A virtuous woman is B. C. 1000. B. C. 1000. A. M. 3004. 3 A man shall not be established || but the house of the righteous shall A. M. 3004. b by wickedness: but the root of the stand. righteous shall not be moved. Verse 3. A man shall not be established by wick- || edness-By any sinful course, however craftily devised, and apparently well calculated to answer that end. For the power and prosperity which are raised by sin are built on the sand. But the root of the righteous shall not be moved-Namely, out of its place. | They shall stand fast and flourish like well-rooted trees. 8 A man shall be commended according to his wisdom: but he that is of a perverse heart shall be despised. 9 He that is despised, and hath a servant, is better than he that honoureth himself, and lacketh bread. 10 A righteous man regardeth the life of his beast: but the 2 tender mercies of the wicked are cruel. 11 He that tilleth his land shall be satisfied h1 Sam. xxv. 17.- Hebrew, perverse of heart. iChapter xiii. 7.- Deut. xxv. 4.- Ór, bowels. Gen. iii. 19; Chap. xxviii. 19. him; but he that is of a perverse heart-Which he shows by his wicked words and actions; shall be despised-By God, and all wise men. Verse 9. He that is despised-That lives in an obscure and mean condition in the world, such being commonly despised by persons of a higher rank; and hath a servant--Hath but one servant: or, as the LXX. render it, dxλɛvwv ɛavтw, serveth, or is servant Verse 4. A virtuous woman—" -'n nos, a woman to himself; that is, hath none to wait upon him, or of strength, or vigour, (namely, of mind,) of dili-work for him but himself; that supports himself by gence, or economy. Thus, is rendered, his own labours; is better than he that honoureth Ruth i. 2. A man of valour. "Solomon seems to himself--Is happier, and in a better condition, than intend by this appellation, a woman who has all the he that glories in his high birth and gay attire; and perfections of her sex; wisdom, modesty, prudence, lacketh bread-Wants necessaries for his own susvirtue, and, above all, economy and good manage- tenance. ment; and by her who maketh ashamed, he means the contrary; and particularly a woman who dissipates her husband's substance in expensive follies; in the same manner as he called a libertine a prodigal son, a son that causeth shame," chap. x. 5: see Calmet. Verses 5-7. The thoughts of the righteous are right-His constant purpose is to be upright before God, and just and true in all his dealings with men. But the counsels of the wicked are deceit-His great care and contrivance are to deceive and wrong others by fair pretence and cunning artifices. The words || of the wicked are to lie in wait, &c.—Are designed and ordered to entrap or deceive others, and to destroy them; but the mouth of the upright shall deliver them-Namely, from those that lie in wait for them: either, 1st, By prayer to God for their deliverance; or, 2d, By bearing witness for them, and pleading their righteous cause, with such wisdom and arguments as cannot be gainsaid. The wicked are overthrown, and are not-They and their families shall suddenly perish; but the house-The family and posterity, of the righteous shall standOn a firm basis, notwithstanding the attempts of their enemies to overthrow them. They shall stand when they that assaulted them are quite extinct. || Verse 10. A righteous man regardeth the life of his beast-Which is employed in his service. He will not destroy it, either by labours beyond its strength, or by denying it necessary food or rest, or any other way: and much more will he be pitiful to his own servants, and to poor men; but the tender mercies of the wicked are cruel-There is much cruelty mixed even with their most merciful actions, when they pretend, or intend to show mercy. Hebrew, Oy, the bowels of the wicked, &c., those very bowels, which in others are the seat of pity, in him are hardened and shut up, and only excite him to cruelty. A late writer interprets this clause thus: "The very kindnesses of the wicked, being treacherous, are a cruel cheat: nay, the highest expressions which they make of tenderness and compassion, whereby they induce others to repose a trust in them, are intended merely as a cover for the mschief which they mean more securely to do them." Thus the proverb of the Greeks, exOpwv dwpa adwpa, "The gifts of enemies are no gifts." See Clemency to Brutes. Verse 11. He that tilleth his land-That employeth his time and strength in an honest calling; shall be satisfied with bread-Shall, through the blessing of God, have food convenient for himself and his Verse 8. A man shall be commended--Namely, by | family; but he that followeth vain persons-That wise and good men; according to his wisdom-associates with them, and follows their idle course More or less, according to the degree of wisdom, of living; is void of understanding--Will find at which his discourses and actions discover to be in last, by the desperate courses into which they will The way of a fool is PROVERBS. right in his own eyes. A. M. 3004. with bread: but he that followeth || eyes: but he that hearkeneth unto A. M. 3004 vain persons is void of understand- counsel is wise. mis B. C. 1000. ing. 12 The wicked desireth 3 the net of evil men: but the root of the righteous yieldeth fruit. S B. C. 1000. 