Commentary on the Old Testament Volume 2-4, Biblical commentary 4 · Proverbs · Chapter 22
CHAP. XXII.
A Good name is rather to be chosen then great riches, and loving favour Vers. 1.rather then silver and gold. This may seeme strange, seeing that in riches there is reality, but to be spoken well of amongst men, what is it, but the empty aire, beating with a vaine sound, but doing no man any good?
Ans. If it cometh from vertue and well doing, it doth a man more good sometime, then money, as namely, when such a man hath occasion to speake, he shall be more willingly heard for his good, and the good of others. 2. For this, sometime great preferment cometh. 3. After death, when riches faile, this continueth. 4. If he hath children, they shall fare the better, and finde more favour for his sake.
If it be said, some wicked men have a good name amongst men▪ and some righteous men are reproached, and vilely spoken of; it is true, but their good name is not the name here spoken of, which is founded upon vertue, for they come to it through deceit, by reason of the shallownesse of men, that can looke upon one only superficially, and not discerne the evil that is in him. And for the just, defamed for righteousnesse, this is no infamy, but fame before God, and all good men, because such are the blessed of the Lord. But why is love preferred before Gold or Mat. 5. 12.Silver?
Ans. Because sometime a friend in the Court is better then a penny in a mans purse, and he that is be friended, hath his cause wel ended.
2 If warre hapneth, and he falleth into the enemies hands, to finde favour then with Nebuchadnezzar, as poore Jeremiah did, is more then to abound with gold and silver, as Zedekiah, and his Princes; Nehemiah a Captaine, finding such favour with Artaxerxes, benefited himselfe, and all his Country-men the Jewes: and how much good came of Ahashuerus his favour to Ester? alwayes provided yet, that there be a concurrence of Gods favour with the favour of men.
A prudent man fore-seeth the evill, and hideth himselfe, but the simple Vers. 3.passe on, and are punished. The evil here spoken of is the plague, or the judgement of war, or some other generall judgement coming for sin; the prudent seeing this bideth himselfe by flying to God in prayer, for there is for such an hiding place, under his shadow, and seathers, as the Psalmist speaketh. Prudence also teacheth in time of danger, by enemies, or persecutors to flee for shelter, from one place to Psal. 91.another, as Christ said to his Disciples, When they persecute you in one City, fly to another; and in time of the Plague likewise, provided, that we first and chiefly fly to God. 2. Be not over timorous, for this sheweth little faith. 3. Herein Note. each one hath respect to his Calling, not for feare of infection to forsake that; such as have a Calling to attend upon the sicke, and Women great with childe, or in travell at such time, not now to forbeare, but to have confidence in God, and doe their Office, and likewise such, as to whom the care of burying the dead belongeth. Lastly, they that stand in nearest relation to each other, Wife to Husband, Children to Parents, Spirituall Pastors to their flocke. For,
1 There is a speciall promise, that a charge shall be given to the holy Angels, Psal. 34.to keep thee in all thy wayes, and he that rests under the feathers of the Almighty, Psal. 91.shall not feare the pestilence that walketh at noon day.
2 If the Angels beare thee not above the danger of the Plague, and the bodykilling infection thereof, yet they shall certainly beare thee with Lazarus dying Luke 16.into the bosome of Abraham; see my exposition upon Psal. 91. for further instruction in this point: The simple goeth on, and is punished; That is, the foolish opposed to the prudent, the wicked, that are without piety, and the rash, through their foole hardinesse run into apparent danger, either of the sword, or plague, and so perish, and dye without comfort. These evils coming are not by them lookt at, to be stirred up hereby to repentance, but being this way unfenced, they lye nakedly open to them, to be devoured hereby, and then to be swallowed up of the bottomlesse pit for ever.
For vers. 4. wherein humility is commended, see before, chap. 18. 12.
Thornes and snares are in the way of the froward, he that keepes his soule Vers. 5.shall be farre from them. Thornes prick and hurt, and snares hold, and trouble such as are taken therein; in saying then that these are in the way of the perverse, or wicked, he meaneth sinnes are as snares, taking, and holding the wicked to their destruction, and as thornes pricking and galling their conscience, and particularly sinnes that they fall into, through the worldlinesse of their mindes, the cares of this life, for they in speciall are sometimes compared to thrones and bryars, and sometimes Matth. 13. Luk. 21. 34.to snares, like unto which the day of Judgement shall come upon the worldly minded: He that keeps his soule; That is, from being worldly, having his minde lifted up to things above, and laying up a treasure in heaven shall be free from them, for he shall not be in any such danger. Therefore we are here taught how we may escape the danger of these thornes, and snares, viz. by keeping our soules, not suffering worldly cares to take place in our hearts, but being heavenly minded and spirituall; for thus we shall count all things here as drosse, and dung, in comparison of the knowledge of Christ, and the benefit coming hereby, and so Phil, 3. 7, 8. Junius. Muffet. Rom. 5. 1.not thinke worldly things worthy the setting our hearts upon them.
