Commentary on the Old Testament Volume 2-4, Biblical commentary 4 · Proverbs · Chapter 11
CHAP. XI.
HEre Salomon beginneth with false and true dealing in weights, which is to Vers. 1.be extended also to measures, as Levit. 19. 35. to which this hath reference and therefore the Exposition may be seene there. Some mystically by the false ballance understand the judgement wherein a man weigheth things spirituall and Hugo Card.temporall together, which is a false and deceitfull ballance, when temporall weigh equally with, or overpoise spirituall. Some, free-will, which is as a deceitfull baflance, when fleshly lust weigheth downe right reason. Some, the flesh which weigheth more downe to sinne, then the Spirit to righteousnesse. Some, love weighing God and man one against another, or God and the world, when it is more to man, or to our selves then to God, it is deceitfull and abominable, much more when to the pleasures or profits of the world. Some, by the perfect weight understand the word of God, whereby things being weighed may be found justly; but otherwise it is a false and deceitfull way of trying the truth, if it be not weighed Clomons Alex. Hieren.with the ballance of the Sanctuary, but by the verdict of men. Lastly, some take the deceitfull ballance for all injustice, one kinde of unjust dealing being put for all.
When pride cometh, then cometh shame, but with the lowly is wisdome. The Vulg. Where there is pride there is contumely, being expounded by some Vers. 2.of contumelious speeches, which the proud are ready to utter, if they be any way provoked, but the humble, although he be provoked, refraineth himselfe and speakes wisely. But the word is shame or ignominy, and the meaning is plaine, the proud man, who aimeth at glory and estimation, instead thereof shall have shame and contempt amongst men, being for this accounted a proud fool, but he that humbleth himself, wise, as indeed he is, because this is the right way to come into estimation both with God and men. For the humble saith Lavater, both have the Spirit of grace promised them, and it is often seene by experience, that a man of mean birth Lavater.…d quality, bearing a lowly minde accordingly, by study attaineth to great learning Jam. 4. 6.and wisdome.
The integrity of the upright shall guide them, but the perversnesse of transgressours shall destroy them; that is, through the grace and blessing of God, which alwayes accompanieth uprightnesse of heart, such shall be guided and kept, so as that they shall not fall into inates by crafty wicked men laid for them, and so, as that they shall doe for the best in all things, but contrariwise, such as are deceitfull, and plot subtilty to doe mischiefe, the destruction which they thought to bring others to, shall befall themselves, as it is also said in the Psalmes, and hath been often proved true by experience.
For the next words, Verse 4. see before Chap. 10. 2. and Verse 5. is the same in effect with Verse 3. and Verse 6. explaines the meaning of both, The righteousnesse Vers. 4, 5, 6.of the righteous shall deliver them, but transgressours are taken in their owne wickednesse; so that betwixt these Verses there is some coherence thus, having shewed the safe estate of the upright, and how the wily wicked to their owne destruction plot mischiefe; Verse 4. he sheweth, that he may happily flatter himselfe thinking by his wit to gather wealth, and so he shall be furnished to keepe off danger that may be towards him, but he shall herein be deceived, for riches so gotten shall not profit him, as he expecteth. Then Verse 5. 6. he more fully sheweth the meaning of that which he had said Verse 3.
When the wicked man dyeth his hope perisheth. This also hath reference to ver. 4. For what was his hope or expectation but by means of his wealth to save himself Vers. 7.from the danger of death, therefore death coming, this perisheth, and so here is an end of all the joy, that he thought to have as it happened to that foolish rich man Luk 12. who when he was meditating upon living at ease, eating, drinking, and being merry, had his soul fetched away the same night. This is also expounded by some of his expectation and hope of salvation; for whilst he liveth he hopeth as well as the righteous, but when death cometh, he is altogether disappointed for salvation, coming into damnation.
The righteous indeed, who hath suffered much in this world, then cometh out of all trouble when he dyeth, but the wicked mans troubles and sufferings then Vers. 8.come and continue world without end; so that when it is said, The wicked cometh in his stead, nothing else is meant, but that as the righteous hath had his turne of suffering for a moment here, so the wicked shall have their turne hereafter for evermore, their prosperity in this world, being then turning into misery, as the just mans misery into everlasting felicity.
But besides this Hugo hath another, He shall come in his stead; that is, for his harsh usage of the righteous, when the time of his deliverance, by God appointed, Hugo Car.cometh, he shall surely suffer therefore: and some put another, the righteous shall be delivered from the evill, which the wicked man thought to bring upon him, and by the same evill he himselfe shall suffer, as Haman did, Mordecai being delivered, and Daniels accusers, he being delivered out of the Lions den; and so these words are a more explication of those Verse 6. Transgressors taken in their owne sinne.
An hypocrite with his mouth destroyeth his neighbour, but through knowledge shall the just be delivered; that is, saith Muffet, one hypocrite or counterfeit Vers. 9. Muffet.Saint destroyeth another by seducing him to errour, but the righteous, seeing into the erroneousnesse of his way, is kept from being drawne away by his deceitfull sophistry: a saying to be noted now especially, there being more hypocrites then ever, that doe thus destroy, that we may not like fooles be seduced by them, but like men of knowledge, stand fast in the truth, which we have received, and therefore Note. get knowledge, the want whereof endangereth a man in this respect, according to the saying of our Lord, Yee erre, not knowing the Scriptures, and of Matth. 22. Hos. 4. 6. Lavater.Hosea, My people perish for want of knowledge, or are destroyed. And Lavater following the same, instanceth in Monkes, and Fryers, who by their seeming holy speeches, having the Church, the Councels and Fathers in their mouths, and teares often in their eyes, seduce many to their destruction; but the just well versed in the Scriptures, bringing that which they say hereunto, are nothing moved by them. Some by the dissembler here understand the flatterer, whom one compareth to an empty sepulchre, which one erected to the memory of such a man, superscribing his name upon, but if he looke within, it is empty, and there is no man lying there; so the dissembling flatterer hath not him in his heart, to whom he speakes so faire, and by this meanes puffes him up in pride to his destruction, but the just hath so much knowledge as to discerne him, and so escapeth being taken by his delusions.
