A fool is counted wise CHAPTER XVII. when he holdeth his peace. A. M. 3004. and he that exalteth his gate seek- || standing; but the eyes of a fool are A. M. 3004. eth destruction. in the ends of the earth. B. C. 1000. B. C. 1000 11 22 "A merry heart doeth good 10 like a medi-words: and a man of understanding is of 11 an 8. 24 Wisdom is before him that hath under Chap. xvi. 18.- - Heb. the froward of heart.- James iii. Ch. x. 1; xix. 13; Verse 25.- "Ch. xv. 13, 15; xii. 25. 10 Or, to a medicine.- - Psa. xxii. 15.- -y Exod. xxiii. 8. strife-Because contention is in itself a sin, and is commonly accompanied or followed with many sins, as detraction, malice, hatred, pride, &c.; and he that exalteth his gate-Namely, the gate of his house, that maketh it, and consequently his house, lofty and magnificent beyond what becomes his quality, that he may overtop and outshine his neighbours; which being an effect and evidence of pride and haughtiness, is here mentioned for all other evidences thereof. So the sense is, he who carries himself loftily and scornfully; seeketh destruction-Seeks those things which will expose him to destruction, because he makes himself odious both to God and men. Verse 22. A merry heart-Cheerfulness of mind, especially that which is solid, and ariseth from the testimony of a good conscience; doeth good like a medicine-Even to the body; it contributes very much to the restoration or preservation of bodily health and vigour, as physicians observe and experience shows; but a broken spirit—A spirit sad and dejected; drieth the bones--Wasteth the marrow of the bones, and the moisture and strength of the body. Verse 23. A wicked man--Whether judge or witness; taketh a gift out of the bosom-In secret, as this phrase is expounded chap. xxi. 14, being privily conveyed from the bosom of the giver into his own bosom; to pervert the ways of judgment-To give or procure an unjust sentence. Bishop Patrick's paraphrase of the verse is, "No man would willingly be known to be so wicked as to be bribed to do injustice, but there are too many that will suffer themselves to be secretly corrupted by presents, to|| give counsel or judgment contrary to the course of law and equity." in the ends of the earth-He manifests his folly, as the man of understanding doth his wisdom, by his very appearance, by his light, unsteady, disorderly carriage and looks. And his mind is wavering and unsettled; he neither proposes a right and certain end to himself, nor is he constant in the use of fit means to attain it; he neglects his present business and true interest, and wanders hither and thither in the pursuit of earthly vanities, minding most those things which are most remote from him, and which least concern him. Verses 25, 26. A foolish son, &c.—This was said before, chap. xv. 20, and elsewhere; but he here repeats it, as a point of great moment and constant use, and as a powerful motive to oblige both children to conduct themselves wisely and dutifully toward their parents, as they would not be thought to be unnatural and inhuman, and parents to educate their children prudently and religiously, at least for their own comfort, if not for the public good. Also to punish, &c.--The particle also, here, seems to have relation to the foregoing sentence, and to imply that, as it is a very evil thing for children to cause grief to their parents, so is it also to do what here follows. To punish the just is not good-For parents, princes, or rulers, (to whom alone this power belongs,) to punish innocent and good men, is highly evil and abominable; nor to strike princes for equity-Nor to smite magistrates, either with the hand or tongue, for the execution of justice, as condemned persons are apt to do. But some learned interpreters read this clause, Nor for princes to strike any man for equity, or for doing his duty, or what is just. The Hebrew will very well bear this reading, and it agrees better with the former clause than that which our translators have adopted. Besides that it belongs properly to princes, or magistrates, to punish or strike. Verse 24. Wisdom is before him-Hebrew, ' n, in the face, or countenance, of him that hath understanding-His wisdom appears in his very countenance, or in his gestures, or looks, which are mo- Verses 27, 28. He that hath knowledge spareth dest, composed, and grave. Or, rather, wisdom is-Hebrew, jn, restraineth, his words-As at before him, or in his eye, he never loses sight of it; it is the mark at which he constantly aims, and the rule by which he constantly walks, and by which he orders all his steps, continually minding his present duty and business. But the eyes of the fool are other times, so especially when he is under a provocation to anger or any other passion, in which