16 A fool's wrath is 5 presently known: but a prudent man covereth shame. 13 The wicked is snared by the transgres-righteousness: but a false witness deceit. sion of his lips: but the just shall come out of trouble. 14 PA man shall be satisfied with good by the fruit of his mouth: 4 and the recompense of a man's hands shall be rendered unto him. 15 The way of a fool is right in his own r Chap. vi. 32.- Or, the fortress.the wicked is in the transgression of lips. 2 Pet. ii. 9.-P Chap. xiii. 2; xviii. 20. 18" There is that speaketh like the piercings cf a sword: but the tongue of the wise is health. 19 The lip of truth shall be established for ever: * but a lying tongue is but for a moment. 20 Deceit is in the heart of them that ima lead him, that he wants not only bread, but under- conscience of representing every thing fairly, to the standing. Verse 12. The wicked desireth the net of evil men--He approves and uses those cunning and deceitful arts which evil men employ, like nets, to insnare others, and to take their goods to themselves. The word 11, however, here rendered net, may be translated fortress, as it is in the margin, and then the clause will be, he desires the fortress of wicked men, or of wickedness, that is, he seeks to fortify and establish himself by wicked practices. But the root of the righteous yieldeth fruit-That justice and piety in which he is rooted, and which is the root of his actions, doth of itself, without the aid of any indirect and sinful courses, yield him sufficient fruit, both for his own need, and for doing good to others. Verses 13, 14. The wicked is snared-Brought into trouble; by the transgression of his lips-By|| his wicked speeches against God and men; but the just shall come out of trouble-Namely, by his wise, and holy, and inoffensive words, whereby he pacifieth men, and pleases God, and therefore is favoured with his protection. A man shall be satisfied, &c., by the fruit of his mouth--By his pious and profitable discourses. And the recompense of a man's hands--That is, of his works, of which the hand is the great instrument; shall be rendered unto him-Namely, by God, to whom the work of retribution belongs. Verse 15. The way of a fool--The counsel and course which his own mind suggests to him in order ing his affairs; is right in his own eyes-Highly pleases him, so that he neglects and despises the opinions and advices of others; but he that hearkeneth, &c., is wise--That distrusts his own judgment, and seeks counsel from others. best of his knowledge, whether in judgment or common conversation, whether he be upon his oath or not; he showeth forth righteousness—He makes it appear that he is governed by the principles and laws of righteousness; and he promotes justice by doing honour to it, and serving the administration of it; but a false witness shows forth deceit-He not only manifests how little conscience he makes of deceiving those he deals with, but how much pleasure he takes in it, and that he is possessed of a lying spirit, Jer. ix. 3-5. It is of unspeakable concern to us all, to possess ourselves with a dread and detestation of the sin of lying, and a reigning princi ple of honesty. Verses 18, 19. There is that speaketh like the piercings of a sword-Words that are cutting and killing; opprobrious words, which grieve the spirits of those to whom they are spoken, and cut them to the heart; or slanders, which wound the reputation of those of whom they are uttered, and perhaps incurably; or whisperings and evil surmisings, which divide and cut asunder the bonds of love and friendship, and separate those that have been very dear to each other; but the tongue of the wise is healthHis speech, both in judgment and in common discourse, is sound and wholesome in itself, and tends to the comfort and benefit of others, closing up those wounds which the backbiting tongue had made, restoring peace, accommodating matters, and persua ding persons at variance to a reconciliation. The lip of truth shall be established, &c.-The speaker of truth is constant, and always consistent with himself, and the more and longer his words are tried, the more doth the truth of them appear; whereas liars, though they may make a fair show for a time, yet are easily and quickly convicted of falsehood. Truth may indeed be eclipsed for a little while, but it will come to light: it is great, and will prevail. "Those, therefore, that make a lie their refuge," says Henry, Verse 16. A fool's wrath is presently known--By his rash words and indecent actions, whereby he exposes himself to shame; but a prudent man covereth shume-Either, 1st, The shame, reproach, or in-" will find it a refuge of lies." Houbigant translates jury, done to him by others, which he conceals, and bears with patience: or, 2d, His own shame, to which the folly of rash anger would have exposed him. Verse 17. He that speaketh truth--He that makes this verse, "Perpetuity is in the lip of truth: the tongue of falsehood is for a point of time." Verses 20, 21. Deceit is in the heart of them that imagine evil-Either, 1st, Deceit toward others, Chapter xiii. 16; y Chapter vi. 17; xi. 20; Rev. xxii. 15.