Some by thornes, and snares, understand troubles, and vexations, through manifold sufferings here, and hereafter, from which he that keeps his soule, is free; for although he hath his sufferings in this life, yet he is not hereat vexed, but rejoyceth in them, by vertue of his faith, and is sure, that he shall for ever be free from the future sufferings in hell fire.
Lavater also addeth, that by snares are meant the snares of the Devill, whereby Lavater.they are intangled that are taken with Heresie, and that thornes and snares are in their way, as was said before of the slothfull, hindering them from going in the way of righteousnesse, to which last I cannot subscribe, because they are said to be in the way of the perverse, as a punishment, that we may be deterred from walking that way, and have a vigilant care of our selves continually, that we be not by any meanes drawne into it. They are not then spoken of, as being in their way to hinder their coming out of it into the right way, which they have no minde to doe, but to shew the dangerousnesse of the way, that they are in; for the other Expositions, they altogether make the sence most full.
And of the snare of the Devill, in which the wicked are, the Apostle speaketh saying, If God will give them repentance, that they may come out of the snare of 2 Tim. 2. 26the Devill.
Traine up a childe in the way wherein he should goe, and when he is old he Vers. 6.will not depart from it. This is according to the common saying, Quo semel est imbuta recens servabit odorem testa diu. As a new vessell is seasoned, so it will hold the tang a long time. Sometimes it is not so, but for the most part it is, and therefore Parents must instruct their children be times, and season them with knowledge of the Principles of the Christian Religion, and cause them to live accordingly; Gen. 18. Josh. 24. Vers. 7.as it is said of Abraham, and Joshua, and his house.
The rich ruleth over the poore, and the borrower is servant to the lender. How the rich rule over the poore, is commonly seene, because they labour for them, and are commanded by them, and the Debtor is a servant to the Lender, because that by the Law, if he were not able to pay, he was to be sold for a servant, and so payment was to be made, or to serve him.
He that so weth iniquity shall reap vanity, and the rod of his anger shall faile. Vers. 8. Muffet.Muffet, the rod of his anger shall consume him; That is, he who is injurious to others, and afflicteth them, shall by meanes of his owne unrighteous dealing, be at last consumed himselfe, and wasted, through the just judgement of God.
The vulgar to the same effect; He shall be consumed by the rod of his anger: But the Now Translation is word for word according to the Hebrew: but the word rendred fatle, signifieth also consume, and if him be understood, the first rendring and exposition is good, shall consume him; and then the sence is plaine, as hath been said. It is aptly spoken next unto that of the rich, ruling over the poore, ver. 7. the rich being hereby warned to take heed, that he rule not with rigour, for if he doth, and wrongs the poore, he doth but sow the seed of his owne ruine: evill done to others, will bring forth the like evill to him againe, and that with increase; yea, the rod that he hath, which is put for an ensigne of power, That is, his dominion before spoken of, being thus abused, against a poore man, with whom he is angry, shall turne to the bringing of him downe so, as that he shall become poore also, and then his former power shall faile him.
He that hath a bountifull eye shall be blessed, for he giveth of his bread to Vers. 9.the poore; A bountifull eye he is said to have, that giveth to the poore, because by looking upon him in misery he is moved thus to doe. Of his being blessed, see Mat. 25. and in this life, Psal. 112.
Cast out the scorner, and contention will goe out, yea, strife and reproach shall Vers. 10.cease. By the Scorner here, understand not only one that is given to mocking, but also that thus urgeth others to impatience, whereupon hot contention followeth: or one that scornes, and mockes at the Prince, or chiefe Rulers of the Land, seeking what he can, to vilifie him in the estimation of the people, whereby they are ready to rise up in rebellion against him, or them. If there be any one such, the Prince is here required to take him away; That is, to cut him off, and to quell the rest, that are stirred up by him to mutiny. All are not to be animadverted against for this one, but he is to be rooted out, or a few, and then the rest will be quiet, and such contemptible speeches shall be heard no more.
He that loveth purenesse of heart, for the grace of his lips the King shall be Vers. 11his friend. These words doe aptly follow the other, about casting out the Scorner, for now he sheweth on the contrary side, whom the King should have in estimation, viz. a man of a pure heart; That is, him, who is sincere, and upright in his whole life and carriage, that is no mocker, but full of wise and gracious speeches, tending to peace, and righteousnesse. A wise King, that would be loved, and honoured of his Subjects, must cast out the Scorner, and take such a man unto him.