When it goeth well with the righteous, the City rejoyceth, when the wicked Vers. 10. Vers. 11.perish, there is shouting. By the blessing of the upright the City is exalted, but it is overthrowne by the mouth of the wicked. Much good having been hitherto promised to the righteous, and evill threatned to the wicked; now it is shewed, what good redoundeth to the City or Towne, where the righteous dwelleth by meanes of them, and contrariwise, what evill by the wicked, and therefore the joy that is for the promotion of the one, and the extirpation of the other; that all Note. men may be stirred up to righteousnesse, and to flye wickednesse, and to love and seek the preferment of the one, and the suppressing and cutting off of the other, because he is a right friend indeed to the State, but the other a cruell enemy, working the overthrow thereof.
Lavater moveth a question here, whether it be justifiable to rejoyce at the destruction Lavater.of the wicked? and answereth, if such joy ariseth from carnall affections, it is evill, but when it is for Gods justice being glorified, it is good; that is, when out of an hatred of that person, as by whom he or his friends have suffered, bee rejoyceth, it is evill; so when for the justice of God taking place in a City, both finding out and stirring up in the Magistrate such zeale for justice, as to excuse such, whereby others may be made to feare to doe the like, and Gods judgments may bee kept off, of which otherwise there is danger, it is good. And if he that is the chiefe Magistrate be cut off for his intolerable tyranny, there is joy also, so that it be by hand of God, but not of his owne subjects, because this cannot be, and they that doe it be blamelesse, as David saith.1 Sam. 26. 9.
And therefore let no man blame this Kingdome for not rejoycing, but being rather generally sorrowfull for this done amongst us; had he beene as great a Tyrant as some have cryed him up for, but much more when this doubted, and there be some grounds to thinke contrariwise, that he had the good Spirit in an extraordinary measure in him, as appeared specially at his death, and by his divine meditations coming forth after, ravishing all men that read them, unlesse fore-stalled by prejudice through the excesse of malice. For the shouting through joy for the perishing of the wicked, by Solons Law, it was appointed when the righteous dyed, and went to the buriall, there should some goe along with him singing his praises aloud with joy, as conceiving that he was now preferred to a better life: but when the wicked, singing out aloud his vices, and shewing all joy, that he was taken from them, by whom they suffered much, or were endangered, which last part of it touching the wicked may not amisse be applied here, when they perish men shout for joy. And if the like were now done, it would much availe to stirre up to righteousnesse, and to stop the course of sinne. For the next words, By the blessing of the righteous the City is exalted &c. the meaning is, that for the righteous the City should rejoyce, there is good reason, because that by their prayers for a blessing upon it, it comes to be in a flourishing and prosperous condition, and the judgements that their sins might pull downe upon them, are kept away; As it was with Israel in Exod. 17.the time of Moses, he prayed, and Israel prevailed, he prayed again, and they were spared from destruction; Samuel prayed, and the Philistines their deadly enemies Exod. 32.were destroyed; Elisha prayed, and was the Chariots of Israel, and the Horsemen 2 Sam. 7.thereof, because Chariots and Horsemen of fire came then about him, being a 2 King 6.guard to him, and the place where hee was; Elijah prayed, and the raine fell after a drought of three yeares and an halfe, and so did sundry other most 1 King. 19.pious men.
But by the mouth of the wicked, the City is overthrowne; that is, by their oursing, blaspheming, and common swearing, as its threatned, Jer. 23. 10. The l…nd shall mourne for oaths, and Hos. 4. 2. By swearing and lying they breake at, therefore the land shall mourne. Some yet by the blessing of the righteous understand their blessed doings in beating downe sinne, administring justice, and advancing piety and and vertue; for where these things are done, the blessing of God is procured, and so the City is in prosperity; but by the mouth of the wicked, that is their evill ruling, it is overthrowne, for the mouth is oft-times put for the empire or rule, as Josh. 1. 1 King. 13. If we understand it either way, we shall not are, or putting both together the sense will be more full. Therefore we had need to pray for Kings and other Rulers that they may be upright, and that the wicked Note. may not be preferred, and if any be in place, that God would either reforme, 1 Tim. 2.or remove them, as being apparently in the way of bringing the Nation to ruine.
He that is void of wisdome despiseth his neighbour, but a man of understanding holdeth his peace. This Verse is not without some coherence with the Vers. 12.former, for having there said, The wicked by his mouth overthroweth the City; now he addeth, that such a man is void of understanding, because he rashly and unadvisedly uttereth opprobrious speeches against his neighbour, if by his ill language against him, he being provoked, or by any other offence; whereas he should rather wisely forbeare, and be silent, thus seeking to make him ashamed, whereas by retorting the like or worse words againe, he makes himselfe like an Eccho, as Basil teacheth; and what is that saith Homer? but a foolish image, and a voice Basil. Homer. Quid est proeter stultan imaginem, & sine m…n…e vocem; As one render it in Latine.without a minde, one saying, thou art a foole, and the other replying, thou art a foole &c. wilt thou imitate him whom thou hatest and make thy self like a lookingglasse to represent his ugly forme, at which thou art so angry? O how ridiculous a thing is this!.
