Commentary on the Old Testament Volume 2-4, Biblical commentary 4 · Proverbs · Chapter 15
CHAP. XV.
A Soft answer turneth away wrath, but grievous words stirre up strife: Even as lightning pierceth the hard bones, but hurteth not the soft flesh, and Vers. 1.as a Canon shot against a banke of earth, shattereth it not, but a stone wall it doth, so fierce words coming from fury are appeased by gentle and reverent speeches lowly uttered; but contrariwise, as steele and flint-stone being smitten together, there come forth sparkles of fire; so clamorous and virulent speeches being opposed to the like, the fire of strife is kindled and groweth into a flame; for the furious seeing the mildnesse of another, against whom he is so fierce, beginneth to be ashamed, and so he is as greene wood, or water to fire stopping it from going any further; but two hasty harsh-spoken persons meeting together, as fire meeting with more fire raging the more.
The tongue of the wise useth knowledge aright, but the mouth of fooles Vers. 2.powreth out foolishnesse, that is, such consider both the matter and manner of speaking, and order their speeches accordingly, so that they carry a grace with them in the eares of the hearers, as being seasoned with salt, and so, sweet Col. 4. 6.and savoury. But whilst fooles speake regarding neither matter nor manner, they powre out folly, as one saith, Flumen verborum, guttam sapientiae, a whole floud of words, but a drop of wisdome.
And this Lavater noteth to be intimated in the word foreign to flow forth, as out Lavater.of a fountaine, the same things being often repeated most vainly, no regard being had to that which is said by those that are wiser, through the high conceit that he hath of his owne understanding.
The Vulgar for useth knowledge aright, hath adorneth knowledge, and the word foreign Hebr. signifieth maketh good, or pleasing, or gracious, which is the same in effect with adoming. Here then after gentle and meeke speaking, Verse 1. is commended unto us, and specially to teachers ornate speaking, with as much brevity as may be, not rusticall and sordid; for the foole is taxed for powring out folly, implying his loquacity and rusticity.
It is true, the Preacher ought not to speake in the inticing words of mans eloquence, but in the plaine evidence and demonstration of the Spirit; but as 1 Cor. 2.August. saith, thy Oration must not be so naked, as to be frigid, nor so incult, as to be sordid, but gravely adorned, that it may not displease; yet he saith, the preacher August. 4. de doct. Chr.so taketh ornaments of speech unto him, as that he careth not for them, being carried more in using them by the ardency of affection, then by the industry of the tongue: Even as a valiant souldier taketh guilded armour, but regardeth not so much this adorning, as the strength thereof, and the sharpnesse of his sword to pierce and wound the enemy withall.
And Nazianzen, Knowledge is not to be painted like an Harlot, but a dorned as a Matron; and another, speech being …ut as the Apparrel to the body, that which Gregor. Nazian.is decent, is to be put on, but it is not to be over-cloathed, to make it goe the more Clem. Alexand. l. 1. Strom.heavily: knowledge is a light coming in at a Glasse window, which if it be much daubed with painting, is dimmed. For the next words, the foole poureth out foolishnesse; Herein it is alluded to a violent storme of raine, which doth not so much water, and make the earth to fructifie, as wash it away, and the Corne sowne therein, whereas the distilling raine goeth to the root in a gentle manner, and refresheth Greg. Naz.all things; so a divine Oration wisely composed, and uttered, enters into the hearts of the Hearers, although uttered in fewer words, more significant, and well set together, when as the long declamation of a Foole uttered fast in many words, takes little or no effect in the hearers. A thing to be greatly noted for our direction, in Note. teaching to keep us from this errour, into which many run through preposterous zeale, that we may not make knowledge despicable, by so foolish a setting of her forth, but amiable to all by adorning her, as we ought to do by a Matron so noble.
The eyes of the Lord are in every place, beholding the evill and the good; Vers. 3.The Lord beholdeth all things, but specially good men doing well to reward them, and the evill to punish them, see Psal. 139.
A wholsome tongue is a tree of life, but perversnesse therein is a breach in the Spirit. The vulgar, A placable tongue; that is, a tongue softly spoken, according Vers. 4.to v. 1. Hebr. it is, a healing tongue, That is, speaking comfort to such as are humbled, and contrite for their sins, this is a tree of Life, because as that in Paradise being taken and eaten of, when man by sinne had made himselfe sicke, as it were, and dying, would have made him whole againe, and to live for ever; so this healing tongue brings back from despaire and death the wounded by sinne, to hope and life for evermore.
