Commentary on the Old Testament Volume 2-4, Biblical commentary 4 · Proverbs · Chapter 12
CHAP. XII.
HE that loveth instruction, loveth knowledge, but he that hateth reproofe Vers. 1.is brutish, or a bruit beast. Here patient bearing of reproofe and chastisement is commended, as much conducing to make one divinely learned; hereupon the saying among the Greeks is foreign, passions are instructions, but he is, and is like to continue as a bruit, and no man, that hateth reproofe, and deserved chastisement.
A good man obtaineth favour of the Lord, but a man of wicked devices will he condemne. A good man he is called here, that is upright, and without Vers. 2.fraud, A man of wicked devices, is he that is full of deceit; he may carry it so fairely before men, that he may be commended, but before God he is condemned and can looke for nothing in the end but condemnation to the pit of hell, all his fraud and foulnesse within being discovered, which lay hid before.
For Verse 3. it is the same with Chap. 10. 25. although in other words.Vers. 3. Vers. 4.
A vertuous woman is a crowne to her husband, but she that makes ashamed is as rottennesse in his bones. Of the honour of a gracious woman, see before Chap. 11. 16. Hebrew, A woman of fortitude; the Vulgar, A diligent woman; she is meant that is afterwards described Chap. 31. she is vertuous for this, that she is industrious in all points of good hus-wifry, and feareth God.
In saying, she is A crowne to her husband, he meaneth a glory to him, because a Crowne is an Ensigne of Kingly dignity; and therefore to shew, that a man, who hath a good wife, hath in her the greatest honour that in this world can be attained, he saith, she is a crowne unto him, that he who hath her may account it no small blessing; and he that is to take a wife, may looke at vertue more then at riches or beauty, or birth in his choosing. To signifie this of old, the bridegroome and the bride in the day of their marriage had Crownes of Laurell or Myrtle put upon their heads, which used to be set upon the heads of Conquerours, they being hereby both declared to be Conquerours over extravagant lusts, to live together ever after in the lawfull use of the marriage-bed, being alwayes used as a remedy against fornication.
And it is noted by some, that David having taken this Crowne from Uriah, when he lay with Bathsheba, his wife, had for this through the just judgement of God, his Crowne hazarded, and life also, by his ambitious sonne Absalom. To this Crowne it is alluded in the Song of Salomon, where it is said, My mother set a Crowne upon my head in the day of my espousals.
For the next words, she that is adulterous, immodest, or lascivious, is rottennesse to his bones; the disease of jealousie thus seizing upon him, then which there is none that more infeebleth a mans strength, set forth by his bones. Some for his bones, have her bones; but the Hebrew is of the masculine gender, and therefore it is meant of him, and not of her.
Nazianzen hereupon saith, that she is a sought and attracted plague, not to be fled from againe by any meanes. And Chrysostome saith, That neither extreme Greg. Naz. Poem. Chrysost.poverty, nor any uncurable disease, is like unto jealousie. But on the contrary side he extols a vertuous woman for this, that she is a strengthning to her husband in all his misfortunes, so that now he can the more chearfully beare them. And Tully Tully.saith, that anciently an adulterous wife was judged and condemned for a Witch, because that through this wickednesse she stirred much hatred in many others against her husband, his friends, and her owne friends also, and therefore to be revenged upon them, and to enjoy her wicked lusts still, none can be more apt to turne a Witch, thus by the Devill to be inabled hereunto.
And accordingly it is to be noted, that when Jehu charged Jezabel with whoredome, he added witchcraft also.
The thoughts of the righteous are right, but the counsels of the Vers. 5.wicked are deceit; that is, the one thinketh sincerely how he may doe good to others, to helpe them in distresse, to right their wrongs, and promote the publike good, if he be in any publike place, but the wicked both alone, and together; devise how to cheat and cousen and to cover over their wickednesse, when they have done it. Vulgar, The thoughts of the just are judgement. This is followed by Gregory, who upon this saith, that the just man erects a Court of justice within Gregor. Mor. l. 19. c. 13.himselfe, and weigheth here in his conscience in all cases happening betwixt him and others, what justice requires him to do, and whether, if he were as that man, whom he hath to doe withall, he would be so dealt withall, or so; and then resolveth upon that rule, As yee would that men should doe to you, so doe yee to them. And Bernard setteth forth the parts of this court thus, The conscience is Matth. 7. 12. Bernard de int. domo. c. 14.the accuser, memory the witnesse, reason the judge, pleasure taken in sinne the prison, feare the tormentor, all the delights taken in sinne, being now turned into so many torments. And Ambrose comparing this Tribunall within, and other Tribunals together, saith, that others are but at certaine times, many dayes comming Ambros.between, this stands every day and houre. And Augustine saith, they are miserable men, that returne not to the Tribunall within them, where they are in danger August.to be overthrowne by the suits of their sins.
