Commentary on the Old Testament Volume 2-4, Biblical commentary 4 · Proverbs · Chapter 27
CHAP. XXVII.
BOast not thy selfe of to morrow, for thou knowest not what a day may bring forth, This seemeth to be ground of that saying, Jam. 4. Go too now yee that Vers. 1.say we will goe to such a City, and there be a yeare, &c. and so it is by exposition generally taken, a man knoweth not, whether he shall live till to morrow, and therefore it is not for him to boast what he will doe to morrow; but if a man hath an opportunity of doing now, take it and deferie not, lest thou be prevented. It is a notable place against those that beare themselves upon this, that they to morrow, that is, hereafter wil turn from their sins by repentance, and so attaine salvation, this Note. is a vaine and dangerous thing, and therefore let every one for this take the time present.
Let another praise thee, and not thine owne mouth, a stranger. &c. For a man to Vers. 2.praise himselfe, faith Chrysostome, is a dispraise and infamy, unlesse he be by necessity inforced to relate good things touching himselfe, as Paul was; for men will hardly heare one man praising another, much lesse praising himselfe. By repeating the word 2 Cor. 11.another man, with a little variation, a stranger, he intimateth, that a man should not only not praise himselfe, but not suffer such as stand in neare relation to him, to praise him, but strangers that have no relation in the flesh unto him, or by familiar acquaintance, but are meere strangers, or such as are in affection estranged; that is, very enemies; for when a man liveth and doth so, that even his enemies cannot but praise him, this is for his credit and fame indeed, for they would not otherwise speake well of him, but compelled by the truth.
A stone is heavy, and sand weighty, but a fooles wrath is heavier then both. Vers. 3. 4.Wrath is cruell, anger outragious, but who can stand before envy? It was said before that anger resteth in the bosome of fooles; now it is shewed how intolerable this anger is, and that being begun, it increaseth more and more, so that none are able to stand before it. And he nameth wrath, anger, and envy as the degrees.
Lavater for outragious, hath overflowing, and so the word foreign signifieth. Lavater.First, by wrath, that is said to be cruell, understand the first degree thereof, for wrath in a foole tends to bloudshed in any measure, anger, or fury to the bearing downe of all that come in the way, as an overflowing floud, and envy, which is worse then both these, for the floud coming may be avoided, but the envious and malicious foole cannot be taken heed of, and therefore none can tell, how to beware of an envious foole so, as not to be at some time or otther indangered by him; for anger much transporteth wise men, therefore fooles much more, whom nothing but bloudshed will satisfic, when they are angry, and dwell herein to malice and envy, so that they are not to be borne by those that can beare the heaviest things: which is spoken, that we may take heed of such, and have nothing to doe with them, as we would keep out of their gun-shot.
Open rebuke is better then secret love, faithfull are the words of a friend, Vers. 5. Vers. 6.but the kisses of an enemy deceitfull; That is, he doth better that rebuketh him openly that sinneth openly, then he that saith he loveth him, but suffereth sinne in him, and speaketh not against it, contrary to the charge given, Levit. 19. 17. but this is to be understood only of open sinning, for if thy brother sinneth against thee in private, tell him, saith Christ, betwixt him and thee alone, for such saith Paul, As sinne openly, rebuke openly, that others may feare. And although the rebuked Mat. 18.be thus wounded with the smiting of the tongue, yet this is better then an enemies kisses and imbraces, which are but as that of Judas towards Christ, and of Joab towards Abner, who imbraced him, and slew him; for a friends reproofe althought it peirceth, and woundeth, comes from love, as the lancing and searching of any corrupt part of the body to let out the corruption within; but let enemies speake thee never so faire, they herein seeke their owne good, not thine; a thing to be considered by young persons dearly loved by their friends, against whom they are ready to be exasperated for their reproofes; but such companions as humour and Note. speake pleasing things unto them, they love, and are well pleased with; but let none henceforth be so foolish as to doe thus, but know them to be their best friends, and that to be the greatest love which stands in just reproofe.
The full soule loatheth the honey-combe, but to the hungry soule every bitter Vers. 7.morsell is sweet. This is to be understood not only of meates, but of all other delightfull things also, satiety herein breeds a loathing, and the saying is true, rariora jucundiora, so did Manna, when they were daily fed there with in the Wildernesse, and the spirituall food of the Word is, for their being full fed herewith, distastfull to many men, but such as come newly to it, when they have long wanted it, finde farre more comfort and sweetnesse in it.
