Commentary on the Old Testament Volume 2-4, Biblical commentary 4 · Proverbs · Chapter 28
CHAP. XXVIII.
THe wicked flyeth when none pursueth him, but the righteous is bold as a Lion. This is true both of theeves and adulterers, when they are about their Vers. 1.wickednesse, and of other notorious sinners, they are terrified in their consciences exceedingly, and so is a Tyrant, that by bloudshed commeth to a Kingdome, and this is threatned in the Law, he shall feare at the shaking of a leafe &c.Levit. 26. 17. Deut. 28. Vers. 2.
For the transgression of a land many be the Princes thereof, but by a man of understanding the state thereof shall be prolonged; that is, for sinne either one killeth or expelleth another, and reigneth in his stead, as was done 2 King. 16. or instead of a Monarchy the Nation cometh to be governed by an Aristocracie, in either of which case the people suffer grievously by many exactions, as was proved in Israel, when two Kings reigned together, one over Judah, another over Israel, or ten Tribes thereof. And the like had England experience of, in the time of the Heptarchy of the Saxons here, and the Romans in the time of the Triumviri, Caesar, Anthony, and Lepidus.
But by a man of understanding, &c. that is, by one wise King or Prince the state is long setled in the life of such a King to the great good of the land, for so it is promised, Deut. 17.
A poor man that oppresseth the poor is like a sweeping rain that leaveth no food. For any man to oppresse another, is so great a sin that God threatneth to take revenge Vers. 3. 1 Thess. 4. 6.upon oppressors, but for one poor man to oppresse another, that by his more impoverishing he may gain, this is most intolerable, because he is not content to get somewhat from him, but sweeps away all, as a raine that falleth so abundantly and hastily, that it wasteth the seed sown, out of the ground, so that according to the Proverb, Starved fleas bite most; so the poorer he be that oppresseth, the more unmeasurable he is in oppressing his fellowes.
Such as for sake the Law praise the wicked, but such as keep it, contend with Vers. 4.him; Wicked transgressours love to have many fellowes, who doe as they doe, and therefore they favour and praise others, that live in disobedience and sinne, because they thinke themselves by this meanes the more strengthened, and to purchase the more authority, and that they are in their illegall doings the more justified. But righteous men, that make conscience to live according to the Law, oppose Note. them herein all that they can, out of their zeale for the Law: therefore the vulgar hath it, Accenduntur, are kindled, or set on fire at this, they cannot indure such doings, and this is the cause why the wicked are at continuall enmity against the righteous, and when they have power, persecute them to the death; but the righteous not being moved, or deterred by this, still oppose them, and with all earnestnesse seeke to suppresse them; and he that hath not this zeale is luke warme, Revel. 3.and God will spue him out of his mouth.
Evill men understand not judgement, but they that seeke the Lord understand Verse 5.all things. That of the Apostle, 1 Cor. 2. 14, 15. seemeth to be taken from hence. The naturall man receiveth not the things of God, but the spirituall judgeth all things. For although wicked men, who are yet in the state of nature, have some of them much knowledge of the letter of the Lawes of God, yet they have not that understanding, which is commended in the Word, because they understand not to live, and doe so, which they that doe not, understand not judgement, as is here said, or the things of God, as there; for this understand is alwayes practicall, for so much as the things of God are faith to beleeve, and repentance to turne from sinne to righteousnesse in all things. They therefore being without this understanding, are rightly said not to understand the things of God, because they understand not the principall, they may have knowledge, but not knowledge to salvation, and to aggravate their Damnation; as, the Servant that Luk. 12. 47.knoweth his masters will, and doth it not, who shall be beaten with many stripes. Such men also are without understanding of judgement, because they understand not the truth, to take heed of errour, but are grosly many times intangled herewith, but they that seeke the Lord understand all things; both the truth, to cleave constantly and only to it in all things, and those maine things of God, faith and repentance, to beleeve, and to abstaine from all sinne.