Again, in case of offence otherwise committed against thee to fal upon thy neighbor, presently before others to make him despicable, is the part of a foole, that knoweth not the rule given by our Lord, which ever indeed hath been the rule of the wise and loving, before others in this case at the first to be silent, yet afterwards having him Matth. 18. 18.alone to tell him of his sin except the offence be openly given, for in this case the rule of the Apostle is to be followed, Him that sins openly, rebuke openly, that others may feare. Lavater expounds this of the rich mans despising the poore, the high borne the meane, the well-favoured and more wity, and right and streight, the deformed, Lavater.the crooked, or such as want wit. This sheweth a man void of wisdome, because he that is wise considereth, that God made them both, and hath not made him so, that hee should be proud and contemptuous, as the Apostle also teacheth, saying, Who maketh thee to differ, or what hast thou that thou hast not received 1 Cor. 47.&c? but passe over the imperfections or blemishes of others in silence, meditating upon Gods singular goodnesse towards him, in that he hath not made him so to glorifie him, and not to magnifie himselfe the more, and disdaine others.
A Tale-bearer revealeth secrets, but he that is of a faithfull spirit concealeth the matter. Against Tale-bearing there is a Law, Levit. 19. 16. This the Vers. 13.Pack-horses of Satan, as Muffet well calleth them, Tale-bearers regard not, but being given much to pratling, they will tell any thing which they know or heare of Muffet.their neighbours to their disgrace, and to the stirring up of strife, although oft-times they carry themselves towards them as friend, and so come to have their very secrets revealed unto them. Against such a warning is given here, that we might beware of them, and not make any prating body our bosome friend, or such as are addicted Note. to speake disgracefully of others according to Verse 12. for if thou dost, he will not sticke by disclosing thy secrets to disgrace thee also, when he hath gotten a convenient time; but let him be thy friend, and so use him, that is of few words, an delights not in publishing other mens infirmities, but hides them rather, what hee can: yet it is not to be understood, that all telling of things ill spoken or done by others, is this sinne of Tale-bearing; for it may be against another mans life or estate, or good name that is spoken or done, or against the Commonwealth: to reveale it in such cases therefore is no Tale-bearing, but revealing that which wee are bound to reveale for the preventing of mischiefe, or the punishing of heynous crimes committed; or children may speake or doe wickedly, and not regard thee admonishing them thereof, in this case to tell their father, is but to doe as Joseph did, that told his father Jacob of the evill speeches of his brethren.
Where no counsell is, the people fall, but in a multitude of counsellours there Vers. 14.is safety. Here a mixt government is commended as conducing most to the safety of a Nation; that is, when the King hath many Counsellours, and acteth not in governing or making Laws but by their advice, for let the Counsellours be never so wise, if their counsell be not followed, it is of none availe to keep the Kingdome in safety. The Vulgar Where no Governour is: the word is foreign of a plurall signification, either Cogitations, Counsellours, or Gubernacles, where there be none of these, it is ill for the people. The word therefore implieth both a Governour, under whom many more are substituted, and Counsellours, by whose counsell all things are ordered; for one supreme, of whom S. Peter speaketh, is necessary, as a Generall in an Army, who if he be taken away, the whole Army, saith Chrysostome, 1 Pet. 2. 13. Chrys. Hom. 34 in Heb.is delivered into the hands of their enemies; as a Governour in a ship, or as a corner stone holding two walis together, for take this away and the building goeth to ruine, take the Governour out of the ship, and it is wrecked; so in a Nation if the King be taken away, all things are subverted and overthrowne.
For Counsellours, Gregory Nazianzen saith, It is the Art of Arts to goveme a body of men being so divers, as if one beast were composed of many, some tame, some wilde, some living upon one thing, some upon another, some delighted in one Greg. Naz.sound, some in another, for so is a body of people being of divers mindes, and some abhorring from that wherewith others are pleased. How then shall a Prince doe in this case, he being but one, cannot apply himselfe to all so divers one from another to cicurate and bring them all into a peaceable and quiet estate to live together in unity, and therefore it is necessary for him to have divers Counsellours, by meanes of whom he may doe this great worke, which of himselfe he can never doe. The word here used, which is rendred Counsels cometh of foreign sunis, a Lavater.rope, such as whereby the sailes of a ship are hoised up or spread or contracted, or the sides of a ship being weake, bound together and strengthned, and hereby counsels are set forth to shew the necessity thereof that a people being held together hereby, may not fall by being divided, and so one part becoming the destruction of the other.
Of this against surety-ship, see before Chap. 6. 1. Verse 16. A gracious woman Vers. 15, 16.retaineth honour and strong riches. By gracious woman here, a vertuous woman is to be understood, and not the beautifull onelyonly, who is gracious in the eyes of flesh and bloud, but the vertuous she shall be praised, Prov. 31. For the next clause, by strong men, such as be industrious in their callings are best understood; for as it is an honour to a woman to be gracious, that is, to feare God, to be modest, sober, and humble, so it is to a man to have wealth well gotten by honest labour and paines-taking; whereas this sentence confisteth but of two parts compared together, the Septuagint reader it so, as that it is a double comparison of contraries.
First, as a gracious woman findes honour, so she that hates just things, is a throne of ignominy.