But this is true only in Carnall men, for David who was spirituall, that made the Word of God his daily meditation, found still a most sweet taste herein, because Ps. l. 119. 88. 89. Psal. 19. 7, 8, 9he is covetous hereof, as of a treasure, to which it is also compared; and therefore as to the covetous, Dulcis odor lucri, the taste of gaine is sweet still, how much treasure soever he hath; so to him that covets these best things, as St. Paul speakes, the more he understandeth, and is taught in the Word, the more sweetnesse 1 Cor. 12. 31.he still findeth herein.
As a bird that wandreth from the nest, so is a man that wandreth from his Vers. 8.place. Here warning is given to all men not to goe from their place and calling, but where God hath placed them by his providence to abide, and have a care of their Nest; That is, their House and Family, which they shall best provide for by so doing; whereas the man that goeth from his Calling, or is given often to change his habitation, or goeth idleing up and downe, neglecting his worke and children, from home, and is so often in idle company, doth like a bird wandring from her Nest, leaving her Eggs at six and seavens, and her young ones, till all be marred; for every man is bidden to continue in his calling, and he that careth not 1 Cor. 7. 1 Tim. 5. 8.for his owne house is worse then an Infidell; And a rolling stone (we say) gathers no mosse, Thus Lavater.
And Muffet addeth, That he is like a bird in levity, going some time hither, Lavater. Muffet.sometime thither without cause, and by this meanes meeting with a Net, or Limetwigs, and being so taken.
Oyntment and perfume rejoyce the heart, so doth the sweetnesse of a mans Vers. 9.friend by hearty counsell. It is noted by Clemens Alexandrinus, that sweet Oyntments and Perfumes comfort the heart, and strengthen the head, for which of old they used to anoynt the head at feasts to keep from drunkennesse; so the hearty counsell of a true friend comforts the heart in adversity, and in prosperity strengthens the head so, as that it is kept from being intoxicated with the joy of such a prosperous estate, for which one said, He had rather have the counsell of an hearty friend, then of a wise man.
Thine owne friend, and thy fathers friend forsake not, neither goe into thy Vers. 10.brothers house in the day of thy calamity, for better is a neighbour, that is near, then a brother farre off. For as much as the counsell of a friend is so precious, as hath been said, for sake not, but keep an old and tried friend, that hath long been a friend both to thee, and thy Father; as for a brother, he oft-times dwelleth farre off; yea, too farre for thee to goe for succour to him in the day of adversity, and therefore keep friendship also with thy neare neighbours; for at such a time he may stand thee in more stead then a brother, who dwelleth farre off, can, although he loveth thee well, and sometimes it falls out so, that there is no great love amongst brethren. The scope then of this place is, to teach us not only to make account of Note. brethren, who are neare to us in the flesh, as most doe, regarding none else, but brethren, or kinsfolke; but also of neighbours, and other friends and acquaintance, because the case may so stand, that we may finde more help from them, then from brethren.
My sonne, be wise, and make my heart glad, that I may answer him that reproaches Vers. 11.me. That a wise sonne makes a glad father, see chap. 10. for answering to reproach; The meaning is, that if any man shall seeke hereby to disgrace me, that I have not done my part in thy youth to season thee with grace, and wisdome, by teaching, and bringing thee up in the feare of the Lord, I may be able to put him to silence, by saying, Behold my sonne, how wisely and religiously he behaveth himselfe, doth not this speake plainely for me, that I have done my duty in his education? and hereby it is intimated, that it is a reproach to Parents, when through their neglect their children degenerate, and are of a wicked life and conversation. Note. For vers. 12, 13. see ch. 22. 3. and 20. 16. where both have been explained.
He that blesseth his friend with a loud voyce, rising early in the morning, it shall be counted a curse to him. Here is a warning given against flattery, he praiseth Vers. 14.his friend with a loud voyce, that praiseth him immoderately, and exceedeth the truth in so doing, that he may by this meanes ingratiate himselfe with him, as making him beleeve that his affection is extraordinary towards him, for the vertues that shine in him. And he riseth up early in the morning so to doe, that rashly giveth him so great praise, before that he knoweth him, and his conditions very well; for that he may know him indeed, what manner of man he is, he must first be long conversant with him, as the Proverb is, He must first eate a Peck of salt with him.