But it is to be noted, that this is not granted to any, but to those, that in hearing, Note. reading, and searching into the Mysteries of the Word, pray, and seeke diligently for this, according to that, If any man wants wisdome, let him aske it of God; Jam. 1. 5.that when we betake our selves to reading, or hearing of the Word, we may alwayes remember to begin with prayer, for to him that asketh it shall be granted, Mat. 7. 7.he that seeketh shall finde.
Of the understanding of those that seeke God, Nazianzen saith; The first or Nazianz. Orat. 14. de plaga grandinis. Chrysost. Hom. 54. in Gen. in Cael.chiefe wisdome is a good and honest life, purged by God, or certainly purging it selfe.
And Chrysostome, The conversation of the just containeth the doctrine of all Philosophy; for what is Philosophy, saith he in another place, but the knowledge of Divine and Humane things? and this knowledge he hath, for he knoweth humane things to decline them, and divine to ensue them.
And this Proverbe cohereth well with the former, ver. 4 as containing a reason why the wicked love the wicked, that forsake the Law, they understand not judgement; but such as keep the Law contend with them; these understand all things, and they cannot approve themselves to God, unlesse they be zealous against such.
This verse, wherein the poore honest man is preferred before the wicked, is the Vers. 6.same with chap. 19. 1. where there is only this difference, that is a foole there, though he be rich; Here, if he be foolish, his riches give him no preheminence, but the poorest honest man that is, is better then he; and therefore it is not true, that is commonly said, in speaking of rich men that be wicked, when they are sleighted by such; Sirrah, know your betters, for be they never so rich, they are base, and such poore men their betters. And this is well added here, after that of the Iam. 2. 5.wicked, not knowing Judgement; but the just mans knowing all things, the one being hereby convinced to be a foole, and the other, wise; and who doubts, but that a wise man is better then a foole, though he be rich, as a poore leane man is better then the fattest beast, for his understanding, which the beast wanteth; but a beast is also sometime shewed to be more intelligent then wicked men.Esa. 1. 1. 2. Vers. 8.
He that increaseth his substance by Usury, and unjust gaine, shall gather it for him, that will pitty the poore; the word rendred unjust gaine, is foreign signifying multiplication, and the meaning is nothing else, but as he is condemned here, that puts his money to usury, so although it be not direct usury; That is, compacting for so much for lending his money, but unreasonable gaine, that is taken any other way, either for it, or any other thing, whereby a man gathers wealth very fast, but others, with whom he dealeth loose, and are impoverished thereby. As for example, by letting House or Land too deare, selling Commodities, and giving day, but when the time of payment comes, to exact much more for them by reason of the time, or by mis-reckoning, &c. Against this see an expresse Law, Deut. 23. 19. and Levit. 25. 36. where the word foreign is also used, and it is forbidden.
Muffet by occasion of these words defineth usury, that every one may know, what is spoken against in this place, or elsewhere, and he saith, it is to be levied Muffet.upon compact to be paid the principall againe, and for use more or lesse; and hereupon he inferreth, that to make and take according to such a compact is a sinne, because the borrower may by casualty, without any default of his, lose all that he borrowed, and the Lord hath made a Law in such a case, that the borrower shall Exod. 22. 15.not make good the thing hired; If the owner were by, he shall not make it good, if it were hired, it came for his hire; so that saith he, of any thing hired, the hire is to be paid, but not the thing it selfe, if it be lost, and therefore Money lent for use, not; but according to this reasoning a generall conclusion is made upon a particular proposition, the thing borrowed the borrower shall not be forced to make good, if the lender being by, saw that without all fraud or guile it miscarried, and the borrower could not help it; therefore he that borrowes Money for hire, and that be lost by casualty any where, either in the presence, or not in the presence of the lender, shall not make it good. Who can approve this reasoning to be good? when as money borrowed is pursed up, and carried away, the lender not knowing whether, and if it be lost by any casualty, there might be fault in the borrower, by whose negligence, or over-sight, or of some about him, it came by this casualty in part, or in whole to be lost. For the true meaning of that place, see my Commentary upon it, and likewise touching Vsury, Exod. 22. 25. He that thus increaseth his goods shall have it in Gods due time taken away from him or his, and put into the hands of those that will pitty the poore, and give to such, as he by his oppressions hath wronged and impoverished.