Augustine yeelds this reason of the Tree of Life healing, and making to live for August.ever, death cometh by the distemper of the foure humours of the body, but eating of the fruit of that tree would have brought them to an even and equall temper, and consequently to an endlesse life; for the next words, Muffet differing Muffet.from all others, hath the mischievousnesse of it, is as a breach made by the wind; That is, as a strong wind blowing downe houses and trees; so an envious tongue is the cause of great ruines, and the word foreign may be rendred either in the Spirit, or with the Wind, and this last doth very well agree, and the scence is good, as one part of a tree is rent from another by a strong wind, and other things before lying together all blowne farre asunder; so by a perverse tongue divisions and dissentions are often made, never to be united or reconciled againe.
They that are for the other reading say, it is as a breach, or corruption in their Lavater.owne spirits, or the spirits of others, who are hereby infected, especially if it be the tongue of a Preacher teaching false doctrine; but I rather thinke because the perverse tongue is opposed to the healing tongue, and by the healing tongue cometh life and comfort; so on the contrary side, it is meant by the perverse tongue provoking to horrible sinnes, cometh a breaking in peices, as it were, or tearing to death his life, that is thus vexed and provoked hereby: or, the spirit is so broken and wounded by meanes thereof, as that it cannot againe be healed, but he dyeth in despaire. To this purpose it is commonly said of him, or her, that by his tongue exasperateth another, he vexeth my very soule.
A foole despiseth his fathers instruction, but he that regards reproofe is Vers. 5.prudent, chap. 1. 8. He exhorted the Sonne to heare his Fathers instruction, now he condemneth them for fooles, that doe not, and commends them for being in the way of wisdome, that beare his corrections also; for the word foreign here used is a future, shall be wise, orprudent; as also the vulg. hath it, where some note, that the prudence here spoken of, is the same of which Christ speaketh, Be yee wise Matth. 16. 16as Serpents, and therefore a Serpent-like wisdome is here meant, to which they shall attaine, that heare their Fathers instructions and reproofes, taking heed to doe accordingly, and that is the greatest wisdome that is, seeing more, and understanding more then others.
As the Serpent is said to put the juyce of Fennell upon the eyes of her young ones, whereby they are made sharper-sighted then other Creatures; so by Parents instructions, and reproofes, as by the sharp juyce of Fennell, children came to have eyes to see, and perceive beyond other men; but they that despise them, must needs be fooles, because they will much more despise the instructions of others, that be further from them, and have not so great authority over them.
In the house of the righteous is much treasure, but in the revenues of the Vers. 6.wicked there is trouble. Muffet, the wicked mans revenue wasteth of it selfe The Sept. shall perish. The vulg. The house of the just, great fortitude, the word foreign signifieth either fortitude, or treasure; but fortitude, seemeth to me to agree best; The house of the righteous is said to be so, because it standeth strongly from generation to generation, if the son treades in his fathers steps, or observeth his precepts; as in the verse before-going. But the comings-in of the wicked through the curse of God upon them, waste, and crumble away, till they come to nothing. But the word Hebr. signifieth, as it is rendred, trouble, and the sence given by some is, a just mans revenues, or his increase come in quietly in harvest time; but those of the wicked, are often times seized upon by others for debt, or other causes: or, a just man dying and leaving wealth, it is kept together for his children, who have great portions divided quietly amongst them; but about the goods of the wicked oft times contention ariseth amongst the children or kinsfolk one striving to get from another. Or as some have it, who follow the rendring by G…n 4. Jo… 6.fortitude, and noting, that sometimes fortitude is put for increase of the fruits of the earth: In the house of the just is much increase, but the wicked toyling and troubling himself, as much as he, or more, reapes little but trouble. But this agreeth not; because if he had meant so, he would have said, in the field, not in the house: For the other Expositions, thou canst not chuse amisse.
