ANNOTATIONS ON PROVERBS

A PREFACE CONCERNING THE ARGUMENT OF THIS BOOK, AND THE USE OF PROVERBS IN GENERAL

As the author of this book is easily known by his name, so famous and frequent upon holy records, Solomon; and by other titles and attributes, as son of David, and king of Israel, at the beginning: so may the argument of it as easily, by the inscription it bears, of Proverbs: a word not unknown unto any that understands common English: of both which nevertheless (both of the author, and inscription) somewhat more shall be said afterwards in due place. In the meantime it will be worth our labor to look into the origin, and to show the right use of Proverbs, in general: which to do, as it ought to be done, will put us upon a consideration of differences of times, and ages of the world; and of different tempers and judgments of men; as also of different kinds, or degrees of wisdom, according to variety of times: the knowledge and consideration of which things will very much conduce, as to a right apprehension concerning the use; so, to a right judgment concerning the valuation and estimation of this particular book.

We will not go so far as Adam, and the originals of mankind; of which times there has been, and is yet great controversy among the learned, whether men were then wisest, and afterwards degenerated, as mankind increased: or whether that was man's infant-time in point of knowledge and worldly wisdom, which in after-ages by degrees came to ripeness of understanding: it would be besides our purpose here; and elsewhere we have handled it at large. Without any such reflection to primitive times we say, that the same country and kingdom, according to diversity of events and alteration in matter of government; of peace, or wars; of liberty, or subjection; may have, in several ages, several ebbings and flowings in matter of human knowledge, and wisdom, and differ from itself, as in outward shape and customs; so, in matter of wit, judgment, and capacity, (depending most from different education) and so in its ways, and degrees of wisdom, and understanding.

There was a time among the Grecians, (in whom we instance rather than other nations, because better furnished of ancient records concerning them, than concerning other nations:) a time, I say, when all wisdom (as is observed somewhere by Aristotle) consisted in parables and sentences: and to be the author of a wise saying, was enough to purchase a man in the world both admiration and authority. A sentence, and an oracle were then thought to have great affinity, and ordinarily entertained with almost equal honor and reverence. Either none but those that were of high rank and place, took upon themselves (of which more upon chapter 1, verse 1) to speak sentences: or if any others did, they were reputed worthy of greatest honors. Some sentences were consecrated in temples, and attributed to the gods, because they were thought to surpass the wisdom of mortal men. So was that famous Γνῶθι σεαυτόν, Nosce teipsum: or, know yourself; of which so much has been written by the ancients. Others were engraven upon statues, or pillars of stone, erected of purpose, and set in highways, that travelers, as they passed by, might at the same time, both learn, and admire. Such were those called Ἑρμαῖ, mentioned by Plato in one of his dialogues, erected by Hipparchus: whereof one had this saying, Στεῖχε δίκαια φρονῶν; that is, think of righteousness as you go along; or, practice righteousness in your life and conversation. Another, Μὴ φίλον ἐξαπάτα, that is, deceive not your friend. And it is observable, that such an opinion this Hipparchus had of those his sentences, that to every one of them, as ancient painters and statuaries to some of their choicest pieces were wont, he did add his name: Μνῆμα τόδ᾽ Ἱππάρχου, Μὴ φίλον, etc. Which was not done by him only, but by some others in the same kind: as by Phocylides, who lived much about that time; not the author of that Ποίημα Νουθετικόν, now extant under that name: a very choice piece otherwise, we confess; but not of that antiquity: but another Phocylides, of whom there remains but little; to wit, some few sententious distichs, here and there, scattered in ancient authors; who also bear witness of him, that to every such distich his manner was to prefix his name, in these words, Καὶ τὸ δὲ Φωκυλίδου: this also is Phocylides his verse, or, sentence. By which does appear the simplicity of that age, compared with later times. Synesius, a very responsible author, cites Aristotle, (but not to be found, I doubt, in what now remains of Aristotle:) as, saying, that Proverbs, were ἐγκαταλείμματα: that is to say, the relics, or remains, of that ancient wisdom and philosophy, which through public broils and confusions of nations and kingdoms, (such as we have seen; and I pray God, we do not see the same fruits:) was perished. However, if that passage of Aristotle be not now extant, yet by many that are, it does appear how much he has adscribed to ancient Proverbs. Himself had made a collection of old Proverbs and sentences, as Diog. Laertius in his life, does report. In the second book of his Rhetorics, he treats of them largely: and in the first book, where he treats of testimonies and evidences; he gives Proverbs the next place after oracles. But that which is much more wonderful is, the power and efficacy such sentences and parables (for they were often joined) had, to persuade men; as either to reclaim them from some vicious course, or purpose; or to allay passions of either anger or sorrow, or the like; whereof there be divers examples in ancient histories: insomuch as some maintained, (of which subject Seneca has written one epistle, or two,) that no other kind of philosophy was needful, (as particularly, no exhortations, which we call now, sermons;) to persuade men to goodness, but this kind, which they had known to be so successful and available in former times. But now was the case much altered, in Seneca's time, and long before: mundo jam ad summam solertiam perducto; as he speaks somewhere: when moral philosophy, through continual use and exercise, was become so popular, that every fool, or varlet, (yea every carnifex, as is said in the comic) could utter in ordinary talk more sentences, than formerly the wisest philosophers, or statesmen in their most serious discourses. A man would have thought the world, in point of life and morality, through this improvement of knowledge, should much have amended. But it proved quite contrary. For those sentences, which once, when rare, and of difficult access, as it were, were entertained as oracles; and accordingly wrought upon the souls and minds of men; were now become a mere complement of language, and a delight of the ear only; without any influence at all on the heart; so that the very name of ἀρητάλογος, or sentence-speaker, became the name of a juggler, or impostor. Antiqua sapientia nihil aliud quam facienda & vitanda praecepit. Et tunc longe meliores erant. Postquam docti prodierunt, boni desunt, says, Seneca.

From all that has been said, hitherto; concerning these Proverbs of Solomon (not to speak of them as canonical Scripture, which is a common consideration; but according to human judgment,) I would infer particularly, first, that to value them to their worth, we must not consider them by what we see in these days, when learning (so far as to talk, and make a show) is become more common than silver was in Solomon's days, (1 Kings 10:21, 27) when every peddler can make a preacher; and many beardless boys out of shops, and from the plow, with little reading, and a great deal of confidence can find words enough (which some call the Spirit) to lead whole multitudes. Certainly, had Solomon himself lived in these days, he would have been thought in the judgment of many men but a very ordinary man, in comparison of some of these inspired tradesmen, and confident youths. Secondly, that some things are delivered with that simplicity of words, and style, as did well agree with the constitution of those times, to which they have more particular relation, both to please and to profit: though not so well perchance, with that over-ripeness of wit, and subtlety, that most men are born with in this age. But lastly, that if men could withdraw themselves a little from that φιληκοΐα, that immoderate hunting after the pleasure of the ear, (of all other senses, the most insatiable: the proper temper, shall I say, or distemper of all learned ages;) and betake themselves to more sober retired reading, with answerable serious meditation; (as necessary, as the very reading itself;) they may find the power and efficacy of these Proverbs and sentences, (even of those which at first hearing, promise but little;) as much as others have done in former ages, to the amendment of their lives, and freeing of their souls from the bondage of many unreasonable lusts and passions: than which, in very deed, no greater bondage or slavery is in the world.

Some things besides whoever shall read these Proverbs, had need to know beforehand. First, concerning coherence of matter and words, that they must not look for it; though it is very good sometimes, and apparent enough for divers verses together; yet it is not to be expected, as a thing not endeavored by the author. Neither indeed was it the fashion in those days, to write such things otherwise than loosely and promiscuously. It may appear, as by some others, so by Theognis, one of the ancientest Gnomologues, or sentence-writers now extant, who also lived not many ages after Solomon, and in many things does agree with him, as may appear to them that shall diligently compare them together. Yet of the first 9 chapters, for the most part, the subject is but one; to wit, the commendation of wisdom. And because there is not anything that does more strongly or dangerously either withhold, or withdraw from the study of wisdom, than bad company; but especially, the company of women: having said something in the first chapter of the company of bad men; he does often insist upon that of women, as the most dangerous of the two, (so he found it himself;) and does very lively and poetically set out their allurements, and the fearful end of those that are deluded by them, and fall into their nets. The last chapter contains (for the most part) the character of a virtuous woman, and a good wife. In all the rest, there is but little coherence of matter, except (as I said before) here and there of some few verses, that hang together.

Secondly, that some things, yea many, are often repeated. And this will bring us to a further consideration of the author. That Solomon is the author of this book of Proverbs in general, is generally acknowledged: but the author, as David of the Psalms, not because all made by him; but because either the maker of a good part; or collector and approver of the rest. It is not to be doubted but that many of these Proverbs and sentences, were known and used long before Solomon: so wise and understanding a nation could not be without many pithy common sayings and sentences, which are accounted the best evidence of every nation's wisdom; and though it might have many more than Solomon (guided by the Spirit of God) did think fit to canonize, by admitting them into his collection; yet that he would admit of none, is not a thing likely. Of them that were collected by others, as Solomon's, but long since his death, from chapter 25 to 30, and then of those that bear Agur's name, chapter 30, and Lemuel's, chapter 31, see upon those several chapters. If not all Solomon's, then but partly his, and partly collected by him, and partly by others, at several times: no wonder, if divers things with little or no alteration, be often repeated. However, Solomon might have some end in it, in repeating some things of purpose. We shall find repetitions in that kind in the writings of some ancients. Sed quia nimis indociles quidam, tardique sunt, admonendi videntur saepius; says one of them. Dicentibus; Quousque eadem? Responde: Ego debeo dicere; Quousque eadem peccabitis? Remedia ante vultis, quam vitia desinere? Ego vero magis dicam; & quia recusatis, perseverabo. So another.

A third thing very necessary to be observed, is, that there be few moral maxims or sentences, of such catholic and universal truth, (which is the privilege of mathematical theorems) as to hold always: or that the contrary should never be true. The reason whereof is well showed by Aristotle in his Ethics. If you will have it in the words of an ancient grammarian, that has written upon Virgil: Sententiae non semper generales sunt, sed interdum pro negotiorum qualitate formantur. As for example; Differ, habent parvae commoda magna morae. A little delay may prove a great advantage; says one. Semper nocuit differre paratis: delays are always dangerous; says another. Both may be true, as the matter may be stated by different circumstances of time, place, and the like. So, our Savior in the Gospel; He that is not with me, is against me, in one place, Matt. 12:30. And, He that is not against us, is for us, in another, Luke 9:50. And Solomon himself, in the same place, Answer not a fool according to his folly: and, Answer a fool according to his folly, Prov. 26:4, 5.

As for the word Proverbs, of the several uses and notions of it, and how here to be understood, see upon the first verse of the first chapter.

1 Kings 4:33, we find amongst other things recorded of Solomon, as an effect of his extraordinary divine wisdom, (verse 29) that he spoke 3000 proverbs, (not four thousand, as I find in some English Bibles, printed at London, 1620) part of which, so many as the Holy Ghost thought fit for canonical Scripture, are contained in this book of Proverbs, and Ecclesiastes; and some perhaps in the Canticles. It is not unlikely, that many of the rest are to be found in Ecclesiasticus: which by some ancients is attributed to Solomon, not only because written in imitation, as one of the prologues there does acknowledge; but also because partly taken out of this book of Proverbs, as may appear by the parallel collected and exhibited by Cornelius a Lapide in his Prolegomena upon this book: and partly (as in all likelihood) out of the remainder of those 3000 before spoken of. This Ecclesiasticus, or author of the book we commonly call Ecclesiasticus, which was written in Hebrew, and afterwards translated into Greek; lived some 500 years after Solomon, and some 250 before Christ, in the days of Ptolemeus Philadelphus: by whose procurement the Hebrew Bible was first translated into Greek, by those we commonly call the Septuagint: and it is thought by some learned men, that the author of this book (one Jesus Sirach:) was one of those Septuagint interpreters. The reading of Ecclesiasticus, and diligent comparing of parallel places, will give light to many obscure places of the Proverbs; which has made me the more willingly to take notice of the book.

It has been the opinion of some, as appears by the Questions Hebraicae, ascribed commonly to Saint Jerome, that all those 3000 before mentioned proverbs, were comprehended in this book of Proverbs. The words out of the said book (whoever be the author of it) to this purpose cited by Cornelius a Lapide, are; In Proverbiis versus nongenti quindecim continentur: in quibus etiam continentur tria mille parabolae.

The ancients indeed were wont to divide all books into verses, and by the number of verses to estimate their bulk and bigness; of which much has been written by later critics. But how 3000 parables can be contained in 915 verses, (taking verses for lines, as they did;) I cannot imagine; but rather believe there is an error in the copy. But if not in the copy; yet, however, an error in the man, certainly, if ever any did so believe, or write.

CHAPTER 1

Verse 1. {The Proverbs} Heb. משלים or, in construction, as here, משלי. The word is derived from a verb, that has two significations; both which may have relation to Proverbs, or sentences. The first signification is, dominatus est; dominium exercuit: that is, he has been lord, ruler; or governor. Hence sentences might be denominated, as among the Grecians, ἀξιώματα: κυρίαι δόξαι, and the like: thereby to set out the worth and dignity of moral sentences and apophthegms, tending to instruction, and direction, in matter of life and manners: as among all other subjects deserving the preeminence; so also among all men, to pass with authority, and without control. This is the common opinion; which I am not against. But it may be as probable, that sentences were at first so called, from the rank and place of the authors themselves. For in ancient times (whereof somewhat has been said in the preface:) they were for the most part governors, or such at least, as were thought fit to govern, whose sayings were received for sentences. Whence it is, as I conceive, that sentences, in general; or more particularly, choice sentences, are called נגידים chapter 8:6, that is, princes; properly; and 22:20, שלישים magnates: tribuni; that is, great men, or chief officers: as we shall say there. See also upon chapter 16:10. A divine sentence is in the lips of the king, etc. And Quintilian, an ancient master of rhetoric, one of the most judicious that ever wrote; where he treats of sentences, says well: Magis enim decet eos in quibus est auctoritas, ut rei pondus etiam persona confirmet. Quis enim ferat, puerum, aut adolescentulum, aut etiam ignobilem, etc. That is, it becomes them best (to use sentences:) that are men in or of authority, that the dignity of the person also may add some further weight to the matter. For who would endure a child, or a youth, or some obscure mean fellow, to pronounce sentences in his ordinary talk, and to take upon him the authority of an instructor, or teacher? The Grecians also called sentences, γνώμας, quod similes sunt consiliis, (I think he meant scitis: for so is the word γνώμη used:) aut decretis: as the same Quintilian. Certain it is, that anciently many were the authors of sentences, who also were of laws: Hi non in foro, nec in consultorum atrio, sed in Pythagorae tacito illo sanctoque secessu, didicerunt jura, quae florenti tunc Siciliae, & per Italiam Graeciae ponerent; says Seneca, speaking of some ancient lawmakers. The second signification of the verb משל (but in another conjugation:) is Similis factus est: and (in Hiphil, as they call it;) comparavit, assimilavit: that is, he was made like; he did liken, or compare. Hence some conceive that the proper signification of משל or mashal, is, similitudo, parabola: a similitude, or parable. And because most parables end in proverbs, or proverbial sentences, and admonitions; therefore, say they, the word came to be used for proverbs, and sentences: first, for such as were expressed figuratively: then, afterwards more generally, for all manner of sentences, or moral precepts, though (for the language) never so plain and direct. But I will not further inquire into the reasons: certain it is, that both here and elsewhere in Scripture, the word mashal is so taken: not for a proverb, properly so called, which implies a common speech, sententious, with somewhat extraordinary (according to the propriety of every language, some affecting rhymes; some, allusions; and others, some other thing) in the expression; but also any moral precept, instruction, or observation; such as are many in this book, which bears the title of Proverbs. However, it does not follow, that because of the inscription, everything in the book, should be proverbs: since it is ordinary enough to make inscriptions a majore parte. The first nine chapters are by many accounted rather as an introduction to the whole book, than as part of the Proverbs. Indeed they do not contain many proverbs, but the praises and commendation of wisdom, in general: that is the subject; whereof see what has already been said in the preface and upon chapter 10, verse 1. The Proverbs, etc. From the tenth chapter to the end, there is little else but proverbs and sentences. Again there be, who think these first nine chapters to be here exhibited as they came from Solomon, himself, without any alteration of either matter or method: but those that follow, to be collections: of which more shall be said in due place. Others, with more probability, that the six first verses of this chapter, are not Solomon's, but added by way of preface or argument by them that made this collection, and set it out abroad. This, as of itself it is not improbable, because the like we know has been done to many books; yet if there be no further ground, as I know none, for it, it might as well have been spared, there being as much and more probability for the contrary. For that Solomon himself should prefix his name and titles himself, is very suitable to the custom of those ancient times. There be few books, of any great antiquity, whether in verse or prose, but begin with the author's name, his country, and pedigree, and other like circumstances; and this by the author himself, as all men agree. It is commonly interpreted by them that are well versed in ancient books as a mark of great antiquity; if it be genuine, and not suppositious, or counterfeit. But now for conclusion of all we have more to say upon this title, before we leave it, the consideration of titles being a principal thing in all expositions: we may reduce the several uses and significations of this word משל (as it relates unto proverbs:) to the several properties and conditions belonging to a proverb. Which though they be not found but in few proverbs, all: yet all belong unto proverbs, in general; as appears by them that have written of the nature and constitution of a proverb; which also might be showed, (as by them it is, who professedly treat about it;) by divers examples. A proverb then we say, is an ancient speech (the more it has of antiquity, the more of luster and authority:) commonly used (that too, adds to the authority: and the Greek παροιμία, for a proverb, imports properly, a common way, speech or admonition: from which some fetch the Latin word, adagium, too:) which for the most part, has somewhat of acuteness, obscurity, or concinnity in it, more than other speeches; whose end is, instruction, or information, in point of life and conversation. Now we shall find, that what has some of these qualifications and conditions; yea though but one of them, if notably and eminently, is in the Scripture called, משל a proverb. So, for example: Wickedness proceedeth from the wicked: מרשעים יצא רשע: 1 Sam. 24:13, a very plain speech, which might seem the interpretation of a proverb: (as, Can the Ethiopian change his skin, or the leopard his spots? Jer. 13:23. The tree is known by his fruit. Men gather not figs of thorns, nor grapes of a bramble-bush, Luke 6:44, or the like:) rather than a proverb itself. But yet a proverb, and so called there, because an ancient common speech: As saith the proverb of the ancients, Wickedness proceedeth, etc. Again, Ezek. 24:3. [Son of man:] Utter a parable unto the rebellious house (in the Hebrew, משל a proverb; and more full and emphatical there, than can well be expressed in another tongue: משל אל בית המרי משל as if you should say: parable a parable: or, proverb a proverb: that is, proverbially set out, etc.) and say unto them; Thus saith the Lord God; Set on a pot: set it on: and also pour water into it: 4. Gather the pieces, etc. unto the 12th verse. There is nothing in all this, that is properly proverbial, as the word is more commonly used: but as it is a similitude, darkly and obscurely set out; that entitles it to this appellation of a proverb. Whence also it is, that משל a proverb: and חידה a riddle, in the like case, Ezek. 17:2, (חוד חידה ומשל משל very emphatically here too, in both words:) are joined together. Again, Psalm 78:1, 2. Give ear, O my people, etc. I will open my mouth in a parable: I will utter dark sayings of old. In the whole psalm there is not anything properly proverbial, or sententious: no, nor very obscure, and allegorical: but a plain historical narration, or commemoration of things that had passed in old times, between God, and their forefathers, in Egypt and elsewhere, since their coming out of Egypt: where the power, and constant goodness of God towards them; and their as constant unthankfulness, and manifold provocations, are manifested and declared. Why then a proverb, or a parable? Or, why riddles? For so the original word (חידות) which in our English is rendered dark sayings, does properly import. First, because of the argument: ancient things, very old, and very strange: and in that partaking of the nature, as of proverbs, so of riddles. But especially, משכיל לאסף that is, a psalm of, or for Asaph, to give instruction. Instruction and warning, by such examples, so emphatically, not in ordinary language; but poetically set out, of those things that had happened in old times, and by an extraordinary power, or hand, to their forefathers, by reason of their stubbornness and many rebellions, being the main (to glorify God, another; but that the most immediate:) end; therefore called a parable, or proverb: and, a riddle. Lastly, particular men, or a whole people is made a proverb: (a proverb, and a byword; שנינה an acute, or witty saying, properly: they are so put together, Deuter. 28:37, and elsewhere:) when their names are become the object of common talk, (and wit too: for some men are most ready to show their wit, upon such an occasion of other men's calamities: which nevertheless argues as little true wit, or wisdom, as it does charity:) for a warning to posterity. We have showed the extent of the Hebrew word, as it is used in the Scripture. Now what a proverb is properly in its own nature; and how to be distinguished from a parable, or sentence: or apophthegm: how from an apologue: a riddle, etc. because I think it not so necessary here, and would put us to much arguing, to determine it: I must refer the reader that desires to be satisfied, to them that have written of that subject, of purpose; but to Aristotle especially, where before quoted; in whom much good matter to this purpose will be found.