case fools utter all their minds. And a man of understanding is of an excellent spirit-Which he shows, as in various other things, so by commanding A fool's mouth PROVERBS. is his destruction. his passions, and bridling himself from hasty and || lest he should discover it, which is one point of true unadvised speeches. But this is according to the wisdom. If a fool hold his peace, men of candour marginal reading of the Masora; but the reading will think him wise, because nothing appears to the of the Hebrew text is, p, cool, according to which, contrary, and because it will be thought he is making the sense of the clause is, a man of understanding is observations on what others say, and gaining exof a cool spirit, calm and moderate, not easily pro- ||perience, or consulting with himself what he should voked, humble, as the Chaldee renders it, μакроbvuoç, say, that he may speak pertinently. Thus, he that patient, or long-suffering, as the LXX. and Arabic shutteth his lips is esteemed a man of understand interpreters render the words. Even a fool, when ing-He gains the reputation of being a wise man, he holds his peace, is counted wise--Because he is on the easy condition of restraining his tongue, or. sensible of his folly, and therefore forbears to speak of hearing, and seeing, and saying little. B. 1 CHAPTER XVIII. A. M. 3004. THROUGH 1 desire, a man having intermeddleth with all wisdom. 3 When the wicked cometh, then cometh also contempt, and with ignominy reproach. b 4 The words of a man's mouth are as deep waters, and the well-spring of wisdom as a flowing brook. Or, He that separateth himself seeketh according to his desire, and intermeddleth in every business, Jude 19. Chapter x. 11; b Psa. Ixxviii. 2. Lev. xix. 15; Deut. i. 17; xvi. Xxx. 5. NOTES ON CHAPTER XVIII. Verses 1, 2. Through desire, a man having separated himself, &c.--According to this translation, the sense of this controverted proverb is, Through desire of wisdom, a man, having separated himself from the company, and noise, and business of the world, seeketh and intermeddleth with all wisdomUses all diligence that he may search and find out all solid knowledge and true wisdom. But this verse is otherwise rendered in the margin of our Bible, and in divers other versions, and is thus interpreted; He that separateth himself, either, 1st, From his friend, or, rather, 2d, From other men; who affects singularity, is wedded to his own opinion, and, through self-conceit, despiseth the opinions and conversation of others, seeketh according to his desire, that is, seeketh to gratify his own inclinations and affections, and chooseth those opinions which most agree with them, and intermeddleth, Hebrew, yhan, (a word used in a bad sense, chap. xvii. 14, and found nowhere else except in this place,) in every business, or in every thing that is, as the words on may be properly rendered; namely, thrusting himself into the actions and affairs of other men. The latter interpretation is preferred by Bishop Patrick, whose paraphrase is, "He that affects singularity, inquires into all manner of things, according as his vain-glorious humour leads him; which makes him also bend himself, with all the wit he hath, to over 6 A fool's lips enter into contention, and his mouth calleth for strokes. 7 d A fool's mouth is his destruction, and his lips are the snare of his soul. 8 • The words of a 2tale-bearer are as wounds, and they go down into the innermost parts of the belly. 19; Chap. xxiv. 23; xxviii. 21.- -d Chap. x. 14; xii. 13; xiii. 3; Eccles. x. 12.——————e Chapter xii. 18; xxvi. 22. Or, this -3 Or, like as when men are wounded.- -"Heb. chambers. perer. throw the solid reasonings of wiser men." In consistency with this view of the verse, the bishop thus interprets the next: "For a fool will never take pleasure in true understanding, but the design of his stu dies is to make a vain ostentation of wisdom unto others; this is his chiefest pleasure, to hear himself discourse: that is, discover the folly that is in his heart." Verse 3. When the wicked cometh-Into any place or company; then cometh also contempt-Either, 1st, He is justly contemned by those who converse with him: or rather, 2d, He despiseth and scorneth all instruction and reproof, neither fearing God nor reverencing man; and with ignominy reproachAnd he not only contemns others in his heart, but shows his contempt of them by ignominious and reproachful expressions and actions. Bishop Patrick takes this verse in a somewhat different sense, namely, "Into whatsoever company or society (suppose into the schools of wisdom) a profane person comes, he brings along with him contempt of God and religion, and good men ; and (as one wickedness grows out of another) that contempt improves into affronts, and reproachful language of them." Verse 4. The words of a man's mouth-Of a wise man's; are as deep waters-Full of deep wisdom; and the well-spring of wisdom as a flowing brook-That wisdom which is in his heart is continually pouring forth wise and good counsels. Verses 8, 9. The words of a tale-bearer-Who The lot causeth B. C. 1000. B. C. 1000. A. M. 3004. 