To doe thus therefore is base flattery, and shamefull to him that doth it, for he cannot but be taken notice of by others for this to be a palpable Sycophant, under a pretence of extraordinary love to him, seeking benefit by him; or a simple and foolish man, because there may be vices in him for ought that he knoweth, for which he is more worthy to be disgraced then praised; and if so, he sheweth his owne vitiousnesse in praising such an one, but much more if he knowing it to be so, yet praiseth him, as many slatterers doe; or if he be not so vicious, he may turne to vice, yea, his unreasonable praising of him may puffe him up with pride, and so make him most vicious; for all men are mutable, and therefore are not truly happy, or to be much praised before their death, as the Proverb saith; and for this cause it is here said, It shall be counted a curse to him; That is, all men shall Nemo anto obitum supremaque sunera faustus.speake ill of, and condemne so grosse a flatterer, yea, and his blessing of his friend shall be turned to a curse unto him, as being thus brought into the more disgrace, according to the Proverb, Nimium honoris, dimidium dedecoris, too much honour, halse a disgrace, because we use to say, when a wicked man praiseth another, Marke the praiser, he is a good man I warrant you, whom such an one commendeth; and if he be good indeed, the Parasite is by him rejected, as those were by Paul and Barnabas, that honoured them as gods; but an Herod indeed Act. 14. 14. Act. 12.contrari wise takes well the divine honour done unto him, although God be highly offended hereat, and immediately abaseth him therefore, by making him worms-meat.
Touching a contentious woman, Vers. 15. see before Chap. 19. 13. But it is here further added:
Whosoever hideth her, hideth the wind, and the ointment of his right hand, which bewraieth it selfe; whereby is meant, that she is so violently set upon Vers. 16.scolding and brauling, that none can any more stay her there-from, then the blustering wind from blowing, or the smell of a strong ointment from coming forth, although he holdeth it close in his hand, for it will notwithstanding come forth and fill all the house where it is.
Iron sharpeneth iron, so a man the countenance of his friend. Some, taking this to cohere with Verse 15, 16. understand it as spoken of a man and his wife, Vers. 17.his friend, and taking the word foreign for uniting, as it signifieth, if it be held to be a radix, although if it be derived from foreign it signifieth to sharpen, they give this Rodolph. Bainus.for the sense; as iron is united to iron, that is, being heat in the fire, so a man uniteth his wife to him, although of a most rigid nature, by love making her milde and patient, when she is so impatient and contentious: for love is as fire in this respect, softening and framing then with the hammer two hard bodies into one; and the countenance is said to be united, because love and good will being reconciled, the countenance, which was before fierce and angry is changed into amiable. But as Chrysostome noteth, this uniting of iron is with iron, not of iron with silver or Chrysost.gold, brasse or pewter, so a firme union is not like to be betwixt man and wife, if a poore man, and ignobly descended marrieth a woman rich or noble; for now the ordinance of God must be by her pride and impetuosity perverted, and shee will not be subject to him, but he must be subject to her, and therefore he exhorteth to equall marriages making, noble persons with noble, rich with rich, and not otherwise.
This Exposition is not to be misliked, but most Expositors take it to be more generally meant, and so doe I also of any friend, if there be strife betwixt friends, if there be true love, one will unite himselfe againe to the other, as iron and iron are joyned together by meanes of fire, so that although the conntenance of the one upon a falling out be averse from another, yet it is hereby againe turned towards him, and so ought it to be, and is where there is love after any contention or falling out, according to that common saying, The falling out of lovers is the renuing Amantium irae amoris redintegratio est.of love. But instead of rendring it united, many follow that of whetting or sharpening, and so give this for the sense, as iron rubbed against iron, makes it bright and sharpe to cut withall, if it be a sword or knife; so a good man, a friend coming in presence, not onelyonly chearfulnesse of countenance is caused in his friend, and so brightnesse, but also he is by his presence whetted on to zeal, and the affectation of goodnesse in any kinde the more. Some, because the word here used signifieth steele as well as iron, expound it thus, as steele and iron tempered together, make a sharpe instrument; so a friend, who is of an harder nature, being joyned to one of a softer, makes him sharpe, that of himselfe was before but blunt and dull to worthy actions. Some taking the strife, and falling out of friends to be here meant, expound it thus, as one iron rubbed against another, sharpeneth it to cut the more dangerously; so one friend beginning to fall out with another, by his unkinde and provocative speech, exasperateth his friend against him; that he loved him not so much before, but now he hateth him as much. I preferre that exposition of uniting, because it is, foreign, iron uniteth with iron, which doth not so well agree, if it be rendred, Iron sharpens iron, for the foreign which is redundant.