As more short, so more pertinent it may be, to take notice, that as the Hebrew משל is used in the Scripture of divers speeches that are not proverbs in the common sense and use of the word: so the Greek word γρῖφος: griphus: (properly, a riddle:) is sometimes taken more generally, for any question, or problem, though it have nothing in it, either of wit, or obscurity. See in the tenth book of Athenaeus, by Clearchus etc. as by the learned that have taken pains upon that author, is well observed.

{The Proverbs of Solomon} Heb. משלי שלמה I am not very prone of myself, to adscribe much unto derivations, or allusions, in, or of proper names. Yet we find many in the Scriptures, both of New, and Old Testament. But the Old especially. No proper name there almost, (at least, of any note:) but has its allusion, or mystery. Abraham: Isaac: Jacob, etc. who knows it not? Why then may not we observe, (though I find it not observed:) that משל mashal, a proverb: and שלמה Solomon: by transposition (wherein consists all anagrammatism:) only of one letter, is but one word? And there be many such transpositions of letters in the Scripture, not in allusions, and etymologies only; but even in the same word, bearing the same signification, to be found. So that if we make a verbal of משל the verb; the same word may stand for Solomon, and for a speaker of proverbs. But I shall not further insist upon this.

Verse 2. {To know wisdom and instruction, to perceive the words of understanding} Solomon by these, and many other words, heaped in the 3, 4, 5 and sixth following verses, tells his reader what the end is of this book, and what benefit he may reap by reading of it. The world is, and has been of old, (though never more than now) full of writers, and as full of readers: but variety, or curiosity being the only end of most, the world were better without them. An ancient grammarian in Aulus Gellius, when some professed philosophers came to him, being a man of great account in his profession, to be resolved about some curiosities in matter of language, broke out into a great passion; Ego Grammaticus, vitae atque morum disciplinas quaero: vos philosophi, etc. I that am a professed grammarian, now in my old age, am wholly set upon those arts and studies by which my life and manners may be benefited: and you professed philosophers, (mera estis mortuaria Glossaria:) are wholly turned into dead and rotten glossaries (or curiosities about words and phrases, from which no benefit can accrue, either to you, or to anybody else, in point of life or action.) It made him wish, that rather all men had been born dumb, than that there should be so much ado about words. As therefore the consideration of the end, beforehand, in all actions and undertakings, do extremely become a rational wise man; so, if seriously thought upon, is there no end much considerable, that has not reference to this end, here spoken of, To know wisdom, etc. that is, to the improvement of man in his better part, in matter of life and action. And this was the way that the ancients did use to teach wisdom; as before in the preface has been observed, by proverbs, and parables, and sentences; such as this book does contain. Which way in those ancient times was found so effectual, that some in later ages, did not only prefer it before any other way, but would admit of no other, as expedient. Concerning which, Seneca has two epistles, wherein the matter is argued on both sides very largely, and learnedly. But here a question, not impertinently, as I conceive, may be moved; whether the law and the commandments, comprehended in the five books of Moses, were not sufficient to that end, without these proverbs of Solomon. For that that was the end of the law also, appears by many passages: as by Deut. 4:5, 6. Behold I have taught you statutes and judgments, etc. Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say; Surely this great nation is a wise and understanding people. For what nation, etc. To this, our answer is; first, that the end of the law, was, to instruct men in those things, that did more immediately belong to the service of God; as also in matters of right and wrong, which come within the compass of laws and public administration of justice. Other precepts of morality and good manners, were rather set out in types, partly; and partly, in examples of the law, than in express terms, most of them. However, the effect of most of them might be deduced out of the law, by them that were very well versed in it, and applied themselves earnestly to the study of it: and many questionless of these very proverbs, here commended unto us by Solomon, as tending to this end, to wisdom and instruction, etc. were then extant and in use among the Hebrews, being transmitted from fathers to children, by them that were wise themselves, and careful of their children's education. Thus was the law, with those other helps that God had provided for them, very sufficient to make them wise and perfect, that carefully sought after wisdom, according to that degree of knowledge and perfection, which God, in his heavenly wisdom, had allotted to that infant-age of the Church. Afterwards, when God was pleased that moral wisdom should be more popular and common, he raised Solomon to that end and purpose, who not only collected into one, what former ages afforded in that kind; but himself, being endowed by God with extraordinary wisdom, added many particular instructions of his own, as he was inspired by God. These words therefore, To know wisdom, etc. must not be taken in opposition to the law, as of a different way here proposed: but upon a supposition of those means, the law, the Psalms, or whatever else God had already provided unto that end. See more upon verse 4. To give subtlety, etc. and verse 8. My son, etc.

{To know wisdom and instruction, to perceive the words of understanding.} 3. {To receive the instruction of wisdom}, etc. Here be many words put together in these, and some following verses, some of which in common use, are equivalent; (otherwise called: synonyma's) and others, that are of very near signification. Nevertheless, it were no hard thing to devise some difference, might we but take the liberty to look into the divisions of subtle philosophers, concerning the manifold habits and faculties of the soul; as either into Aristotle, concerning the differences of those five habits, as he reckons them, of the soul, τέχνη, ἐπιστήμη, φρόνησις, σοφία, νοῦς: or unto others of the differences between νοῦς, λόγος, λογισμός, διάνοια: and the like: no hard thing, I say; could we but as easily persuade ourselves, that Solomon writing these things for common use, and even where he invites common people to him, could think it fit and seasonable, to tie himself to such philosophical niceties in his expressions; which though they may have some ground in nature, yet are so remote from common apprehensions, that but very few are capable of them. To let therefore all curious distinctions pass, as rather the conceits of interpreters, than any part of Solomon's, or the Holy Ghost's meaning; that which we conceive most probable, is, that by so many words, perfect or true wisdom is intended, which presupposes a competency of light in the understanding, (as the foundation;) concerning things divine and human; and a conformity of the will and affections to that light. Variety of words does the better set out the excellency of this wisdom; and serves also to make the deeper impression in the mind of the reader. Yet for all this we deny not, but that according to the propriety of the words, חכמה may refer to speculative knowledge and sciences, more particularly: בינה to practical abilities, which we call prudence and discretion; as מוסר does import discipline properly, that is, such improvements of knowledge and manners, as comes by institution, and good education.

{Of wisdom} We may note, that the word חכמה in Scripture, is a very general word, and comprehends all kind of wisdom: as the word σοφία, in Greek authors. Sometimes, it does import mechanic craft and wisdom: which though of an inferior degree, yet is from God too, as we are taught Exod. 28:3; 31:3, and Isa. 28:23, 24 unto the end. Sometimes, worldly wisdom, whether practical, which we call policy, prudence: or speculative, as the knowledge of things natural, etc. as 1 Kings 4:30. And lastly, heavenly sanctifying wisdom: as Deuteron. 4:6. See Job 28:28, and Psalm 111, last verse: of which see more on the seventh verse of this chapter. All these kinds as they are all from God, so they may all concur and meet in some one man. One and the same man may excel in mechanic craft; whether by practice, and actual operation: or by showing his ready fancy, quick apprehension, and sound judgment in all such things: and may be very prudent and cautelous in worldly things; both at home, and abroad: and besides all this, a very godly man too. But though this be not impossible, yet it does not often so fall out: except a man (as some are) be naturally, wise and politic. But they that attain to worldly wisdom by long use and practice, and diligent observation; (which is the more ordinary way) they are such commonly, as make it their only end, and business, in this world: who propose to themselves worldly ends, and achievements, as chiefest happiness. Whereas, they that have a right apprehension of the vanity of this world, and all worldly felicity; and can make a difference between things momentaneous, and eternal; and have a faith answerable to their judgment, by which things future appear unto them with equal certainty as things present: it is not very likely, or very possible (excepting, as before:) that such men should be very worldly-wise and prudent: not because they are incapable; but because being so intent upon the prosecution of heaven, (that precious pearl:) they cannot afford unto such things which they have no better opinion of, so much time and tendence, as they require: it being very difficult, if not impossible, even in this sense, to serve two masters, God and the world: to apply himself effectually to the pursuance of worldly designs and advancements; and to the purchase of heaven and eternity. Aristotle makes it, among others, the property of a μεγαλόψυχος, or truly magnanimous man, never to be seen very earnest or eager about anything: and particularly never to speak, or to walk hastily: because, says he, this world does not afford anything, that he does so much value, as to put himself out of his ordinary pace, or to raise his voice for it. For what should he think much considerable in the world, to whom life itself is not a considerable thing? So he. How much more does a true Christian, whom thoughts of eternity have once thoroughly possessed, think the study and earnest pursuit of these things beneath him? Yet true it is nevertheless; (as we shall clear afterwards) though a man does not set his heart upon the world, or make it his study to be worldly-wise; yet (some natural towardliness that way presupposed) he may much advantage himself even so (in worldly wisdom, I mean) by the diligent reading of the word of God, and especially, by being well versed in this book of Proverbs.

Verse 4. {To give subtilty to the simple, to the young man knowledge and discretion} David says the same of the law of God, before this book of Proverbs was extant, Psalm 19:7. The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. See also Psalm 119:98, 99, 100. Thou through thy commandments hast made me wiser, etc. whereby that is confirmed which we said before, that these commendations we have here of the Proverbs, and those effects that are ascribed unto them, do presuppose, or include a knowledge of the law likewise.

{Subtilty} The original word ערמה here translated subtlety, is sometimes taken in a good, and sometimes in a bad sense. There be divers examples of both significations in the Scripture. Though it be desired, and much commended, I hear by them that must have praemansum cibum; and would not willingly be put to the labor of turning more books than one (for that they cannot, through ignorance, were too gross to suspect:) yet I cannot persuade myself that it is fit to be done, or indeed, profitable to any, to transcribe, upon every word, whole concordances and dictionaries. So a man may be long enough, and yet take no very great pains. My observation upon the word is; that whereas there is nothing more natural unto man (as philosophers observe, and we partly know by the sad story of Adam's fall:) than the desire of knowledge: and among the men of the world, (that is, the greater part,) no kind of knowledge more valued, or desired, than craft and subtlety: therefore wise Solomon does here most wisely multiply words, as subtlety, knowledge, discretion, learning: and before, wisdom, instruction, understanding, and the like, the more powerfully to draw and to persuade, if possible, all kind of men, to the love and pursuit of heavenly wisdom: being very confident himself, (and would have all men to believe, as by this accumulation of words he does intimate:) that heavenly wisdom, is the wisdom of wisdoms: and heavenly knowledge (that is godliness, or the fear of God) the knowledge of knowledges: to which therefore all titles, attributes, and expressions of wisdom and knowledge, as subtlety, prudence, discretion, and the like, in request among men; do properly belong. Which may be the comfort of every true Christian, that knows God in Christ, sincerely, and experimentally; that though perchance he knows little else, yet he knows as much as will make him eternally happy; in comparison of which all other knowledge is inconsiderable and of little worth. See also upon chapter 8:12, prudence. But this, not to undervalue any kind of human knowledge, or learning, which may be useful unto men; than which nothing, (no worldly thing) is, or should be more honorable among men: much less, that part of human knowledge, which does very much conduce to the better understanding of the word of God, upon which true faith is grounded; confuting and confounding of errors and heresies, falsely pretending to the said word: without which help of human knowledge and learning, there would be great confusion in the world; atheism and superstition greatly prevail: nor yet to conclude from these words, that all kind of knowledge must be had from the Scriptures; all learning thence to be derived; which some blind zealots, and enthusiasts would have: to none of these ends; God forbid: but to give heavenly knowledge her due; and the better to understand, why here expressed by so many words. See also upon chapter 2, verse 9, and judgment.

{To the simple} By simple, the foolish and ignorant, such as want knowledge, and instruction, are commonly understood, as by the annotation upon the beginning of the verse may be gathered. But the word will bear another interpretation also, which may be as proper to the place, as the former: simplicity, is sometimes taken for integrity, and sincerity of actions opposed to fraud and hypocrisy. Without this simplicity; or at least, except a man apply himself to it; he can reap little benefit by reading. A corrupt life, and a corrupt judgment, go commonly together. See more upon Psalm 51, verse 16. But unto the wicked, God saith. But more likely (if here to be taken in a good sense:) that by simplicity, is meant tractableness, and lowliness of mind, opposed to pride and haughtiness of spirit; which makes men to have a high conceit of their own abilities, and to despise others. Such kind of simplicity is commended by Christ, and required in them, that aspire to have faith and Christianity: Matt. 18:2, 3. And Jesus called a little child; and by Saint Peter, 1 Pet. 2:3. As newborn babes. Pride and self-conceit, are the very bane of religion. Let a man be never so well qualified otherwise; yet if proud, and highly conceited of himself, he is as far (in the eyes of God, whatever he be in his own, or the eyes of other men:) from true religion and Christianity; as the most vicious of men. It is to be hoped, that God in his infinite mercy, may pity them, in time that know themselves (being thoroughly sensible of their own defects and misery:) an object of pity and compassion: to which tends the parable of the proud Pharisee, and humble publican, Luke 18:10, etc. But God resisteth the proud: James 4:6, and 1 Pet. 5:5. (See here upon chapter 3, verse 34:) as them, of all men, who most particularly and eminently usurp upon him, while they ascribe to themselves anything, wherein they can find matter of glorifying. For glory belongs unto God only: and he will not give his glory unto another, Isa. 42:8. Of this sense of the word simple, and of interpretation grounded upon it, see more upon the next words.

{To the young man} The word נער though more commonly it signify a youth, or young man: and because young men are most fit for service, a servant also: yet some make it most proper to a child in the womb, ripe and ready to be shaken off; that is, to be born: and so they would have it taken, Judg. 13:7. That it is taken for a newborn babe, Exod. 2:6, is without all doubt. Now according as we interpret the word simple, either for ignorant, or for innocent and meek: (whereof so in the precedent annotation:) so must נער here be translated, either, young man, or, babe: (or, little child.) Why ignorant, and young, should be put together, and both called upon to learn: needs no further explication. See also upon chapter 10, verse 1. The Proverbs of Solomon. Neither is much more difficult to conceive, why innocent or meek; and babes, or little children, should go together. See the former quotations, Matt. 18:2, 3, etc. to which may be added, Psalm 131:1, 2. Lord my heart is not haughty, etc. Surely—as a child that is weaned, etc.

Verse 5. {A wise man will hear, and will increase learning} Because the young, and the simple were particularly mentioned in the foregoing verse; to whom also the word of instruction, in the former, might be thought to have most particular relation; lest any should think the use of this book to belong unto such only, he presently adds concerning those that have already attained to the reputation of wise men; that such also, though in comparison of others, wise already, in some degree, may by this book improve themselves, and increase their learning. In which words we have also a pregnant character, or κριτήριον of one that is truly wise; which is, that such a one being most sensible of his own wants, (which is the case of them that are most perfect in this world) will despise no means, no opportunity to improve himself. Whereas a fool, (that is, one that thinks himself wise) because he thinks he knows all things better than any man can tell him; as he is not solicitous to seek the means of himself, so if good counsel be given him by others, he has not the patience to hear; or if he must hear, yet it goes no further than his ears, and does not enter into his heart, because of his frowardness and self-conceit. It is the propriety of a wise man, absolutely to despise no man, though never so mean, or simple otherwise; because there is no man so simple, but may speak to the purpose sometimes; according to that ancient saying, Saepe etiam est olitor valde opportuna locutus. And that great oracle of nature, Hippocrates, whose sentences, after Solomon's, for worth and excellency, may challenge the next place; his advice in a place is, Μὴ ὀκνέειν καὶ παρὰ ἰδιωτέων ἱστορέειν: that is, that we should not scruple, or be slack, to learn, even from them that are counted idiots. See also upon chapter 11:12, despiseth his neighbour.

{Shall attain unto wise counsels} Or, possess wise counsels according to the original word, which signifies both. By wise counsel, I understand ability to give good advice upon urgent occasions and necessities, whether private, or public; but public especially. A very high commendation, which belongs unto few men, who have been famous in their generations for it, and have been admired also by posterity. Such were the counsels of Achitophel; whereof 2 Sam. 16:23 we read, that the counsel of Achitophel which he counselled, in those days, was as if a man had inquired of the oracle of God: though he found in the end the truth of that which is observed by Solomon in this book, That there is no wisdom, nor understanding, nor counsel against the Lord: chapter 21:30. Which if he had well understood before, he would not have been so impatient when his good counsel was rejected, as to hang himself for it: 2 Sam. 17, verse 12 and 23. But he justly suffered for his pride. Such also is the counsel of the poor man, spoken of Eccles. 9:13, etc. by which the city was delivered; though he was not regarded for that, because poor: as it falls out sometimes in the world, that they that have done most considerable service, are least regarded: and others reap the benefit of their labor, or wisdom. But though it may so fall out sometimes; yet generally, no men are more honored, either living, or dead, than they that are able to give good counsel: in Homer, Agamemnon the king, being engaged in a troublesome war, wishes that he had but ten such counselors as Nestor, and makes no question but he should bring things to an end quickly. Upon which the Greek commentators have several observations of the excellency of good counsel. This I conceive to be the most plausible, and truest sense (though I have not found it in others) of the words; grounded, in part, upon the propriety of the Hebrew word תחבלות which comes from חובל a pilot; and does most properly and immediately import (artem nauticam, & solertiam illam, qua gubernator in nave regenda utitur, says Mercer:) that skill and dexterity which belongs to a good pilot. And what that is, who knows not? And accordingly, the LXX here translate it κυβέρνησιν, and the vulgar Latin, gubernanda. The Chaldee paraphrase also, I should say, if the Latin translation of it were altogether to be trusted where we find it gubernaculum. But the truth is, the Chaldee word imports no more than solertiam, or prudentiam: or at the most, prudentem gubernationem, in general: which I think cannot be well rendered by gubernaculum. But this as a caveat by the way only. I wonder, therefore, that Mercer, (who is followed by most interpreters) should make these words to cohere with the next verse, in sense: and a man of understanding shall attain to wise counsels, to understand a proverb, etc. which is very contrary to this exposition, which we embrace, and have hitherto insisted upon. For so, wise counsels are confined to that intellectual wisdom and understanding; (more properly called, wit and subtlety;) which is necessary to the understanding of proverbs, and riddles: which we rather interpret of politic wisdom and prudence. (See chapter 11:14. Where no counsel is, etc. It is the same word there; which does much confirm our interpretation of it here.) That which has moved them to it, as I conceive, because they do not see, what this infinitive to understand, etc. can otherwise depend upon. As for the former infinitives, To know wisdom, etc. they make them to depend of the first verse: The Proverbs of Solomon, etc. To know wisdom, etc. that is: the use and end whereof is, to teach wisdom, etc. But here, the coherence seems to be interrupted by the fifth verse, A wise man, etc. which therefore they fetch from these words. But besides that generally, and in this book of Proverbs peculiarly in which all things are so loose, to argue from the coherence, is no very good argument: it may be answered that there is no inconvenience at all, if we fetch the coherence, though somewhat interrupted by the fifth verse, from the first; according to the tenor and construction of the former verses: which kind of interruptions are frequent enough in other books; and may be helped, if need be, by a parenthesis. The Arabic translation turns all those infinitives into imperatives. Indeed, in the Greek, it is very usual, in this way of precepts, to use infinitives for imperatives. But that it is so in the Hebrew too, especially when the infinitive is turned into a gerund, is more than I can avouch.

Verse 6. {To understand a proverb, and the interpretation} Of the coherence, see upon the former words. The solution of riddles, and dark sayings, though sometimes rather an effect of wit, in general, than a necessary consequent of true wisdom, is here mentioned among other particulars, because it was a thing in ancient times, not among the Jews only, as appears by divers Scripture stories; but among the Grecians and all Oriental people, much practiced, and in great request, as is testified by divers ancient authors. This is further explained, and set out by the author of Ecclesiasticus, (of whom, see what is said in the preface) in these words; But he that giveth his mind to the law of the most High, and is occupied in the meditation thereof, will seek out the wisdom of all the ancients; etc. chapter 39:1, 2, 3.

