Exposition of Proverbs 1-3, Expositions · Chapter 1 · Verse 19
Verſ. 19. So are the wayes of every one that is greedy of gain, which laketh away the life of the owners thereof.
Solomon's three arguments being handled, whereby he ſeeks to draw the young man from bad company, and ill courſes; now he proceeds to raiſe a larger concluſion, to keep him not onelyonly from robberies, but from covetouſneſſe, the root of it. He tells him, that not theſe groſſe ſinners onelyonly, but all that are covetous, will be drawn to ſhed blood, rather then to loſe gain. Here in a patheticall concluſion, all that hath been ſaid before, is ſhut up, with a vehement acclamation, and applyed to more then robbers and murderers, even to all covetous perſons. See the like collections or concluſions, with enlargements. Pſal. 128.4. Behold, thus ſhall the man be bleſſed that feareth the Lord. Not onelyonly with precedent bleſſings of ſucceſſe and children, but with conſequent alſo, of the Churches peace, and laſting poſterity, verſ. 5.6. And Pſal. 144.15. Happy is that people that is in ſuch a caſe; yea, happy is that people, whoſe God in Johovah.
For the words.
foreign, So. The word ſignifies,
1. The foot, or loweſt part of a thing. The laver, and his foot, Exod. 30.28:
1. A place, or office. Pharaoh ſhall reſtore thee unto thy place. Gen. 40.13. Me he reſtored unto mine office. Gen. 41. ver. 13.
3. Right or true. The daughters of Zelophehad ſpeak right, Numb. 27.9.
4. So. And that ſometimes in the reddition of a fimilitude. As the heavens are higher then the earth, ſo are my wayes higher then your wayes, Iſa. 55.9. And ſometimes without a ſimilitude. And it was ſo, Gen. 1.7. God effected what he ſpake. Some take it here as a reddition to the ſimilitude, verſ. 17. but it is rather a concluſion of Solomon's diſſwaſion of the young man from joyning with robbers and covetous perſons, not in regard of the unhappy event likely to befall themſelves, but in reſpect of their cruelty to others, whom they deprive of goods and life.
foreign, The wages. It ſignifies,
1. A way or path in which men walk. Dan ſhall be a ſerpent by the way an adder in the path, Gen. 49.17.
2. A company of traveller a going together in the way for ſafety, as the Turkiſh Caravan… doe. A company of Iſkmaelites came from Gilead with their camels, &c. Gen. 37.25.
3. A cuſtome or manner of doing, in which men are as conſtant as travellers in their way. It ceaſed to be with Sar…h after the manner of women, Gen. 18.11. Leſt thou learn his wayes, Prov. 22.15. And ſo it is taken in this place for the conſtant cuſtomes of covetous men.
foreign, Of every one. He doth not ſay, of ſome of them, but of every covetous perſon. Not a barrel better herring. For the word, ſee on v. 13.
foreign. That is greedy of gain, Heb. that gaineth gain. That makes it his greateſt employment to thrive, and makes truth and equity to yeeld to gain. The word ſignifies,
1. To cut, or wound. Cut them in the head, or wound them, ſaith the marg, Amos 9.1.
2. To be covetous, or greedy of gain; for ſuch will cut and wound others in their bodies ſometimes, as robbers do. So the word is uſed. He that is greedy of gain troubleth his owne houſe, Prov. 15.27.
3. To finiſh a thing. When the Lord hath performed his whole work, Iſa. 10.12. for covetous or greedy men are very defirous to finiſh their work.
Here it is taken in the ſecond ſenſe, and it is obſerved, that in that ſignification it is never taken in a good ſenſe, for a lawfull deſire, or lawfull gain, but alwayes in an ill ſenſe, for being ſo greedy of gain, that they uſe unlawfull means to get it.
Which. This word is not in the originall. It may be left out, and read, He taketh away the life of the owners thereof. That is, the covetous man doth it. Some would read, It. That is, gain, or riches, for many loſe their lives for their wealth. But it is rather to be underſtood of the robber, or covetous man, who will not onelyonly deceive or couſen, but alſo kill men for their money.
foreign, Taketh away. See on v. 3. on the word Receive. The Hebrews have no compounds, and therefore the word ſignifieth to take away, as well as to take.