The words of the wicked are to lye in wait for blood, but the mouth of the upright shall deliver them. From thoughts here he proceedeth to words, both of Vers. 6. Muffet.the wicked and of the righteous, the one speakes in way of questioning with this man or that, with a deceitfull heart seeking to catch somewhat from him to bring him into danger, but the other speakes so, as that by examining things, he may finde how to deliver and save those that be innocent. Some understand this, as spoken of the words had betwixt the wicked, stirring up one another to mischiefe and blood-shed; Some of false witnesses, who thus cast many a man.
For the words of the righteous delivering them; some by them, understand themselves, because they being heard, answer so well in refelling the false accusations of their adversaries, that judgement is given on their sides; some by them understand even their accusers, or enemies machinating against them, but they speaking to extenuate their fault, save them, who should otherwise have been adjudged to death; it may be understood any of these wayes, but chiefly of the first.
The wicked are overthrowne, and are not, but the house of the righteous shall stand. He had before said, that wicked mens words tended to blood, their consultations, Vers. 7.accusations and questions, being all for the finding out of somewhat against the righteous, whom with his family they desire to overthrow. But this overthrow cometh by Gods just judgement upon them and theirs. The Vulgar rendreth it verte impios, and it is to be understood by some, as if it had been said, Overturne, overturne thou, O God, the wicked, and he, together with all his, shall be rooted out from being in any prosperous condition any more for ever. By some, averte, turne thou away, as spoken to the man conversing with him, turne and leave him a while, and afterwards come againe, and yee shall see an end of all his prosperity, as in the Psalmes it is also said. But the word foreign is a participle, overturning the wicked, and therefore must be referred to some substantive, and what can that better be then the mouth, of which in the righteous he had spoken before, as delivering him? contrariwise here it is overthrowne him utterly, for which one renders it, The wicked overthrowing themselves, but the just, who Muffetstands for the saving and delivering of others, shall have his house established to continue alwayes prosperous.
A man shall be commended according to his wisdome, but he that is of a perverse heart shall be despised. Having spoken of the standing of a righteous Vers. 8.mans house, now he addeth somewhat of the credit and estimation wherein he shall live, he shall bee commended by all men for his wise and good carriage, whereby others speed the better: but the wicked for his deceit, and evill carriage shall be, despised, and by Gods judgement brought into a poore and despicable estate; for that this is the meaning the next words shew, Verse 9.
He that is despised, and hath a servant, is better then he that honoureth Vers. 9.himselfe, and lacketh bread. These words are added to the former, to shew, that as the foolish and wicked are despised, for the evill that is in them; so a man of wisdome may be despised also; but if he hath servants, that is, by his industry and providence hath gotten an estate by lawfull meanes, thus rising from a poore beginning, to wealth, he is better by farre, then one that cometh of a higher streine, and glorieth in this, that his Ancestors were great, and noble, but yet he for his part is very poore, and destitute of these worldly things; for if the other man be contemned for his meane Parentage, as he commonly is, yet the Gentleman, who is poore, is contemned much more. And this is spoken both to beat downe the vanity of such men, and to stirre up in them a care, and providence to uphold the estate by their progenitours left them, and not to squander it away in pride, lust, or prodigality, as too too many doe. The Hebr. for these words, and hath a servant, hath these, and a servant to him, expounded by some, and is a servant to himselfe; That is, refuseth no servile or base labour, but doth any worke which he lawfully may, thus increasing his meanes; but I rather preferre the former, because it is not a man so toyling to get worldly goods, that is despised, before he hath gotten them, but being thus growne wealthy, it is commonly objected, he was at the first but thus, and thus; and the Gentleman, although poore, through ill courses taken by him, hath him still in great contempt.