The eyes of the Lord preserve knowledge, and he overthroweth the words Vers. 12. Muffet.of the transgressour. By knowledge here, Muffet understandeth a man that knoweth, and feareth God, over him are Gods eyes continually to preserve him; but the wicked man, who is but a man of words, praying haply, and speaking as well as he, the Lord overthroweth, who looketh not so much at the words, as at the heart, and workes of him that attendeth upon his Worship, and Service.
Lavater understandeth the Holy Scriptures, wherein Divine knowledge is contained, Lavater.of these the Lord hath a speciall care at all times, to see to their preservation, although Persecutors burne up as many Bookes as they can come by, as did Antiochus Epiphanes, and Dioclesian afterwards, yea, and learned men, who teach, and set forth the knowledge herein contained. And by the words of transgressours, the raging words of wicked Persecutors, who threaten destruction to the Church, and people of God, he overthroweth, and bringeth them to nothing, which was most notably fulfilled in that Antiochus aforesaid.
Of the sloth full spoken of, ver. 13. who saith, A Lion is in the way, see before, Vers. 13.ch. 15. 19. The meaning is, he doth as if there were a Lion in the way of working; That is, deadly danger, for so he declineth it, and keeps backe from labour.
The mouth of strange women is as a deep pit, he that is abhorred of the Lord Vers. 14.falls into it. Of a strange woman see before, chap. 2. 16. 7. 5. Now her mouth is compared to a deep pit, because that by the flatteries of her mouth simple men are made to fall into fornication, which is as a deep and dangerous pit, in which he perisheth that falleth; and who is that? but the man whom the Lord for his great sins going before, giveth over to a reprobate sence, and he is ready to fall into this, and others sins, and to commit them with greedinesse, and this for the most part is Rom. 1. 26.the Glutton, and Drunkard, and the idle person, against whom, ver. 13.
Foolishnesse is bound in the heart of a childe, but the rod of correction driveth it away. Of correcting children see before, ch. 13. 24.Vers. 15.
He that oppresseth the poore to come to riches, and that giveth to the rich, shall surely come to want. The first clause here is plaine; for the second, he is Vers. 16.meant, that feasteth the rich sumptuously, and spends prodigally upon them for vain-glory, as some doe: For when thou feastest, saith Christ, invite not the rich, yet not absolutely forbidding it, because it tendeth to the increase of love, but it is Luke 14.a greater act of love to invite the poore; so that if that be done, and this neglected, but much more if the rich be feasted, and the poore oppressed, God is offended, and the rich that doth thus, shall by him be brought downe to poverty. Lavater understands it of a man that having oppressed the poore, for which he is complained Lavater.of to the Judge, and that he may finde favour with him giveth some great present to him. He shall come to poverty either by the Princes picking some quarrell against him, and so squeezing him, or by enemies breaking into the land, and taking of his goods away from him, according to the former of which it is said, Quod non accipit Christus, tollit fiscus. The vulg. He shall give to one richer and want; that is, will he, nill he, one richer shall spoyle him, as he hath spoyled the poore.
Basil setteth forth this by a comparison taken from Fishes, the great devoureth Basil. Cajetan.the little, but then cometh a greater then he, and devoureth him. Cajetan understands God by the richer, to whom he giveth, when he is by him deprived, but this is forced. Some understand two wayes of coming to poverty here spoken of: 1. By oppressing the poore. 2. By giving largely to the rich in hope to be abundantly recompenced, but in the end his goods being thus wasted, and no recompence coming, he remaineth poore. To me it seemeth to be of larger extent, when God hath committed the goods of this world to thy dispensation, and thou comest to distribute them, then to give them to rich friends that have enough already, and not to the poore, is the way to come to want the true treasure, and so to be most poore, and miserable indeed, a thing too commonly practised: but let this be a warning to thee, if thou beest wise, to incline more to the poore, though strangers, then to the rich, although familiar friends, or kinsfolke, for so thou Note. shalt surely have a treasure in heaven, otherwise thou shalt surely want one day as well as he that oppresseth the poore.
It is a pleasant thing to keep them within thee, they shall withall be fitted to thy lips. Here, and verse 17, and verse 19, 20, 21. is a generall exhortation to Vers. 18.heare the words of knowledge, it being shewed, that no small, but great good will redound to every one that doth. The things to which we are exhorted are, 1. In humility, to heare all the instructions before going, and to beleeve them, verse 17.
