iudgements are prepared for ſcorners, &c.] That is, Though judgement is not alwaies preſently executed upon them, yet many heavy puniſhments are appointed for them, & are in a readineſſe to be executed on them, either by God or man. And the ſame thing is meant in the following clauſe, and ſtripes for the back of fools; namely, that ſhamefull and inevitable judgements are ſtored up for them: ſee the Note chap. 10.13.