This Parable, or Proverb, then tendeth to the reproofe of those, that doe thus Note. despise such as be in a prosperous estate, and to teach us to forbeare it, and vaunting our selves of our kindred, being our selves in a poore and meane condition.
A righteous man regardeth the life of his beast, but the tender mercies of the wicked are cruell. God, who made both man, and beast, and put the beasts Vers. 10.into mans hands to serve himselfe with them, is mercifull to them all; He saveth both man and beast, he provideth grasse for them, and feeds the Fowles of Psal. 104. Matth. 6. Psal. 147.the aire, and the young Ravens that call upon him; and he made Lawes, whereby it was provided, that their Owners should feed them; Thou shalt not muzzle the mouth of the Oxe, that treadeth out the corne; and the beast must rest upon the Sabbath day, and if thou seest an Asse falne under the burthen, thou shalt lift it up, although it be the beast of thy enemy; wherefore it is said here, the righteous man, who regards Gods ordinances, and aspires after a conformity to God, his heavenly Father, regards his very beast; That is, to feed it, as is necessary, to give it times of rest, that it may be the better able to indure the worke, …d not by uncessant labour be worne out in a short time; and in case of being in danger by any fall, or otherwise, to doe what he can to save it; so that he is none of Gods righteous people, that contrariwise useth cruelty towards his beast, he hereby looseth the certainest marke of being one of his Child…en; That is, viz. of being Note. mercifull, as his heavenly Father is mercifull.
And if to his beasts life a righteous man hath so great a regard, then much more to his man, or maid-servant, to feed, and shew all needfull savour to them. Therefore it is expresly ordained, that a servant al…o rest upon the Sabbath day, that his Wages be duly paid him, and that he be no way wronged. For the next words, Col. 3. 25.the mercies of the wicked are cruelties; the meaning is, they are hard-hearted both towards their beasts, beating them without reason, and toyling them without end; and towards servants, and all others in estate under them, harsh, and hard-hearted, when any occasion to try them is given; if in time of famine many perish for want, they regard it not, neither shall have any reliefe from them; if there be Warre, and some be slaine, or wounded, they are not affected. Likewise in case of sicknesse, or tormenting pangs, yea, to very wives and children they are cruell, Note. and hard-hearted; and note hence, that who so is thus, is wicked, for this is the character of the wicked, Their mercies are cruelties; all the mercies that any shall finde in them, are such as have been said, and therefore worthy to be called cruelties.
He that tilleth his Land shall be satisfied with bread, but he that followeth Vers. 11.vaine persons is voyd of understanding. Here is incouragement for such as labour in workes of Husbandry, or in any other lawfull Calling, but they that spend their time in idle and vaine courses are censured, as being without wit; but workes of Husbandry are named as the first, and most anciently done, for the getting of bread, and most necessary for this life; for Adam tilled the ground, and Cain his eldest Sonne was an Husband-man; to Cincinnatus amongst the Romans, when he was at his Husbandry, was offered the Dictatour-ship of Rome, and many great men amongst them have frequently done workes of Husbandry; and Elisha being at Plough, was called to be a Prophet instead of Elijah, that is, the head and chiefe of 2 Chron. 32. 38. 28.all others. Hezekiah is said to have built Store-houses for corne, and wine, and oyle, implying his husbandry; for vaine persons here spoken of, and following them, it is the busying of a mans selfe about the study and exercise of curious Arts, or Games, of which no profit cometh, but oft-times much losse, to the weakening, yea over-throw of a mans estate, which because none but vaine persons doe, it is said, he that followeth vaine persons is voyd of understanding.
We have read, saith Lavater, that some Emperours have put from their Lavater.Court such as could run upon a Rope, doe tumbling Tricks, Jeasters, and Stageplayers, &c. as vain persons: and indeed, what wit is there in men, that spend their time either to attain such skil, or to doe many other rare feates, of which no profit cometh? But above all, they are to be condemned, that study, and spend their time to get skil, to attaine to such Arts, as the maine scope whereof, is to circumvent, and to gaine out of other mens losses, as Mounte-bankes, and Cheaters; for cursed is the gaine Note. that thus cometh, and it shall prove bread of bitternesse, instead of the good bread that nourisheth.