2. The slothfull are indigent of riches, but the strong leane upon riches. Some by the strong, retaining riches, understand such men as are not moved so much by the grace in a woman to take her to wife, as by riches; she retaines honour Lavater.indeed, as looked upon with reverence for the grace that is in her, yet let me have the riches of this world, saith the man, that is strong in his desires for the world: but thus it should not be, for vertue should first, and chiefly be the load stone of our affections. Some, as the gracious woman is an honour to her husband and family, so a man strong, industrious, and provident, is by getting and holding wealth, whereby Cajetan.his family is raised, and comes to honour. Lastly, some thinke the comelinesse and beauty of a woman, and the wealth gotten by an industrious man to be here compared together. I rather by grace, understand chastity, modesty, and other graces before named, and by the strong man the righteous and valiant, the laborious and industrious through Gods blessing attaining to, and retaining wealth and honour, that is, holding and enjoying it being thus gotten to him, and his, as a setled inheritance, and not as wicked mens riches that soon vanish.
The mercifull man doth good to his owne soule, but the cruell troubleth his Vers. 17.owne flesh; that is, in giving almes to others he benefits himselfe, or in exercising any other acts of mercy, for so ones soule is sometimes put for ones selfe. And it may well be said so, because through Gods blessing, that which he doth in way of charity, shall be abundantly recompenced to him in this life, and with everlasting felicity in the life to come; contrariwise the cruel man, that is, the oppressor and unmercifull, brings the curses of God down upon himself, whereby his ill gotten goods are consumed, he from wealth and honour oft-times falleth into poverty and basenesse; and finally comes to solow an ebbe of misery, that he either wants necessaries for his body, or as being hated of all men, he is adjudged to death, and then surely hee troubleth his owne flesh, as it hath beene with many that have beene promoted to high places and offices, wherein they have oppressed many most notoriously, being therefore after a while by Gods just judgement brought downe faster then ever they rose, and cut off as they have been well worthy, besides the trouble coming upon them for their very uncharitablenesse at the last day, when it shall be said, Goe ye cursed into everlasting fire, for I was hungry and ye fed me not, &c. But because Math. 25.sometimes neighbours are called our owne flesh, as Esa. 58. Bring the poore wandring into thy house, and despise not thine owne flesh; sometime kinsfolke and children are thus called, and sometime a mans wife and his owne body; there are that expound these words otherwayes, either thus, he doth good to his owne soule, that is, his brother, who is one with him, as God made one man only at the first, hereby to intimate, that in him we are all one; but contrariwise, the cruell man troubleth himselfe, because by his oppression he troubleth his brother, and hindereth, and impoverisheth him. Or thus, the mercifull man doth good to himselfe, in doing good to his kindred, which are of his flesh and bloud; but the cruell is a trouble to them, through his uncharitablenesse, deceiving them of their expectation, which was, that he being rich and they poore, he would doe some-what for them.
Lavater, who renders it, He that doth good defrauds his owne soule, giveth Lavater.this sence, that doth good to his kindred, but nothing for the poore in generall, prevents himselfe of a reward in Heaven, but the word foreign, although it signifieth also ablactare, yet cannot with any good sence be so rendred here, but to doe good, it being most strange to say, That a mercifull man defrauds his owne soule. Or thus, He doth good to his owne children, by spending so, as that he wasteth not all, as riotous and prodigall persons, for such, as most cruell, trouble them who are their owne flesh, in that they doe not afford, or leave them any thing to maintaine them; or they are cruell, and trouble their children, their owne flesh, saith Lavater, that thrust their sonnes or daughters into Monasteries, there forcing them to live a single life, which they have not the gift to doe, in blind obedience to their Governours, whatsoever it be that they command them, they bring them into a perplexed and troubled condition often by this meanes, and are Authors to them of much sinne, for which they shall answer another day.
This of Kinsfolk understood by his owne flesh, the vulgar goeth upon, Qui crudelis etiam propinquos abjicit; if it be understood of a mans wife, the sence is. He that is mercifull doth good to his wife, loving and cherishing her, as he is commanded; but the cruell man is the cause of much trouble to her, by his misusage, or miscrablenesse towards her, not allowing her things convenient.
Lastly, If of a mans owne body, hereby it appeareth who is a mercifull man, and who a cruell, he that doth not by himselfe as he ought, but pincheth his wone body, or over-toyleth himselfe to get worldly wealth, is cruell, and it is not to be expected, but that he should be so to others; but he that doth good to himselfe, it is more probable, that he will be ready to doe good to others in their necessity. This is followed by Lavater, adding, That he then is cruell that whips, or otherwise doth hurt to his owne body, as the superstitious Papists doe.
The first way is the most genuine of all these, yet the Proverb I grant, may be extended to all the rest also, according to that exposition of a mans selfe, or body; August. De civit, cap. 27. lib. 22.Augustine seemeth to have taken it, where he saith, He that will doe almes worthy his sins, must begin with his owne body, for it is an unworthy thing, that he should not doe to himselfe what he doth to his neighbour; or, how can he that is a malignant to himselfe, doe good to another?
And Basil saith, This parsimony and cruelty to a mans selfe is detestable basenesse, Basil.and covetousnesse, and this he commonly falleth into, that is not mercifull to others, he that bestoweth not his goods upon others, most commonly denyeth necessaries to himselfe.