Verse 7. {The fear of the Lord, is the beginning of knowledge} See the places quoted in the margin of the Bible, Job 28:28, and Psalm 111:10, and chapter 9:10, and the annotation upon Psalm 111:10. The fear of the Lord. And upon Psalm 130:4. That thou mayest be feared. Except then this foundation of the fear of the Lord, (or piety and religion) be had, all other wisdom, is but folly; yea more dangerous and pernicious in the consequent, than mere folly and simplicity. Ancient heathen philosophers dispute at large, that non est virtus cui non constat ratio. Let a man be never so liberal, just, or temperate, in his actions; if he be so rather by an instinct of nature, propriety of bodily temperamentum: or by the power of good education, habituated into custom; than upon any ground of reason, and judgment, they will not allow him truly to be liberal, just, or temperate. Nay Plato goes so far, that if a man does perform such things, such actions of justice etc. upon grounds of reason, as he does think, and believe: yet except his judgment be so well grounded and settled, that he be out of all danger of a relapse, that is, of contrary impressions, (a thing often seen, in the changes and revolutions of states and times, according to which the minds and opinions of light ungrounded men are apt to turn, and still to be confident that they are in the right:) upon any occasion; he will not allow him truly to be just, or anything else that pretends to solid virtue. It cannot be denied but Epicurus himself was the author of as many excellent sayings and sentences, as most philosophers before him, or since; nay and lived too, in some degree accordingly: though not as some would make us believe, who while they endeavor to make a saint of him (a thing not much to be wondered in such an age of saints, such as they are:) take the liberty to live like right Epicures themselves; but lived, I say, in some degree, according to his own precepts and sentences. But this, not in reference to God, or to another world; (or immortality of the soul:) both which, (though not so openly, the one, as the other:) he denied; but in reference to the pleasure to be reaped, of a quiet calm life; pleasure being the thing, which he proposed to himself, as his only felicity. If therefore neither fine sayings and sentences: nor some outward performances, suitable to those sayings, could (even in the judgment of heathens,) make Epicurus to be well thought of; but contrariwise, his name and his memory was generally, in horror and detestation among them, because of his principles: how much less is the show and outward practice of any virtue, and the possession of any knowledge, that is not grounded upon religion, and the fear of the Lord, to be regarded in any that profess Christianity? See also upon chapter 3:3, mercy and truth. But let us not mistake in words. Religion, and the fear of the Lord, with most men at this day, is taken for opinion, fancy, confidence, zealous words; yea, certain tones, faces, gestures, and the like. Let a man be never so religious in his life and conversation, and sound in his faith, that has not these marks; he is none of the godly. God keep sober men from such delusions.

{The beginning} Although ראשית here is expounded by divers, as Psalm 111:10. The fear of the Lord, etc. to which we have already referred: to wit, for excellency and perfection: yet because Solomon afterwards, chapter 9, verse 10, does seem to expound himself, using there the word תחלה which properly signifies beginning, and is not found in that other sense, as ראשית is; therefore it is more plausible, to keep to it, here also. But whereas some expositors make a doubt concerning this fear of the Lord; whether to be understood of filial, or servile fear: I should rather question the warrantableness of that distinction, (though ancient enough, I know:) if we might be so long, as to discuss it, and search it to the bottom. We have done it elsewhere, and here, if by the fear of the Lord we understand religion, and the worship of God in general; (as Psalm 130:4. But there is forgiveness with thee, etc. which I think is most proper to this place: see the annotations there;) there is no great need of it.

{But fools despise} The original word אויל does not only signify a fool, simply; but a stubborn, strong-headed, self-conceited, incorrigible fool: as by comparing of places may easily appear. Now if with the LXX we may translate it here, ἀσεβεῖς: that is, ungodly men: then the sense (and coherence) will be: the fear of the Lord, (that is, godliness and religion:) is true wisdom: and if godliness be true wisdom indeed, it must needs follow that they that reject or despise the one, reject and despise the other also: that is in effect, that all ungodly men, that will not submit to the fear of God, are fools. So, this latter member, is both a consequent, and a confirmation of the former; both tending to one end, to set out the excellency of the fear of God, or religion. There be many in the world are not afraid, or ashamed, to be accounted irreligious: there be, that glory in it; and think the better of themselves for it. They cry themselves up, and are cried up by others, for the wits of the times: when far better wits without this mark, of being atheistical, are not in comparison, regarded. But there be not many in the world, that can so well brook, to be thought unwise: much less fools: and thereupon Solomon grounds his exhortation to piety, by averring, that the fear of God, is in very deed, true wit, and wisdom; and that they that despise, or reproach piety and godliness, do at the same time proclaim themselves egregious fools. But taking, מוסר, for discipline and chastisement, which seems to be most proper to this place: then the coherence will be this. The fear of the Lord, says Solomon, is wisdom: a great commendation, and very taking, since all men generally are ambitious of wisdom. But there is somewhat that goes along with it, with this fear of the Lord, besides wisdom; and without which, wisdom cannot be got. And what is that? My son, says Jesus the son of Sirach, (and he too, a very wise man, and supposed to be Solomon himself by many) if thou come to fear the Lord, prepare thy soul for temptation. Set thy heart aright, and constantly endure, etc. But this is it, that fools cannot endure. It makes them hate religion, when they are told of suffering. So that by these words Solomon seems to give a reason, why more men do not apply themselves to godliness; even because they cannot endure the instruction, or chastisement of wisdom. For so the words may import, by a figure common enough in the Bible: wisdom and instruction: i.e. the instruction, or chastisement of wisdom. μαθήματα: παθήματα: instruction and castigation, must go together: such is the order of God; and Christ himself, though the Son of God; his natural Son; yet was he not exempted from this law ἔμαθεν ἀφ᾽ ὧν ἔπαθεν Heb. 5:8, he learned—by those things that he suffered. And who would not, except he be a very fool or an infidel, suffer for a while, in this, so short and transitory; that he may be happy eternally, in another world?

Verse 8. {My son, hear the instruction of thy father, and forsake not the law of thy mother} These words may be understood, either of that obedience in general, which all children owe to parents; which after the fear of God, is the next duty; (both duties being comprehended by one word, Pietas, by the Latins) and is the first command in the second table of the Decalogue: or they may have more particular reference to Deut. 4:9 and 6:7, and other like places, where parents are strictly enjoined to teach the law of God to their children, with all possible care and diligence. According to the first interpretation, the obligation of children to parents, is general: they owe respect and reverence to their parents, whether good, or bad; and in worldly civil things, whether at home, or abroad, that are not against the law of God, perfect obedience: but according to the second interpretation, that properly relates to God's worship, and religious duties; so the obedience of children, or this command concerning their obedience unto parents, must be understood with a limitation, or restriction: it presupposes their obedience to the law of God, concerning the education of their children: from which if the parents swerve, or apostatize, children are not bound to obey them. Most interpreters, interpret father and mother here, allegorically, or metaphorically: some understanding by it, God; some, God and the Church: others, Solomon himself. This they were put to, because they could not find any literal sense, which they could like, or maintain. But how likely it is, that Solomon, in these popular admonitions and exhortations, directed to the simple, as well as others, would express himself so obscurely, or ambiguously, let the understanding reader judge. I see no reason at all why any man should question the literal meaning here, more than in Saint Paul's words, Children, obey your parents in all things, Col. 3:20. All precepts in this kind, being to be understood with certain limitations, which no man almost is ignorant of; but not allegorically to be frustrated and avoided. He may also call the law of God, the instruction; or, (as chapter 6:20) the commandment of his father; and the law of his mother; to endear it unto him the more, and the more strongly to oblige him to the observation and profession of it, because in matter of laws and religion, men ordinarily do most willingly embrace whatsoever is πατροπαράδοτον, as the Grecians are wont to express it; that is, that which they have received from their parents: the laws and religion of their fathers, and forefathers. How superstitious and pertinacious men have been in that kind in all ages, though that which they received from their fathers, were never so absurd and false, ancient stories, both ecclesiastical and others, will teach. A great engagement therefore it is to them that receive the truth from their fathers and mothers, never to apostatize from it, for any temporal loss, or advantage.

{The instruction of thy father} St. Paul observes it, that Honour thy father and thy mother, etc. is the first commandment with a promise, Eph. 6:2. We may here observe, that after the commendation of piety, which Solomon does begin with; that is, our duty to God; the next thing he does insist upon, is the duty of children towards their parents, as most immediately flowing from the former, and the very foundation of all other moral duties. Insomuch, that the very word εὐσέβεια, and pietas, is sometimes appropriated to this one duty. And herein the sayings of ancient wise heathens, and the dictates of Scripture, do agree. It is furthermore observable, that the second part also of this book of Proverbs does so begin; to wit, at the tenth chapter, where again the same inscription, as at the beginning, The Proverbs of Solomon, is prefixed; that even there, I say, the very first precept, or sentence, is, concerning the duty of children: A wise son maketh a glad father, etc. So ancient Gnomologues; who as they are of greatest antiquity, so they agree most with the Scriptures: Πρῶτα θεὸν τίμα: μετέπειτα δὲ σεῖο γονῆας. So did once Phocilides begin; though since, some other verses have been set before. Pythagoras, his verses, also, Ἀθανάτους μὲν πρῶτα θεούς, etc. then presently: Τοὺς τε γονεῖς τίμα. So prose writers too: as may appear by Isocrates his Paraenesis. Plutarch has a most excellent passage to this purpose, by which the power of reason grounded upon that remnant of natural light in men, since Adam's fall, and the consent of it (reason I mean, and natural light:) with revelation and religion, may appear. All men, says he, in all places, that are sober and rational, unanimously, do speak and sing, (alluding to poets:) that both nature, and the laws of men, grounded upon nature, (or, that are not contrary to nature:) after the worship of God, give the first and chiefest place to parents: and that the most acceptable service that men can do unto God, is a continued course of respect, and service, daily renewed and increased, performed by children unto parents. See more, upon chapter 10:2, maketh a glad father: out of Plutarch. Lastly, we may observe, that not in the Decalogue only, Honour thy father, etc. is the first of the second table; but also in that solemn repetition and confirmation of the moral, or natural law, pronounced on Mount Ebal, with curses against the transgressors; the same precept, (though expressed there in other terms:) has the same rank: Cursed is he that setteth light by his father, or his mother, Deut. 27:16.

Verse 9. {An ornament of grace unto thy head, and chains about thy neck} This is expressed popularly; not that the Scripture does, or would have us to ascribe much to these outward dressings and ornaments, which are proper to the body; (whereof see 1 Tim. 2:9, 10. In like manner also, that women adorn themselves, etc. and 1 Pet. 3:3. Whose adorning let it not be that outward adorning, etc. whom nevertheless I do not understand, as though they did absolutely forbid all such ornaments, but only prescribe and commend what those ornaments are, which those that are religious and wise, should chiefly desire, and endeavor) but the better to set out the inward beauty and excellency of piety and virtue, in terms and expressions, most suitable (because ordinary) to vulgar capacities.

Verse 10. {My son, if sinners entice thee, consent not} Nothing can happen more pernicious to one, who through want of years, or otherwise, is not yet settled in the ways of godliness and piety, than bad company. Be not deceived: evil communications corrupt good manners; 1 Cor. 15:33. Saint Paul had it out of an ancient Greek comic, then extant, called Menander: whereby it appears, what reckoning he made of those ancient sentences and sayings of wise heathens. One of them, ancienter than Menander, by many years, delivers it with much confidence, that wickedness (among men) does chiefly spring from this root, even from evil examples and company. And therefore in some ancient commonwealths, not only lewd and riotous men were severely punished themselves; but also laws made for the punishment of them that frequented their company. Charondus his law περὶ κακομιλίας was famous to that effect. O Christianity! I may say: O Reformation! Christ says, except our righteousness exceed the righteousness of Scribes and Pharisees, we cannot enter into the kingdom of heaven, Matt. 5:20. What then if it come short of the righteousness of heathens? But this is not a place to preach: though just indignation, in these licentious times, may extort some words. Of the danger of evil company, see on Psalm 1:1, walketh not in the counsel and the references there.

Verse 11. {If they say, Come with us; let us lay wait for blood}, etc. He does here, and in the following 12, 13, 14 verses, by a figure called mimesis or, prosopopoeia, represent them speaking, and using their enticements, or rather enchantments, to pervert a young man from the right way, and to draw him into their nets: not that we should think that they use these very words, (neither indeed do they use one kind of bait always, but can fit it to several tempers and dispositions, and other circumstances of place and time, and the like) but that from these words in general, we should understand with what boldness and impudency, such use to insinuate themselves, under pretense of love, and plausible hopes and achievements: when nothing but hell and destruction, both of body and soul, is in all their ways. Neither are the words, here used, so to be taken, as words of enticement properly, but rather as words of aggravation: as when he makes them say, Let us lay wait for blood; Let us lurk privily for the innocent without a cause, etc. his meaning is not, that they use those, or any like: they are too subtle and cunning, to set out so plainly the horror of their wickedness and villainy: this were not to entice, but deter: not that his meaning therefore; but this, that when they use other language, which does extenuate the wickedness of their practice, (as what is so abominable, but may cunningly be extenuated, and made, if not plausible, yet tolerable, or excusable?) they must (by them that are wise and rational) be understood as though they plainly said, Let us wait for blood: let us lurk privily for the innocent without cause, etc. But of all bad examples and illaudable courses, to which a young man may be drawn, why Solomon should pitch upon, and begin with this of bloody thieves and robbers; which may be thought the utmost of wickedness: a thing not so incidental, neither to any ingenuous nature nor education, as some other vices are: why then with this? If it be asked; I must confess I find nothing at all about it in any commentator: but that which seems to me most probable, is, either that Solomon had a more particular aim and respect to his own times herein, when it may be thought that this practice was more usual and ordinary, even among the better sort in the world: or that he intended here, at the very first, to set before the eyes of young men, the danger and horror of a licentious life, not regulated by the fear of God, and the dictates of a tender conscience: which though it begin not ordinarily with such extremities, as are here expressed; yet very commonly it proceeds in time to such, and ends in them, or the like: so that whoever, in his younger years, takes a liberty to lie, to swear, to pilfer, or to drink, or to frequent lewd company, whether of men or women: any of these, or the like; he may justly suspect himself, that in time, he may prove an arrant cutthroat rogue, such as is here described by Solomon.

{Let us lay wait for blood} Jer. 5:26. He speaks not only of the shedding of blood with the hand, but also of all crafty practices, which tend to the detriment of our neighbor's life, or livelihood, Psalm 10:8 and 17:12. And it is observable, that the very word דם which ordinarily signifies blood; does also in the Chaldee as ordinarily signify money: even as βίος in the Greek tongue, both life, and livelihood. And Cato, that wise Roman, being asked what it was, foenerari: that is, to give money to use; answered: what is it to kill, or, to murder? But there be many ways besides that, invented to suck the blood of the poor: the fallacy is, in the difference of words and terms only. Fures privatorum furtorum, in nervo atque in compedibus aetatem agunt: fures publici, in auro atque purpura: said the same Cato.

{For the innocent without cause} Whose words, and how to be understood, see the annotation upon the first part of the verse. They that would have these words intended by Solomon, for the very words used by the enticers, are put to many shifts, to find somewhat that may be plausible. Some devise one thing, some another: but I find nothing in all their devices and inventions, that bears (with me) the least color of probability. Can any man be so barbarously wicked, as to propose to himself the shedding of innocent blood; as it is the blood of an innocent? Or if himself by long use, has attained to that degree of immanity; would he be such a fool, as to use these words, as an allurement to them, that are yet raw in such practices? And not to content himself neither to say innocent, but to insist upon it, as if no other motive more plausible and popular, could be found; by adding, without cause? O but, say some, innocent and without cause: that is; we will fall upon such, that never did us any wrong, either in word or deed, and have no occasion at all to suspect us; and so shall we have the better opportunity to accomplish our desires. Their innocency, shall be our security. I do not deny, but such thoughts murderers may have: but that they would express themselves or Solomon their thoughts in such words; who can believe? Others therefore, they would have this without cause, to be spoken by these enticers, in reference to the event: without cause, that is, say they, what we do, we will do it so warily, and cunningly, that we need not fear any ill consequent: though death, ordinarily, (a public death) be the reward of murder: blood for blood: yet we shall provide for our security well enough. Justice shall have no hold of us. The effect of justice shall be frustrated in us. Or if that will not do, because it takes away only the offense of the words without cause: that is, in effect, of the repetition: and leaves the innocent, the original, as it were, still liable to the same censure: then, say some others, (more plausibly, I confess, if the words would bear it:) innocent without cause: that is: those men, that trust to their piety and innocency: that think themselves very safe, under the protection of God, whom they pretend to worship: but without cause: it is but a vain confidence. For God (if any God at all) does not take notice of such things: it being by daily experience, clearly evident to all men, that the good, as soon as the bad; the just, as the unjust, are exposed to all manner of mishaps. Folly therefore it is, to stick at these things. This indeed lays well open the very root and foundation of all lewd practices. See Psalm 10:11, 13, and Mal. 3:16. Ye have said, it is vain to serve God: and what profit is it? etc. and elsewhere; so many places also, Wisdom 2:13 and following verses. And I think probable enough, that such enticers do usually begin there, to possess their novices, with such principles. For till that be done, they cannot go on in their villainies without some reluctancy, and remorse of conscience. And for the words; David's expression may seem to come somewhat near: Verily I have cleansed my heart in vain, and washed my hands in innocency. Psalm 73:13. To wash his hands in innocency in vain, is no more than to be innocent in vain; and that the word חנם here translated without cause, may also signify, in vain, is not denied. However, let us make the best of it, that can be made: it is but a forced sense, in this place; the other, as more literal, in itself; so more natural to the coherence. For all the words, verse 11, 12, manifestly tend rather to aggravation, such as would become a judge, or a reprover; than to extenuation, such as is ordinary to men of that profession, whereby they endeavor to delude both themselves and others. We therefore stick to our first interpretation. It is very ordinary to the Scripture, to set out wicked men and sinners by words as by them, immediately and personally uttered: but rather, indeed, containing, or importing the effect either of their bare thoughts, or of other words spoken by them; in common construction, very different; but in reality of truth, that is; in consequence of matter, or event; and in God's interpretation, the very same. It is a figure of speech common enough upon other occasions too. So David, But if they be the children of men, cursed be they before the Lord, for they have driven me out this day,—saying, Go, serve other gods, 1 Sam. 26:19. His meaning was not, that his enemies had ever used any such words; but that such was, or might probably be, the effect of their persecution: so that, if he should become an idolater in a strange land, the guilt of it should partly lie upon them. We have been the longer, because the vindication of the right sense in this place, may give light to, and serve for many other passages, of this book.

Verse 12. {Let us swallow them up alive} Without any sign of blood, as if they had died a natural death: or, so as no man shall know what is become of them. Thus they provide for their own safety. So they, that would have these words to be the very words of these personated enticers. But more probable, that they are Solomon's, the author, his words, taken from the effect, or event of their doings, and therefore not without cause adscribed unto them; tending to aggravation of their cruelty; thereby the more effectually to deter from their society, and fellowship. Of all kinds of death, there is none (naturally) more dreaded, than to be swallowed up quick, or alive, either by terrible monsters, as Jonas was: or, by the earth itself, suddenly gaping, and closing again, as Corah and his fellows.

{As the grave} The Hebrew being the very same, as Numb. 16:30, etc. is used in the history of Corah, etc. if the English word, grave, will not fit there; as indeed indeed it will not: I wish we had had some other word here too, which might have fitted both places: it being very probable, that in the expression here, there is some allusion to that which is there recorded. The English word there, is: pit: and that cannot be here (no more than grave, there,) because by it, the next Hebrew word, בור fovea: is rendered. The truth is; we have no proper English word for שאול in this sense; the Greek, ἅδης: and the Latins; infernus. Hell indeed we have, for a place of torments: but for a place common to all that are dead, and gone out of this visible world, without any reference (as ἅδης, and infernus, often:) to pain, or pleasure; I know none. I can say therefore, that hell is no proper word, in this place: but where to find a more proper, I know not. As for the word שאול so much, by so many learned, and unlearned, even unto books, and volumes of no small bulk, has been written of it; as that I rather expect thanks, that I can pass it over so quietly; especially, when there is no need: than reproof, as though I had been willing to spare my pains, to the prejudice of my reader. I take no notice of chapter 30:16, because I do not conceive, that there is any allusion here, to the unsatiableness of the grave, there mentioned. I note it, because some others have thought otherwise.

Verse 14. {Let us all have one purse} He shows whereby the wicked are allured to join together. Every one hopes to have part of the spoil of the innocent.

Verse 15. {My son, walk not thou in the way with them} Chapter 4:14.

{From their path} That is, have nothing at all to do with them, Psalm 1:1.

Verse 16. {For their feet run to evil, and make haste to shed blood} Isa. 59. Rom. 3:15.