Some rendring it, He gathers it, that he may pitty the poore, expound it thus; by pittying the poore, or giving to them, he increaseth as by usury, because he that giveth to the poore, lends upon use, as it were, to the Lord, as was before said, by whose blessing his goods shall be increased the more. But this over-throweth the true sence, which is to deter men from usurious gaine.
He that turnes away his eare from hearing the Law, even his prayer shall be an abomination. The same in effect with chap. 15. 8.Vers. 9.
Who so causeth the righteous to goe astray in an evill way, he shall fall himselfe into his owne pit, but the righteous shall have good things in possession, Vers. 10.The meaning is, that by his evill counsell, or inticement, makes the righteous to erre, or sinne, or to come into danger, which he hath plotted to bring him into, he shall fall himselfe, and the evill that he falleth into, shall be his ruine, but the righteous shall be delivered againe, and come to injoy a prosperous estate, and comfort here, and glory everlastingly hereafter.
The rich man is wise in his owne conceit, but the eare that hath understanding Vers. 11.searcheth him out. Rich men are ready to be conceited of their own wisdome, and providence, as if they had hereby gotten their wealth; against which therefore Moses giveth warning, Deut. 8. 14. But the poore man searcheth him out, yet not every poore man, for most fawne upon rich men, and extoll them, as excelling others in wisdome, as they doe in wealth; but the poore, that hath understanding, he by his answers, when he cometh to talke with him, findeth out his shallownesse, and layeth him open, not to be the man that he was taken to be; as the blinde man restored to his sight did the Pharisees, who thought themselves the wisest of all Joh. 9.others.
God, saith Lavater, hath distributed his gifts diversly, to some giving riches, Lavater.to others wisdome, and the rich men for the most part, howsoever they may be wise enough for this world, yet their hearts are so taken up with their riches, and honours, that there is no place for true Christian wisdome there; for which it is said, Not many wise, not many rich, or noble are called; the poore man of understanding, 1 Cor. 1.howsoever others be deluded, perceives well enough how foolish he is, and derides him.
When righteous men rejoyce there is great glory, but when the wicked rise a Vers. 12.man is hidden. Here the word rendred hidden is foreign signifying either to hide, to finde out, or to change, and therefore some expound it thus; When the wicked rule, good men hide themselves, as knowing that they seeke their lives; as Ahab, and Jezabel did the life of Elijah.
Some, they change in their manners, conforming to the present authority; some, they change their habits, that they may not be knowne for feare of danger, or they change their Country, going away from under the dominion of such, as intolerable.
Some, a man is found out of what mettle he is made, whether he be approved or no, by his constancy, or inconstancy in goodnesse, when the Rulers and times are so evill; for when the righteous rule, which is meant by rejoycing, because it is the common joy of the just to see such preferred, many glorious in vertue then appear, it being an casie matter then to shew piety, when the higher powers favour and affect only such; but then is a man found out, whether he be truly such or no, when the wicked rule, as Gregory saith, To be good amongst the evill, this sheweth one Gregor.approved indeed.
Lastly some, A man is inquired after, or searched for, as the word also signifieth, there being so few, that now a search had need be made all over a City with Lanthorne and Candle light, as Diogenes did in Athens sometime, to finde out one, as God also bad Jeremiah, search over Jerusalem, by running to and fro.Jer. 5. 1. Vers. 13.