The lips of the wise disperse knowledge, but the heart of a foole doth not so, vulg, is unlike: Expounded by Gregory, when as the just goeth alwayes on in declaring Vers. 7. Greg past. cur: p. 3: admi. 19.the same truth constantly, thus sowing the seed of life, as the good preacher is compared, Mat. 13. the wicked is variable and unlike himself, sometimes teaching one thing, sometimes another, even in substantialls. But because the words are foreign not so, I rather assent unto them that say, the just is diligent in sowing the good seed of knowledge, when he hath attained it, for the benefit of others; Note. but the heart of the foole is not likewise set, by sowing, to increase saving knowledge, but rather to set forth himselfe, and his eminent parts of learning, that he may be magnified of men, not they edified. Vain men may count such wise and learned, but God both counteth & calleth them fools: how they are said to conceal knowledge. See ch. 12, 13.Vers. 8. Vers. 9.
The sacrifice of the wicked is abomination to the Lord, but the prayer of the upright is his delight. Vers. 9. The way of the wicked is abomination to the Lord, &c. These two Verses do so cohere together, that the following verse is a reason of the precedent; therefore is the sacrifice and service of the wicked abomination to God, because his way is abomination: for a man is accepted by him, or not accepted, as his way is; that no man living in sin may have any hope, but depart from sin, and then hope for acceptance.
Correction is grievons to him that forsaketh the way, but he that hateth reproof Vers. 10.shall dye. The vulg. Doctrine is evill to him, Hebrew foreign signifying either. But Salomon seems here to set forth two degrees of the wicked; one that takes no delight in teaching; the other, that doth not only not delight in it, but hates it: the first is out of the way, and so in danger; but the other must dye without remedy for ever and ever.
Some expound it of Preachers, that live wickedly, thus, their owne instruction is evill for them, and that in three respects. 1. Because it is a condemning of himselfe, for as Prosper saith, to teach well, and to live ill, is with a mans own tongue Prosper.to damn himselfe. 2. He hereby scandalizeth, and maketh others to fall. Whereupon Chrys. hom. 10. oper. imperf. in Matth.Chrysostome, It is better to do well and not to teach, then to teach well, and not to doe: because he that doth well, may benefit others by his example; but he that doth ill, although he teacheth well, benefits none but scandalizeth many. 3. He highly dishonoureth God, whose servant he pretends to be, because as the same Chrysostome saith, by the doings of the servants, men gather what manner of one their master is; For which the Lord challengeth the Jewes, his servants that taught well, saying, My name is through you blasphemed amongst the Gentiles.Rom. 2.
Some lastly understand it thus; it shall be evill for them, that have lived under good instruction, but yet are wicked still: and if they have by sharpe reproof and correction, and many sufferings been laboured upon to reduce them into the way, but they have despised them all, hating such as by whom, for them nothing remaineth but damnation; because they would not bear temporall punishments, they shall bear eternall in hell. Some take this to be spoken to children, that are well taught, and duly corrected, but profit not hereby; but it is best to understand Rodolph:it generally, as hath been said, because it shall be so to all, who are not moved either by teaching or chastisement.
Hell and destruction are before the Lord, how much more then the hearts of Vers. 11.the children of men? Here by a comparison of things lying most hid, it is shewed, that other things hidden from other men, are yet manifest to God, viz. from his knowledge of hell, and death: we heare of hell, and of the state of the dead, but know nothing of it by sight but the Lord doth; although none that dye and go down into the pit are ever seen of us more, yet God seeth in what a condition they are. Therefore much more the hearts of all men, whether they be good or evil, upright or not, because, that although this is not known to other men, yet every mans heart is 1 Cor. 2. 11.known to himself, and how is it known, but by the understanding, which God hath given him? therefore, he that giveth this understanding, knoweth it much more as the Psalmist saith, He that giveth man knowledge, shall not he understand? It may seeme to be a comparison of little force to prove, that God knoweth the hearts of men, because one man by the words or doings of another, may have some near conjecture, what manner of heart he hath; but there is nothing, whereby we can know the state of the dead, who perish, but by the word through saith. Therefore, some take it not to be comparative, but enumerative, both hell, and death, and the hearts of men are all known to God. And the Hebrew is foreign which is not a note of comparison, yea, for, yea, it is so, so, for the heart of man is knowne, seemeth to make for it; or rather hereby he proveth hell and death, to be knowne to God, because the hearts of men are knowne. But it is commonly translated both by Vulgar Latine, and Caldee, as a comparison from hell to the heart, And the Septuagint dis-agreeth not, which hath it, How not; To follow therefore this reading, if thou likest not the sence already given, take another; Hell and death, where sinne shall be punished, are seen of God, much more then, mans heart, according to the wickednesse whereof this judgement shall be; for the judge must first know the cause, before he determineth of the punishment. Or else, they are before the Lord, that is in his power, together with all the damned spirits; therfore much more man, who is weaker then they. But I adhere still to the first, as Note. most genuine, and it is worthy the considering, that God knoweth the heart, and seeth all things therein, to stir to get us good and upright hearts, and here to harbour nothing sinful or evill.