Who so keepeth the Figtree, shall eat the fruit thereof, so he that waiteth on his master shall be honoured. As the Figtree was in that land to the husbandman, so is Vers. 18.a master to his servant. The husbandman; that would eat of the Figtree, diligently tendeth it by keeping away beasts that they may not bite it, pruning and digging about it, that it may fructifie, for by this means, he cometh to have plenty of Figs to feed upon; so the servant shall come to honour, that attendeth duly his master, in all things to defend him, if he be assaulted by enemy or robber, to provide his food, and dresse it for him, to keep his cloaths clean, and to doe all things necessary about him, and what else he commandeth; for either he will promote him, or God will, whom Col. 3 24.he serveth in doing diligent service to him.
Lavater noteth, that this is spoken according to that which is done, they that keep Lavater.Figtrees live upon the fruit thereof two months in the yeare, and grow fat herewith, which was in times past a great comfort to poore servants, having commonly so course fare as they had. And by honour here spoken of, is meant exhibition, some good matter shall by a master be given to his servant, that is diligent and faithfull about him; sometime his freedome and meanes of maintenance being granted him at his dismission, as hath been done by good masters of old to well-deserving servants, for so the word honour is taken 1 Tim. 5. Honour widows that be widows indeed. And much more he that waiteth upon, and diligently serveth God, the great Master of us all, shall be honoured by him, and be bidden enter into his joy.
As in water face answereth to face, so the heart of man to man; Hebr. As Vers. 19.water face to face, that is sheweth face to face, so man sheweth his heart to man, and thus Junius renders it; the Vulg. as water represents the face, so the exteriour habit, the heart of man; Thus Lavater relates it, but it is, As in water the face shineth, so mens hearts are manifest to the wise, The sense being looked at, and not the words; the meaning is, although the heart of man is knowne to no other man, yet there is some darke representation of it made in his speeches and actions to him that well observeth them from time to time; thus Lavater, and all commonly, that understand another mans heart here, and by water, cleare and calme water, others that understand troubled water and moveable, expound it thus, as the face is represented in the water, yet so as that a man beholding it, cannot well perceive what manner of face it is; so it is but little that one man can discerne of the heart of another; for it seems to him to be otherwise then it is. Others that the similitude may be more fully answered in the thing, to which it is applied, will not have another mans heart meant here, but a mans owne, as the face to which that in the water is represented is his owne, who by standing with his face to the water causeth it. And indeed this is the best, as a man seeth his face in the water, as in a glasse, so in the glasse of the word, every one that is wise may see his Note. owne heart, and the blemishes therein, to seeke in time the cleansing of them away, as it stands every one in hand to do, before the coming of the strict Judge, who will otherwise find them out, and lay them open to their everlasting confusion. And yet he saith not, in a glasse face sheweth face, but in water, because many looking-glasses are deceitfull, and represent the face fairer then it is, but cleare water doth not, nor the true glasse of the word.
Hell and destruction are never full, so the eyes of man are never satisfied; Verse 20. Crescit amor …ummi quantum ipsa pecunia creseit.that is of the covetous man, what abundance soever he hath, he still coveteth more, what treasures, what goodly possessions soever he seeth he coveteth, and therefore covetousnesse is called the lust of the eyes, 1 Joh. 2. 16. of the same similitude see more Chap. 30. 15, 16. And this should be an argument to stirre up our hearts against covetousnesse, because such can never have satisfaction, and to be satisfied is the Note. thing for which men covet the goods of this world, therefore it is a vaine thing to covet them, but to covet the best things, as the Apostle speaketh, tendeth to full satisfaction, 1 Cor. 12. Matth. 5.for he that thirsteth after righteousnesse shall be satisfied.