He that covereth his sinnes shall not prosper, but he that confesseth, and forsaketh them, shall have mercy; That is, the Hypocrite, who goeth on in sinne, under the cover of pretended holinesse, shall surely be detected and punished, he shall finde no favour with God, but be cut off, and have his portion with Hypocrites. And so shall they that stand upon their owne justification, denying the evill that they have done, defying those that challenge them for it; or being bold, when they are under the cover of darknesse, or secrefie, to commit any sinne. But he that confesseth with contrition, that he hath sinned, and amends his life, returning to his heavenly Father, as the Prodigall, shall have mercy, and forgivenesse; as was Luk. 15.verified in David, who when he was charged with sinning▪ said, I have sinned; 2 Sam. 12.and immediately he heard from the mouth of the Prophet, The Lord hath forgiven Note. thy sinne; which because Saul did not, but covered it, he could not prosper ever after, but declined, and finally perished, together with his posterity.
But for confessing our sins to men, we have no precept or president for that, unlesse it be openly, as they did, that came to be Baptized of John, and those Converts, Luk. 3. Acts 19.who were turned at Pauls preaching; but of this, and of Auricular confession, see upon Jam. 5. 16.
Happy is the man that feareth alwayes, but he that hardneth his heart shall Vers. 14.fall into mischiefe. Having in the former verse spoken terrour to such as cover their sins, and comfort to such as confesse them, now he sheweth what shall befall them, that harden their hearts against confessing and sorrowing for their sins, and reformation from them, they shall finally fall into mischiefe, they shall perish without remedy for ever; but who so is moved by the feare of the Lord, to humble himselfe, and stand in awe of him, and refraineth from all wickednesse, and that not by fits, but continually, he is blessed and happy.
It is not then the feare of Despaire that here is commended unto us, for that is servile, from which, all that with penitent hearts confesse their sins, are delivered, but the filiall feare proceeding from reconciliation with God, through his Sonne Jesus Christ, for now he is at peace with God, and his displeasure is turned away, but he feareth by sinning to incurre it againe, and therefore in feare and trembling labours to keep constantly in his wayes all the dayes of his life, and this is his working out his salvation with feare and trembling.Phil. 2. 12. Vers. 15.
As a roaring Lion, and a ranging Beare, so is a wicked ruler over the poore people. The Lion by his roaring makes all the Beasts of the field afraid, and he makes a prey of them, tearing them with his teeth, and a Beare with his pawes; so doth a wicked Tyrant the people under him, being as sheep, which suffer all this, and make no resistance; but by prayers to God, and teares, according to the old Motto of the Church, Prayers and teares are the armes of the Church.Preces & lachrymae arm… ecclesiae.
Wouldest not thou then that art a King, or Ruler, turne from a man to a Lion, or Beare? flye tyranny, and be a true Shepherd to defend them, both from Lions, Beares, and Wolves, lest by Gods just judgement it comes at length upon thee, as Note. upon them, thy owne Subjects being stirred up against thee to destroy thee, as Tyrants have often been served.
The Prince also that wanteth understanding is a great oppressour, but he that Vers. 16.hateth covetousnesse shall prolong his dayes; Jun. A governour without understanding, and is much in oppression, shall shorten his dayes, but he that hateth gaine shall prolong his dayes; but New Translation is word for word, according to the Originall, but the meaning is the same, it is a description of a foolish Prince, for as Jethro counselled Moses about Governours, to be set over the people, Exod. 18.let them be men of understanding, and hating covetousnesse; whereby is implied, That a covetous Prince wanteth understanding, as indeed he doth, otherwise he would not preferre gaine before the love of his people, wherein his happinesse and wealth consisteth, they being all ready, if he hath their love, liberally to contribute unto him, and his, as need requireth, whereas if he hath never so great treasures, but not love, they will stand him in no stead, for the prolonging of his life, but through their hatred he shall be in continuall danger of death.
Nothing doth so much affect the mindes of men generally, as their profits; oppresse them herein, and purchase their hatred for ever, as Rehoboam did; Religion indeed goeth nearer to the hearts of some, but they are only a few in comparison of the multitude, who are stirred by the world.