A scorner loveth not one that reproveth him, neither will he goe to the wise, Vers 12.That is, he, who mocketh at godlinesse, hateth such as bring his faults to light, rebuking and seeking to reclaim him from them, whereas indeed, he ought to love such above other men, because they indeavour to cleanse away his faults, against the time that he must appeare before the severe judge of all the world, being otherwise in danger of condemnation therefore. But the scorner who hateth such, will not therefore come in their company, if he can avoid them, and this is the signe of a scorner Note. then, to associate himselfe with merry and dissolute companions, but not with the godly.
A merry heart maketh a chearfull countenance, but by sorrow of the heart the spirit is broken. This is spoken saith one, that we may take heed of worldly Vers. 13. Muffet.sorrow: the Lord speaking herein as a mother to her childe, that cryeth much, thou wilt marre thy face, if thou doest thus; so the Lord hereby deterreth from griefe, and vexation for worldly things, and distracting cares about them, by telling us, that this is a damping and deading to the spirit, but to keep the minde free from such vexations, and joying in the holy Ghost, makes a chearfull countenance, Note. and therefore, a chearfull heart upon all occurrences; and this is a thing, which we all affect; and therefore the means hindring it, are to be taken heed of, viz. wordly sorrow; and the spirit of God is to bee sought for, and begged; the peculiar Gal. 5. 2. Rom: 5. 1.fruit whereof, is true joy, and joy in tribulation. Notable is the saying of Philo: Divers affections fight in the mind, but that which gets the victory, sets up Philo.the banner in the face, as in a Towre; sadnesse, and envy, the pale colour; wrath, a clay colour; modesty, a purple; joy, white and red, duly mixed, to make the beauty of the face the more.
The heart of him that hath understanding seeketh knowledge, but the mouth of fooles feedeth on foolishnesse: It may seeme strange, that he who hath knowledge, Vers. 14.should seek knowledge; but it is commonly seen to be so; knowing men being the most diligent of all others in reading and hearing, to increase that more, which they have already attained: For they thinke, that they know but in part, and in that which they know, they find such sweetnesse, as that they are hereby drawn to indeavour the increasing thereof.
And it is to be noted, that he saith, seeketh knowledge in his heart, intimating that knowledge is cordiall to him; and that great is the delight that he taketh herein, above all other things in this world, as in the food of his soul; but fools are delighted with foolish and vaine things; some with jesting and vaine talking, some with reading vaine bookes, setting forth no truths, but phantasies, some with gaming. Pastimes, drinking, or whoring, or raking together of worldly goods, &c. which Note. are as meat unto them. And it is to be noted, that the word feede commeth of foreign to feed, as bruit beasts doe, of which foure sorts are specially noted to feed upon the foure Elements, the Salamander upon the Fire, the Cameleon upon the Aire, the Herring upon the Water, and the Mole upon Earth: so the envious and contentious foole feeds upon the fire of strife; the proud upon the aire of vainglory, the voluptuous upon the water of sensuall pleasure, and the covetous upon the excrements of the earth, gold, and silver; to increase which, is all their delight and pleasure.