Lastly, they come here to be taxed, that because they have meanes, spend their time in idlenesse, being much for feastings, pastimes, or which is the basest of all, Venery, following Whores.
The vulgar Latine, for vaine persons, hath idlenesse, the word is foreign vanities, or vacuities, emptinesses, and therefore may also be understood of times spent in idlenesse; and if so, then as labour is here commended, so idlenesse for such, that it is not followed by any, but those that want wit, being as much voyd of it, as their time so mis-spent of profitable labour; of such one saith, Well may they be counted fooles, because they live only like foolish beasts, or only breathe, as they doe.
Some by vanities, opposed to tilling the ground, understand Merchandizing, in which there is great hazzard, therefore he saith, they that follow such trades may prove fooles, looking for much profit after a long voyage by Sea, but in vaine, all being lost in returning home. Thus Jerome, Labour thy ground, ships come not Hieron. in Esa. 23.from Carthage, it was good for Tyre that the ships perished, that they might labour their owne ground, and so have bread, according to the saying, He that tilleth his land, shall be satisfied with bread, that he may not live of the uncertaine danger of the waves, and shipwracks, but of the fruits of his labour. And according to this, Plutarch calleth Merchandizings by sea foreign, vaine Arts, preferring the trade of Husbandry much before them.
According to this a comparison should be here made, not betwixt Labourers in Husbandry, and idle persons, or such as addict themselves to other vaine wayes of spending their time, but betwixt Husbandry and Merchant-venturing at Sea, which is improbable, because although thus profit comes not alwayes in, yet so oft, and so much doth, that the Merchant Adventurer findes it not an idle, but very profitable trade, and great skill is required in those that follow it: and this was used by Salomon himselfe, and therefore he cannot be taken to say of such, that they are voyd of understanding; so that the former wayes of expounding this text, is to be rested in, this last rejected.
The wicked desireth the net of evill men, but the root of the righteous yeeldeth Vers. 12.fruit. By the net of evill men here understand, their cunning devices to get the things of this world; he that is wicked desireth, that he had the Art, or skill thus to doe, as being altogether intent to get gaine, by fraudulent and deceitfull meanes, but in the end no good will come to him of all this, no fruit will grow upon so rotten a root; but the just dealer shall be greatly blessed, and from his honest labour and just dealing, as from a root full of sap, the tree of thrift and prosperity shall grow up, which shall beare fruit enough, so that he shall have no want: vulg. The desire of the wicked is the muniment of the worst sort of men. but the root of the just shall profit; That is, they desire that the wicked may stand, and be in place and authority unmoveably, as thinking that it will be the better for them, who may so goe on in their evill wayes inepunè; but this shall not be, such shall be farre from being as a muniment, or place of defence to those of their owne sort, to profit them thus, by keeping off Judgement from them; but if yee would know where a certaine stander may be found, yeelding this fruit, looke to the righteous for he is like a tree deep rooted, and therefore shall never sade, but comfort shall be had alwayes in righteousnesse.
Muffet following the vulg. expounds it thus; The wicked would gladly have a shelter against death, and destruction, which shall not be unto him; but the righteous Muffetrooted in Christ shall yeeld good fruit, and so enjoy this muniment desired.
Lavater, The wicked desireth the net, or hunting of evill men; That is, it is their delight by their subtleties and deceits to draw men to errour, or to take the Lavater.faithfull to destroy them; even as the Fisher, or Hunter; but from all dangers God preserveth them, so that they continue as good trees, yeelding good fruit, being nothing dismayed, or made to goe from well doing by all the feares that they are put in, or assaults of temptation where-with they are assaulted in their faith. The word foreign most properly signifieth a net, and not a muniment, therefore leaving that exposition, let us rest in the first, and the further amplification made hereof by Lavater.
The wicked is snared by the transgression of his lips, but the just shall come Vers. 13.out of trouble. By the transgression of his lips here, understand evil speeches in generall, and in particular, teaching false and erroneous doctrine; for this proveth as a snare in the end to the wicked, to their destruction; but if the just be brought no trouble for any thing, that he hath said, or taught, he shall come well out again; This hath often been proved true by experience both in Prophets and Apostles, as in Michaiah, and Jeremiah, and in Paul, and the rest of the Apostles; and although many just men have been troubled, and not come out in this world, yet finally in death they have, it proving to them but a loosing to goe to Christ, which … best of all.