9 He also that is slothful in his || infirmity; but a wounded spirit who A. M. 3004. work is fbrother to him that is a can bear? great waster. 15 The heart of the prudent getteth know10 The name of the LORD is a strong tow-ledge; and the ear of the wise seeketh knower: the righteous runneth into it, and is safe. h 5 11 The rich man's wealth is his strong city, and as a high wall in his own conceit. ledge. 16 A man's gift maketh room for him, and bringeth him before great men. 17 He that is first in his own cause seemeth just; but his neighbour cometh and searcheth him. 18 The lot causeth contentions to cease, and parteth between the mighty. 19 A brother offended is harder to be won i Chap. xi. 2; xv. 33; xvi. 18.- Hebrew, returneth a word. k John vii. 51. Gen. xxxii. 20; 1 Sam. xxv. 27; Chap. xvii. 8; xxi. 14. could readily and thoroughly understand all that another can say before he has uttered it. privily slanders his neighbour; are as woundsDeeply wound the reputation, and afterward the heart, of the slandered person. They go down, &c. Verse 14. The spirit of a man-That is, his --They wound mortally, piercing to the heart, which soul, namely, not wounded, as appears by the oppois often meant by the belly. He also that is slothful || site branch of the verse, and which is vigorous and is brother, &c.-They are alike: though they take cheerful, supported by a sense of God's love, the different paths, yet both come to one end, even to consciousness of its own integrity, and of its present extreme want and poverty. peace with him, and by a bright prospect of future happiness; will sustain his infirmity-Will easily support him under any bodily or outward troubles, as God's people have often found by experience; but a wounded spirit-Depressed and dejected with a sense of its own guilt, depravity, and misery ; who can bear?-It is most grievous and intolerable, if divine support and comfort be withheld. Verses 10, 11. The name of the Lord-That is, the Lord, as he hath revealed himself in his works, and especially in his word, by his promises, and the declarations of his infinite perfections, and of his good-will to his people; is a strong tower-Is sufficient for our protection in the greatest dangers. The righteous-By faith and prayer, devotion toward God, and dependance on him; run into it—As their city of refuge. Having made sure of their interest in God's name, they take the comfort and benefit of it: they go out of themselves, retire from the world, live above it, dwell in God and God in them, and so they are safe, as if they were in an impregnable fortress. They think themselves so, and they shall find themselves so. Observe, reader, there is enough in God, and in the discoveries which he has made of himself to us, to make us easy at all times. The wealth laid up in this tower is enough to enrich us, to be a continual feast, and a continuing treasure to us; the strength of this tower is enough to protect us; the name of the Lord, or that whereby he has made himself known as God, and as our God; his titles and attributes; his covenant, and all the promises of it, make up a tower, and a strong tower, impenetrable, impregnable, for us, if we be his people. This is necessary; for it is only the righteous that run into this tower, as is here stated, or that have access to it, according to Isaiah xxvi. 2, which is signified to beat down the vain confidences of those who, though they live in a gross neglect and contempt of God, yet presume to expect salvation from him. Verse 16. A man's gift maketh room for him— Procures him free access to great men. Hebrew, ′, enlargeth him, as this very phrase is rendered Psa. iv. 1, and elsewhere; freeth him from straits and oppressions; and bringeth him before great men-Procures him favour and free conversation with them. Verse 17. He that is first in his own cause-He that first pleadeth his cause; seemeth just-Both to himself, and to the judge, or court, by his fair pretences; but his neighbour cometh-To contend with him in judgment, and to plead his cause; and searcheth him-Examineth the truth and weight of his allegations, disproveth them, and detecteth the weakness of his cause. Verse 18. The lot causeth contentions to cease-By determining the matters in difference; and parteth between the mighty--Maketh a partition, and giveth to each of the contending parties what is right or meet, by the order and