Verse 17. {Surely in vain the net is spread in the sight of any bird} About the sense of this, and the following verses, to verse 20, and their coherence, there is no small controversy among interpreters; among whom (them that have written at large, I mean:) a man shall sooner lose himself in the variety of expositions; than find what to stick to, in that variety. If we will content ourselves with this translation we have here, and the interpretation which is grounded upon it, it has as good authority as any other; some principal rabbins, and Mercerus (the best of all expositors) his approbation. According to them, this is the sense of the words: as the net is spread in vain; though not in vain, in regard of him that spread it, who when the bird is caught, has his end in it; but in vain, in regard of the bird, which might have taken warning by this spreading of the net: as (indeed some do, and avoid it; according to that of the poet: Quaeque nimis patent retia, vitat avis:) that some evil was intended; but does not, for the most part being allured by the bait, which it is greedy of. So these, (notwithstanding the examples of so many that have perished by these unjust courses and so many gibbets, and gallows, which are set up everywhere, as nets before the birds, to warn them:) being compelled through their own covetousness, and desire of prey; they run on to destruction, as if they had laid wait for their own blood, and lurked for their own lives. This is their exposition, which Cornelius a Lapide also after divers others mentioned, though he term it profundiorem & involutiorem, that is, the most remote (in sight) and most intricate of all; yet he prefers before all the rest, as most agreeable to the Greek and Hebrew. For my part, to speak my mind freely, but for the authority of those I have named, it gives me very little content: remote it is, I am sure, and intricate as Cornel. a Lap. judges of it, and may agree with the Greek better than any other: but that it does so with the Hebrew too, I will not easily grant. The Hebrew words, without any violence or supplement, may be thus also translated: Surely without cause the net is spread within the sight of any bird: Yet men lay wait for their blood, and lurk privily for their lives: or, rather, So they lay wait for their blood, etc. According to this translation, this; with reference to the former verses, will be the sense: as men ordinarily (for sometimes it may be otherwise, perchance; when the net is spread to catch and destroy birds that do hurt: but that is not ordinary; whence is that of the comic, Non rete accipitri tenditur neque milvio, Qui male faciunt nobis. Illis qui nil faciunt tenditur; Quia enim in illis fructus est; in illic opera luditur:) without any provocation, or injury, seek to catch birds, that they may eat them: so these wicked ones spoken of before, lay in wait for the blood of innocent men, that have done them no wrong at all, for mere gain and lucre sake. This translation being so agreeable to the original; and the interpretation so proper and literal without any supplement, whereas in the former (that we have here the word own,) is twice to be supplied, to bring it to that sense they would have: what should make it less plausible, (though not without all authority: for some rabbins, mentioned by Mercer, be for it:) or probable, I know not; except this were it; because it was thought somewhat improper, and perchance ridiculous, that laying in wait for blood, or to speak more expressly, that the murdering of innocent men, should be compared to catching and killing of birds; which seems rather to extenuate the matter, than to aggravate it; yea in some manner, to justify it; which no man can think could be Solomon's meaning. But if this were it, indeed; there was a great mistake, and misapprehension of Solomon his aim. For certainly, the words, if rightly understood, will afford as great an aggravation, as any that is, or can be used, upon that occasion. For what can be said, or conceived more horrid of the most Cyclopean men, as poets call them, than that, they should kill men as freely, and with that indifferency, as others kill birds, not out of any malice, or revenge; but for food, which no man thinks unlawful (except it be a Pythagorean) or makes any conscience of? And so may Psalm 14:4. As they eat bread; be understood: that is, they make no more of it, than they do, or any man usually does, to eat a piece of bread. What Solomon does here express, under the similitude of birds, is by the prophet Habakkuk expressed by fishes; in those bitter words of his expostulation with God, in point of providence: and holdest thy tongue, (says he) when the wicked devoureth the man that is more righteous than he. And makest men as the fishes of the sea, as the creeping things that have no ruler over them: They take up all of them with the angle; they catch them in their net, etc. Hab. 1:13, 14, 15. There is another interpretation, which I make less reckoning of, than of the two former; yet for the number of expositors that follow it, not inconsiderable. They refer this, in vain, to the plots and ambushes of these ruffians; to this effect: as men spread the nets before the birds in vain, because the birds what by some natural sagacity, what by former experience, know well enough how to avoid it, and to frustrate the expectation of the fowler: so these wicked men, though they hunt after the blood of the innocent never so greedily, and lay their ambushes never so cunningly: yet their labor shall be in vain, and their hopes frustrated; because God himself will deliver the innocent and the righteous out of their snare, and make the mischief which they plotted against others, to fall upon their own heads, so they. There be places of Scripture enough I confess, to confirm the sense of this latter part, as Psalm 9:16 and 57:6, 9, etc. that God will deliver the righteous, etc. but how probably it may be said, or supposed to be said by Solomon, that the net (in this sense they would have) either before birds, or men; (in a general sense:) is spread in vain: and how this will cohere, and agree with the 19th verse, concerning men; and with chapter 7:23, as a bird hasteth to the snare, etc. let the reader consider. I said before, they are many, that follow this sense; which is all I have to say for it. There is yet another interpretation of these words, which for the acuteness of it, not altogether groundless, (for else I should not think it worthy of that title) I cannot pass by without some notice. It is Salazar's, who, to give him his due, has done very well upon the Proverbs, and is the largest that I have seen; but that he takes too much liberty, and is extravagant sometimes. First, he observes, and shows by divers examples, that unjust gain is often expressed or set out by Solomon, by similitudes taken from birds, and fowling: but the most considerable place to that purpose, is chapter 23:4, 5. Labour not to be rich, etc. for riches certainly make themselves wings, and flee away as an eagle towards heaven. Now the Hebrew here (as the margin has already told us) is, Surely in vain the net is spread, in the eyes of everything that hath a wing. By everything that hath a wing, he would have riches, (of which before, verse 13. We shall find all precious substance; we shall fill our houses with spoil:) to be understood. Two arguments, says he, Solomon does use to deter men from this wicked course of life; the first is, because they shall miss of that booty, which they propose and promise themselves, as their end; they shall either miss of it altogether, or not long enjoy it, because it hath wings, and will not long abide with them. Then secondly, while they so greedily seek after prey; not sparing innocent blood, that they may compass their desires, they at the same time lay wait for their own blood: their mischief will fall upon their own heads. His own iniquities shall take the wicked himself, and he shall be laden with the cords of his sin, Prov. 5:22.

{In vain} Or, without cause, verse 11, chapter 3:30.

{In the sight of any bird} Heb. in the eyes of everything that hath a wing.

Verse 19. {Which taketh away the life of the owners thereof} Heb. את נפש בעליו יקח which words may either according to the first and last interpretation which we have spoken of upon the former words, be translated, as here, which taketh away, etc. to which agrees in part, Prov. 15:27, He that is greedy of gain, troubleth his own house; but he that hateth gifts, shall live. Or, according to the second, which we conceive to be the most literal; who taketh away, etc. relating to the person of the covetous, every one that is greedy of gain, who, etc. Prov. 5:22. See the former annotation at the end.

Verse 20. {Wisdom} Heb. wisdoms; that is, excellent wisdom. Or, wisdoms, that is, all kind of wisdom: which may have reference also (as Mercer is of opinion) to the several ways of proposing wisdom in several ages, and places. Ἡ πολυποίκιλος σοφία τοῦ θεοῦ, multiformis Dei sapientia, Eph. 3:10, that is, the manifold wisdom of God. See also, Heb. 1:1.

{Wisdom crieth without, she uttereth her voice in the streets.} 21. {She crieth in the chief place of concourse}, etc. See chapter 8:1, 2, 3, etc. Some think, because anciently proverbs and sentences were wont to be sung in the streets, (they might have added, and to be proposed in writing too, upon pillars, etc. whereof see in the preface) and marketplaces, that these words might have reference to that custom. It is very possible they might, to that also; but chiefly and principally, to the public schools and synagogues of the Jews, where the law of God was daily taught, and expounded, both to young and old; as many as either were studious of it themselves, or took care of their children's education. But if we take the words more generally, as extending to all men, and nations, in general; then must we say with that acute, and of all others, the most scholastical and philosophical rabbin, Levi Ben. Ghersom: this divine wisdom, says he, calls upon all mortal men with a loud voice, while it infuses itself into their souls, prompting them by certain natural instincts, motions, and propensions, to goodness and virtue, and to shun the contrary. These be those natural ὁρμαί, or ἀφορμαί; or ἀρχαί, as Aristotle calls them, which all ancient philosophers have acknowledged, concluding thereupon, that all vicious wicked men are damnable, (I mean it not of eternal damnation, which many of them were ignorant of) because of the neglect of these first motions and invitations of nature. Aristotle treats of it at large in his Ethics, l. 3, cap. 5, and maintains, that though it be not in the power of many wicked men, when gone very far in wickedness, and habitual sinners, to reclaim and reform themselves; yet for all that, that they are inexcusable and worthy of punishment. As one (says he, among other things to that purpose) that does cast a stone, after he has cast it, the stone is no more in his power; but he might have chosen whether he should cast it, or no: ἡ γὰρ ἀρχὴ ἐν αὐτῷ, for the beginning, or original power, (of casting, or not casting) was in him: Οὕτω δὲ καὶ τῷ ἀδίκῳ καὶ τῷ ἀκολάστῳ, ἐξ ἀρχῆς μὲν, ἐξῆν τοιούτοις μὴ γενέσθαι· διὸ ἑκόντες εἰσί, γενομένοις δὲ, οὐκέτι ἔξεστι μὴ εἶναι: that is, so of unjust and intemperate; it was in their power at the beginning, not to be such; and therefore they are willfully such; but now that they are become such, it is no more in their power to be otherwise. Another, in moral philosophy, not inferior to Aristotle; but in point of life, far above him; but a heathen too; expresses it thus: it is upon occasion of error and ignorance that he speaks it; for nature, (says he) had furnished him at first with certain instincts, notions, and opportunities, by the help whereof he might have attained to the knowledge of truth: which having neglected, hence it is, that he is now not able to discern that which is false, from that which is true. Ant. Med. 9. B. n. 1. Again the same Rabbi Levi, (as I find him quoted by Cornelius a Lapide; for in the copy I have, I find it not; but it should be he by the matter, and somewhat he has to that purpose upon the 23rd verse, and elsewhere) Haec omnia, inquit, eo spectant, etc. that is, all these words of Solomon tend to this, that the divine wisdom does most evidently and miraculously manifest itself by the works of creation, wherein his incredible wisdom, if they apply themselves to take notice of it, is incurrent into the eyes of all men. Which is in effect no more than what is affirmed by St. Paul himself, when he says; For the invisible things of him, from the creation of the world, are clearly seen, (being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse, Rom. 1:20. See also upon Psalm 19:1, etc. The heavens declare the glory of God, etc. and Wisdom of Solomon, (as is commonly called; and like enough it is, that some part of it, as before was said of Ecclesiasticus, in the preface, might be Solomon's) chapter 13:1, 2, etc. and expositors upon John 1:9. That was the true light, which lighteth every man that cometh into the world. But now if it be asked, (and I wonder it is not, that I can find, at least, by any expositor) how all this can be reconciled with what, with so much rhetoric and eloquence (hardly to be matched) is delivered in the 28th chapter of Job, from the beginning of the chapter, to the end of it; Surely there is a vein for the silver, and a place for gold, etc. But where shall wisdom be found? And where is the place of understanding? Man knoweth not the price thereof; neither is it found in the land of the living. The depth saith, it is not in me, etc.—Whence then cometh wisdom, and where is the place of understanding? Seeing it is hid from the eyes of all living, etc. To this may be answered: first, if we take wisdom there, as in this place of Solomon, of such wisdom, as is requisite to lead a man to the knowledge of God, and to embrace virtue, that the book of Job, (as most are of opinion,) was written before the law was written. That Job was a stranger, (an Arab, or Idumean) no Israelite, and might complain the more, for want of those helps and prerogatives which God had afforded to his chosen people. But the most certain answer is, that that wisdom Job speaks of, is not the same, here intended and described by Solomon. By wisdom there, Job intended especially the wisdom of God in his works, and the ordering of his visible creatures: so far manifest and visible to all men, that men may by the consideration of the creatures, understand the power and wisdom of the Creator to be infinite: but otherwise, to the wisest of men so unsearchable, that there is not the least creature of the world, but is able to pose (in the exact and philosophical consideration of the nature and properties of it,) the ablest philosopher that ever was. That he intended this wisdom especially, may be gathered, in part, by verses 23, 24, etc. God understandeth the way thereof, etc. but especially by the last verse, and conclusion of the whole chapter; And unto man he said, Behold, the fear of the Lord, that is wisdom: and to depart from evil, is understanding: by which words, compared with the former from the beginning of the chapter, it does appear, that having treated hitherto of the divine wisdom, known unto God only, to man incomprehensible; he does now pass to, and conclude with that wisdom which mortal man is capable of, by God himself commended unto mankind: And unto man he said, Behold the fear of the Lord, etc. See also upon Jer. 9:23, 24. Thus saith the Lord, Let not the wise man glory in his wisdom, etc.

{In the opening of the gates} See upon Psalm 127, last verse, They shall not be ashamed, but they shall speak with the enemies in the gate.

Verse 22. {Ye simple ones} Wisdom reproves three kinds of men: simple ones, which err of ignorance; mockers, that scoff at knowledge; fools that hate instruction.

Verse 24. {Because I have called, and ye refused, I have stretched out my hand, and no man regarded} Isa. 65:12 and 66:4. Jer. 7:13. Ezek. 3:18.

{I have stretched out my hand} A gesture of such as made proclamation, to get attention, Isa. 65:2. Acts 21:40. Of those also, that would have one to come unto them, and again of those, that offer themselves to help one in great danger and distress. In all these senses it will well agree to the present occasion. None are in greater danger and distress; and want present succor and relief more, than stubborn fools, and infidels.

Verse 26. {I also will laugh at your calamity} This is spoken according to our capacity, signifying, that the wicked, which mock and jest at God's word, shall have the just reward of their mocking, being requited in the same kind.

Verse 27. {When your fear cometh} That is, your destruction, which you feared, chapter 10:24.

Verse 28. {Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me.} Job 27:9. Isa. 1:15. Jer. 11:11 and 14:12. Mic. 3:4.

{But they shall not find me} Because they sought not with sincere affection to God, but for ease only of their own grief.

Verse 30. {They would none of my counsel} Psalm 81:11, 12.

Verse 31. {Therefore shall they eat of the fruit of their own way, and be filled with their own devices} Chapter 14:14.

{Of the fruit of their own way} They shall feel what commodity their wicked life shall give them.

Verse 32. {For the turning away of the simple shall slay them} Hebrew כי משובת פתים here in the text, For the turning away of the simple: may be translated also, (as in the margin,) For the ease of the simple. According to the first, the turning away of the simple, is, their refusing to hearken to the call of wisdom, and her counsel, (Turn you at my reproof, etc. verse 23. Because I have called, and ye refused, etc. verse 24. But ye have set at nought all my counsel, etc. verse 25.) And the prosperity of fools, (that is, of wicked men; whereof see upon Psalm 14:1. The fool hath said in his heart, etc.) shall be the cause of their utter destruction, while they looking no further than to the present, and finding that they do well in their wickedness, and enjoy themselves with comfort; either their judgment is perverted concerning themselves and their action, so that they see not what all the world besides does see, and judge of them: or if they know themselves to be wicked, yet their heart is hardened through success, and either fear nothing, persuading themselves that there is no God, or that he does not see and regard; or desperately conclude with themselves, that it is better for them, however, to enjoy present certain comforts, than to bereave themselves of them, for uncertain, whether hopes, or fears. Demosthenes, the ancient orator, has an excellent saying to this purpose; Τὸ δ᾽ εὖ πράττειν παρὰ τὴν ἀξίαν, says he, ἀφορμὴ τοῦ κακῶς φρονεῖν τοῖς ἀνοήτοις γίνεται; that is, for a man to prosper in the world above his desert, is very apt to beget strange opinions, and to pervert the mind of those who otherwise are not very wise of themselves. If instead of turning away of the simple, we like better to translate, the ease of the simple; the sense, as to the whole sentence, will come to one; only the two causes before assigned of the final and utter destruction of men, their averseness from good counsel, and their prospering in their wicked courses, will be now reduced into one, their ease and prosperity: the other, though not expressed here, may easily be supplied, and presupposed, from the former verses, as has already been showed. Some rabbins, as we are told here by Mercer, (who also calls it egregium sensum:) would have this affix pronoun, them, not reciprocally taken of the same; but as intended of others; to this effect: that that which makes wickedness to prevail in the world, is, the prosperity of some known impious, ungodly men: upon whom while others cast their eyes, and take notice, that notwithstanding their impiety, they thrive; nay, thrive and prosper (many of them, in sight:) by their impiety; they are encouraged to follow their examples, hoping to speed no worse, than such and such, whom they have before their eyes. This indeed is the more certain and general cause of the two. For there be many wicked men, that do not prosper in their wickedness; and yet wicked still: so that their own prosperity cannot be said to be the cause. But there would be but little, or no wickedness at all in the world, were it not for the prosperity of some, in all places, and at all times, some; but sometimes, in great number: and then does wickedness proportionably increase in the world:) whose wickedness, unworthiness, impiety, lewdness, hypocrisy, and the like, is as known and visible, as their prosperity is. And this is it that Solomon himself elsewhere does avouch it to be the cause of all evil, in these words, Because sentence against an evil work is not executed speedily, (that is, because wicked men, traitors, extortioners, oppressors of the poor, murderers, Epicures, and the like, are not rewarded by God in this present world, (or presently) that all men may take notice of God's justice and just judgments; but contrarily, prosper often, and become great by their wickedness,) therefore the heart of the sons of men is fully set in them to do evil. Eccles. 8:11. This excellent sentence of Solomon, is excellently well expressed, (yet I will not say, that he ever read him) by an ancient Greek poet, of greatest antiquity, once so famous for his sentences, that his very name (Priusquam Theognis nasceretur,) became a proverb. In a place where he maintains that riches well gotten, are stable; ill gotten, though for a while enjoyed, sooner or later, will at last turn to our ruin; he has these words; Ἀλλὰ τάδ᾽ ἀνθρώπων ἀπατᾷ νόον· οὐ γὰρ ἐπ᾽ αὐταῖς Γίγνονται (some editions have it, Γίνονται: others, Τίνονται, but all to one purpose,) μάκαρες πρήγματος ἀμπλακίαις: that is, but this is it, that commonly deceives men, because the gods do not always appear (or, show themselves) as soon as any wickedness is committed. After this, he goes on; sometimes, says he, the same man (though long after) bears the punishment: sometimes his children, and sometimes death prevents the execution, that neither he, nor his children, suffer for it. Thus is the matter answered by a heathen: how it is by Ecclesiastes, or Solomon, appears by the 12th and 13th following verses, which should not have been divided from the former by a paragraph, as though new matter there began, as in most English Bibles I have seen, it is; Though a sinner do evil an hundred times, and his days be prolonged, etc. of which words, as also concerning this argument, of the wicked's worldly prosperity, in general, see what has been noted upon Psalm 37:1. Fret not thyself because of evildoers, etc. See also Malachi 3:13, 14, etc. Your words have been stout against me, saith the Lord, etc. Ye have said, It is in vain to serve the Lord, etc. And now we call the proud happy, etc. to the end of that chapter.

Verse 33. {Shall dwell safely} Psalm 25:12, 13. What man is he that feareth the Lord: etc. and Psalm 34:12, 13, 14. What man is he that desireth life, etc. confirmed by St. Peter: 1 Pet. 3:10, 11. Objections, and answers concerning this matter; see the annotations there, and the references.

{And shall be quiet from fear of evil} See the notes upon Psalm 91. He that dwelleth in the secret place of the most High, etc. and Psalm 107:6. And he delivered them out of their distresses, etc.

CHAPTER 2

Verse 1. {My son, if thou wilt receive my words, and hide my commandments with thee} Chapter 7:1.

{Hide my commandments with thee} That is, keep them in your heart, as treasure. Keep them in the midst of thine heart, chapter 4:21. See more upon Psalm 40:10. I have not hid thy righteousness within my heart; which might seem contrary, but it is not, as is there showed.

Verse 2. {Apply thine heart to understanding} If you give yourself seriously to seek the true knowledge of God without hypocrisy.

Verse 3. {If thou criest after knowledge} It is not enough to be willing to learn wisdom, but we must pray earnestly to God for it, and spare for no cost or labor, whereby it may be obtained.

{Liftest up thy voice} Heb. givest thy voice.

Verse 4. {If thou seekest her as silver, and searchest for her, as for hid treasures} Matt. 13:44.