The wicked worketh a deceitfull worke, but to him that soweth righteousnesse, Vers. 18.shall be a sure reward. The vulgar hath it, The wicked doth an unstable worke; but Hebr. it is a worke of lying foreign, unto which there is an elegant paranomasie answering in the next clause, where foreign with the change of a letter, and of a prick from the right horne of foreign to the left, signifying reward, is used. These words agree not with those, ver. 17. if by the wicked we understand the cruell man, who by oppression getteth, and by hardening his heart against doing acts of mercy, keepeth his worldly goods, and by the righteous the charitable and liberall; for the one thinkes, that he workes well for himselfe, and his family, by getting Goods any way to make it great, but his worke shall in the end prove a deceitfull and lying worke to him, and his, when both his Goods thus gotten shall melt away, and he at his death finde, that he hath but thus purchased for himselfe a place of utter darknesse and misery: the other contrari-wise by exercising charity, soweth good seed in good ground, that will never deceive the Husband-man; and although it lyeth for a time covered in the ground, yet it shall at length come up, and he shall reap a plentifull increase, and this shall be his reward undoubtedly.
Thus Lyra, and others, who saith, That the mercifull man hath many Pations with God, the poore whom he releiveth; but the oppressour none, but all against Lyra. Hugo Card. Dionys.him; yet this comparison doth not so well illustrate it, as that of sowing, which is the word used in the text.
Basil saith, That a charitable man in giving Almes, is likened to him that soweth Basil.seed in the ground, because as that is lost, and corrupted before it comes up; so that which is given, seemes to be lost by him that giveth it, and to become as a corrupt unprofitable thing unto him, but in the end cometh sure increase thereof.
For the next words, ver. 19. As righteousnesse tendeth to life, so he that Vers. 19.pursueth evill, to his owne death. They co-here also with the former, of righteousnesse sowing, and the lying worke of wickednesse; for as there, so here that righteousnesse and wickednesse are meant, which are otherwise called charity, and cruelty in oppression, and hard-heartednesse towards the distressed; wherefore it is meant, if thou wouldest know, how he that soweth righteousnesse, in this sence, shall have a sure reward; here it is answered, his reward shall be life for evermore; or how the worke of the wicked is lying, he in his eager pursuit of worldly gaine, by hooke and crooke thinkes hereby to get life, having now wherewith-all to live, and maintaine himselfe and his for ever, but he shall be foulely deceived, he doth but pursue this wicked gaine to his owne death, and undoing for ever. And it is to be noted, that he calleth some riches evill, namely the riches Note. gotten by wicked, cruell, hard-hearted, unconscionable men, they, and such as they Bona hujus mundi sunt bonis bona, malis mala. Vers. 20.are, may call them goods, but they are indeed evils; as one well saith, The goods of this world are good to the good, but evils to the evill.
They that are of a froward heart are an abomination to the Lord, but such as are upright in the way are his delight. Here by a froward heart is to be understood a deceitfull heart, or else the upright next spoken of were not so fitly opposed unto him. Augustine scanning these words, why the man of a double deceitfull August.heart should be an abomination to God, saith, That he is a monster among men, and is, as it were, double bodied, and therefore cannot but be abhorred by him.
Another saith, That man is the Image of God, and in God there is no deceit, or Rodolph.dissimulation, therefore he cannot abide to see his Image thus falsly made, and so derogatory to his dignity, but the upright please him, as his right and true Image indeed.
Though hand joyne in hand, the wicked shall not be unpunished, but the seed Lavater. Vers. 21.of the righteous shall be delivered. Lavater having brought many expositions upon this place, as the word foreign hath divers significations, at last concludeth with this, That by hand joyning with hand, is meant the associating of wicked men together, by joyning hands, and making covenants, to stand one to another in an evill course; but if they doe so, this shall be so farre from saving them, that it shall turne to their destruction. But besides this he also saith, that clapping of hands, in token of applause of things wickedly done, is meant; they that doe wickedly, notwithstanding the approbation of Sycophants, and their praising of their ungodly and cruell facts, shall surely be punished in their kinde, and if it be a bloudy fact, their bloud shall goe for the bloud by them shed, be they never so potent.
Againe, by hand joyning in hand, or with hand, prayer may be understood, which is made by lifting up, and joyning a mans hands together, and then the meaning is, although the wicked pray they shall be punished, this shall not keep Gods Esa. 1. 12.Judgements off, for the Lord will not heare them.
Againe, by hand to hand he understands mox, mox, presently, for although it may seeme to be long oft-times before it cometh, yet it is with God but a short time. Also because foreign signifieth a plague, or stroake of God, it may be understood thus; Although the wicked escape one Judgement after another, yet they shall not finally goe unpunished.
Lastly, Hand joyned to hand may be put for folding the hands together, as the Sluggard doth, he shall not goe unpunished, with poverty, and want. But all are farre fetcht except the first and second, yet there are other expositions also.
1. By hand to hand understanding from Father to Sonne, making this the sence; although the Father having done unjustly, the Sonne goes on to establish what he hath done, yet the Judgements of God shall come upon them both.
2. Many hands, which covetous men use, to get unjustly the goods of this world.
3. The hand of one contending in Law against another, as the manner of old was, as may be gathered out of Tully, who brings in two men pleading about the title of a field called Sabinus, one calling to the other, to put his hand out to his hand, and the other answering him accordingly, to joyne in the strife; he yet that thus proceeding doth wrong, shall not be unpunished, but the seed of the righteous shall be delivered; That is, when the sonne of a righteous father followeth his father in the way of righteousnesse, he shall be saved, as Ezek. 18.
And this last part of the Proverb seemes to make most for that exposition of hand to hand, whereby unjust dealing is said to be meant, delivered as it were, from hand to hand, by the Father to the Sonne; and then generally it will follow also, that many joyning together to strengthen themselves to doe evill, yet they shall not all be able to keep off the Judgements of God threatned against the wicked, but if one Generation escapeth in this world, another shall not, yea all shall be punished in Gods due time.