All the dayes of the afflicted are evill, but he that is of a merry heart hath a Vers. 15.continuall feast; A man in affliction, and discontented at it, and impatient in his minde, hath no joy of his life, but is alwayes as one weary, and tired with the present time, wishing in the morning, that it were evening, and in the evening, that it were morning; but the man, that is chearfull in his heart, both in prosperity and adversity is like unto him, that is at a feast, where he hath variety, of meats to delight his taste, of friends about him, to delight his eyes, and of a faire roome, neat and well furnished, and the sweetnesse of Musick, and friendly talke, to delight his eares. But as Muffet noteth, None can have this merry heart, but the faithfull, Muffet.who have joy of justification from sin, and consequently, of deliverance from Note. exile and death; he that liveth in grosse sinnes, or in hypocrisie cannot, if hee bee merry, it is but Sardonicus risus, Laughter fore-running destruction, the vulg. All the dayes of the poore are evill, which is all one; because poverty imposing a necessity of hard labour, and hard fare, is a continuall affliction; Yet the godly poore, through the joy that is in his heart, turneth his course and spare dyet into a continuall feast, he is as well as the rich, that fare deliciously every day.
Therefore Chrysostome saith, it is neither wealth nor poverty, that makes men Chrys. hom: in Cor.happy, or miserable, but a mans owne mind, for how healthy, and strong are bodys fed only with bread? when as other bodyes, fed with all variety of dainties, are weake and languishing: They that weare a Diamond, if they have a sicke mind, cannot be of a good and quiet heart: but Philosophers, even in chaines, and want, injoy pure pleasure. Some understand the first words here, as the words of another man, a worldling, in whose opinion the poor and afflicted mans daies are all evill, but he saith, nay, the merry or chearful heart, even in such is a continual feast, which is little differing from the former.
Better is a little with the feare of God, then great treasure and trouble therewith. Vers. 16.These words are added as a reason of that which is said, ver. 15. an heart full of heavenly joy and comfort, although one be poore, is a continuall feast, because the little that such a one hath, who is a man fearing God, is better then wealth laid up in abundance, in the treasury of him that hath an evill conscience, and for this, trouble, and feare in his minde.
Better is a dinner of hearbs, where love is, then a stalled Oxe, and hatred Vers. 17.there-with. This also hath some coherence with ver. 16. as that with the 15. for they that have but a little, are glad oft-times to dine with hearbs, or as the manner of our Country is, amongst the poore, with bread and apple, cabbage, turneps, water-gruell, or the like, which costeth but a little; now in case that a man hath no better dinner then so, yet if he hath the love and favour of God, as they have that feare him, this dinner, to live with such simple food is better, then to have great cheere, as they that have a great deale, but are hated of him; as it is said of Esau, that he was, and all the wicked are, being therefore called vessels of wrath.
Another exposition is generally followed, as if loving, and peaceable eating and drinking of friends together were meant upon poore commons, and feasting, and fallings out, and quarrellings at the same; but Lavater after this mentioneth the Lavater.other, and I thinke it not only fit to be mentioned, but to be preferred, because men having little, but fearing God were spoken of, ver. 16. and meant of treasures, but having no inward peace, but trouble for sinne. Yet Chrysostome speaking of a dinner of poore men, and a dinner of the rich, the one consisting of hearbs, or other meane fare, with all other accommodations most simple, but the other of all varieties, all other things also being of the best, saith, That he would rather goe to that of the poore then of the rich, because Christ is there, and so love; as if this comparison were made between these two feasts.
A wrathfull man stirreth up strife, but he that is slow to anger appeaseth Vers. 18.strife; That is, the one stirres up strife where none was before, the other appeaseeth it by his meeknesse, and patience where it was, for which Chrysostome saith, Chrys. Hom. 21 in Heb.As water quencheth hot iron, so patience doth fiery anger.
The way of the slothfull man is as an hedge of thornes, but the way of the Vers. 19.righteous is made plaine. As a man that is to goe through thornes, goeth slowly, and timorously; so a slothfull person goeth creeping about his businesse; but the righteous man, who abhorres from his soule the sin of sloth, and idlenesse, and is industrious, and laborious in his Calling, is knowne by his very pace, and manner of his going, as the slothfull idlesbee is by his; he goeth apace about it, and loytereth not; but the other, as one that is without all spirit, or heart unto his worke, he upon a plaine way, as it were, the other as upon thornes, softly, as fearing to set his feet downe upon the ground, being staid by the way sometime by one, whom he meeteth to prate withall; sometime by another, as he that hath hedges in his way, that he must be long in getting over. Gregory applieth this, to such as forecasting what dangers there are in entring into, and walking in the way of God, are Gregor. Mor. l. 30. c. 13:hereby deterred, and so make slow hast to enter hereinto.