The life. See on verſ. 18.
Of the owners thereof. See on v. 17. Some underſtand it of the theeves, intimating, that when they had gotten wealth, they ſhould be never the richer, it would bring them to the gallows. But it is rather to be interpreted of rich men, whom they would couſen or rob; and if they finde them too ſtrong for them, or likely to reveal them, then they will kill them. This agrees with all the former verſes, eſpecially the eleventh. The word ſometimes ſignifieth an husband that hath right to his wife: So here it ſignifies lawfull poſſeſſors, that have right to their goods, and have onelyonly authority to diſpoſe of them.
The ſumme of all is: They take away that which belongs to others (which they have nothing to do withall) and the owners lives withall.
Figures. 1. Wayes for Cuſtomes. A Metaphor.
2. A figure of the cauſe for the effect. Soule for Life. Mark,
1. The note of coherence, So.
2. The matter. And therein,
1. The cauſe.
2. The effect.
In the cauſe note,
1. The ſubject, He that is greedy of gain.
2. The adjunct of number, Every one.
The effect is ſet out,
1. In generall, The wayes.
2. In particular. And therein,
1. The action, He taketh away.
2. The object, The life.
3. The ſubject, Of the owners.
4. The adjunct, Thereof. Of that gain, or thoſe riches:
He ſaith not, So is the way. But, ſo are the wayes.
1. Doct. There are many wicked wayes in the world. Three are mentioned, Pſal. 1.1. The counſell of the ungodly, the way of ſinners, the ſeat of the ſcornfull. Many, Hoſ. 4.2. Swearing, lying, killing, ſtealing, adultery.
Reaſon. 1. From particulars. There are wayes of error concerning God, his Word, Chriſt, the Sacraments. Wayes of impiety, as ſwearing, blaſphemy. Wayes of injuſtice, as fraud, robbery, falſe ſentences, falſe witneſſes. Ways of uncharitableneſſe, not giving, not lending to the poor, not ſetting them on work, or giving them leſſe then their work is worth. Wayes of gluttony, drunkenneſſe, and uncleanneſſe.
2. Becauſe there are divers corrupt principles within, and devices, which break out in evill wayes.
Ʋſe. Let us be circumſpect and carefull to keep the right way, having ſo many by wayes before us. As a bird that hath many ſnares, or a fiſh that hath many baits laid for it, had need be wary. If the devill cannot draw a man to Atheiſme, he will draw him to Idolatry; if not to Profaneneſſe, then to Superſtition; if not to Pride, then to baſe Flattery; if not to Covetouſneſſe, then to Prodigality.
Of every one, &c.
2. Doct. As there are many evill wayes, ſo there are many that walk in them. Theſe evill wayes are not like the highwayes in the dayes of Jael, unoccupyed, Judg. 5.6. All fleſh had corrupted their way, Gen. 6.12. Many there be which go in the way of deſtruction, Mat. 7.13.
Reaſon 1. From particular evill wayes. Many walk in the way of Idolatry. All the world wondered after the beaſt, Rev. 12.3. In the way of covetouſneſſe. All ſeek their owne, Phil. 2.21. Of wantonneſſe. Every one neighed after his neighbours wife, Jer. 5.8. Of deceitfulneſſe. With a double heart do they ſpeak, Pſal. 12.2.
2. Becauſe there is no way ſo bad, but it is pleaſing to any wicked men; and what men delight in, that they purſue.
Ʋſe. It confutes the Papiſts, that make Univerſality a note of the true Church. It may be a note of their malignant Church, for many follow evill wayes. Major pars meliorem vincit. Seneca. The greateſt part overcomes the better. Nunquam cum rebus humanis tam faelicitèr actum est, ut meliora pluribus placerent. Senec. de vita beata. Mens affairs were never in ſo happy a condition, that the best things pleaſed moſt men.
3. Do. Many in the world are greedy of gain. For from the leaſt of them, even unto the greatest of them, every one of them is given unto covetouſneſſe, Jer. 6.13. her Prophets have taken the treaſure and precious things. Her Princes in the midſt thereof are like wolves ravening the prey to ſhed blood, and ſo deſtroy ſouls, to get diſhoneſt gain. The people of the land have uſed oppreſſion, &c. Ezek. 22.25, 27, &c.