A man that doth violence to the bloud of any person shall flye to the pit, let no Vers. 17.man stay him. The word foreign rendred violence, signifieth also to calumniate, and it is rendred in vulgar Latine, and expounded as cohering with ver. 16. wherein a Princes covetousnesse is taxed, here his picking a quarrell with men that have wealth, and taking away life to satisfie his covetous desire the more; now the prince that doth thus, saith he, shall flye; That is, come soone to destruction, his bloud being shed for the bloud that he hath shed, and none shall be able to stay him from this his deserved end; so that as he that hates covetousnesse shall prolong Prov. 1. 8.his dayes, ver. 16. so the covetous, who is so greedy of gaine, that he takes away the life of the owners thereof; although he be a King, shall be suffered to live but a short time after; and therefore it may be inferred, as by Junius, That he shall shorten his dayes.
Whereas some by the pit understand the Cisterne, and expound it of his taking Salazer.water, and washing his hands, to declare his innocency, for which yet he shall not be beleeved, although the word foreign signifieth a Cisterne, whereinto water is put, or runneth, for it also signifieth the Grave; it agreeth not with sence, for although Pilate caused water to be brought unto him in a bason to wash his hands therewith to such an end, yet it hath not beene usuall for Princes to runne to a Cisterne to doe so, and if it were, it cannot be meant here, where the shortening of his life is spoken of contrary to the prolonging thereof before said, and therefore the former exposition stands firme and sure.
There be indeed many expositions more brought, as that a mans guiltinesse in his owne conscience is here meant, which makes him hide himselfe for feare in some sepulchre or darke cave of the earth, or that after so crying a sinne committed, he shall flye and seeke to hide himselfe in some secret place, but none shall be able to stay or hold him, so as that he shall not be brought forth and executed, which last of the two is not to be misliked neither; and what hath beene said of a Prince, shall be verified much more in all other men, that imbrue their hands in bloud.
He that maketh haste to be rich shall not be innocent. Touching walking uprightly, Verse 20.Vers. 18. and a mans tilling his land, whereby plenty comes, it hath beene spoken before, and therefore I omit them here. For this 20. Vers. he that maketh haste to be rich is opposed to a faithfull man, that shall have blessings abundantly; as therefore by a faithfull man one is meant, that is just and true in all his dealings, and without fraud or guile, and that so attendeth to his worldly businesse, as that he neglecteth not the worship and service of God, who onelyonly is able to blesse him; so by him that makes haste to be rich, a man unconscionable in his dealings, who hasteneth so to get the world, that he regards not right or wrong, neither will he lose so much time, as to attend upon God in his service, but so soone as he is up in the morning hasteneth to his worke, toyling both himselfe and his servants unreasonably for this end, such an one cannot be innocent, and therefore as Junius hath it, shall not goe unpunished.
To accept of persons is not good, for a peece of bread that man will transgresse; see before Chap. 18. 5. it is spoken here to Judges that are corrupt, and Vers. 21.may well be numbred amongst those that make haste to be rich, and the meaning is, for any little gaine they will pervert true judgement, so doth he prevaile with them that come with bribes.
He that hasteth to be rich, hath an evill eye, and considereth not that poverty shall come upon him; Jun. A man of an evill eye hasteth to be rich, expounded Vers. 22.this amongst those spoken of before verse 20. who make haste to bee rich; the envious man is here noted to be one, that is, he who is so sparing, that hee grudgeth at that which commers in (whom he biddeth eat at his table) doe eat and drinke, against which it was spoken before Chap. 23. 6. He is here threatned one day to bee wiped on the sudden of all that he hath by such unreasonable parsimony gotten, either by some casualty, or at his death.