As a jewell of gold in a Swines snout, so is a faire woman without discretion; Vers. 22.Here a faire woman, and a Sow with a gold ring in her snout, are compared together but this faire woman is one, which although she hath the glittering gold of beauty. whereby mens eyes are drawne to her, yet she hath no discretion to live, and doe as a woman fearing God, that is, chastely, and modestly; but as the Sow, with such a ring in her snout, defiles it by muzzling in the mire, so she by prostituting her beauty to filthy fleshly lust. And to a Sow is a woman without discretion compared also, because she is both the most foolish, the most libidinous, and the most nasty of all other creatures.
To set forth foolishnesse, the Aegyptians were wont to paint a Sow, and an Elephant, going fast away from her, the Elephant being counted the wisest of the Beasts, and the Swine the most foolish; for which also Aristotle makes the swine an embleme of foolishnesse. Now the Elephants hastening away from the Swine, 'tis observed, that her grunting makes the Elephant to flee.
2. For libidinousnesse, there is no beast more libid nous then a Sow, so a faire woman but unchaste, is full of fleshly lust.
3. For filthinesse, the satisfying of fleshly lust is the greatest filthinesse that is, and what is beauty then in such a woman, but deformity? But why is the beauty of such compared with compared with a gold ring in a Swines snout? Some say, because the snout of a swine is the first thing put into the mire, and most used to muzzle therein; so the beauty of such a woman stirres up the stinking mire of fleshly concupiscence; it should be indeed as a ring to a swine, keeping her from routing in soft and miery ground, but by the Swines naturall inclination so to doe, it being joyned to her snout, is an help to turne up the mire withall; hereupon it is commonly observed, that the fairest women are rarely the chastest; some, because a faire woman that is foolish is drawne by gold, and gaine, to subject her selfe to mens lusts, this being as a ringle in her snout, to turne her about, and lead her whether they will.
To conclude, the woman without discretion, be she never so faire, is but as a foule Sow, her beauty so abused being no more grace unto her, then a gold ring in the snout of a Sow to her, that both men may learne to loath such; and women that are faire may live chastely, and modestly, and not by doing contrariwise be thus greatly disgraced.
The desire of the righteous is only good, but the expectation of the wicked wrath; That is, the just desire that all things may be done that are just, and good, Vers. 23.and nothing else; but the wicked contrariwise are so set upon evill, as that they Lavater.can expect nothing therefore, but the wrath of God to be poured downe upon them, So Lavater. Some say, the desire of the just shall be fulfilled, and they shal not alwayes expect good in vaine, but in the end it shall come unto them accordingly; Muffet.but what good soever the wicked looke for, it shall in the end prove wrath, a deprivation of all good, and an inflicting of all evill upon them, from a God full of wrath against them. Some, the just mans desire is wholly set upon Heaven, and everlasting happinesse, but the wicked, who by his evill living sheweth, that this is no part of his care, must needs expect contrariwise wrath, indignation, and destruction.
Lastly, some, the just desire that all good may come to all men, with whom Rodolph.they have to doe, although they cannot be beneficiall to all; but the wicked contrariwise are so vile, and malicious, against such as they are offended with, that they wish, and expect nothing but wrath, and evill to come upon them. Let the reader take it which way of these he pleaseth, he shall not erre.
There is that scattereth; and yet increaseth, and he that with-holdeth more Vers. 24.then is meet, but it tendeth to poverty. This and the next verse tend to the commendations of liberality towards the poore, and to the incouraging of us hereunto. For here by scattering, is meantscattering, as a Sower scattereth his seed, upon his good ground, whereby he shall not loose, but get, and increase his corne and substance the more. The vulgar, They that take what is not their owne are alwayes in want, for these words, He that with-holdeth more then is meet, Hebr. withholding from the right; foreign, which may either have reference to the thing with-held, which right reason would move a man to let goe, that is, Almes to the poore, or to the person from whom it is with-held, who is the right owner, by the covetous yet kept from him, being unjustly taken away; so that the words may beare either rendring, but the first is to be preferred; he that is sparing, and giveth not, when it is just and right that he should, shall have nothing the more; yea he shall by a secret curse, have his meanes wasted, and become poore. But it is to be noted, that only with-holding, when of right a man ought to give, Note. tendeth to poverty, not all with-holding, as namely from the idle, for he that will not worke must not eate; some such there are in every Towne, to set whom aworke is more charity, then to give unto them to maintaine them in idle nesse, 2 Thes. 3. 10.and many such there are, who wander about from Towne to Towne, and from County to County, to send whom to their owne habitations, after correction given, for this their sinne, is more charity, then to give unto them without this necessary discipline.
Such as are industrious, and yet not able to live without some releife, it must not be with-held from them, nor yet from the impotent and aged, nor from such as by evill unavoydable casualties are brought to poverty; as the man, that travelling from Jerusalem to Jerico fell among Theeves, for releeving whom the Samaritan is so much commended.
The next words, ver. 25. are a reason, or demonstration, by what meanes he that is liberall shall increase more; He that watcreth shall be watered; The vulg. Vers. 25.he that inebriateth, shall be inebriated; which is all one, God shall send downe plentifully upon him the dew of his blessing, and so, as by the dew of heaven falling, the earth fructifieth more after water, by vapours exhaled, and sent up to heaven from the earth; the almes rightly given to the poore, being such watering vapours, as it were, through their praising of God for our beneficence, ascending, as it were, up to heaven, and procuring this dew of blessing upon all that we have, to the great increase thereof.