Reaſon 1. Becauſe it is the means of a comfortable life. Rich men can command plenty of the beſt food, apparell, dwellings, Eccl. 2.4, &c.
2. It raiſes men to honour, and makes others to attend and obſerve them like demi-gods.
Ʋſe. To teach us to labour to be free of this common diſeaſe, as men fly from infected Cities. Let us not follow the ſwinge of the world.
4. There is a propriety of goods in this world. It appears in the parable of the Vineyard. Is it not lawfull for me to do what I will with my owne? Mat. 20.15. And in the parable of the talents, The Maſter delivers unto the ſervants his goods, Matt. 25.14. And becauſe Parabolicall divinity proves not, look into Act. 5.4. While it remained, was it not thine owne? Render therefore to all their dues, Rom. 13.7.
Reaſon 1. The Law of nature confirms it. Beaſts that live promiſcuouſly have common paſtures. It is not fit for men ſo to doe, that may marry, and have children.
2. The Law of Nations. The Barbarians have diſtinct dwellings, and cattle.
3. The Law of trading by exchange, or money, confirms it, Gen. 23.16.
4. The Law of God, elſe were there no eight Commandement. No man could be guilty of theft, if there were no propriety of goods.
Ʋſe. It affords us comfort in what we enjoy by Gods law and mans. Propriety is a great comfort. Luther was wont to ſay, There was much divinity in Pronounes. Men love ſome children better then others, becauſe they are theirs. It is the great comfort of godly men, that God is theirs. My work is with my God, Iſa. 49.4.
5. Doct. Wicked men ſeek to break this propriety of goods. Ahab would have Naboth's vineyard, 1 King. 21.
Reaſon 1. Becauſe they envy any good that others enjoy.
2. They would live eaſily and plentifully.
Ʋſe. It blames thoſe that take other mens goods where they come, without any order from God or man.
6. Doct. Deceitfull and covetous perſons will kill others rather then loſe their prey. Ahab will kill Naboth for his vineyard, 1 King. 21.
Reaſon 1. Becauſe of inbred covetouſneſſe.
2. Becauſe of inbred cruelty.
Ʋſe. Take heed of giving way to deceit or covetouſneſſe, leſt ye end in blood. Love of gain will draw blood. Some expound all Solomon's counſell by way of hurt to the evill doers, thus. My Son, go not in, nay enter not into their wayes, for though they deviſe miſchief for others, they wil bring evill on themſelves, and as fowlers oft-times lay nets to no purpoſe for birds, ſo will they for others. Their craft will tend to their owne deſtruction. They are greedy of gain, and when they have gotten it, it will procure their ruine. But it rather aims at the hurt of others, thus, My Son, take heed of their courſes, for they are cruell, and ſeek the hurt and death of others, and that unjuſtly, without any wrong done them, and by crafty and ſubtil means. So will all covetous perſons ſeek the life of others, that they may get from them with eaſe, what they have gotten with much labor.
For the firſt interpretation it is objected, that the net is ſaid to be laid in the fight of any bird, and therefore the meaning is, in vain, not without cauſe. That is, the bird ſees the danger, and eſcapes.
Anſw. The meaning may be, nets are laid, where birds are. As in the firſt Commandement, Thou ſhalt have no other gods before my face; that is, before me.
2. Object. There is no antecedent to tell whoſe lives are meant.
Anſw. The antecedent follows ſometimes in Scripture language. As Pſal. 87.1. His foundation is in the holy mountains. Whoſe? A. v. 2. The Lords. So here, For their lives; that is, For the lives of the owners of thoſe riches, which they would take away, v. 19.
For the ſecond interpretation, the words are the ſame with v. 11. There they are cleerly ſpoken of the lives of others, not of the robbers. So v. 16. They luſt to ſhed other mens blood, not their owne. And the owners, v. 19. are thoſe whoſe blood and life is ſought, v. 18. The former intimates no ſucceſſe, this fignifies a bad event. The former to themſelves, this to others. There being more difficulty in the former interpretation, leſſe in the latter, let the indifferent Reader judge which is the better.