To this effect Lavater; But the words seeme rather to be spoken of those that Lavater.speake deceitfully, to insnare others, the evil which they thought thus to bring them into, shall fall upon themselves, and they whom they sought thus to intrap, shall escape, and keep out of danger.
A man shall be satisfied with good, by the fruit of his mouth, and the recompence Vers. 14.of a mans hands shall be rendred unto him. By the fruit of the mouth understand consolatory speeches, whereby the afflicted are comforted. He that applyeth himselfe thus to deale with others, shall have a compensation at Gods hands, when he shal most need; and if by deed he hath further been charitable, this also shal be abundantly recompensed unto him. Some understand this of the Hearers being satisfied with the fruit of the Teachers lips, but here are not two, but one only, and the same man spoken of.
The way of a foele is right in his owne eyes, but he that hearkeneth to counsell Vers. 15.is wise. Some there are, that conceive so well of themselves, and their owne understanding, that with them all things are right, and well, that seeme to them to be so; but Salomon saith, they are fooles, for affection so preponderateth reason, that a man cannot so well see the right, touching his owne things, as another man may doe; therefore it is wisdome herein to take counsell of others.
A fooles wrath is presently knowne, but a prudent man covereth shame. He Vers. 16.that can beare nothing▪ but being offended is without any power to bridle his passions, is a foole; but the prudent man here called foreign astutus, subtile, he covereth the shame, or disgrace, to which he is put by evill tongues by silence, hearing, but being as if he heard not the things spoken against him.
Thus Saul at the first shewed himselfe wise, when some spoke of him contemptuously, how shall he save us from our enemies? he went away and said nothing; Some there be that are so subtile, that they say nothing for the present, but they lay the wrong done them up in their hearts, meditating revenge, when opportunity serveth.
But such are subtile in an evill sense, not in a good, as it is here meant, and are g…eater offenders, then they that are suddenly angry, and so vent their spleen, because they instead of being suddenly angry, are malicious, as Cain to Abel, and Absalom to Ammon, that had offended.
He that speakes forth truth sheweth righteousnesse, but a false witnesse deceit; that is, when a man cometh to testifie any thing, if he sincerely declareth the Vers. 17.truth in all things, he deales justly and righteously, and to his speeches therefore good reason that the judge and all men should attend; but when a witnesse cometh, that instead of truth uttereth lyes, they hearken to him, are deceived; so that as thou wouldest in any case of controversie know the truth, have a care to finde out witnesses that be just and upright, and abhor from lyers.
There is that speaketh like the picrcings of a sword, but the tongue of the wise is health. Having in the former words spoken against false witnesses, now he Vers. 18.compareth their lying and deceitfull words unto swords that cut and kill, because by their false testimonies men are oft-times cut off unjustly, as Naboth by the words of the false witnesses in Jezreel. Some more at large, by piercing words understand all manner of contumelious speeches, as cursing, railing, and reproachfull speaking, and slandering. Some following the Vulgar, There is that promiseth and is pricked as with a sword of conscience; There be some false witnesses, that say they will testifie great matters against the guiltlesse, but when they come to speake, their conscience troubles them so, that they cannot, but very imperfectly and interruptedly: but the honest discreet man speaketh health; that is, giveth a perfect and sound testimony for him that is in danger, whereby he escapeth. The word here used is foreign signifying confident, There is that is confident, as the piercings of a sword; that is, bold enough to speake, but so lyingly and deceitfully to the cutting off of his neighbour, as that a sword in the hand ready to strike and kill, is not more dangerous, then the tongues of such men.
The lip of truth shall be established for ever, but a lying tongue is but for a moment. Here Salomon goeth on in the same argument touching true speakers Vers. 19.and lyers, that which is spoken truly shall stand, none being able to gain-say it, but although a lyar may be beleeved for a time, within a little while his falsenesse and deceit will appear.