- than his neighbour. B. C. 1000. 24 a The hand of the diligent shall A. M. 3004. bear rule: but the "slothful shall be under tribute. b 25 Heaviness in the heart of man maketh it stoop: but a good word maketh it glad. с 7 26 The righteous is more excellent than his neighbour: but the way of the wicked seduceth them. which enable them to rule, and so to rest, when they are old; but the slothful shall be under tribute-Or, rather, the deceitful, as no signifies. He terms the slothful deceitful, because deceit and idleness are generally companions; and such persons seek to gain by fraud, by their shifts and arts of dishonesty, what they either cannot, or will not, get by honest labour. Verse 25. Heaviness in the heart of man maketh it stoop-Anxious cares and grief depress the spirit of a man, and disable him from exerting himself with any vigour in fulfilling his duty in his place and station, and from bearing with fortitude the sufferings to which he is exposed, in the course of divine providence; but a good word maketh it glad--A compassionate and encouraging word, from a friend or minister, affords him relief and comfort, and enables him to go on his way with tranquillity and peace if not also with joy. Verse 22. Lying lips are an abomination to the Lord-"The Lord," says Melancthon, on this verse, "recommends to us the love and care of truth, both Verse 26. The righteous is more excellent than in doctrines concerning himself, and in arts, and all his neighbour-Than any other man who is not honest covenants and contracts: for truth being righteous; that is, either, 1st, He is more excellent in among the chiefest and most conspicuous virtues, his spirit and conduct, more just, benevolent, publictherefore the contrary vice is condemned by an ex-spirited, and merciful, &c.; or, 2d, In his condition, pressive word, abomination, that is, such an evil as God detests with a singular indignation; (for idols are called abominations;) which is principally true || of such lies as are invented on purpose to destroy men's fame, and much more of such as are devised for taking away their lives, and for the ruin of their families." more happy, notwithstanding all his sufferings, and the contrary opinion of the world concerning him. He is even richer, though not in this world's goods, yet in the graces and comforts of the Holy Spirit, which are the true riches. There is a real excellence in religion: it ennobles men, gives them elevated views and expectations; inspires them with disinterested and generous principles; renders them sincere, constant, and faithful; and endues them with fortitude, patience, and peace. It has an excellence which, in the sight of God, who is an infal Verse 23. A prudent man concealeth knowledgeHe doth not vain-gloriously and unseasonably utter what he knows, but keeps it in his breast till he hath a fit occasion to bring it forth for God's glory, and the good of others; but the heart of fools proclaim-lible judge of what is excellent, is of great price and eth foolishness-The heart of a foolish man induces him to make ostentation of his knowledge, whereby he betrays his ignorance and folly. Verse 24. The hand of the diligent shall bear rule-Industry is the way to preferment. An instance of which we have 1 Kings xi. 28, where we learn that Solomon advanced Jeroboam because he saw he was an industrious young man. Men that take pains in an honest employment, and especially those that labour to be useful to others, will thereby gain such an interest and reputation, as will give them a superiority over all about them. Thus many have risen strangely; and he that has been faithful in a few things has been made ruler over many things. And those who are diligent while they are young, frequently procure that wealth and power value. His neighbour may make a greater figure in the world, and may be more applauded, but the righteous man has the intrinsic worth. But the way of the wicked seduceth them-Hebrew, '^^', maketh them to err, or wander; that is, to fail of obtaining, or to lose, that advantage or happiness which they had promised themselves in and by their wicked practices. The way in which they walk seems to them to be not only a pleasant but the right way; it is so agreeable to flesh and blood, that they therefore flatter themselves with an opinion that it cannot be wrong; but they will not gain the point they aim at, nor enjoy the good they hope for. It is all