And to intimate the poores blessing of God, as hath been said, for our charity, the words put before these, Hebr. are, the soule of blessing shall be made fat; That is, the man whom the poore blesse, for his charity shall be made fat, that is, wealthy; and then the meanes whereby this shall be done is shewed, He, that watereth, &c. he hath watered, and refreshed the hungry, now he may well expect being watered from above, as hath been said; or as Well, the water whereof is abundantly drawne out, doth the more abound with water.
A great incouragement to all rich men, to be continually giving, for they that doe Note. so following the rule before going, and that not for vain-glory, but that God may be praised and glorified, shall surely have Gods blessings showred downe upon them againe, which shall be as the clouds, which are said when they raine, to drop fatnesse upon the earth, he being likewise fatted, and made the more Psal 65.wealthy.
He that with-holdeth corne, the people shall curse him, but the blessing shall Vers. 26.be upon the head of him that selleth it; that is, that holdeth his come denying to sell it yet, because he thinketh not the price great enough, which is by this meanes much increased many times to their private gaine, but the great losse and hindrance of poore people, for which they are cursed in that very thing, as Chrysostome noteth, keeping it, till that it is eaten by a kinde of worme breeding in it, Chrysost.and consuming all the flowre, the huske onelyonly remaining, whereby such misers have beene sometimes inforced to poure it out into the water, thus making it away that it may not be seene, as being much ashamed of that which they have done. And the peoples cursing in this case is spoken of, because it shall take effect to bring their great heaps of corne, thus covetously hoorded up, to nought. And this comes well in here next unto the watering before spoken of to the liberall, as shewing, that contrariwise the miserable shall be cursed, who intend their owne gaine onelyonly, and for it bring many into great want and penury, but they for want of Gods watering, shall come to want at the last either in themselves or their posterity. He that selleth corn, who is here blessed, is one that selleth at an indifferent price, when others, that cannot come to a greater, hold it in: yet it cannot hence be gathered, that in times of plenty the Magistrates may not lay up corne, whereby the people may be afterwards supplied at a reasonable rate, when there is a scarcity. For Joseph was for this much commended and promoted to great honour in Egypt as a most wise man.
To apply this also spiritually, if with-holding corne, which is food for the body, brings a curse, then much more the Ministers with-holding of spirituall food, as they Lavater.doe, that having the charge of soules suffer them to starve for want of duly ministring Note the word unto them by preaching.
He that diligently seekes good procureth favour, but he that seekes mischief, it shall come unto him; Having spoken of good things to be done before, Verse 24, Vers. 27.25, 26. viz. Alms-giving and selling our corne at a reasonable rate to the poore, when other misers seeke by hoording it up to inhance the price, now he saith somewhat to stir up to the doing of these good things betimes, for the word rendred diligently is foreign seeking in the morning. He that doth thus betimes apply himselfe to doe good to others, shall have favour both with God and men, but he that seekes by the hindrance of others to benefit himselfe, as the covetous Miser in hoording his corne up, and with-holding almes from the poore, evill for this great wickednesse in him shall come unto him, Gods curse to disappoint him of his expected wealth, and the curses of men also, and hatred and infamy amongst them.
If it be demanded, whether it be not a sinne to curse others, although they bee such as be so ill disposed, as hath beene said, that is, such as preferre their owne private game so farre, that to attaine it, they doe things detrimentall to the publike.
I answer, although we be bound onelyonly to blesse those that are our private enemies and hate us, yet cursing in some cases is not unlawfull, viz. either in Gods cause, when men are notoriously unfaithfull to him, and either banding against him or shrinke backe, and stand not for him together with their fellow servants when there is need; or in the cause of the Commonwealth, as here, when men are apparently injurious thereunto through the base covetousnesse of their mindes doing things whereby the Commonwealth is hindered, so that they may benefited. Thus it is said, Curse ye Meroz because they came not out to helpe the Lord against Judg. 5. 23. Levit. 27. Ier. 23. 10. Hos. 4.the mighty. And as six Tribes are set by Moses to blesse, so six are set to curse notorious sinners, who are apparent enemies to God, and to the Commonwealth, because they bring downe Gods judgements upon the whole land by their sinnes. And therefore in such cases the curses of the people are Gods curses, and they but his instruments to pronounce them; provided, that it be not done in way of private revenge, but for God, and for his people in generall, to whom it will be a great benefit to have such cut off.
He that trusteth in his riches shall fall, but the righteous shall flourish as a Vers. 28.branch. Lest any man against the threatning promised, Verse 27. should slatter himselfe, thinking by meanes of his riches to escape mischiefe, well enough, this Proverb is added, He that trusts to these, shall not escape, but fall into mischiefe and misery, builde he his nest never so high; but the righteous, who seekes the good of all, and is full of charity, shall flourish as a branch, Psal. 1. and Jer. 7. as a tree planted by the waters side, bringing forth prosperous branches.
He that troubleth his owne house, shall inherit the winde, and the foole shall be servant to the wise in heart. This Verse hath reference to Verse 24. where Vers. 29.he commended scattering; now lest any prodigall foole should hereupon spend his patrimony and goods in vanity, bearing himselfe upon that saying, common amongst them. Spend and God will send, this Proverb is here commended unto them. As if he had said, take heed of scattering so as to trouble thy owne house or family by rioting, whoring, spending upon evill company, jeasters, and such as imploy their wits in making others merry, and pleasing them in their vaine wayes, in gaming, or any other unlawfull course, by faring deliciously, going sumptuosly, or living idlely: For by all these meanes and more, reckoned up by Lavater, doe men trouble their Lavater.owne houses, when from wealthy, and renowned, they bring them downe to bee poore and miserable, and themselves also, being glad to turne servants to get necessaries for this life, and to doe base offices, which before they would have scorned much, as the Prodigal in the Gospel, who kept swine for his living. Cajetan expounding the first clause here of a father too severe to his children, whereby they being Cajetan.discouraged flye out, and take evill courses, it being no more in his power now to rule them then the wind, which bloweth where it listeth, giveth this for the sense of the second; his children being thus made fools, and mad, so that he cannot rule them, become servants to wiser men, who know how to governe better, and therefore they like better to be servants to such, then sonnes to their father so full of austerity and rigour.