He that rebukes a man shall finde more favour afterwards, then he that flattereth with his tongue; The word rendred afterwards, is foreign signifieth after Vers. 23.me, and therefore some think it is meant after my example, who spare none; some by alleadging the sayings in this my Booke, as need requires, but they expound it most rightly, that judge the letter foreign to be redundant, rendring it therefore also afterwards; that is, although it be a thanklesse office to reprove another, how justly soever, and at the first the party reproved in his heat giveth ill language to his reprover, yet upon further consideration being moved by his reproofe to repent, whereby some good redounds unto him, he will thanke him, and he will count him a better friend then the flatterer, by whose flattery being drawne, he meeteth with mischiefe at the last, whereby he seeth that he was abused by him, but dealt faithfully with by the other. And therefore let him that is wise, if he be reproved justly, thinke upon this, and heare it with patience, and let us not for the present impatience of the reproved, cease from this necessary Christian duty.Levit. 19 17. Vers. 24.
Who so robbeth his father and mother, and saith, it is no transgression is the companion of a destroyer; Jun. of a murtherer, respecting the sense, which is all one. This is spoken against such ungracious children, as because they thinke their parents goods are, and shall be theirs, they need not make any conscience of stealing, and spending them as they lust, or taking commodities on their score without their consent, which they must pay to their great hindrance, or such as after their fathers decease deale harshly with their mothers, even depriving them of their dues. This is so farre from not being the sinne of theft, as that it is worse then any other theft, such a sonne shall bee counted, and suffer, amongst murtherers.Deut. 21.
Of the proud stirring up contention, verse 25. see before Chap. 13. 10. for Vers. 25.the next words, He that puts his trust in the Lord shall be made fat; this is opposed to pride, because the proud man trusteth in his owne strength, wealth, or wit, and Concordia res parvae crescunt, discordia dilabuntur.not in the Lord, he moveth strife, whereby great matters are brought to small, but he that trusts in God shall be fat and full, that is, have a plentifull estate. But it is commonly noted by Expositors that for these words, The proud in heart, Heb. is large, or dilated in heart, whereby R. Levi understands both proud and covetous, for he is of a dilated heart also, because his desire is inlarg…d to worldly goods without measure, and covetousnesse is as much the cause of contention as pride. And he trusts not in God any more then the proud, but in his riches, for which well may be that trusts in God be opposed to them both. They may make much striving, the one to get honours, the other worldly goods, but he that trusts in God, takes the right course indeed to attaine them.
Who so trusteth in his owne heart is a foole, but who so walketh wisely shall be delivered. He that trusteth in his owne heart, is he that thinkes himselfe wise Vers. 26.enough, and that for any thing to be done, he needeth not the counsell or advice of others: Such a man shall finde afterward to his cost, that he hath done foolishly, as David confessed, when of his owne head, not regarding the good counsell of Joab, he had caused the people to be numbred. This was also verified much more 2 Sam. 24. 1 King. 12.in Rehoboam, who trusted to his owne heart, and such as he was, and forsooke good counsell: and Jeroboam, who according to the dictate of his owne heart, sought to establish his Kingdome by Idolatrous worship of his owne inventions: after whom many Christians have gone since, devising of their owne head new wayes of worshipping God, to the corrupting of the Church, and the great disturbance of the peace thereof. On the other side, he walkes wisely, that takes counsell of the wise and doth accordingly, to him it is here promised, when others, that trust to their owne hearts shall fall into mischiefe, that he shall be delivered here from, and live in prosperity.
Some understand trusting in a mans owne heart, of following the lusts, and desires thereof, and some of his rashly putting himselfe upon dangerous enterprises, trusting to wade through them well enough by their owne valour; but we may rest in the first, as most genuine.
He that giveth to the poore shall not lacke, but he that hideth his eyes, shall have many a curse. To the same effect Chap. 22. 9. It is the surest way to injoy Vers. 27.Gods blessing, and be continually supplyed with necessaries, to give almes; but to be in danger of his curses, and to be cursed by the poore, to turne from them, and not to look upon their necessities, as Dives would not upon Lazarus, to be cursed in their goods and children, in their bodies and soules, Math. 25.
Vers. 28. This hath beene expounded before, Vers. 12.Vers. 28.