Deceit is in the heart of them that imagine evill, but to the counsellours of Vers. 20.peace is joy; that is, they that devise evill against their neighbours, or plot how to commit any sinne, can have no true peace of conscience, or joy, but feare and horrour therefore; but they that study sincerely things that belong to peace, that is, how to benefit and reconcile others that are at difference, shall have joy through the testimony of a good conscience, bearing witnesse for them that so they doe, and not against them.
There shall no evill happen to the just, but the wicked shall be filled with Vers. 21.mischiefe; that is, the wicked shall not at any time be able to hurt them, that is, unlesse by God appointed to execute some corporeal judgement upon them for correction, or for their triall, which when they are, they are but as hang-men, doing the Judges will, not their owne. But against the wicked all creatures are ready prest to cut off, and mischiefe them; thus Lavater. Another, There shall no evill Lavater. Cajetan.be prepared for the just; that is, no sinne can be so coloured over, as to make a just man relish it, as one that is sound and healthfull cannot be made to eat that which is unwholesome for his body, howsoever it be seasoned; but the wicked are filied with evill, as with meat and drinke, as being delighted as much therein; so doth the devill, or the flesh season it to their palat, and make it seem good; and truly this agreeth well with the originall, in which the word rendred evill is iniquity foreign, and the verb is foreign which may as well be rendred prepared or condited, as happen: the Vulgar, Non contristabit justum quicquid acciderit, altogether from the Heb…ew; neither is it true, that nothing can make the just sad, that falleth out▪ because it may, and doth fall out so, that he may sinne, or there may be soule sinnes committed by others amongst whom he liveth; in both these cases he cannot but, bee affected with griefe. To hold us therefore to the former rendring, we have the sense already, there is no sinne, that the just can be drawne willingly to commit, although he may through infirmity fall into sinne, and rise againe by repentance according to John. He that is borne of God sinneth not, neither can be. If it bee 1 Ioh. 3. 9.expounded of evill suffering, the meaning is, not that such evills shall not befall the just at any time, but they shall seeme nothing to him, how great soever they be, as Chrysostome saith, There is no evill can happen to the righteous, which he Chrysost. Hom. 1. …n 2 Cor.counts evill, but sinne, the greatest evill besides being but as a sparke of fire fallng into the sea, where it is presently quenched.
Lying lips are an abomination to the Lord, &c. A prudent man concealeth Vers. 22. 23.knowledge but the heart of a fool proclaimeth foolishnesse. For the former of these verses see before Chap. 617. for the next, this is the difference betwixt a wise man, and a fool that the one useth few words, and if his knowledge be great he boasteth not of it; but the other being very talkative, whereas he hath but a shallow braine, Cajetan. For the wise mans dispetsing knowledge, see chap. 15. 17. Vers. 25.bewrayeth his folly. Cajetan, he concealeth some particular knowledge, or secret committed unto him, whereas the foole can hide nothing; but the first is best, he conceales not his knowledge so, as to keep it wholly to himselfe, but forbeares vain-g…oriously to speak of it.
Heavinesse in the heart of a man maketh him to stoope, but a good word maketh glad. The Septuagint, A terrible word makes the heart of a man to stoop; and the Caldee likewise, and if this be followed, here is a direct opposition, A good word, or comfortable, makes glad; and the sense is plaine, he goeth away with an heavy heart to whom his Lord or King speakes terribly; but contrariwise with a joyfull, to whom cordially: yea even the terrible words of equalls, or inferiours sometimes make men heavy hearted, and the good and comfortable words of such, chearfull, either in sicknesse or any other affliction, or case of trouble in minde for sin.
The evill piercing tongue is by Gregory compared to a Viper biting one, for as Gregor.this poysoneth and endangereth, and is not cured but by Treacle made of a Viper, and taken; so the wound made in the heart by a virulent tongue, is by the same tongue speaking comfortably, healed againe.
The righteous is more excellent then his neighbour, but the way of the Vers. 26.wicked seduceth them; that is, it is not wealth, but righteousnesse, which makes a man excell; so that a rightcous man, although he be poore, excelleth the rich man, that is wicked, which is also further taught and explained Jam. 2. 5. of Hieron, pauper pius g…cit imag. Christi, dives impius imaginem diaboli.this Jerome yeelds a good reason, saying, A poore godly man beares the image of Christ, a wicked rich man the image of the devill.