Verse 5. {Then shalt thou understand the fear of the Lord} He had said before, chapter 1, verse 7, that The fear of Lord is the beginning of wisdom: now, he makes wisdom and understanding, to bring in religion and the knowledge of God; which is in effect to tell and teach, that these two are inseparable, or if you will, that true wisdom, and true knowledge, are but one thing in reality of nature, though distinguished by names. And this is a very high point, and of greatest consequence: and therefore not to be wondered, if he insist upon it with variety of expressions. For what man is he, if not much degenerated into a brute through continued lewdness and wickedness; that does not desire wisdom, and knowledge, in general? The Jews require a sign, says St. Paul: and the Greeks: what Greeks? The Gentiles he means: all the nations of the world, in general; more, or less: all men, of all nations of the world seek after (somewhat that they call and account) wisdom. 1 Cor. 1:22. We have touched upon it before, and it is acknowledged by writers of all ages and professions, that it is natural unto man to desire knowledge. If therefore men could be persuaded that all true knowledge is in the fear of the Lord: that all other knowledge, without the fear of the Lord, is mere vanity and folly: it would be a very strong motive to induce men (rational men,) to the pursuit of piety and religion: and to bring them unto a good opinion of it. Whence the devil on the other side, labors what he can, to possess all men with this opinion, that religion turns wise men into fools and idiots. But that such as either Solomon, or David, or others, eminent for their piety, and nearer relations unto God; should so speak of godliness and religion; is not so much to be wondered: but what should prompt ancient philosophers of greatest antiquity, as Pythagoras and Plato, and some others to deliver and maintain the same, almost in the same words? Ἡ μὲν γὰρ τούτου γνῶσις, says Plato, σοφία καὶ ἀρετὴ ἀληθινή: ἄγνοια, ἀμαθία, καὶ κακία: the knowledge of God, is true wisdom, and virtue: (or rather, prowess: which is the original signification of the word.) The not knowing of him is ignorance and baseness. In another place he maintains, that divinity is the only true liberal science: all other art and profession, vulgar and mechanic: his meaning is, vile and inconsiderable in comparison. Many such passages there be in ancient authors, by which it does appear, that the true wisdom, spoken of in the former chapter, was not, at no time, confined to one nation: according to the annotations there, upon verse 20. Wisdom crieth without, etc.

{And find the knowledge of God} How then says Christ: I thank thee O Father, that thou hast hid those things from the wise and prudent, and hast revealed them unto babes. Matt. 11:11? It will be answered, that there is a double wisdom, as practical, (of which Jer. 4:22. They are wise to do evil, but to do good they have no knowledge) so speculative: to wit, a worldly, and a heavenly wisdom. From the wise and prudent therefore; not absolutely, but according to the world; or, according to the flesh: as the apostle speaks, and distinguishes, 1 Cor. 1:26. Brethren, ye see their calling, how not many wise men after the flesh, not many noble, etc. A good answer, I grant: but not so full and satisfactory, as it may be made. For what shall we say of speculative human knowledge, and learning? Is there no use of it; no advantage, to the attaining of heavenly wisdom? Yea, very great certainly. There is no question but the consideration of nature, and moral philosophy, especially, have brought many unto Christ; have been the more visible means, I mean of their conversion; as by ancient learned fathers has been more fully disputed and demonstrated: who also make the Platonic philosophy particularly, to have been a kind of preparation to the Gospel. But here we must again distinguish. There is no kind of human literature but may further unto piety and godliness, two things being presupposed. First, that it have some relation unto God, as the author, or the end; or both, wherein men may observe great variety among ancient philosophers and wise men. Some, so frame their tenets, and whole body of doctrine; what unto moral, or natural; that they altogether either by silence, or direct assertion, excluded God, and his worship. Others again, though they had no knowledge of the true God, and his worship by revelation, no knowledge of the Scriptures; yet by the advantage of their natural light were guided to refer all unto God, and to divine worship: they will acknowledge him the author of all goodness, happiness, and virtue: and consequently thought themselves obliged to worship and serve him. The second thing is, humility: I do not mean that humility, that Christians teach: proposed unto us by Christ as the crown of virtue; but such humility I mean, as wise heathens at all times acknowledged, and commended for a virtue, and a principal help to the acquisition of truth: otherwise by them termed, modesty: which makes a man sensible of his own defects and ignorance; and willing to embrace any means offered unto him to benefit himself in the pursuit of truth: opposed unto that vice, or kind of pride (for it is not pride in general) which they most properly call δοκησισοφία: or, self-conceitedness. This was Socrates (so famous and venerable in all ages among heathens: as never was any man before, or after him:) his business, and all his philosophy tended unto this, to teach men that they knew nothing, as they ought to know; and they least, that most took upon themselves. As for himself, all he could brag of, was; that he knew himself to know nothing. Moreover, that all right knowledge, must be expected from God. Indeed, human knowledge of itself, is very apt to puff up; as the apostle speaks, 1 Cor. 8:7, and when a man is once puffed up, he becomes incapable, as to reality of wisdom, of any further proficiency. In such a case, an idiot, a plain rustic, has the advantage of him. Otherwise, as I have said, knowledge, and learning of itself, is a very great advantage.

Verse 6. {For the Lord giveth wisdom: out of his mouth cometh knowledge and understanding} 1 Kings 3:9. James 1:5. This was a very controverted point among the wise heathens, and divers learned treatises and books (whereof some yet extant) have been written about it. The Platonists affirmed, that virtue and wisdom, were the gift of God: the Stoics denied it, whence is that horrid blasphemy of Seneca and some others of that profession, that a wise man excelled God himself, because God was good and wise by necessity of nature; man, by free election. See more upon the former words.

Verse 7. {He layeth up sound wisdom for the righteous} Heb. תושיה here translated sound wisdom, properly signifies essentiam, substantiam, (οὐσίαν in Greek) that is, substance, essence, or whatsoever has reality of true being. Mercerus translates it here essentiam; Junius, quicquid revera est; that is, whatsoever has reality of being. Another equivalent word to this (as by some rabbins is well observed here) which also comes from the same radix, is יש, which word we have, chapter 8:21, to the same purpose, as תושיה is here. That I may cause those that love me, to inherit (יש) substance: and I will fill their treasures. The word is there translated by Mercer, esse perpetuum; that is, an everlasting being: by Junius, id quod est; that which is: expounded by him in his notes, quod nunquam esse desinit; that never ends. Much might here be said out of Plato and other ancient philosophers, concerning the nature and properties of true being; who bring many arguments to show, that nothing that is material and visible; nothing that is temporary, has a reality of being, or existence, properly, but an appearance only; or, at the most, an improper, imperfect, equivocal (as logicians are wont to speak) being, of another kind; and quite different from true being: to which purpose, Seneca, Quaecunque videmus ac tangimus; and presently after, Omnia ista quae sensibus serviunt, quae nos accendunt & irritant, negat Plato ex iis esse, quae vere sint. Some Greek fathers also (as well as philosophers) are very copious upon this subject, showing, that no worldly things have that ὑπάρχειν, that implies reality of life or being: St. Chrysostom, among others, has bestowed much of his eloquence upon it. How well all this does agree with the Scriptures, which call God, Jehovah, as if you should say, He that is, and of all others, make that his chiefest name and title; might easily be showed, and confirmed by many reasons and authorities if need were. But because it is a high point, which all men are not so capable of, we shall content ourselves with some plain passages, which may, in part, suffice us, to ground that interpretation of those words of Solomon upon, which we shall commend unto the reader. First, St. Paul says We look not at the things which are seen, but at the things which are not seen: for the things which are seen, are temporal; (πρόσκαιρα; temporary; but for a time, properly) but the things which are not seen, are eternal. Secondly, the same apostle (it is the opinion of many ancients, that he is the author of that epistle, though it is much opposed by some others) in his epistle to the Hebrews, chapter 10:34, does most elegantly oppose τὰ ὑπάρχοντα (as commonly but most improperly, even in the judgment of divers ancient heathens, called) that is; worldly goods, wealth, or substance; to that ὕπαρξις, (so he calls it; which is the very word of Solomon, יש or, תושיה interpreted in Greek) or, substance which is permanent and eternal. For ye had compassion of me in my bonds, says he; and took joyfully the spoiling of your goods, (τὴν ἁρπαγὴν τῶν ὑπαρχόντων) knowing in yourselves, that ye have in heaven (κρείττονα ὕπαρξιν ἐν οὐρανοῖς) a better and enduring substance. Then lastly, Solomon himself, of riches and worldly goods, says directly, that they are not, chapter 23:5. Wilt thou set thine eyes upon that which is not? For riches, etc. just as the ancient Greek philosophers, and others, speak of them when they style them, ἀνύπαρκτα; things that are not. All these things, put together, I conclude, that by תושיה in this place, and by יש in that other, Solomon does intend somewhat permanent and eternal, that may truly be said, to have reality of existence, in opposition to transitory worldly goods. And what should that be, but eternal life? Most rabbins, I know, by these words, understand the law, which is in effect, as much, as sound wisdom, because sound wisdom, is an effect of the knowledge of the law: but that sense is not so proper here, neither to the place, nor to the word, taken in its propriety, neither is there want of rabbins, that have embraced this sense; which I prefer before others. The author of Zohar, (a book of great credit among the Jews: and of as great antiquity, if they may be believed; for which I will not pass my word) has these words: what is יש? That world which is to come, which shall never end. And certain it is, that accordingly, the word is used by some ancient rabbins, pro futuro seculo; that is, for eternal life. But it is not their authority that I trust to, or would have my reader to ground upon: if there be not reason enough for this interpretation besides, I shall not press him to embrace it. But such passages as speak, though but obscurely, of eternal life and rewards, I would make much of; because it is a subject in those days, among the Jews, but sparingly spoken of: whereof, see upon Psalm 49 and 37. Some further confirmation of this interpretation, the LXX also do afford, who render the word here by σωτηρίαν: salvation. It is thought by some that they read it, not תושיה as we have it; but תשועה from ישע salvavit, etc. which though plausible, at first hearing; yet well considered, may prove more plausible than true. For who knows not, that the LXX do often express the sense, which they apprehended to be chiefly intended; though it be much further sometimes from the very letter of the original, than σωτηρία, is from תושיה so that I think we need not go to תשועה for it; though it be granted that it is more proper to it, than to the former: yea, and granted too, that there be many examples of such whether mistakes, or varieties, in the Greek translation, that now goes under that name. See also concerning the verb צפן here used, in the next note. Nevertheless, if any man like better, by תושיה here, to understand sound wisdom, because that is conceived the most ordinary signification, that will best agree with most places; and that most expositors are for it here too; I am not against it. More concerning the word תושיה, and its different significations, see upon chapter 18:1. Through desire, etc.

{He layeth up sound wisdom for the righteous} יצפן. He layeth up; or hideth. I will not press either, as an argument for what has been said before of תושיה: I know the expression may be proper enough concerning worldly goods, or things (whether wisdom or wealth) that are enjoyed in this world: yet it may be some confirmation to my interpretation of that word in this place, that it is as proper, if not more, of things invisible and eternal; and so used by David, Psalm 31:19. O how great is thy goodness, which thou hast laid up for them that fear thee! And by St. Paul, more than once; as where he says, for the hope which is laid up for you, Col. 1:5, and, there is laid up for me a crown of righteousness, 2 Tim. 4:8.

{He is a buckler to them that walk uprightly} That under his protection they may overcome, (Rev. 2:7, etc. or be faithful unto death, and so receive a crown of life, Rev. 2:10 and 3:11. But because the verb substantive (as commonly called) he is, is not in the original; buckler is by some referred by apposition, as grammarians speak, to תושיה by which if we understand sound wisdom, or doctrine, the case is clear. See verse 11, Discretion shall preserve thee, etc. See also chapter 1, verse 24 to the end. And so the apostle, Above all taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked, Eph. 6:16. But if eternal life; as we have argued it there; how is eternal life a buckler? I answer, this construction is but the conjecture of some, which we were not bound to take notice of; much less to embrace it; which scarce any man does. However, if we were bound to it, or any man like it better, than that which is more generally received; it will be no very difficult thing. First, Gen. 15:1. I am thy shield, and thy exceeding great reward, says God to Abraham, I will not question the sense, of shield, there, I only observe that shield, and reward are joined together, as buckler, and eternity, or eternal salvation (an exceeding great reward, indeed, and what is, to speak properly, but eternity? καθ᾽ ὑπερβολὴν εἰς ὑπερβολὴν 2 Cor. 4:17.) here. But then, Eph. 6:17 the helmet of salvation, we have the words of the apostle. And if we may say the helmet, why not as properly, the buckler of salvation, or eternity, and in very deed, the hope of salvation, or eternal life, is a great buckler, in time of distress, when all other helps do fail. Therefore we faint not, says the apostle, 2 Cor. 4:16, and Christ himself, (our example, the author and finisher of our faith: (for the joy that was set before him, endured the cross, etc. Heb. 12:2.

{That walk uprightly} A godly life is the best means, as to obtain, so to preserve a sound faith; of which depends eternal life. If any man will do his will, he shall know of the doctrine, etc. John 7:17. And, He that keepeth the law of the Lord, getteth understanding thereof, Eccles. 21:11. That it preserves also, St. Paul witnesses; Holding faith and a good conscience, which some having put away, (a good conscience) κατὰ τὴν πίστιν ἐναυάγησαν, have made shipwreck of their faith; or, concerning their faith, 1 Tim. 1:19. Thus in reference to, and pursuance of that interpretation of the word תושיה (of which upon the former words) may these words be interpreted. But if any had rather understand this, buckler, here, of protection from temporal evils, I am not against it; neither will it be strange; that promises belonging to this life, and that which is to come, should be put in one verse, or comprehended (as we deny not both יש and תושיה may bear likewise) in the same words.

Verse 8. {He keepeth} Heb. to keep, and accordingly as we translate to keep, or he keepeth (both which the Hebrew will bear:) the sense will be different. If, to keep; then it belongs unto his saints, and the meaning will be, that God does so protect and preserve the godly; or those that are his, and so effectually guide them by his Holy Spirit, that they are able to keep the paths of judgment: that is, the right way, both in matter of action, and belief. An obvious sense, often occurring in all parts of Scripture. But if, he keepeth: (which the coherence with the next words does seem to require:) then it must be referred unto God himself, and the sense will be, that God by protecting the godly, does manifest his justice unto men. For God is known by the judgment which he executeth: Psalm 9:16. So there; and Psalm 7:7, return thou on high. But this protection of God, with what limitations to be understood, see upon chapter 1:33, shall dwell safely; and the references there.

{And preserveth the way of his saints} חסידו in the original; of which see upon Psalm 86:2. For I am holy, etc. The word in this sense, is taken for mercy, not passive, but active, as Mercer notes here; who translates it misericordes; the merciful. Those therefore that delight in cruelty should not, of all men, take that title upon themselves, as those murderers in St. Augustine's time, (otherwise called circumcelliones) did. Optatus Milevit., in his third book against the Donatists, describes them also, and their actions. However, both significations of the word (active, and passive) may do well enough in this place. See the reference.

Verse 9. {Then shalt thou understand righteousness and judgment, and equity; yea, every good path} Chapter 1:3. The same word צדק in the original is there translated justice, here righteousness. I do not apprehend any great difference between justice and righteousness: to me, it is all one, which of the two is used. But men sometimes, that affect subtlety, find great mysteries in these differences, or varieties, for which there is no ground at all in the original: which might be prevented, if the same word were kept, when there is no need of variety.

{Then shalt thou understand righteousness} As wisdom will teach us how to carry ourselves well towards God, verse 5. So likewise towards man, in this verse: for holy hearts are best fitted to understand holy things, Psalm 25:12. John 7:17.

{And judgment} If we refer this to practical wisdom, particularly, which we call prudence: and other words here used, to different qualifications and abilities, as some do; whereof has been spoken before, upon chapter 1:2, 4, etc. where it is showed that there is no necessity of distinguishing them, and for what reason, so multiplied: yet I say, if we make a difference, it must be noted, that wisdom being a very general thing, which comprehends many species of different natures; Solomon's intention is not, that whosoever applies himself to godliness, or the fear of God, (that is, true wisdom:) shall be made partaker of all gifts, and graces belonging to wisdom in general: which is seldom, if ever, seen in one and the same man: but rather, to set out the excellency of wisdom in general: by these several gifts and graces, which those that apply themselves to it, reap; some one (besides the main, salvation:) some another: some more, some less, even as it seems best unto God, for every man's particular good, with a respect to the whole, or to the general: as it is at large prosecuted and disputed by St. Paul: 1 Cor. 12, chapter, and to the Ephesians, chapter 4. There are diversities of gifts, says he, but the same Spirit. Where, by Spirit, is intended by him, what is here comprehended by Solomon, under the notion of wisdom.

Verse 10. {When wisdom entereth into thine heart} This is very proper and emphatical. For a man may talk of wisdom; yea and be able to discourse of it, of the nature and properties; largely and learnedly and to write of it too, with commendation; as we know there be that preach, very plausibly, who are or have been known very lewd, (the more the pity such should be suffered) in their lives and conversations: and the reason is, because they have it well in their tongues, and in their brains what they have of it; but nothing in their hearts. And so long as that is not affected, our wisdom may do good unto others perchance, and sometimes, more hurt, than good: but as to ourselves, there is nothing done yet: nay our case is more lamentable and dangerous, than if we had no knowledge at all. So ancient philosophers speak too: Sen. Consol. ad Helv. c. 16. Jacta sunt disciplinarum omnium fundamenta. Nunc ad illas revertere, tutum te praestabunt illae—si bona fide animum tuum intraverint, etc. and so others frequently.

{Knowledge pleasant} Psalm 19:10 and Psalm 119:183. There is a superficial light pleasure, and rejoicing of heart, which many find at the very first entrance into knowledge: which as it comes suddenly, so is apt to vanish as suddenly. Of which Christ speaks in the parable of the sower. They on the rock are they, which when they hear, receive the word with joy: and those have no root, which for a time believe and in time of temptation fall away, Luke 8:13. But the pleasure that arises from sound knowledge, as it is not so easily found, so is it of a more solid nature; and though subject to many interruptions, yet not utterly failable, while knowledge lasts: and is a kind of firstfruits, or imperfect taste of those future joys in heaven, when we shall have attained to fullness of knowledge, (when imperfect knowledge, such as we are capable of in this world, shall vanish away. 1 Cor. 13:8.) in the sight of God.

Verse 11. {Discretion shall preserve thee} It shall teach you how to govern yourself, and to keep you from sinful ways, and dangers thereupon ensuing.

Verse 13. {Who leave the paths of uprightness} The right ways prescribed in God's word, which is the only light, they leave to follow their own fancies.

{The ways of darkness} John 3:19, 20. Eph. 5:11.

Verse 14. {And delight in the frowardness of the wicked} Perversely wicked, walking cross to God and good men, Lev. 26:21. Psalm 18:27.

Verse 15. {Whose ways are crooked, and they froward in their paths} Or, and they crooked in their paths. So Merc. Quorum viae perversae sunt, & perversi sunt in viis suis. I confess the Hebrew words for perverse in the first member, and froward, (or, perverse:) in the second, are different words, but, of one and the same signification, according to the exposition of the learned Jews. Now the 13, 14 and 15 verse (which is this) seem to tend most to one thing, to set out a perverse man: or rather, the crookedness and perversity of a wicked man, that has not the fear of God in his heart, nor makes any conscience; who has no rule to walk by, but his own lusts and desires. Solomon sets out divers words and expressions, the crookedness of their ways, that are such: a thing much insisted upon by ancient philosophers also: who also express it with much varieties, and divers similitudes: wherein (as in many other things) the good agreement of the authors, who are most copious upon it. Seneca: Maximum judicium est malae mentis, fluctuatio, & inter simulationem virtutum, amoremque vitiorum, assidua jactatio. And in another place: Quid porro, nonne nunc quoque (etiamsi parum sentiatis) turbo quidam animos vestros rotat, & involvit fugientes petentesque eadem; & nunc in sublime allevatos; nunc in infima allisos rapit? Besides many other places of the same author, to the same purpose. But there is somewhat in Solomon's words, which in a profane author whether poet, or orator would have been looked upon perchance as a piece of great wit and much commended. For while in this verse he describes, (he does endeavor to set out, I would say should I speak of a common author) the perverseness and crookedness of wicked men, he has made his speech or words somewhat like unto them, through a notable incongruity; joining a feminine (ארחותיהם and עקשים) and a masculine together. I know what is said by some to reconcile the words to grammar: but with such liberty, that a man may say there is no such thing at all as incongruity in any writer, or speaker. Now that Solomon made it so of purpose, to imitate them whom he speaks of (a thing done by divers authors,) I will not undertake: that it was an oversight, or a mistake in him, I hope no man (though some such, yea greater, if greater can be, have been observed, by learned men, in best authors) can be so absurd as to imagine. I thought I was bound to observe it: let the reader make what use of it he thinks best, with sobriety.

Verse 16. {To deliver thee} As discretion will deliver us from evil men, verse 12, so likewise from evil women, in this verse.