Bow downe thine eare, and heare the words of the wise, for he must heare in Vers. 17.all humility, and submit to be guided hereby, as by the words and instructions of him, that is onelyonly wise, that is, the Lord, who would be made wise hereby, and Esa. 66. 2. 1 Tim. 1. 17. Prov. 1. 9. 1 Cor. 1. Rom. 8. 7. Matth. 13. 12. Vers. 18. Col. 3. 16. Matth. 13.not leane to his owne understanding, which is foolishnesse, yea, enmity to God and his wisdome. 2. To apply our hearts hereunto, and apply thine heart unto my knowledge, for we must have hearts to heare and understand, as well as eares to heare. 3. Having heard, and heard with the heart, to keep them within by serious meditation, and remembring. Vers. 18. It is a pleasant thing to keep them within thee; thus we are commanded to let the word of God dwell plenteously within us, as good seed being sowne must be kept within the ground, that it may spring up and fructifie, and lye deep in the ground, because where there is no depth of earth, although it springs up, it soone withereth againe, and this must be done out of a delight taken herein. 4. Not so to keep them in heart, as not to speak of them, for which it is added, They shall withall be fitted to thy lips; the good hearer being one that talketh of the word which he hath heard, and spends not his time after this in vaine and worldly talke altogether, for out of the abundance of the heart the mouth speaketh; the word heard is as living water flowing out of Ioh. 4. 10.the belly to eternall life.
The good or benefit redounding to a man that heareth, as hath been said, is first confidence in God, Vers. 19. That thy trust may be in the Lord, for none but such can trust in God, in others if there be a confidence, it is none other then presumption, Vers. 19.and the obedient hearer that trusts in God, shall not be deceived; for his words be the words of truth, of which he is ascertained, for he is a God that Vers. 21.cannot lye, though all men be lyars.
Secondly, wisdome, to answer any man that asketh thee concerning the faith and hope that is in thee, that thou mightest answer the words of truth to them that send unto thee; of which see also 1 Pet. 3. 15. others, that are no diligent hearers, or having heard, hide it not within them, if they be asked, can answer nothing, but stand like stockes and blocks, which is a most shamefull thing in matters of greatest concernment. Lavater observeth here, that this exhortation is now inserted, because Lavater.that from Chap. 10. hitherto, he having delivered wise and darke sentences, from henceforth to Chap. 25 he altereth the course of his speech, proceeding by way of command, as a father speaking to his sonne.
Beda thinkes, that Salomon hitherto propounded onelyonly what he meditated Beda.upon in private, but now proceeding to presse these things to his sonne, for whose learning he penned them, he thought good to premise this exhortation, and then to come to the charge giving, which followeth; but because he often exhorted before also to hearken, this cannot stand, but rather it is probable, that fearing, lest in uttering so many things the hearer should grow drowsie and dead-hearted, he here quickens him againe to give diligent attention to the end. And indeed so prone Note. are all hearers to drowsinesse, as Eutichus, when Paul prolongs his speech, as that Act. 20.they have need by the way to be often stirred up to attention, as is the laudable custome of all zealous preachers of the Gospel, and we have much adoe also thus to quickensome some hearers, or to keep them waking.
Rob not the poore because he is poore, neither oppresse the afflicted in the Vers. 22.gate, for the Lord will plead their cause. In giving his charge he here beginneth with the Proverb last set downe verse 16. against oppressing the poore. Rob not the poore, because he is poore, that is, take not advantage of his poverty to wrong him; and thou that are a Judge, adventure not for this to oppresse him by a false judgement, for although there be no might in him that thou needest to feare, yet there is in his God, who will plead for him, and will surely spoyle those that spoyle him; for to oppresse in the gate, is to oppresse in judgement, because the Judge was wont to sit in the gate of the City.
Make no friendship with an angry man, and with a furious man thou shalt Vers. 24, 25.not goe; Lest thou learne his wayes, and get a snare to thy soule. Men and women are apt by nature to take any evill infection from others if they converse with them that be infected, therefore as society with any that are infected, is to bee eschewed, now sinne is an infection, and as other sinnes, so anger, for which end companying with such is to be taken heed of. And the companion of the furious gets a snare to his soule, because such a man being but a little provoked, is ready to kill and slay his very friend in his mad fit, as Alexander is said to have done by Parmenio; and to fall by the sword, and by a snare is all one, because either brings death.
Here is warning given against surety-ship, of which often before Chap. 6. &c.Vers. 26. Vers. 28.
Remove not the ancient land-marke which thy fathers have set. Of removing the land-marke, see Deut. 19. 14. where the Lord forbiddeth it, and Deut. 27. 17. where he curseth it.
Touching the diligent, of whom it is spoken, verse 29. see Chap. 21. 5. but here it is said, such shall stand before Kings, intimating more then wealth, that he shall attaine unto, and that is honour and dignity through the publike imployment in which he shall be imployed; for he that is wise and industrious in managing private affaires, the King will soone spye out, and imploy in the publike, gathering from hence, that he is a most sit man for it.