The similitude of an hedge here used is taken from hedges, that Husband-men use to make with bushes, to keep beasts from comming into their Corne fields: for as by such an hedge the wicked are kept from, and when they have good motions in their mindes, to come into the way of righteousnesse, and holinesse, retarded from entring hereinto; but the righteous, who are the elect of God, looke not at the sufferings which may befall them in so doing, unlesse it be to despise them, for the glory to come, enter and walk herein without feare, as in the best and smoothest way that they can goe in.
Some, by the slothfull here understand the wicked, wrathfull, and contentious person, because the righteous are opposed hereunto, and so expound it thus; The wicked furious man, of whom he speakes, ver. 18. hath his way like an hedge of thornes, if any walke or converse with him, he shall be pricked, and vexed with his harsh manners; but if with the righteous, he shall meet with nothing to offend him, so smooth through his meeknesse and gentlenesse is his way; wherefore the vulgar renders it, his way is without offence. Lastly, some understand this, as setting forth the difference betwixt the slothfull and the industrious, in regard of their fields, those of the one are over-growne with thrones; or the way thereunto, because he seldome goeth and cometh that way; but the way of the other is so often traced by his going and coming, that it is plaine, and his field is kept free from briers and thornes, by stubbing up, that come or grasse may plentifully grow therein.
And this is favoured by the Septu againt translation, which hath it, via fortium, the way of the strong; of all these expositions none but may well be received, and good use may be made thereof.
For ver. 20. see before, chap. 10. 1. only whereas it is there said, A foolish Vers. 20.sonne is an heavinesse to his mother, here, despiseth his mother; That is, either by setting at nought her precepts, against which see, chap. 1. 8. or by speaking disgracefully of her to others; and he that doth either of these is foolish, and wicked, for he doth herein against himselfe, because upon the honouring of his Parents, and specially of his Mother, depends both his life, worldly blessings, and honour, as Plato hath well noted, and the Scripture teacheth the same, both in Commandement five, and Deut. 5. Eccles. 3. The blessing of the mother establisheth the house of her sons, and the glory of a man is from the honour of his parents. They are Gods true Images in their old age, saith Plato to thee, and therefore above all Images to be worshipped; the worship and honour done to them being done to God, and the contempt of them punished, as the contempt of God himselfe, Deut. 21.
Folly is joy to him that is destitute of wisdome, but he that hath understanding Vers. 21.walketh uprightly. This differeth not much from ver. 14. the wicked foole is affected with things vaine, they are, as it were, meat and drinke unto him, as is there shewed; and his desire is to live in vaine pleasure, but the wise takes most care to walke in the wayes of God, and herein is his joy.
Without counsell purposes are disappointed, but by a multitude of Counsellours Vers. 22.they are established; the Cald. without secrets, and foreign signifieth both secret and counsell, but from the signification of the word, it is by some expounded thus; when men thinke to goe about great matters, but this purpose is not kept secret, but first divulged, this is a great hinderance to the worke intended, and oft-times preventeth the effecting of it.
But by the words opposed, whereby Counsellours are called foreign it appeares, that Counsell is also meant here, but counsell secretly taken, and so kept till the time cometh of doing, as is advised.
A man hath joy by the answer of his mouth, and a word spoken in due season, Vers. 23.how good is it! Having commended counsell in great undertakings, now he commendeth him that giveth good counsell, shewing, that he shall have joy thereof, when as it being followed hath a good effect, and he hath honour of all men for it; this is a word indeed spoken in due season.
And likewise there is joy in him, that by a milde and wise answer to those that are upon quarrelling, prevent it, as ver. 1. and to them that speake so seasonably against any mans sinne, or in the commendation of vertue, that it takes effect in the hearts of the Hearers, for their reformation; for this the Apostle calleth the Corinthians converted by him, his joy. It may also be understood of the Counsellours mouth, whereof the consulter hath joy, it proving good, who haply, if he had followed his owne minde, and not taken counsell, might have repented, when it had been too late.