disposition of divine providence. It parteth also between mean persons, but he mentions the mighty, because they are most prone to contention, and most fierce and obstinate in it, and most capable of doing great mischief to themselves and others by it, and therefore they most need this remedy. Verse 13. He that answereth a matter before he heareth it--Before he hath fully heard and consid- Verse 19. A brother offended-Namely, by his ered what another is speaking about it; it is folly || brother's unkindness or injury; is harder to be won— and shame unto him--It is a shameful folly, though Or, is stronger and more impregnable; than a strong he seek the reputation of a wise man by it; as if he || city-Which is hardly to be conquered. And their m findeth a good thing. B. C. 1000. 22. Whoso findeth a wife, find- A. M. 3004. eth a good thing, and obtaineth favour of the LORD. 23 The poor useth entreaties; but the rich answereth roughly. 24 A man that hath friends must show himself friendly and there is a friend that sticketh closer than a brother. 14; xxxi. 10.-P James ii. 3.—4 Chapter xvii. 17. the tongue; that love much talking; shall eat the fruit thereof-Shall receive either good or evil according to the quality of their speeches. Verse 22. Whoso findeth a wife-A good wife; one that deserves the name, and performs the duty of that relation. Thus Houbigant interprets it after many of the versions: see chap. xix. 14. Findeth a good thing-A singular blessing; and obtaineth favour of the Lord-Obtaineth her, not by his own wisdom, or art, or endeavours, merely or chiefly, but by God's good providence toward him, which orders that and all other events as it pleases him. The LXX. and Vulgate read at the end of this verse, "He that putteth away a good wife, putteth away a good thing; but he who retains an adulteress is fool|| ish and wicked." Chap. xii. 14; xiii. 2.- n Matt. xii. 37. -0 Chap. xix. contentions are like the bars of a castle-Which are very strong, and not to be broken, as being made of | iron or brass: see 1 Kings iv. 13; Isa. xlv. 2. The truth of this assertion is confirmed by the testimony of several learned men who affirm the same thing; and the reason of it is evident, because the nearness of the relation greatly heightens the provocation, and love abused frequently turns to extreme hatred. "There are no contentions," says Bishop Patrick, in his paraphrase on this verse, "so sharp and obstinate as those among brethren; who grow so refractory when they have transgressed against each other, that it is easier to take a strong city, or to break the bars of a castle, than it is to compose their differences, and remove all the obstructions that lie in the way of their hearty reconciliation." The LXX., but on what authority does not appear, render this, Adɛλpoç Verse 23. The poor useth entreaties--Humbly vño adeλøy Bonoruevos, &c., A brother assisted by a begs the favour of rich and powerful men, as his brother is powerful, as a strong and high city, and necessities and occasions require; but the rich anas a well-founded kingdom. And Bochart, follow-swereth roughly-Speaks proudly and scornfully, ing the Vulgate, renders the verse, "As a fortified either to the poor, or to others that converse with city is a brother assisted by a brother, and they who him, being puffed up with a conceit of his riches and mutually love one another are like the bars of a cas- self-sufficiency. tle." But certainly neither of these readings is consistent with the Hebrew text, which is literally and faithfully translated in our English Bible. Verse 20. A man's belly shall be satisfied, &c.Wise and edifying discourses tend to the comfort and satisfaction of the speaker, as well as to the good of the hearers. Verse 21. Life and death are in the power of the tongue-Are brought upon men by the good or bad use of their tongues; and they that love it-Namely, Verse 24. A man that hath friends—Hebrew, a man of friends; either, 1st, Who desires the friendship of others; or, 2d, Who professes friendship to others; must show himself friendly-Must perform all kind offices to his friend, which is the very end of friendship, and the way to preserve it; and there is a friend that sticketh closer-To him that desires and needs his help; who is more hearty in the performance of all duties of friendship; than a brother -Than the nearest relation. lent in the eyes of God, and of all wise and good men; than he that is perverse in his lips-Who is in the habit of uttering sinful and mischievous expressions, however high he may be in rank, wealth, or dignity. Also, that the soul be without knowledge -Without wisdom or prudence to discern the right Wealth maketh A. M. 3004. B. C. 1000. 