As the fining pot for silver, and the furnace for gold, so is a man to his Vers. 21.praise, Hebr. a mans praise for his mouth. Silver and gold come to shine by meanes of the fining pot and furnace, whereby they are purified; so a man of wisdome becomes glorious by meanes of his mouth, wherewith he speakes execllently and divinely, for such words are the words not of men, but of the Lord, which are like unto silver tried seven times in the fire, and therefore he that uttereth them, and liveth accordingly, is here by adorned, being for this in his mouth as a silver trumpet, 1 Thess. 2. 13. Psal. 12.or the golden bells of Aaron. And this was notably exemplified in Chrysostome, who for his divine eloquence had the name from foreign a golden mouth. The Vulgar renders it, So is a man tryed by the mouth of the praiser, Beda.expounded by Beda thus; A good man is tryed by the mouth of him that praiseth him, because that being praised, he rejecteth it, but the wicked and proud are hereby lifted up. And Gregory saith the same, yeelding this reason, either hee knoweth that this praise is false, and then he is humbled to heare himselfe praised Gregor. magnus.so unworthily, for it grieveth him to thinke how farre short he cometh of that which is spoken of him, or if he knoweth it to be true, he is humbled and feareth, lest the praise given him by men, should be an occasion of losing his reward in heaven. And this sense the Hebrew will well beare, if we render it word for word thus, And a man by the mouth of his praiser; that is, is tried by the mouth thus speaking of him, if he takes it not to be proud, but be humbled therefore, he is knowne now to be gold or silver tried, if otherwise, he is base and drossie: For Lavater. Junius.this also is Lavater; for the first, Junius, and the reason of the difference is, because the word foreign is without any word added to shew whose mouth is meant, but the sense is best, if it be understood of the mouth of the praiser, according to the Vulgar.
Though thou shouldest bray a foole in a mortar with wheat, with a pestle, Vers. 22.yet will not his folly depart from him, Jun. In a mortar with barly, and the Vulgar hath for barly Ptisanas, signifying the same sodden; Pagnin. farreum; R. Abrah. triticum contusum, which way soever it be taken, the difference is not great, the meaning is barly or wheat, may be beaten in a mortar with a pestle into fine meale (for this was one way of making corne into meale of old, and is in some places at this day, but let a foolish wicked man be chastised never so much, he will not be changed, but continue an obstinate foole, and stiffe in his wayes still, as Pharaoh after all the judgements sent upon him and his Kingdome; we may Note. learn from hence, that such wicked men as are not by corrections from God or men reformed, are in a desperate condition, neither is there any hope of their salvation, but through the hardnesse of their hearts, not repenting, they heape up to themselves wrath against the day of wrath.
Be diligent to know the state of thy flocks, and looke well to thy herds, for Vers. 23, 24.riches are not for ever, and doth the Crowne indure to every generation? The scope of these words, and so forth to the end of the Chapter, is to stir up to providence and industry, the good that will come hereof to the Husbandman being shewed. And here first it is commended to him to look to his flockes and herds from time to time himselfe, because if he doth not, they will for want of welllooking to, decay; and he that hath great flockes now may soone lose them, or many of them, and this will be a great blow to his riches, he must not thinke, that they will continue alwayes with a man that is carelesse; for the very Crown, which is the greatest riches of all others, is not everlasting, but thereafter as he that hath it, carrieth himselfe worthily or unworthily.
The hay appeares, and the tender grasse sheweth it selfe, &c. that is, cut downe grasse, and make thy hay when time is, and likewise corne, and other fruits Vers. 25.here called the hearts of the mountaines gathered, be provident to get all in due time.
Then shalt thou have lambs-wool for thy cloathing, and goats to sell, and buy fields withall, and goats milke for food; that is, by Gods blessing upon thy Vers. 26.good husbandry, thou shalt have not onelyonly necessaries, but abundance. This is by some spiritually applyed to Pastors of the Church, who are here injoyned by auricular Confession to know the state of their flockes from time to time, that so they Allegory.may the better know what to doe for the keeping of them sound. But if it were meant so, as Lavater saith, then this order should have beene followed in those dayes, and every one should then have come to the Priest to make this confession, but this the Papals themselves will not say, that they did; It holds therefore only to Pastors to know by examining, and observing, and hearkening after mens doings, that be under their charge, what the state of their flockes be, to minister a word of reproofe and comfort to them accordingly.
Beda therefore, who first of all others applyeth to Pastors, saith nothing of Auricular Beda.confession, as a meanes to know, but in generall, as hath beene said. And it belongeth to Princes also, whose flockes their Kingdomes are, and must be well governed, and with great care, or else they will not last long.