a cheat; and therefore the righteous is wiser than his neighbours, who yet despise and trample upon him. Verse 27. The slothful man-Or, the deceitful man, as in verse 24, who seeks to enrich himself, not by his industry and diligence, but by fraudulent and unjust practices; roasteth not that which he took in hunting-Is too negligent and slothful to roast, or to take care that others roast, that which he took in hunting; so that he does not enjoy the fruit of his own labour. Or, if he has roast-meat, it is not that which he himself took, in hunting; but others have taken, or procured, for him. He lives upon the fruit of their labours, and not of his own. But the substance of a diligent man is precious-As being and hath nothing. B. C. 1000. 28 In the way of righteousness is A. M. 3004. life; and in the pathway thereof there is no death. the fruit of his own industry, and of the blessing of God upon it: hence he has comfort in the enjoyment of it: it is his own daily bread, which God gives him in answer to his prayers, and not bread, so to speak, out of other people's mouths. Verse 28. In the way of righteousness is life, &c. The practice of righteousness, though it expose a man to some dangers and inconveniences in the world, through the corruption of mankind, and the malice of the devil, yet it will certainly lead a man to life and happiness; whereas the end of all the wicked is death and destruction. CHAPTER XIII. A. M. 3004. A WISE son heareth his father's || hath nothing: but the soul of the A. M. 3004. instruction: a but a scorner hear-diligent shall be made fat. eth not rebuke. 2 A man shall eat good by the fruit of his mouth but the soul of the transgressors shall eat violence. с 3 He that keepeth his mouth keepeth his life but he that openeth wide his lips shall have destruction. d B. C. 1000. 7 There is that maketh himself rich, yet hath nothing: there is that maketh himself 4 The soul of the sluggard desireth, and poor, yet hath great riches. a 1 Sam. ii. 25.- Chap. xii. 14. Psa. xxxix. 1; Chapter 4 Chapter x. 4. Le xxi. 23; James iii. 2. Chapter xi. 3, 5, 6. Hebrew, sin. f Chapter xii. 9. gent shall be made fat-He shall be enriched with the fruit of his own labours. Verse 5. A righteous man hateth lying—Both in himself and in other men, whereby he gets that good name, which is like a precious ointment; but a wicked man-Who accustoms himself to lying; cometh to shame-Makes himself contemptible and hateful to all that know him; there being scarcely any reproach which men endure more impatiently, or revenge more severely, than that of being called or accounted liars. NOTES ON CHAPTER XIII. Verses 1-3. A wise son, &c.-Houbigant translates this verse, “A wise son regardeth the instruction of his father; but a son who is a scorner hear eth not rebuke." A man shall eat good-Shall receive much comfort, credit, and benefit to himself; by the fruit of his mouth-By his wise and profitable discourses; but the soul-That is, the person, as the word soul often signifies; of the transgressors-Of those that transgress with their lips, which seems to be the meaning here; shall eat violence-Shall have that violence and injury returned upon themselves, which they have offered to others in word or deed. He that keepeth his mouth-Namely, shut; that speaks sparingly, and with due care and caution; keepeth his life-Prevents many sins and mischiefs which others run into; but he that openeth wide his lips-That takes the liberty of speaking whatever he pleases, or all that comes into his mind; shall have|| very poor, that they may preserve and increase their destruction-From God or men. Verse 4. The sluggard desireth and hath nothing -Because he contents himself with lazy desires, without diligent endeavours; but the soul of the dili1090 Verse 7. There is that maketh himself rich, &c. Some men, who have little or nothing, pretend to have great riches, and carry themselves accordingly; either out of pride and vanity, or with a design to gain reputation with others, whom they intend to defraud. There is that maketh himself poor, &c. -Some rich men seem and profess themselves to be estates, by concealing them from those who would either desire a share in them, or take them away by deceit and violence. Some, however, think the sense of the verse is, "There are those who are rich in their ( 69* ) 2 Wealth gotten by vanity CHAPTER XIII. shall be diminished. B. C. 1000. A. M. 3004. 8 The ransom of a man's life are || nished: but he that gathereth 3 by A. M. 3004. his riches: but the poor heareth not labour shall increase. B. C. 1000. rebuke. 9 The light of the righteous rejoiceth: the 2 lamp of the wicked shall be put out. 12 Hope deferred maketh the heart sick: but but when the desire cometh, it is a tree of life. 10 Only by pride cometh contention: but with the well-advised is wisdom. h 11 Wealth gotten by vanity shall be dimi-shall be rewarded. * Job xviii. 5, 6; xxi. 17; Chapter xxiv. 20.-2 Or, candle. 