3 The foolishness of man per- || him? he pursueth them with words, A. M. 3004. teth against the LORD. 4 Wealth maketh many friends; but the soul: he that keepeth understanding i shall poor is separated from his neighbour. find good. Psa. xxxvii. 7.- Chapter xiv. 20.-d Verse 9; Exodus xxiii. 1; Deuteronomy xix. 16, 19; Chapter vi. 19; xxi. 28. 1 Heb. held innocent. Chapter xxix. 26. Chapter xvii. 8; xviii. 16; xxi. 14. way of speaking and acting, and how a person ought to conduct himself in all affairs, and on all occasions; is not good--Is of evil and pernicious consequence; and he that hasteth with his feet-That rashly and hastily rushes into actions without serious consideration; sinneth--Contracts guilt, and involves himself, and perhaps also many others, into difficulties and troubles. "Solomon, in this verse," says Bishop Patrick, "observes two great springs of all our miscarriages; want of understanding and want of deliberation. To make too much haste in a business is the way not to speed; and to run blindly upon any thing is no less prejudicial to our undertakings. Both he that affects things without knowledge, and he that pursues what he understands without deliberation, runs into many mistakes, and commits many sins. For which Solomon shows in the next verse that he must blame none but himself, and never, in the least, reflect upon God as if he were negligent of us, or hard to us; which men are prone to think, when they have foolishly undone themselves." 9 A false witness shall not be unpunished, and he that speaketh lies shall perish. 4 10 Delight is not seemly for a fool; much less for a servant to have rule over princes. 11 m The discretion of a man deferreth his anger; and it is his glory to pass over a transgression. in his prosperity professed love and friendship to him. He pursueth them with words-Earnestly imploring their pity and help. Or, He urgeth their words, as may be rendered; that is, he allegeth their former promises and professions of friendship: or, He seeketh words, (as the preacher sought to find out acceptable words, Eccles, xii. 10,) wherewith he might prevail and move them to pity; yet they are wanting to him--Hebrew, n, not they, or, they not. The meaning is, they are not what they pretended to be, namely, friends to him: or, their words are vain, and without effect; there is no reality in them. Houbigant renders the verse, All his own brethren hate a poor man; how much more his neighbours! They have departed far from him; he followeth after them, but they are not found." Verse 8. He that getteth wisdom-That takes pains, and labours to get knowledge, grace, and acquaintance with God; loveth his own soul--Or, loveth himself, because he procures great and lastVerse 5. A false witness shall not be unpunished ing, yea, everlasting good to himself, as sinners, on -Though he escape the observation and punishment the contrary, are said to hate their souls, chap. xxix. of men, yet he shall not avoid the judgment of God. || 24, because they bring evil upon them; he that And he that speaketh lies--That accustoms himself || keepeth understanding-That observes, and careto lying, either in giving evidence in courts of jus- || fully practises its precepts; shall find good--Shall tice, or in common conversation; shall not escape-have great benefit by it, both for his conduct in this The righteous judgment of God, though he may life, and for his happiness in the next. flatter himself with hopes of impunity, for the Lord is jealous of his honour, and will not suffer his name to be profaned. Verse 10. Delight is not seemly for a fool--To live in affluence, pleasure, and outward glory, doth not become him, nor suit with him; because prosperity corrupts even wise men, and makes fools 'mad; and because it gives him more opportunity to discover his folly, and to do mischief both to himself and others. He implies that a rod, or punishment, is fitter for him than pleasure; much less for a servant-For one who has been a slave, or who is in a Verses 6, 7. Many will entreat the favour of the prince--Or, of the liberal, or bountiful man, as may be properly rendered. Kings and princes were anciently called benefactors, Luke xxii. 25. And every man is a friend to him that giveth gifts-Not sincerely, however, as daily experience shows, but only in show, or profession, or in the outward ex-servile condition, and of a servile disposition, not pressions of friendship and kindness. All the brethren of the poor--His nearest and dearest relations, who are often called brethren in the Scriptures; do hate him--Despise and shun him, as men do a thing that they hate, and as the following words explain it; How much more do his friends go far from him—His other friends, who are no way related to him, but much differing from a fool; or who is a servant to |