{From the strange woman} That is not your wife, no: you may not meddle with. So strange fire, Numb. 3:4. And no stranger (to wit, none that is not a Levite,) to meddle with the tabernacle; Numb. 1:51. And, from the stranger, (as follows here) that is, who is as bad as one of a strange nation, whom God had forbidden them to touch: 1 Kings 11:12. Or it may be, that such as prostituted themselves publicly among the Jews, being for the most part strangers indeed; that is, of another country, by birth, and other relations (we have the story of one, named Cozbi, a Midianish woman, Numb. 25.) from thence afterwards, in process of time, any public whore, or strumpet in general, whether a Jew, or a stranger, might be so called. So זונה in Hebrew, signifies both an hostess, and a whore, though some fetch it, according to difference of significations: from different primitives: yet it is but one word: and originally, as I conceive, signified, an hostess. And the English harlot, everybody knows, was once the name of a woman, a proper name, originally. See also upon chapter 7:20. He hath taken a bag of money. Now, what is here, as also chapter 5, and elsewhere, concerning an adulterous woman, is by Rabbi Solomon expounded of idolatry, superstition, heresy, false opinions, and the like, by which a man is seduced from the true knowledge and worship of God. Other rabbins, as Ben Gerson upon this place, and Rabbi Ben Maimon the most famous, (and not without cause) of all rabbins, in his excellent More Nevochim; apply to the material part of man, that is, to the body, and senses: or to the fancy, or imaginative faculty, by which (for they all come to one) the mind, or understanding faculty, which by God was appointed to rule and to govern, (therefore called by the Greek philosophers, τὸ ἡγεμονικόν, that is, vis, or, facultas imperatrix:) is by secret enticements in most men undermined, and enthralled: which in very deed (being so weakened by Adam's fall) is the original cause of all mischief, and wickedness in all men. To this ancient philosophers also agree, who though they knew not of Adam's fall, nor whence, originally, proceeded the weakness of reason, (his better part) in man, so apt to be seduced, and to yield itself to the senses; yet they generally ascribed the ground of all disorder to the material part, which they called ὕλην: and spoke of the baits and allurements of it, much to the same purpose, as Solomon does here in the person of a woman. This is also very excellently well prosecuted by an ancient holy man and martyr, called Maximus Monachus, in his divine meditations, which he inscribed, Κεφάλαια. Now to say with some, that Solomon in all this, had no further aim, than to dissuade from fornication and adultery, taken literally and properly; truly I think were to do him some wrong. It cannot be that so wise a man, so well acquainted with ancient parables and allegories, in so many reiterated expressions, should have no thought at all of a thing (to a philosophical contemplative man,) so obvious; and in very deed in an allegorical way, of all allegories I ever met with, most proper and natural. Yet that this was his primary aim or intention, considering to whom and for whose use he wrote these proverbs, I would not say: nor make it the literal immediate sense, as some do. As for that objection in Rabbi Sol. that this were no great commendation of the law of God, if it did only deliver from fornication and adultery; we answer; first, that it does not follow from the words here, or any other, where the same matter is spoken of. Why is this here more particularly mentioned, and insisted upon, has already been showed in the preface. Besides, that fornication and adultery, (especially by a strange woman, we understand properly, one that is of another country) might, by consequent, and so literally, include idolatry, and heresy, we easily grant: as it fell out in Solomon himself, who by strange women (his wives and concubines:) was drawn to idolatry in his old age, 1 Kings 11:4, etc. No wonder therefore if Solomon insist upon it often both for the foulness of the crime, in itself, altogether incompatible with true divine wisdom; and for the consequence of it, in these considerations: in this introduction especially, (these first eight or nine chapters as we have said before:) which was more particularly intended for them, who by reason of their youth were but strangers to the business of the world, and were yet to choose their way, (that of pleasure, or that of virtue:) as their own good genius, and God's Spirit should direct them. See also upon chapter 9:11, 13, A foolish woman, etc.

{Even from the stranger which flattereth with her words} Chapter 5:3 and 7:5.

Verse 17. {The guide of her youth} That is, her husband, who married her in her youth, whose office is to guide her, and to whom she ought to be subject, 1 Pet. 3:7. The Hebrew word אלוף does properly signify a captain of thousand men: whereupon some have grounded a conceit, that may pass perchance for a jest, or a piece of wit; but must not be seriously entertained by any sober man; to wit, that a young woman's husband was called אלוף because it was as hard a business for a man to rule a young woman, as to rule a thousand men, or soldiers. But that jest will be spoiled, if the truth be known, which is fit to be known however, to prevent the like conceits to which many are given, and oftentimes deduce great matters from them, affecting to build upon sand rather, than upon firm ground. First then we say, that though אלוף be most properly χιλίαρχος (a captain of 1000) and so rendered by the LXX in many places: yet more generally, it also signifies a captain absolutely, any captain, or guide without any reference to 1000. ἡγεμών: as by the LXX is expressed. I will not waste time in examples of either, which are very obvious. But secondly, we say that the same word, from the same root, but in another signification, signifies a friend, an intimate friend: from אלף copulare, to join together, which signification though it have lost in the Hebrew tongue, (as it has happened to many, or most Hebrew words, for want of store of books written in the Hebrew tongue, when it was purely spoken:) yet it still retains it in the Arabic (a dialect of the Hebrew:) as by some learned men has been showed. So that even here in this place, the Hebrew word might have been translated friend, as well as guide, and more truly, perchance, as chapter 16:28 and chapter 17:9, we find it not in the Chaldee paraphrase only, and Greek version: (observed long ago by Mercer:) but in others also, exhibited in that inestimable and unparalleled Bible, set out by Dr. Walton, in London: yea in our English Bible too chief friends, in the first place: very friends, in the second. And were this a fit place, I think I could argue it unto probability, that the very word φίλος in Greek, came from the Hebrew. Now, the friend of her youth, is very emphatical, because, naturally, those friends are dearest one to another, who have been such in their youths. Veterrimae quaeque amicitiae (ut ea vina quae vetustatem ferunt) debent esse suavissimae, says Cicero.

{The covenant of her God} The promise made in marriage, whereof God is both the author, and witness, Mal. 2:14 and Ezek. 16:60. Jer. 2:2, by way of allusion.

Verse 18. {Her house inclineth unto death} The courses used in her house, bring men to untimely ends, chapter 7:27.

{Unto the dead} Heb. רפאים as Psalm 88:10. The word signifies properly loosened: as in faintness: or dissolved. And so the Grecians also, by κεκμηότες, (properly), faint, or weary;) sometimes, understand the dead. See also upon 21:16, shall remain.

Verse 19. {None that go unto her return again} Those that are so entangled seldom get free again, Eccles. 7:26.

Verse 20. {That thou mayest walk in the way of good men} Chapter 13:20. Discretion will keep you from evil men verse 12, and evil women, verse 16, that you may walk in good ways, in this verse. Or if this coherence seem too remote, (though if we make a parenthesis of the 13, 14 and 15 verses: and another, of the 17, 18, 19, which I think must be, it will not appear so:) we must (with some other) supply the sense with some such thing: [Take good notice of what I have said;] or, [To this end I tell it you;] that thou mayest walk, etc. See also upon chapter 1:5, 6, shall attain unto wise counsels. To understand, etc. The Arabic translation of this verse may seem very strange; being to this effect; for if they had walked (or, gone,) in straight paths, truly they had found, (or, they would have thought) the ways of righteousness smooth: (or, plain.) But we may cease to wonder, if we take notice, that this is not made of the Hebrew text; but out of the translation of the Septuagint, as we commonly call them: whose words are, Εἰ γὰρ ἐπορεύοντο τρίβους ἀγαθὰς, εὕροσαν ἂν τρίβους δικαιοσύνης λείας. So before, verse 17, where we have it out of the Hebrew, which forsaketh the guide of her youth, etc. the Greek there is, Υἱέ μὴ σε καταλάβῃ κακὴ βουλή· ἡ ἀπολιποῦσα διδασκαλίαν νεότητος, καὶ διαθήκην θείαν ἐπιλελησμένη: that is, my son, let not evil counsel take hold of thee, or, surprise thee:) which forsaketh the doctrine (or teaching) of youth, and forgetteth the divine covenant. And just so the Arabic, but that instead of νεότητος, (which nothing could be made of:) read it, as I conceive [νεότος?], or, νοετότητος, for νοέσεως (supposing perchance, that from νοετὸς, a substantive in της, (as from πιθανός, πιθανότης, etc.) might be formed. However, we may not infer upon this, that therefore the Arabic (in this book of Proverbs) is altogether out of the Greek: except we shall say the authors of it have taken a great liberty even upon the Septuagint themselves: as may presently appear by the 2nd verse of the first chapter, Abominanda res est, etc. compared with the Greek, Ὅσον ἂν χρόνον, etc. I shall forbear such observations henceforth, which I do not conceive so necessary for these annotations. However this warning here I thought would not be amiss for their sakes that are so happy as to have the use of the said Bible, and know how to use it.

Verse 21. {For the upright shall dwell in the land, and the perfect shall remain in it}, etc. See upon Psalm 37:2, For they shall soon be cut down, etc. and more generally concerning temporal rewards and promises, upon the first verse of that psalm, Fret not thyself because of evildoers, etc.

{The upright shall dwell in the land} They shall prosper in the world, when wicked men, especially adulterers, waste their estate, and come to nothing, chapter 6:26. So it did often fall out in those days and does yet: but see the references upon the former words.

{The perfect shall remain in it} Heb. shall be left in it: to wit, when wicked men come to untimely end.

Verse 22. {But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it} Job 18:17. Psalm 104:35. See the references upon verse 21.

{Rooted out} Or, plucked up.

CHAPTER 3

Verse 1. {Forget not my law} Forget not to do it, for God accounts those that do not his law, forgetters of it.

{But let thine heart keep my commandments} Deut. 8:1 and 30:16.

Verse 2. {Length of days} Long life is the blessing of God, which he gives to his so far forth, as it is expedient for them, Psalm 91:116. See the references upon chapter 22:21.

{Long life} Heb. years of life.

{And peace shall they add to thee} Psalm 119:165.

Verse 3. {Let not mercy and truth forsake thee} Deal mercifully and truly with all men. So we find these two joined together in divers places of Scripture, as Hosea 4:1. Because there is no truth, nor mercy, nor knowledge of God in the land; and in this book of Proverbs, as chapter 20:28, Mercy and truth preserve the king. Some men may be naturally compassionate; not out of conscience, or respect to God; but out of some natural tenderness: who therefore in their dealings with men, stick not at anything that is for their advantage, be it just, or unjust. Others again, make great boast of justice, and seem to be very strict and punctual in their dealings: but their fault is, that they are all justice, without any tenderness or compassion, be the case or cause never so favorable, in the eyes of other men. They please themselves in their rigor and inexorableness, as though that were an argument to them of their justice, whereas, in such cases, the old saying proves commonly true: Summum jus, summa injuria, that is, justice without mercy, (in due time and place) is greatest injustice. It is not therefore without great cause that these are so often joined together, mercy and truth; which if we separate in our practice, we may be merciful, or just and true, in our own conceits, or in the opinion of some: but in very truth, and in the eyes of God, we are neither. For since that God has so joined them, there is the same obligation for both: so that either of them, without the other, is not, nor can be in obedience to God, (it is but mere delusion to think so:) but out of some other cause. There be who by these words would have the whole duty of man comprehended, referring mercy, unto men; that is, to our dealings with men: and truth unto God: that is, to those duties, that have more immediate reference unto God; as faith, and a good conscience towards God. Indeed, a man may be both merciful and true, (or just,) in outward appearance, to get this praise of men; or for some other worldly end; hypocritically, not sincerely; or perchance, out of a good nature (in some degree) and by the advantage of good education, more really and sincerely; yet not truly, and acceptably before God; except it be for God's sake, principally, and in obedience to his commandments. See more to this purpose upon chapter 1:7. The fear of the Lord, etc. This sense is good, but not so proper here, as the former in my judgment. But there is yet a far different sense made of the words, by some chief expositors, as Mercerus, and others. They refer both these, mercy and truth, unto God, not as the object, but as the author, or fountain of both. And so indeed we find them, so joined, spoken of God. So in the Psalms often; and elsewhere. So in this book too: Do they not err, that devise evil? But mercy and truth shall be to them that devise good, chapter 14:22. And in what sense adscribed unto God, see upon Psalm 85:7 and elsewhere. Then the words (if we follow this sense) must be translated: Mercy and truth shall not forsake thee. Bind them, etc. But neither is the sense so proper to the coherence; nor so natural to the particula, אל, which rather implies an imperative. We shall therefore forbear to say more.

{Bind them about thy neck} Exod. 13:9. Deut. 6:6, 7, 8. Chapter 2:9. Keep those virtues as most precious jewels.

{Upon the table of thine heart} Have them ever in remembrance. It was the custom of many nations, to engrave laws, and other public acts of consequence upon tables of brass, or stone, to make them more authentic, and more lasting, and inviolable. Nec verba minantia (that is, laws,) fixo aere ligabantur, says the poet. In allusion to this custom must be understood the words of Jeremiah. The sin of Judah is written with a pen of iron, and with the point of a diamond: it is graven upon the table of their heart, etc. Jer. 17:1. See also 2 Cor. 3:3 and Job 19:23, 24. See also upon chapter 2:10. When wisdom entereth into thine heart.

Verse 4. {So shalt thou find favour, and good understanding in the sight of God and man} In the Hebrew an imperative: so find thou favour, etc. See Gen. 42:18. This do and live: that is, and ye shall live. And chapter 4:4. Keep my commandments, and live. It is ordinary in the Hebrew, and in other tongues too, usual enough.

{So shalt thou find favour} With God especially; that being the chief thing; yea the only necessary thing: My grace is sufficient for thee: 2 Cor. 10:9, yet, often, with men also: as of Christ, Luke 2:54. And, more generally, in this book, chapter 6:7. When man's ways please the Lord, he maketh even his enemies to be at peace with himself. And some observe here the propriety of the verb, to find, upon which they infer, that as a thing is properly found (εὕρημα in the Greek) that was not sought, or expected; so the grace of God, and his gifts, are altogether free, without any precedent meritorious acts of ours. The doctrine is good; but if it had no better ground, I would not oblige any man to believe it. It may seem, to put us in mind, not to ground our faith upon.

{Good understanding} Or, good success. The Hebrew verb, שכל not in different conjugations only, but even in the same, does signify to be wise: to be endowed with good understanding; and, to prosper, or to have success. And there is great reason for this communication of significations, because of the near dependency in the things themselves. That good understanding, (that is, prudence, and discretion:) does often beget good success, no man makes any question; and that want of understanding, is the overthrow of many public and private estates. But on the other side, that good success, which (sometimes by a stronger power is cast upon weak, yea, wicked attempts,) does entitle rashness and folly, yea mere madness sometimes, to wisdom and prudence in the opinion of the world, is the observation of many ancient historians, and other approved judicious writers. Among other, Demosthenes, has this observation: Αἱ γὰρ εὐπραξίαι δειναὶ συγκρύψαι καὶ σκιάσαι τὰς ἁμαρτίας τῶν ἀνθρώπων, etc. that is, prosperity and good success, is of great force to hide and shadow the faults of men: but if once they begin to trip, then all such things are discovered and come to open light. So that one word may very well signify both, and they must be men of solid judgments, that can discern between good success, by chance, and real understanding and prudence: and upright honest men too, that they be not carried, with the current, and suffer their judgments (as most men, when wicked men rule:) to be overswayed, and, in time, blinded by their affections. And in this place particularly, good success may do very well, since all men know, that not only God's favor, really is the cause of good success, for the most part: but even the opinion of it, though grounded upon error, or delusion, does often not a little prevail to that effect.

{In the sight of God and man} Some refer these words to favour; because often so joined in Scripture: and then bring in good understanding, after. I confess there be examples of such trajections; (as they call them) in Scripture; some that may be thought as harsh as this. But then we must say withal, that necessity of admitting such trajections in such places, does appear more, than it does here. All men that are wise, or endowed with a good understanding, are not known to be so, or generally accounted so. The credit of wisdom, in the world, is a thing that goes as much by favor, and good luck, as anything that I know. See what has been said of good success, upon the former words. Besides, envy and malice do often blast the credit of men of great ability; and there be artificers in the world, to cry up them for able and honest, that are most unworthy of any such commendation: even those sometimes, who if they had their due, a halter, and gibbet, would be their reward. Ille crucem sceleris pretium tulit, hic, diadema. God's favor may alter the case, and bring men, (those that fear, and serve him, cordially, when it is for their good) into credit: sometimes, it is an effect of God's great favor, that they are not (though best deserving) more regarded by men.

Verse 5. {Trust in the Lord with all thine heart} This with all thine heart, is of great force here; and very emphatical. First, because it is a principal duty of religion, and God is said to take pleasure in them, that trust to him, or hope in his mercy, Psalm 147:11, to endear this duty unto us. Secondly, with all thine heart, does import an earnest striving, to the utmost of our powers, against all impediments, and temptations to the contrary, and suggestions of the flesh, or sense. Such was Job's trust, and such his resolution, when he said, though he slay me, yet will I trust in him, Job 13:15. Such David's, when he said, that he would not fear, though the earth should be removed, etc. Psalm 46, and such the prophet Habakkuk's, when he said, Though the fig tree shall not blossom, neither shall fruit be in the vines, etc. Yet he would rejoice in the Lord; he would joy in the God of his salvation. Hab., last verses. These things may be thought impossible, by them that know not experimentally, what it is to trust, with all their hearts. Even in worldly things, a good heart, and a good resolution, will go a great way: even to amazement sometimes. How much more in God and for God: if a man be well grounded and prepared. See Rom. 8:31 to the end of the chapter.

{Lean not unto thine understanding} A seasonable caveat, and admonition, lest that having before set out the praise of wisdom, and understanding, as effects of the fear of God; foolish men, upon a persuasion of godliness and religion, should adscribe to their own wit and prudence, and grow presumptuous, as they grow (or persuade themselves they do:) religious. Neither is it enough for us to trust in God (not in ourselves:) for the means; that is, that in case things fall out as we wished and endeavored, to give him the thanks: but also, for the event, whether so, or so: that in case it prove contrary to our desires and endeavors, yet to believe that God is wiser than we, and does order all events for the best, though we cannot penetrate into the depth of his counsels.

Verse 6. {In all thy ways acknowledge him, and he shall direct thy paths} 1 Chron. 28:9.

{In all thy ways acknowledge him} Use God's counsel in all your actions, and do nothing contrary to his will.

Verse 7. {Be not wise in thine own eyes} Rom. 12:16. See before upon chapter 2:5, and find the knowledge of God.

{Fear the Lord, and depart from evil} Chapter 16:6. Job 1:1.

Verse 8. {It shall be health to thy navel} Some think, because infants, while in the womb, receive all their nourishment, from which depends the health and growth of the whole body, through the navel, which afterwards becomes, if not altogether useless, yet not so considerable, as to be reckoned a principal part: that therefore the navel is here used allegorically, or metaphorically, of infants, through spiritual regeneration, in the womb of the Church: but this seems to me too remote. I rather agree with them who think that the whole body is comprehended under these two, the navel, and the bones, the softer parts, under the one, and the harder and more solid, under the other. The navel is as it were the knot, in appearance at least, which hangs or fastens all the belly, the seat of the softest parts: and so is called by some, ligamentum intestinorum. It is likely, that it was common speech among the Hebrews; as also that of the bones, which we find also Job 21:24, speaking of a man in full strength and vigor of body, His breasts are full of milk, (some translate mulctralia; his milk-bowls, or vessels: but it is a figurative expression, to express vigor of body, though not so proper to men) and his bones are moistened with marrow. It is possible also, that there might be some allusion, in the expression, to arches in building; where one stone, that which is in the middle, called also sometimes, umbilicus, seems to bind the whole arch. Unus lapis fecit fornicem: ille qui latera inclinata cuneavit, & interventu suo vinxit. Whence it is, that author of the book De mundo, (entitled to Aristotle) how fitly, I know not; but very elegantly, compares God to these umbilical stones, as by whom the whole world, all parts of it, are sustained and preserved. The same ancient Latin author, whose words I had but now, speaks of it in another place; Democritus invenisse dicitur fornicem, ut lapidum curvatura paulatim inclinatorum medio saxo alligaretur. But he denies it, and maintains that long before Democritus such building was in fashion. However, among the Hebrews, (who might learn it of the Egyptians) though not among the Grecians, or Romans, it might be of far greater antiquity. So the navel, or umbilicus, being just in the midst of the body, (as is noted by physicians) it may appear as a knot, or binding of the whole body.

{Health} Heb. medicine.

{Marrow} Heb. watering, or, moistening, Job 21:24.

Verse 9. {Honour the Lord with thy substance, and with the firstfruits of all thine increase} Exod. 23:19 and 34:26. Deut. 26:2, etc. Mal. 3:10, etc. Luke 14:13.