3 Heb. with the hand. Verse 19.k 2 Chron. xxxvi. 16. h Chap. x. 2; xx. 21. poverty, because they are content, desire nothing more, and use generously and charitably what they have: and there are others who, in the midst of their riches, are really poor and in necessity, because of their insatiable covetousness or profusion." 4 Or, shall be in peace. any other cause, stirreth up strife; which it doth by making a man self-conceited in his opinions, and obstinate in his resolutions, and impatient of any opposition, and many other ways; but with the well-advised-Who are not governed by their own passions, Verse 8. The ransom of a man's life are his but by prudent consideration, and the good counsel riches-This verse is considered by some as setting of others; is wisdom-Which teacheth them to avoid forth the several advantages of riches and poverty. and abhor all contention. "Melancthon," says BiRiches enable a man to redeem his life when it is in || shop Patrick, "singled out for the observation of the greatest danger, and poverty preserves a man his scholars two remarkable sentences of this chapfrom those rebukes and injuries which endanger, || ter, of which this is one; and upon it he reminds and oft destroy the rich. Others again consider it them of the Greek proverb, Opos opεi μyvurai, A as showing the convenience of poverty above riches. || mountain cannot mix with a mountain, that is, two Riches frequently expose men to the peril of losing high men will never agree together; and of another their lives by false accusers, thieves, or tyrants, excellent saying among the Latins, Crede mihi, sawhich they are forced to redeem with the loss of pere est non multum sapere, Believe me, to be wise, their riches; whereas poverty commonly secures is not to be over wise. For they whose minds are men not only from such kinds of death, but even infected with a vain opinion of themselves, either from rebukes and injuries; partly because the poor || cannot see the truth, if it be against their thoughts; are cautious that they may not offend or provoke or, if they do, they will not acknowledge it, for fear others; and partly because their persons and actions they should yield and confess themselves overare neglected and slighted, and they are esteemed objects of pity. Bishop Patrick paraphrases the passage in the latter of these senses, thus: "Rich men are not always so happy as they are imagined; for their wealth sometimes only serves to make them accused of high crimes, and then to bring them off with a huge sum of money, which they pay to save their lives; but nobody is apt to find fault with the poor, or to bring any charge against them." Dr. Waterland renders the latter clause, The poor heareth no disturbance. come." Verse 11. Wealth gotten by vanity-By vain, or deceitful, or wicked practices; shall be diminished— Because the curse of God attends it, and the same corrupt dispositions which incline men to sinful ways of getting riches will incline them to the like sinful ways of spending them. Wealth gotten by vanity will be bestowed upon vanity, and then it will be diminished. That which is obtained by such employments as are not lawful, or not becoming Christians; as by gaming, by the stage, or by Verse 9. The light of the righteous rejoiceth, &c. any employment which only serves to feed the -Or, as Schultens renders it, The light of the pride and luxury of mankind, may as truly be said to righteous shall shine forth joyfully; but the darken-be gotten by vanity, as that which is got by fraud and ing lamp of the wicked shall be put out-See note || on chap. iv. 18, 19. The meaning seems to be, 1st, The comfort of good men is flourishing and lasting;|| their prosperity increases and makes them glad. 2d, The comfort of bad men is withering and dying; their lamp burns dim and faint; it looks melancholy, like a taper in an urn; and it will shortly be put out in utter darkness, Isa. 1. 11. lying, and will be diminished; but he that gathereth by labour-By diligence in an honest calling; shall increase-Through the divine blessing, and his property and influence will become greater instead of growing less. Verse 12. Hope deferred maketh the heart sick -The delay of that which a man eagerly desires and expects is such an affliction, that it differs little from a lingering disease; but when the desire cometh-When the good desired and expected is obtained. It is a tree of life-That is, most sweet, satisfactory, and reviving to the soul. Verse 10. Only by pride cometh contention This is not to be understood exclusively, as to all other causes of contention; for contentions often spring from ignorance, or mistake, or covetousness, or other passions; but eminently, because, as pride Verses 13, 14. Whoso despiseth-Or wilfully and bioweth up those coals of contention, which other presumptuously disobeys, the word-Namely, the passions kindle, so oftentimes pride alone, without || word of God, which is called the word, by way of |