The way of life is above to the wise, that he may depart from hell beneath; Vers. 24. Col. 3. 7.That is, he sets his minde upon things above, as is commanded, that is, heavenly, beleeving, living, and doing so, as that he may when he dyeth, ascend to heaven above, and avoyd coming in hell beneath, which all they shall be in danger to doe, that minde not heavenly things, but are drowned in worldly cares, saying, What shall we eate or drinke, or where-with shall we be cloathed? which Christ hath Matth. 6.forbidden.
Beda, The way of life is above, because it is taught of God above, and man of himselfe knoweth it not, till that God teacheth it him. Some it is above, because an hard way, and so above our power, if we were left to our selves, it being as it were a sleep ascent: but the way of death is beneath, downe, which a man may easily goe, and he goeth herein that liveth in sinne; much like unto which is the saying of our Lord, Streight is the way that leadeth to life, and there be few that Matth. 7. 14.finde it, but the way of death is broad.
The Lord will destroy the house of the proud, but he will establish the border Vers. 25.of the widow. By proud men here understand mighty men in this world, that being without conscience of right or wrong, oppresse the poor, and take their inheritances from them, as Ahab did Naboths vineyard from him; Such may slourish for a time, but in the end they shall be destroyed, and through Gods just judgement lose their lands and inheritances; but the poore thus wronged by them, shall in their posterity enjoy theirs again; for by the Widow, who is most subject to oppression, the poore and weake are generally understood, and by their borders their lands, the borders whereof were set, when inheritances were divided amongst them. But all Widowes, as Lavater noteth, are not the widowes thus specially patronized. and protected by God, but such as are described, 1 Tim. 5. Of Gods care of Lavater.Widowes, see Exod. 22. 22. Esa. 1. 17. Jam. 1. ult. Of his destroying the proud, see the example of Pharaoh, Senacherib, Nebuchadnezzar, and Herod, and of Ahab and proud Jezabel.
Ambrose saith, that God taketh widowes especially into his protection, becoming as an husband unto them, for their encouragement to live and serve him in Ambros. offic. l. c. 29.Widow-hood; and that he is offended for no sinne so much committed by man against man, as for the oppression of widowes, as appeareth by many places. Beda expounds this of heretickes insulting proudly over the true Church, and the Church, which is as Christs widow in this world, whose borders God will establish, Beda.and inlarge all over the world.
The thoughts of the wicked are abomination to the Lord, but the words of the pure are pleasant. Wicked men have evill thoughts, and godly men pure Vers. 26.thoughts and speeches, the one are abomination to God, although they breake not out into act, the other coming from a pure fountaine, the heart, and being ordered according to the rule of purity, the word of God, are pleasant to him, and he taketh delight herein. Hereby it appeareth, that God knoweth the thoughts of men, which even Zeno the Stoicke knew well, and therefore to one asking him, whether a man doing evill, might not avoid the knowledge of God? answered, no, nor thinking it. 2. Evill thoughts are sinnes, and abominable sins contrary to the opinion of naturall men, that thought is free. 3. He is a wicked man that hath evill thoughts in his heart, although he speaketh good words. 4. Although a man of evill thoughts: a man of evill thoughts may speake good words, yet they are not pleasing to God, for those words onelyonly are pleasing to him that come from the pure in heart. 5. None but Matth. 5. 5.good words come from such at any time, if through over-sight any doe, they looke Psal. 39. 1.better thenceforth to their wayes, that they offend not with their tongue.
And they that are pure in heart, utter themselves in speech edifyingly, not being sul…enly silent, nor vaingloriously talkative. Some restraine the thoughts here spoken of, to the unchaste, some to thoughts and inventions of mischiefe in one man against another; and contrariwise the words of the pure, to chaste and true, free from fraud, but of this restraint I see no reason.
He that is greedy of gaine troubleth his owne house, but he that hateth gifts shall live. This is spoken to deterre men from covetous seeking to get the Vers. 27.world by right or wrong, such can never live in quiet, but through their unjust dealing bring trouble and suits in Law upon themselves and posterity to whom they leave their inheritance so ill gotten. But he that is averse from taking bribes to prevent justice, will certainly avoid all other unjust dealing also, and therefore hee shall alwayes live in peace and quietnesse.