{Honour the Lord with thy substance} That is done many ways. By deeds of charity especially. He that oppresseth the poor, reproacheth his maker, but he that honoureth him, hath mercy on the poor: Prov. 14:31. To build churches unto God, was once thought a very good way too: and that centurion in the Gospel, was thought worthy of Christ's favor, because he had built the Jews a synagogue. Now, according to the religion of the times, to pull down churches, is to honor God: and if soldiers had not been more merciful in the execution, than some ministers (who notwithstanding like well, that God should still be honored with payment of tithes:) have been in crying them down, and profaning them, so far as in them lay; (for which also some have been rewarded) it may be by this we should have had but few standing. God preserve them that yet have escaped.

{And with the firstfruits of all thine increase} As was commanded in the law: and by this they acknowledged, that God was the giver of all things, and that they were ready to bestow all at his commandment.

Verse 10. {So shall thy barns be filled with plenty} Deut. 28:8.

{Thy presses shall burst out with new wine} To pay or give what God appoints, is not the way to impoverish men, but to enrich them. The Hebrews have a very elegant proverb to this purpose; תעשׂר בשביל שתעשׁר, that is, pay your tithes, that you may be rich. The same word in the Hebrew, (the different placing of one little prick over one of the letters, makes all the difference:) signifies to pay tithes, and, to grow rich: which gave occasion of the proverb. Now these promises of temporal rewards, though they have many times a very literal accomplishment, and many men have been, and are repaid with great advantage, for their good deeds, even in this life: yet it is not the part of a Christian to fix his heart upon temporal rewards, or promises; but to prepare himself to bear the cross, and to think it highest honor and happiness, (in this world,) thereby to be made conformable unto Christ. See more of temporal promises, upon Psalm 37:1. Fret not thyself.

Verse 11. {My son, despise not thou the chastening of the Lord: neither be weary of his correction} Job 5:17. Heb. 12:5. Rev. 3:19.

{Despise not the chastening of the Lord} Do not set light by God's rods; but make good use of them: neither be too much cast down under them, for they come for your good. Though this seem but harsh doctrine unto flesh and blood; yet we find that natural reason prompted it to divers ancients, who had it not from either Job, or Solomon, or any other of divine authority, since them. Seneca, after many ancienter: Hos itaque Deus quos probat, quos amat: (these two words the very same almost, that are used by the apostle, ἀγαπᾷ, and παραδέχεται:) indurat, recognoscit, exercet: eos autem quibus indulgere videtur, quibus parcere; molles venturis malis servat. And elsewhere he uses the same similitude of a father: Patrium habet Deus adversus bonos viros animum, etc.

Verse 12. {Even as a father the son, in whom he delighteth} Deut. 8:5. The apostle, Heb. 12:6, quoting this passage out of Proverbs, as appears by the context, instead of these words, even as a father the son in whom he delighteth: he has it, and scourgeth every son whom he receiveth; according to the translation of the Septuagint, then commonly received among the Jews. The original Hebrew וכאב as it may be differently pointed, without any alteration of the letters, will afford either: either even (or, and) as a father: or, and scourgeth. The difference, as to the matter, is of no moment; and therefore the apostle was not scrupulous. Neither should we, where there is no greater occasion; and there would be less divisions and dissensions among brethren.

Verse 13. {And the man that getteth understanding} Heb. draweth it out: to wit, out of the well of God's word. The Hebrew word, does also signify, scaturire; to boil or spring up, as a fountain does: which sense of it is here followed by some rabbins. I like it the better, because of the words of our Savior, John 4:14. But water that I shall give him, shall be in him a well of water springing up into everlasting life.

{The man that getteth understanding} Heb. the man that draweth out understanding.

Verse 14. {For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold} Job 28:15, etc. Psalm 19:10. Chapter 8:11, 19 and 16:16. Or, according to Mercer, and [better] than the gain of fine gold. The preposition which is set before gold, in the order of the words; he thinks does belong unto gain, in the construction. There be examples of such, whether anomalies, or elegancies we confess: but the sense is good either way. Nay, the sense is the same, in effect, so that there needs no further dispute about it.

{For the merchandise of it is better than the merchandise of silver} The gain that men get by using it, as merchants do by traffic.

Verse 15. {She is more precious than rubies} Learned men are not agreed about the proper signification of פנינים. Some translate it, margaritas, pearls; some, carbuncles, or rubies; others coral, but the most common, and surest (as I conceive until we know more certainly:) expression is, precious stones.

Verse 16. {Length of days is in her right hand} He compares wisdom to a queen, that holds long life in one hand, and wealth and honor in the other, to give plentifully to her servants. The ancients had a way of reckoning (whether years, or anything else) by the fingers and hands. They began with the left hand; and when they were come to a hundred, then they passed to the right hand: whence is that expression of one of the poets, speaking of one that was very old; atque suos jam dextra computat annos; that is, he reckons his years with his right hand. Some think that Solomon in these words might allude to that custom; which is not impossible: for it seems to have been very general; and many ancients both fathers and others, speak of it, or allude unto it. But more probably that he does allude to what happened unto himself in a vision, dreaming, 1 Kings 3:5, etc. where we find the same particulars, as are here expressed: and which is most observable, riches and glory, (honor, there, in our English, which is the same thing: yea and that same word in the original כבוד) put together, as it were in one hand, verse 13, and length of days, by itself, as the principal and most considerable, and as it were in the right hand: verse 14 and wisdom, the ground and foundation of all, verse 12. So that there is no question to be made of the allusion. As for the thing itself that is here affirmed, see the references upon chapter 2:21, etc. and upon verse 18, a tree of life, of this chapter.

Verse 17. {Her ways are ways of pleasantness} The man that walks wisely, shall enjoy true pleasure, and felicity. And this, not hereafter only, in the world to come, (which must be our chiefest end, and aim, to which this is but a passage,) but in this life, also, in a good measure. For the kingdom of God is not meat and drink, but righteousness and peace, and joy of the Holy Ghost, Rom. 14:17. Neither is this contrary to what is elsewhere delivered by the same apostle, that all that will live godly in Christ Jesus (in whom are hid all the treasures of wisdom, Col. 2:3.) shall suffer persecutions, 2 Tim. 3:12, or that through much tribulation we must enter into the kingdom of God, Acts 14:22, since that spiritual joys, and temporal adversities are no ways incompatible: and even where there is no present sense of joy at all, yet the assurance we have of future joys in another world, is a kind of anticipation of joy, though not yet sensibly enjoyed. Again, the heathens themselves, though in their praises of wisdom and virtue, they come not much short of Solomon: yet they could say, (and their writings are full of such cautions, and admonitions) that Radices amarae, etc. that the roots, (or beginnings and first application) of wisdom, were bitter; but the fruits sweet and pleasant. See also Ecclesiasticus 2:1, 2, 3, etc. My son, if thou come to serve the Lord, prepare thyself for temptation, etc.

Verse 18. {She is a tree of life} Which brings forth such fruit, that they that eat thereof have life. He alludes to the tree of life in Paradise, Gen. 2:9. Rev. 2:7. Now when we read of life, length of days, and the like, in this book; though we exclude not the more literal and obvious sense which nevertheless more peculiarly belonged unto the Jews; as has often already been observed, yet it becomes us that are Christians, to remember what true life is, as we are taught by Christ and his apostles, and as true Christians, to set our minds upon that, which is the hope of our calling, Eph. 1:18, and the end of our life, 1 Pet. 1:9, in which all other promises, which were but as types and figures of this are fully comprehended, exhibited, and fulfilled. See the references upon verse 16.

{A tree of life} Not elsewhere mentioned in the Old Testament but in Genesis, and in this book. And it seems by comparing of places (in four several places he does use the words) that it was a proverb in Solomon's time applicable to anything, that is much desired, and longed for, and brings great joy and comfort when it comes whether it have any relation to life, (in the proper sense,) or no. So chapter 13:12. Hope deferred, etc. but when the desire cometh, it is a tree of life. Chapter 4:15. A wholesome tongue, is a tree of life. So is ζωὴ ἐκ νεκρῶν: life from the dead: used proverbially, by the apostle, according to best interpreters Beza, and others: Rom. 11:15. For if the casting away of them be the reconciling of the world: what shall the receiving of them be, but life from the dead? And so ἀναβίωσις: and vita altera, in profane authors.

{To them that lay hold upon her, happy is every one that retaineth her} The Hebrew words, here translated lay hold, and retaineth; are very emphatical, as by Mercer is well observed: importing the first, an earnest, and watchful catching at a thing: the other, a firm and fast holding of what is caught. As to the first, the words of our Savior may give some light, that the kingdom of heaven suffereth violence, (or, is taken by force; as the margin there:) and the violent take it by force. Matt. 11:12, as also the words of the apostle, lay hold on eternal life. 1 Tim. 6:12. To the latter; happy is every one, etc. the words of the same apostle, Wherefore, he that thinketh he standeth, let him take heed lest he fall. 1 Cor. 10:12, and Apoc. 2:25, hold fast till I come; may seem to have more particular reference. Certainly, security and presumption is the loss of many, if not most, that think themselves good Christians. Little do most men think, neither are they willing to believe, that it is a matter of great care, diligence, solicitude, continual watchfulness, and circumspection, to get eternal life.

{Happy is every one that retaineth her} Chapter 8:34.

Verse 19. {The Lord by wisdom hath founded the earth} Psalm 24:2. Solomon having spoken so much in commendation of wisdom, and attributed unto it such marvelous effects, as he has done; and all this, of human wisdom; or rather, divine, but such as is imparted unto man, by God; he proceeds now into admiration of divine wisdom, as it is in God himself, and shows the wonderful effects of it, to the end, partly, that we might the sooner be drawn to the love and esteem of so heavenly a thing; and partly, that we might the better understand the truth of what he had delivered before, that all wit and wisdom in man, does proceed from God, and is his gift; and therefore to be expected from him only. This I conceive is the best and plainest coherence. We may also understand Christ, the Son of God: Λόγον ἐνυπόστατον: the substantial, and consubstantial word of God, yea the power and wisdom of God: 1 Cor. 1:24, in whom all the treasures of wisdom and knowledge are hid, Col. 2:3. Him, I say, to be aimed at, and mystically set out by these words. For by him were all things created, etc. Col. 1:16 and John 1:1, etc. But this, rather as the mystical, than literal meaning, other reasons are given of the coherence; but such as I judge either too remote or impertinent.

{Established} Or, prepared.

Verse 20. {By his knowledge the depths are broken up} Those deep places, into which the waters were driven at the beginning, Gen. 1:9. So some others, have other interpretations. But the most probable of all, is, to understand it of fountains and springs, which rivers are made of, without which the earth would not be habitable, and therefore mentioned here as a great effect of God's wisdom, and prudence towards mankind. Now concerning fountains and springs, there be divers questions in philosophy; the resolution whereof would very much set out the power and wisdom of God in contriving things so usefully, and yet so hiddenly, that the wisdom of man is posed in the consideration of the causes. Besides philosophers, Plutarch, as I remember, has some considerations upon the cause of fountains and springs, in the life of Paulus Aemylius.

Verse 21. {My son, let not them depart} Here Solomon returns to the commendation of human wisdom, (such as man in this world is capable of, I mean, as was said before:) and much to the same purpose, as before. See therefore what has been said of repetitions in this kind, in the preface. Now for a nominative to this verb, some fetch it from the foregoing verses, 19, 20, wisdom, understanding, knowledge. Others, (by a transition, or transposition) from the following words, in this verse, sound wisdom, and discretion. This last would be more probable, were it not against the laws of right syntax that to substantives, feminine, an adjective masculine should be joined. But there be examples of that in other places of Scripture; so that the reader may please himself.

{Sound wisdom} תושיה see upon chapter 2:7, sound wisdom.

Verse 22. {So shall they be life unto thy soul} Without wisdom then, the soul lacks life, and the body wants ornament.

Verse 23. {Then shalt thou walk in thy way safely, and thy foot shall not stumble} Psalm 37:24 and 91:11, 12. See there.

{Then shalt thou walk in thy way safely} You shall prosperously effect all your business in the day, and after it is done, you shall sleep quietly in the night.

Verse 24. {When thou liest down} Psalm 3:5, 6.

Verse 25. {Be not afraid} Or, Thou shalt not be afraid, verse 24. Psalm 111:3.

{Neither of the desolation of the wicked} For when God destroys the wicked, he will save his, as he did Lot in Sodom: or, the desolation of the wicked, actively; that is, the mischief and destruction, which the wicked does plot and project against you. See (as before) on Psalm 91:5, etc.

{When it cometh} Or, that it should come, to wit, upon you.

Verse 27. {Them to whom it is due} Heb. the owners thereof. And who are those think we? Even the poor and needy, who by the law of God, have right to part of what we have; if we have to spare: that is, if we have more, than is needful for our present sustentation, and our children's. So the Greek translation here, (ἐνδεῆ:) and best expositors. And hence it is, (say some) that alms are called by the rabbins, צדקה that is, properly justice.

Verse 28. {Go, and come again} Pay your debts upon demand, if you be able, and defer not payment.

{And tomorrow I will give, when thou hast it by thee} Lev. 19:13. Deut. 24:15.

Verse 29. {Devise not evil} Or, practice no evil.

{Seeing} Or, when.

{Seeing he dwelleth securely by thee} Seeing he fears no ill from you and therefore cannot prevent it.

Verse 30. {Strive not with a man without a cause} Out of pride, or covetousness.

{If he have done thee no harm} The Hebrew words seem to import literally (and so Pagninus in his interlineary translation:) si non retribuit tibi malum. But it is a great mistake, not in him only, but in divers lexicographers, even Buxtorfius, (a man otherwise of extraordinary deserts, in this kind of learning) for one. For the word גמל does not only signify retribuere, etc. but as often almost, do a man a kindness or unkindness, without any provocation. The vulgar translation therefore is here deservedly commended, which expresses it: cum ipse tibi nihil mali fecerit: which our English does follow. But we must not here follow the inference and interpretation of some rabbins, who because of this addition, if he have done thee no harm, teach, that therefore if a man have done us harm, we may hate and persecute him with fools, etc. as once their forefathers did, upon the command, Thou shalt love thy neighbour; that therefore it was lawful to hate an enemy; for which they were reproved by Christ, Matt. 5:43, which is answer enough, to satisfy any Christian, that it ought not to be so. But neither would we say anything to favor Anabaptists, or any other, who shall hold it unlawful, to sue for our right unjustly detained from us, in courts of justice: so it be without malice, hatred, or too great animosity: but in the spirit of meekness, with a readiness to surcease, (though with some loss) upon any offer of accommodation otherwise.

Verse 31. {Envy thou not the oppressor} Psalm 37:1. Desire not to be like unto him in oppression, that you may be as rich as he.

{The oppressor} Heb. a man of violence.

Verse 32. {But his secret is with the righteous} Psalm 25:14. That is, his covenant, and fatherly affection, which is hid, and secret from the world. Or, the secret of the Lord, that is, that תושיה spoken of before, chapter 2:7. He layeth up sound wisdom, etc. that is, eternal life: of which see more there. יצפן, he layeth up, or hideth, there: and סודו, his secret, here. But of the different acception of these words in general, and in this place, the secret of the Lord, see more upon Psalm 25:14. The secret of the Lord is with them that fear him, etc.

Verse 33. {The curse of the Lord is in the house of the wicked} Mal. 2:2.

Verse 34. {Surely he scorneth the scorners} James 4:6. 1 Pet. 5:5. He will show by his plagues, that their scorns shall turn to their own destruction, as chapter 1:26. See more upon Psalm 18:26, thou shalt show thyself froward. And upon chapter 1:4, the simple.

{Surely} Heb. if.

{But} Or, yet.

{He giveth grace unto the lowly} He makes them to find favor with men, as Exod. 3:21 and 11:3 and 12:36. This saying of Solomon: He scorneth the scorners, but he giveth grace unto the lowly, is by the Septuagint (so called) turned into the Greek: Κύριος ὑπερηφάνοις ἀντιτάσσεται· ταπεινοῖς δὲ δίδωσι χάριν, and so quoted by Saint James, and Saint Peter, according to the reference above. Now every man will say, at first hearing, that the sense is well enough expressed, since that the scorners, and the proud, both in their nature, and according to Scripture, (as has been observed by expositors) come all to one. But I do not find the unexpressible elegancy and pregnancy of this translation taken notice of, which I wonder at. Observe then, that the authors of it taking it for granted, that by לצים proud men were intended by Solomon, such as the Greek call ὑπερηφάνους (wherein I think they were right enough) because they could not make a verb of it, as from לצים in the Hebrew, יליץ in lieu of that, they used ἀντιτάσσεται, which does signify ex adverso aciem instruere; as if we said, to counter-encamp; or, to stand in battle array in direct opposition, which does imply, that as they do, so does God, as they deal with him, so he with them, and that is in effect, (but, intimated only, not expressed,) that as proud men behave themselves proudly towards God, so God (according to that, with the froward, thou wilt show thyself froward: Psalm 18:26.) towards them. But the Greek is more emphatical, implying withal that the proud, (agreeable to some other places of Scripture) do as it were levy war against God himself; a great aggravation of their sin.

{Unto the lowly} Heb. עניים (not, ענוים) that is, unto the poor; not unto the lowly. But because it is most proper unto the poor and needy, to be humble and lowly: (I say, most proper it becomes them best: though it often falls out otherwise: there be proud beggars in the world; and generally, none more proud, than they that have been beggars, if once they come to be somebody: we see at this day:) therefore we find the words more promiscuously used in Scripture, (in sundry places,) of poor and lowly. But the rabbins note, that though the word be written with a י here; yet it must be read with a ו (or, Vau.) so that they make it rather a mistake of a letter, in the writing; than a community of signification. The reader may choose which he will. See more upon chapter 11:2, with the lowly is wisdom.

Verse 35. {But shame} See upon Psalm 119:6. Then shall I not be ashamed, etc.

{Shall be the promotion of fools} Heb. exalteth the fools. And this I take to be the best translation, exalteth, that is, proclaims, divulges, and makes them known, as things that are lifted up, are more in sight. There is no great difference of sense I confess: but so shall we make this to agree with chapter 14:29, where the same expression is in the Hebrew, but he that is hasty of spirit, exalteth folly: that is, does commit many things, by which his folly comes to be known and talked of, both far and near.

CHAPTER 4

Verse 1. {The instruction of a father} Of me, who take on me the person of a father, and love all you young men, as if you were my own children. See upon chapter 1:8, My son, etc.

Verse 2. {Good doctrine} The Hebrew word comes from receiving, to show, that we are ignorant of ourselves; and are bound to receive good instruction, when it is offered by others.

{Forsake you not my law} My precepts, which are not only doctrinal instructions, but also rules of life appointed by God, as a divine law.

Verse 3. {For I was my father's son} My father taught me, and I hearkened to him: so I teach you, and expect that you should hearken unto me.

{Tender and only beloved in the sight of my mother} 1 Chron. 29:1.

{Only beloved in the sight of my mother} Beloved, is well added, to show her singular affection to Solomon, as if she had had no more children; yet had she three more; 1 Chron. 3:5.

{In the sight} Heb. לפני. But over against it in the margin, there is a different reading; לבני, to the sons, or, children: or, as some would translate, among the children. But Mercerus shows well here, that they do wrong to the Bible, that embrace that reading; since the Masoretes themselves that observe it, pass their censure upon it, that it is false, or spurious.

Verse 4. {He taught me also, and said unto me, Let thine heart retain my words: keep my commandments and live} 1 Chron. 28:9. In this chapter be many repetitions, of which (generally,) and the cause of them in this book, see in the preface to the book.

{He taught me also and said unto me} How far Solomon does here represent his father David speaking; or, (to be plainer,) how far the words of David, which are here set down by Solomon, (for that some are, there is no question made,) do extend, is a question not easy to be determined by any argument from the text itself. Some think that David's words go no further than this very verse, and that in the next, Get wisdom, get understanding, etc. it is Solomon himself that speaks. Others, that David speaks, till verse 7, Wisdom is the principal thing, etc. Others again, till 10. Hear, O my son, etc. I cannot give any reason why any of these opinions may not be true, or equally probable: but if any go further, the further they go, the more improbable to me their opinion will be. For if some of these chapters, one or more, had been penned by David, it is likely they would have had David's name prefixed in another manner. But that Solomon did learn many of these sentences throughout the book, from his father David as I make no question, so is it as little to the purpose here.

Verse 6. {Love her, and she shall keep thee} Seneca will give great light: Haec si persuaseris tibi, et virtutem adamaveris (amare enim parum est) quicquid illi contigerit, id tibi, qualecunque aliis videbitur, faustum felixque erit: & torqueri, si modo jacueris torquente securior, & aegrotare, si non maledixeris fortunae, si non cesseris morbo; Omnia denique—in bonum abibunt; etc. And could they so speak, that had no certainty of the immortality of the soul; no assurance of any better condition after this life; and Christians complain if they suffer in this world; or think that God is not in heaven, or regards not, if innocent men are afflicted.

Verse 5. {Get wisdom} In the fifth and sixth verses, he requires that we should purchase wisdom, lay it up in the memory, as in a storehouse, not go aside from it on either hand, but obey it constantly, out of love. See also chapter 3:14.