For the next words opposed, The way of the wicked seduceth them; The meaning is, their imaginations and thoughts, that it is not so (but he is the best man, that hath most wealth, and this is not the case of many righteous men, especially when the wicked have dominion but they are poore) make them to erre, seeking by wicked meanes to get worldly wealth, and to thinke that when they have attained such or such an estate, then they will by repentance and charity to the poore, reconcile themselves to God, which being done, none can be in a better or more excellent estate then they. But this their way deceiveth them, and keeps them from this excellency, and so they live and dye base worldlings and servants of mammon, when the poore honest man is the adopted childe of God, and heire of his heavenly Kingdome; the Vulgar renders it, He that neglects losse for a friend is just; by some expounded, he that passeth not for his owne losse, so that he may doe justly to his friend or fellow, is a righteous man, or that exerciseth charity towards him, although this may seem to be to his detriment. But they that by oppression, deceit or hardening their hearts against charity, thinke to grow rich, and yet that no detriment will hence redound to their owne soules, are seduced herein most foulely. But although the word foreign signifyeth to remain, or to be left, yet how out of it this Exposition should be made of neglecting his owne losse, I see not: for the other signification of the word excellent, or honourable, to render it hereby both agreeth best, and this understood, the Proverb is notable for the commending of righteousnesse above all worldly things to us all. Riches and honours attained to hereby, saith Chrysostome, in wicked men, are but like unto an old Note. Whores ill-favoured face painted over to make it shew beautifull, but take away Chrysost.the painting, and then it appeares base and contemptible, but righteousnesse makes the face faire and shining, at the least in another life, like the face of our Lord Jesus in his Transfiguration. One renders it, The just is abounding above his neighbour, expounding it in wealth, with which God blesseth him in his just Cajetan.dealing; whereas the wicked, who is drawne away by his owne deceitfull imagining that by wicked meanes hee shall become rich, through Gods curse is ofttimes blasted in his estate, and made poore. But neither doth this reading agree with the originall, neither is it often verified in that sense, wherefore I reject this Exposition also.
The slothfull man roasteth not what he tooke in hunting, but the substance of a diligent man is precious. Lavater for slothfull here hath deceitfull, expounding Vers. 27. Lavater.it thus: as when a man hath hunted all day, and taken venison, yet sometime it happeneth so that the dogs eat it up, and he never roasteth it, or hath good of it; so by the just judgement of God the goods ill gotten by the fraudulent, sometimes are torne againe from him, or spent by others, he never having any comfort thereof. But the substance of the diligent is precious, that is, what by honest labour is gotten, is durable, as precious gold. To this of Lavater doe I subscribe, and the word foreign here used signifieth not slothfull, but deceitfull; but because the word diligent is opposed to it, our New Translation rendered it slothfull respecting rather the condition of …ts-men here spoken of, who are slothfull for doing any works of husbandry, being onelyonly addicted to the pleasure of hunting, and hawking, then the signification of the word. The Vulgar Latine in following the sense also, not the signification hath it, non inveniet fraudulentus lucrum suum, the deceitfull man shall not finde his gaine. The words properly signifie the deceitfull man shall not burne what he tooke in hunting; whereupon Rab. Joseph saith, that it was the manner of old, when a man had taken R. Joseph.fowles, to burne their wings, and that hereunto it was alluded, it being mence, that as he that taketh fowles, but keepes them not till he hath burnt their wings, hath no profit of them, because they slye away againe; so he that getteth worldly wealth by deceit; wherefore this gaine is nothing worth, but that which is gotten by honest labour, is gaine to be valued and accounted of indeed, as gaine that will continue.
In the way of righteousnesse there is life, and in the path-way thereof Vers. 28.there is no death. Having spoken much in this Chapter in the commendation of righteousnesse, now he concludeth with the greatest motive of all others to follow after righteousnesse; to them that doe so is life, that is, joy and prosperity here, and life everlasting hereafter, and here is no death, or which is as a death, sorrow and sadnesse in wordly respects: For he meaneth not, that the righteous shall not dye by a naturall death, for so all men must, Rom. 5. 12. Heb. 12. but that they shall have no such sorrow, as hath beene spoken of, which as the Apostle saith, is unto 2 Cor. 7. 10.death nor suffer death eternally as the wicked shall.