The heart of the righteous studieth to answer, but the mouth of the wicked poureth out evill things. Not much unlike to this is Verse 2. and Chap. 14. 33. Vers. 28.and therefore for exposition, the Reader may have recourse thither, onelyonly these words, The heart of the righteous studieth to answer, are in vulgar Latine rendred, meditateth obedience, because the same word foreign signifieth humble as well as answer, and because humility is the foundation of obedience. But thus it answereth not to the next words of the wicked mans mouth pouring out evill things. Therefore to hold to the New Translation, the meaning is, hee premeditateth before he speaketh, and so speaketh to the purpose that which is solid: but the foole, whatsoever cometh to his tongues end, without any premeditation, by which meanes not onelyonly idle and vaine prate comes from him, but also filthy words, oaths, and lyes, and foolish jeastings &c.
The Lord is farre from the wicked, but he hoareth the prayer of the righteous: that is, he is like one afarre off for hearing, being otherwise neare to every Vers. 29.man. Bernard considering that there be two impediments of hearing, nigh deafnesse, the other a farre distance, saith, that sometime God heareth not, because hee Bernard.stops his eares, and will not heare, viz. in case of hard-heartednesse towards the poore, as he saith, He that stops his eares against the cry of the poore, shall cry unto God, and he will not heare him; sometime he heareth not, because he stands as it were at a farre distance, as in case that he be proud that prayeth, For God lookes upon the proud afar off, but is neare to the humble.Esa. 66. 1.
The light of the eyes rejoyceth the heart, and a good report maketh the bones fat. Here are two things mentioned which are very pleasing to men, some beautifull Vers. 30.object set before the eyes, and a good report made of them coming to their eares, and therefore they are herein naturally much delighted; and this good report is their fame spread amongst their neighbours, this is even as a fatning to the bones, as meat of the best, wherein one takes great pleasure; so is every man pleased with a good report going of him, and to see friends and lovers flocking about him, pleasant gardens and orchards, and faire buildings of his owne, a comely loving wife faire children, &c.
The word rendred report is foreign hearing is rendred therefore by some, a good messenger. Here are two things compared together, the first, light coming to the eyes, and good news to the eare; of the one it is said, that it delighteth the heart; that is, the light of the morning with some comfort restored after a sad and sorrowfull night cheareth the heart of the other, It is a fatning to the bones; the meaning being according to some, that there is as much joy and comfort in this hearing, as in that seeing.
To me the words seeme to have coherence with verse 29. where he had said, The Lord heareth the prayers of the righteous; now to shew what a comfort this is, he saith, as the light is a comfort to the sight, and so to the heart, so and much more is this hearing, being so great a joy, that it is enough to renew and strengthen, not onelyonly the inner, but the outward man also, as it is when the bones Note. are filled with marrow, that all may flye wickednesse and pursue righteousnesse, that God may heare them calling upon him to their so great joy.
The eare that heareth the reproofe of life abideth amongst the wise. Vers. 32. He that refuseth instruction, despiseth his owne soule, but he that Vers. 31. Vers. 32.heareth reproofe getteth understanding. Something like unto this hath beene said, vers. 10. By reproofe of life, understand reproofe tending to the reformation of a mans life, and consequently the attaining of life everlasting, by saying the eare that heareth, he meaneth the man that heareth and obeyeth, he shall abide amongst the wise; that is, be set up with them, and advanced to wealth and honour in this world, if God seeth it meet for him, and he be fit for it, but howsoever he fareth here, he shall have place amongst them in the glory to come; contrariwise death and destruction shall be to such as hate reproof, as verse 10. and thus he shall prove one that despiseth or setteth light by his owne soule in the end, that despiseth instruction and reproofe, going on notwithstanding this obstinacy in his evill wayes.
But he that heareth reproofe getteth understanding; that is, as was said at the first, cometh by this meanes to be one of them that are wise to salvation. All which tendeth to shew the necessity of reproofe, and making a good use of it, as aman tenders the good of his owne soule, so that he is a foole, and void of all Note. wisdome, that hateth reproofe.
The feare of the Lord is the instruction of wisdome, and before honour is humility, Chap. 1. 7. The feare of the Lord is the beginning of wisdome, or the Vers. 33.head of wisdome, the principall part thereof, the same is meant here, they are wise and well instructed and taught that feare God; and because none submit themselves thus to do but the humble, before any man comes to this, and so to the honour that shall be to the wise, he is humble, and not proud.