This I cannot mislike, it being one of the wayes also, that Lavater mentioneth of troubling a mans own house to be too austere and sharp to those about him, being never pleased with any thing that they doe, but by his violent carriage disturbing all, so that they are ready like the wind to flye from him both children and servants also: wherefore I judge that the sense is the more full, if we joyne this Exposition to the other.
The fruit of the righteous is a tree of life, and he that winneth soules is Vers. 30.wise. Having spoken of a wise man in the words before-going, The foole shall be servant to the wise in heart; now he sheweth who is a wise man; he that laboureth to win souls, using wisely all good means to this end and purpose, is wise, and the fruit coming of his labours shall be the tree of life, that is, everlasting felicity spoken of by this name Revel. 3. 7. c. 22. and typified by the Tree of life in the Garden of Eden. Thus Lavater, who yet brings another, this is the fruit Gen. 3.of the righteous mans labour, soules being hereby converted, are made as it were, Trees of life▪ alwayes living and fructifying, and never fading or dying, for thus the Lavater.comparisons before spoken of, go, Psal. 1. Jer. 7. and it is common in the holy Scriptures to set forth the good by the names of good Trees, the Fig-tree, the Vine, the Olive-tree, &c.
Some expound it thus, The fruit of the righteous is like the fruit of the tree of life, because man might freely have gone and taken and eaten of that tree, and having done so, he should have lived for ever; so about a righteous and faithfull Preacher, men have free liberty to come and eat of his fruit, that is, heare his instructions, and so live for ever, and he that knoweth how to yeeld such fruit, is a converter of soules; the Vulgar suscipit animas, taketh soules, and is a wise man indeed, wherein it is alluded to the saying of Christ, Hereafter thou shalt catch men, and I make you fishers of men. And this Exposition is to be preferred, and so here is both that which may stirre up to labour in this holy worke, and bring such into estimation against the contempt of the base world, which preferreth other vocations before this, when as he that laboureth according to divine Art in this, is Note. the wisest man of all others, and if most wise, most excellent, and his calling such as none but fooles will contemne; and also that is said here, which may stirre all men up that would come to life, to come about such men, and to be diligent in hearkning to them, that they thus eating, may live for ever, because there is no mortall man, but if he could enter into Paradise, he would, and eat of the tree of life there, and live for ever. But how should a man attaine to this Art? onelyonly by joyning unto study and reading, to make us wise herein, servent prayer to God, who if he adds not to our labours his blessing, Paul may plant, and Apollo water in vaine; and unto 1 Cor. 3.all these a life free from all scandall, all our speeches and actions being apparently fruits of this tree of life, that if any be not wonne by the word, yet seeing our good conversation, they may be wonne hereby, as Paul speakes of the conversation of wives.1 Pet. 3. 1.
Some by the righteous here understand the mercifull, holding that he is said to be a Tree of life; because that by his charity many are fed, and their lives are sustained; but how then can the next words with any good sense answer to these? He that converteth soules is wise, plainly shewing▪ that the feeding with the fruit of the tree of life, is of the soule and not of the body. The Septuagint seeing this incongruity▪ to avoid it, render the words thus, Out of the fruit of righteousnesse groweth the tree of life, but the souls of the wicked shall be taken away unseasonably, or by untimely death; but herein they go altogether from the words of the Hebrew text, respecting rather the sense by them conceived to be in them, then the words, as they doe also in many other places: But here certainly they erred, because they would make up the sentence by opposite words, as commonly they doe but although Salomon speaketh so for the most part, yet sometimes he doth not, as here, and Verse 29. 25. 22. and in many more places.
Lastly, for that Exposition before going, everlasting life is the fruit of righteousnesse, and as some adde, a joyfull life, and free from misery here also; this last cannot stand, because Verse 31. he saith, The righteous shall be recompenced upon earth, how much more the wicked? which were altogether inconsistent with that exposition, although by the Tree of life everlasting life be understood, as the reward Vers. 31.of the righteous; the Reader may take it either way, but as I said before, the other is to be preferred as most consonant with another Proverb, Chap. 10. 21. The lips of the righteous feed many. See also Verse 31. For the last words here, see the like Jer. 23. Luke 23. If they doe this to the green tree, what will they doe to the dry? 1 Pet. 4. ult. of this a plaine wrested meaning is given by some, the righteous of whom it was spoken before, as of a Tree of life with her fruit, shall be somewhat rewarded even in this world with blessings, therefore much more the wicked, who are so well worthy, with curses both here and hereafter: for thus the other places of Scripture before alleadged as parallel with this should ill agree. The sense therefore is, that although the fruit of the righteous be life, and therefore he deserveth best of all other men, as doing the most noble worke in the world, viz. Converting soules, yet even he shall suffer afflictions here, and it were ill with him, Heb. 12. 9.if he should not, because they are tokens of sonnes, to be without suffering, of bastards; much more then must the wicked, that many times live in prosperity here, suffer extreamly in the world to come, when their foule sinnes, their impenitency, and unbeleefe, and hardnesse of heart shall come in remembrance. For the righteous being far lesse sinfull suffer, therefore much more they.