Verse 7. {Wisdom is the principal thing} Heb. ראשית חכמה, where no regimen is; (I mean no alteration of points or letters, to betoken a regimen: the first word not being capable of any such alteration:) and therefore they that would have it translated, Principium sapientiae, or the beginning of wisdom; and not principium, or praecipuum sapientia; that is, wisdom is the first, or principal thing: as if the one were more according to the Hebrew, than the other, are certainly mistaken. The Hebrew will bear either: and Mercerus has both; Initio sapientiae; and, principium sapientia: but prefers this latter, which we have here also in our English. And the coherence so, is both good and plain: that since wisdom is the thing, wherein our summum bonum, or chief happiness does consist, that therefore among other ends and purposes, which every man in the course of his life does propose unto himself, we should make this the chiefest, (which to attain, we should think no pains, no cost, Matt. 13:43, and selleth all that he hath, etc. too great) to get wisdom.

Verse 8. {Exalt her, and she shall promote thee} Have her in high account, and then you shall prosper. Worldlings do contrary, they make low account of wisdom, and seek it at last, or not at all. The words will bear this sense also: tread her ways diligently; and she shall, etc. and it is followed by some. But the other sense agrees better with the following words, according to that 1 Sam. 2:30. Them that honour me, I will honour, etc.

{Exalt her and she shall promote thee} For them that honour me I will honour: and they that despise me shall be lightly esteemed, 1 Sam. 2:30.

Verse 9. {An ornament of grace} Chapter 1:9. Some learned men think, that St. James his words, But he giveth more grace, James 4:6, are taken from this place. Indeed לוית may signify augmentum, or additamentum: and so the vulgar Latin, Dabit capiti tuo augmentum gratiae: but not so translated here by the Septuagint; but by στέφανος: a crown, or garland: both here, and chapter 1:9, where it seems to agree better, than augmentum, and, if there; it is likely, that the same was intended here too: so that I see no great likelihood, that it should be so, as Heinsius would have it. Yet if it be granted, there will be no great inconvenience: and it cannot be denied, that there be examples of more remote allusions.

{A crown of glory shall she deliver to thee} Or, she shall compass thee with a crown of glory. Not, a corruptible crown, (though that too, sometimes) 1 Cor. 9:25, which because corruptible, and intermingled with many thorns, many wise men have thought not worthy the taking up: but a crown that fadeth not away, 1 Pet. 5:4. See more of temporal rewards and promises upon Psalm 37:1. Fret not thyself, etc.

Verse 11. {I have taught thee in the way of wisdom} Solomon declares what care his father had to bring him up in the true fear of God: for this was David's protestation, which Solomon now repeats.

{I have led thee in right paths} Heb. made thee to go, that is, assisted you by calling upon you.

Verse 12. {Thy steps shall not be straitened} You shall walk at liberty without offense.

Verse 13. {Take fast hold of instruction} See before upon chapter 3:15, to them that lay hold upon her. Now, to take fast hold, we cannot; nobody can; except we proceed from grace to grace: from virtue to virtue. There is no standing still: either to advance, or go back we must. Ancient philosophers could tell us that; whose writings are full of exhortations, to the purpose. Sublabemur, nisi ire et niti perseveraverimus, Si quicquam ex studio et fideli intentione (that is, courageous earnestness:) laxaverimus, retro eundum est. Nemo profectum ibi invenit, ubi reliquerat, says Seneca.

{And when thou runnest thou shalt not stumble} Psalm 91:11, 12. See there the annotations on verse 5, etc.

Verse 14. {Enter not into the path of the wicked, and go not in the way of evil men.} 15. {Avoid it, pass not by it: turn from it, and pass away.} Of the danger of evil company, and the seasonableness of such warnings, see before upon chapter 1:10. My son, if sinners entice thee: and the references there. Now, here by so many words in the 15th verse, for one thing: being all of one signification; as may seem to make a notorious tautology, or battology: though indeed it is otherwise. For the accumulating of so many words of one signification, upon such an occasion, is very emphatical. Solomon by this reiterated language, (which is natural in such cases) would have us to understand the eminency, and imminency both of the danger that young men are in, through ill company. As if passing by in the streets, we should descry fire breaking out of a house, which had not been taken notice of: or, upon the highways, we should observe some ignorant traveler, in a full career, to some terrible precipice: nobody would wonder to hear us often repeat the same words; as fire, fire: a precipice, a precipice: take heed, look to yourself: and the like. So is this unusual repetition of words here of purpose, to make us the more sensible of that, which though it be so true, as nothing can be more; yet is so little believed, that more young men laugh at it, when they are told of it; than are persuaded, that there is any danger in it. And when, in what age, or what place of the world; did men, whether heathens, or Christians (so called) generally, men and women, indulge to themselves more liberty in this kind; than they do, now, in these times, which we are taught to call (so little we make of mocking God:) blessed and happy times? And times of reformation? Such earnestness of language we may observe in Theognis, (that ancient Gnomologue, who comes nearest to Solomon, of any that I know now extant) where he advises his friend to avoid bad company, (which I think he repeats in little less than a dozen places:) and to apply himself to good. There he has several words together: stick to them, drink with them, eat with them, sit with them, and please them: for their power is great, says he, what? To frame you (by their example) to goodness; as follows there.

{And go not in the way of evil men} Come not into it at all, or if by force of temptation you be brought into it, go not forward in it, but get out of it quickly.

Verse 15. {By it} Heb. through it.

Verse 16. {For they sleep not except they have done mischief} Meaning, that to do evil, is more proper and natural to the wicked, than to sleep, eat, or drink, Psalm 36:4.

{Unless they cause them to fall} Either to fall, (in their estates, or persons) by their violence or violent hands: or to fall (in their souls, and resolutions,) by their temptations, which is as acceptable a prey unto them, (such is their wickedness, Rom. 1:32. Who knowing the judgment of God, etc.) as the getting of much substance. And thus are they also very lively represented by an ancient comic upon the very same occasion of dissuasion, from them, and their company. Solomon's words may receive some light by the collation: which I think is the best use we can make of such authors: and I profess that in many places of Scripture, both of the Old, and New Testament, where best commentators left me very doubtful, I have received much satisfaction from such collations: as Beza does profess somewhere, that he was beholding to Anacreon, (a very wanton poet otherwise:) for the right sense of a place of Scripture. Plautus is the man that I mean: who in one of his comedies, makes a father speak to his son in this manner:—Nolo ego cum improbis te viris, Gnate mi, neque in via neque in foro ullum sermonem exequi, (Here we have the substance of the 14th and 15th verses) Novi ego hoc seclum moribus quibus sit; malus bonum malum esse vult, ut sit sui similis. (Just so Solomon here, if we interpret this, to fall, of those whom they entice: which is as natural an interpretation as any other, not omitted by Mercer:) then he proceeds to a description of their violence:—turbent, miscent mores, Mali, rapax, Avarus, invidus (avidus furti,) sacrum, profanum, publicum, privatum habent, Hiulca gens.—quod manu non queunt Tangere, tantum fas habent quae manus abstineant. Caetera, rape, trahe, fuge, late, etc. How excellently well is their unquiet life, broken sleep, and continual endeavor to do mischief, which exposes them to perpetual flights, and dangers in those words, Caetera, rape, trahe, etc.) their haste, their greediness, their fear, their flight, in few words, set out, and acted.

Verse 17. {For they eat the bread of wickedness} Chapter 9:17 and 20:17. Some refer this for, to their unquiet sleep, spoken of in the verse before: as a reason in part of it. As if he said: no wonder if they cannot sleep quietly, who live by mere rapine, and know themselves in danger in all places, of being taken, and seized, as enemies to the peace and quietness of other men.

{The wine of violence} Heb. violences. That is; gotten by wicked means, and most cruel oppression, Amos 2:8.

Verse 18. {Unto the perfect day} Psalm 37:6. Signifying, that the godly increase daily in honor, till they come to perfection. Or rather, that their minds being enlightened by the Spirit of wisdom in this life, they shall proceed from grace to grace, from virtue to virtue in this world, until they be come to the end of their race, and be admitted to the presence of God; by participation of whose glory they shall shine themselves, as the sun does in the firmament to our eyes. And many of them that slept in the dust of the earth shall awake, etc. And they that be wise, shall shine as the brightness of the firmament, and they that turn many to righteousness as the stars forever and ever, Dan. 12:2, 3.

Verse 19. {The way of the wicked is as darkness} Isa. 59:9. Jer. 23:12. Some read it in the Hebrew, באפלה in darkness so; not, כאפלה (with a caph:) as darkness, as we have it. It may seem plausible; but there is no need. For besides that, there is כ veritatis, (as Hebrew grammarians speak) as well as similitudinis, and so either way, (with a beth, or caph;) it comes all to one: it is more agreeable to the first member of the verse, as the shining light,) with a caph, than with a beth. Now, although it is very true, literally (and that, therefore the literal and immediate sense) that wicked men live in darkness, in reference to their lives and conversations, and to their actions and purposes: (and I wish it might be said of the wicked only and that of the Latin poet, were not generally true: O miseras hominum mentes O pectora caeca! Qualibus in tenebris vitae quantisque periclis Degitur hoc aevi quodcunque est!) yet mystically the words may as truly be referred to eternal death, so frequently set out in Scripture by darkness, as every man knows: as, eternal life, by light. See also upon chapter 3:18. She is a tree of life.

{They know not at what they stumble} Like men in the dark they can foresee no dangers, much less prevent them, Isa. 59:10. John 11:10. 1 John 2:11.

Verse 21. {Let them not depart from thine eyes} Chapter 3:3, 21. Or, let them not make them to depart: that is, let not the wicked (mentioned, verse 19.) make you neglect obedience to God.

{In the midst of thine heart} See chapter 2, verse 1, hide my commandments. So Seneca, aperto pectore haurire, upon the like occasion.

Verse 22. {And health to all their flesh} That is, they shall have health of body: under the which, all other blessings of this life, promised in the law, are contained. See chapter 3:8.

{Health} Heb. medicine.

Verse 23. {Keep thy heart with all diligence} As men keep the heart most of all from wounding, because the wound of it is mortal; so must they, in spiritual affairs, look principally to their thoughts, and afterwards to their tongues, eyes and feet. See also Jer. 17:9. The heart is deceitful above all things, etc.

{With all diligence} Heb. above all keeping.

{Out of it are the issues of life} Thence comes life natural, spiritual and eternal. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies; Matt. 15:19, and, A good man out of the good treasure of his heart, bringeth forth good things; and an evil man, etc. Matt. 12:35, and therefore the apostle would not have us to judge any man, (which must be understood of private judgment, and censures; and when the fact is not notoriously bad and scandalous,) but to leave all judgment to God, who only does see the hearts of men, 1 Cor. 4:5. Therefore judge nothing before the time, etc.

Verse 24. {A froward mouth, and perverse lips} Heb. frowardness of mouth, and perverseness of lips. Psalm 34:12, 13, 14.

Verse 25. {Let thine eyes look right on} Look to your way, like a traveler, and look not aside: weigh your actions beforehand by God's word: keep the mean, and avoid both extremes.

Verse 26. {Let all thy ways be established} Or, all thy ways shall be ordered aright.

Verse 27. {Turn not to the right hand nor to the left} Deut. 5:32. Josh. 1:7.

CHAPTER 5

Verse 2. {Discretion} Heb. discretions: that is, all manner of discretion.

{That thy lips may keep knowledge} That you may not only be wise yourself, but also able to teach others wisdom, Mal. 2:7.

Verse 3. {For the lips} I warn you to hearken to my words, lest you be deceived by the words of the adulteress.

{A strange woman} See notes on chapter 2:16.

{For the lips of strange women}, etc. Chapter 2:16 and 6:24.

{Mouth} Heb. palate.

{Smoother than oil} By oil and honey, he means flattering and crafty enticements, Psalm 55:21.

Verse 4. {Her end is bitter as wormwood} That which will come upon you, if you meddle with the adulteress. So Plautus (as by some has been observed upon the place) in melle sunt linguae sitae vestrae orationes Lacteque; corda, felle sunt sita, atque acerbo aceto: E linguis dicta dulcia datis, corde, amare facitis amantes, etc.

{And is bitter} 2 Sam. 2:26.

{Sharp as a two-edged sword} A two-edged sword, applied proverbially to anything that is very penetrative, whether to hurt, or to do good. Hence, as here in a bad sense; so elsewhere, the word of God is likened μαχαίρᾳ διστόμῳ (which is the word here too, in the Greek:) to a two-edged sword, Heb. 4:12, and Christ himself mystically set out with a sharp two-edged sword, coming out of his mouth: Proverbs 1:16. and 2:12. to express his irresistible power: to which purpose also a sword is attributed unto God Deuteronomy 32. and Psalm 7:12.

Verse 5. {Her feet go down to death} Chapter 7:27. All her doings lead to destruction.

{her steps take hold on hell} By hell here, we may safely enough understand hell as in common use, for a place of torments. Though fools make a scoff at sin, chapter 14:9. and have devised (men and women that are given to this sin:) many plausible terms, (among themselves:) whereby to color and extenuate their baseness and villainy; yet they will find one day, that God is not so easily mocked, (Galatians 6:7.) as they are easily deluded by the devil. However, what שאול was more commonly among the Hebrews; and ᾅδης among the Greeks, has already been said upon chapter 1:12. as the grave. So that as we have here first death; and then שאול all in one verse, according to the phrase and language of those days, both among the Jews and heathens; without any tautology though intended of the same thing: so should I say (did not I fear to engage myself into an endless controversy; or at least, not to be ended without many words:) that in the Apostles' Creed (so it has been called of old:) he descended into hell; was no otherwise intended. And indeed there might be another reason for it besides the common; because Christ, by some heretics, was affirmed not to have died really. But this by the way only: I leave every man free.

Verse 6. {Lest thou shouldest ponder the path of life, her ways are movable}, etc. The words as Mercerus well observes, are somewhat obscure and admit of different interpretations. Some translate, Semitam vitae forsitan si ponderes, etc. to this effect: If you be about to consider of the right way; the way that leads to present happiness in this world, and to eternal life, hereafter? take heed of such; avoid them with all possible care, since nothing can be more contrary to such a purpose, or deliberation, than the ways and company of such lewd insinuating women. Whether you be already in the way, or upon a deliberation concerning the right way, take heed of such: their company, if you be right, will pervert you: if yet to resolve, and in the act of further deliberation (as most that are young yet) and inquisition, they will blind your judgment: you shall not be able to judge aright, of what is best and expedient: what leads to true happiness; what to certain misery and destruction. It is the saying of Aristotle in his Politics, that οἱ ἐν πάθει ὄντες, they that are prepossessed with any passion, (whether it be passion of love, or fear, or any other) cannot discern the truth. Aristotle teaches in his Ethics at large, that as men are habituated in their lives and conversations, so are their judgments inclined and swayed, concerning that which is morally good or bad: and that τοῖς πολλοῖς ἡ ἀπάτη διὰ τὴν ἡδονὴν ἔοικε γίνεσθαι: most men are corrupted in their judgment through pleasure and sensuality; which they might have prevented, had they not run out into lewd courses. Others would have this to be the sense; That if a man be once habituated, and inured to lewd courses, though afterwards, when he begins to find the inconvenience of it, he would fain get out, yet it is not in his power; vestigia nulla retrorsum: as one of the Latin poets has it; None that go unto her, return again: neither take they hold on the paths of life: chapter 2:19. The consideration whereof should be of great force, to make men wary, if not altogether stupid, or of themselves, very desperate. Others again, because the Hebrew verbs (תנוע and תפלס) (according to the propriety of that tongue) may be translated either by the second masculine singular, or by the third feminine singular also; they refer this to the adulteress, and translate: Per semitam vitae non ambulat: vagantur ejus orbitae, ne sciat. Certainly, though it be the profession of such creatures, to entice and cheat others; yet themselves were first cheated by the devil, before they could resolve to prostitute themselves to so much infamy, (besides the danger of eternal death, which few of that desperate crew, think of) before God and men. Other expositions there be, but reducible to these, as to the main: Yet I do not find in any, that which I should of myself, pitch upon, as most literal and probable. It is observed by some others too, but by comics especially, who of all others should be best acquainted with their customs and dispositions: that as there is nothing more effectual to disengage the mind of those that cleave unto such as are here spoken of, than to see them (their manners and their conditions) in their own natural shape and color, without any disguise: and to know their own unaffected carriage and behavior at home, when they are alone among themselves: so there is nothing, that such more avoid, than to be so seen and known. It made one of the comedy, out of his good will to his good friend and master, to applaud himself extremely, that he had found out a way, (—quomodo adolescentulus Meretricum ingenia & mores possit noscere, Mature ut cum norit perpetuo oderit) how he might make them known to him, betimes, making no question at all, but if once known, he would ever after abhor them: and after a pretty large description of their domestic nastiness and gluttony, so contrary to what they appear abroad; he concludes, (Nosse haec omnia, salus est adolescentulis:) That to know these things in time is happiness, and as it were deliverance from death to young men. I conceive therefore; that Solomon's purpose in this verse was no other, than to set out the cunning of such creatures, who knowing well enough, that nothing can be more prejudicial to them than to be known, do what can be done by art to prevent it. It is a very hard, if not impossible thing, to discern well those things, though we have them before our eyes; which are in perpetual motion: variety of shapes and objects, hinders the intention of the mind, and keeps the eyes of the body from fastening upon anything. Therefore says Solomon, to express how she avoids to be known, that her ways are movable: which may also import frequent change of places (which the Hebrew נוע will bear very well, which also signifies to wander up and down) and habitations, a thing often practiced by them that would not be known. And this she does, says Solomon, lest thou shouldest ponder the path of life: that is, lest by loathing of her person through some casual distaste first, you should come by degrees to a right apprehension of your case, and so save yourself before it be too late.

{Lest thou shouldest ponder} There is much weight in that word. It is not bare pondering that can do good alone, except after follow consent, or assent and resolution. But by pondering, he comprehends these also, as supposing that no man can be so mad or senseless, (the desire of happiness being natural unto all men) as that after he has seriously, again and again considered (which is understood by pondering: a thing not to be done, but with care and diligence) of his case and of the end and consequent of these courses he is in, that he should continue in them to his apparent destruction, both of body and soul; both temporal and eternal. The word λογίζομαι is used in the New Testament, to the same purpose, which properly signifies, putare, to cast accounts: a very proper and significant word too, as any can be. It is the word used by St. Paul, Romans 8:18. speaking of the sufferings of the godly in this world, compared with eternal rewards: λογίζομαι γὰρ; For I reckon, etc. Certainly, want of this sober, serious consideration and ratiocination, (the proper work of a rational creature) is the greatest cause of most men's perdition.

Verse 7. {O ye children} O Solomon, and the rest of my sons: for they are David's words. See notes on chapter 4:4, 11.

Verse 8. {come not nigh the door of her house} As from a house infected with the plague: come not nigh the door.

Verse 9. {Lest thou give thine honour unto others, and thy years to the cruel} By honor, he may understand his wealth and good name: by others, the strumpets themselves; so styled in scorn, in opposition to a lawful wife, which by God's constitution and ordinance, is one flesh with her husband, Matthew 19:4, 5. Or, her children and kindred. By the cruel some would have the husband of this adulteress intended, of whom chapter 6:35, 36. it is said, that jealousy is the rage of a man: that he will not spare in the day of vengeance, etc. that is, in effect (compared with verse 32. before, that he that committeth adultery with a woman, destroyeth his own soul; etc.) that he will slay the adulterer without mercy: him therefore by the cruel here to be understood, which is not improbable. Yet there will be more emphasis in the word, if it be understood of the adulteress herself, it being the propriety of such creatures, as they are described ordinarily by the comics, as to put off all sense of honesty, so of humanity. No highway cutthroats can be more cruel than such, when they find their time. Terence is noted to have done that which no man ever before him did: that is, to have represented some of that profession, doing some acts of ingenuity. But it was the poet's ingenuity, it is thought, to set them out so, rather, than that any did really deserve it. But besides, there is a manifest allusion in the words, between אחרים, (alieni) others, and אכזרי, (crudelis) the cruel. Such allusions are very frequent in Scripture. There is also somewhat observable between the words of this, and the next verse, which I leave to them that read the book in the original language.

{thine honour} There be many interpretations of this word, upon this place: but, wealth, credit, and reputation; as has been said, most proper to the common use of the word, and best agreeing here. Yet if unto these any think fit to add, vigor, strength of body, which adds no small honor to the body, and fits a man for honorable actions, I am not against it. And here somewhat might be said in vindication of that form of words, (in that excellent formulary) in the rites of marriage: with my body I thee worship. There was great reason for it in those days, when (as once by the law of God, and by the law of nations, or civil law): concubines were lawful, and had jus thori: but could challenge no honor, or worship, which was due to the wife only. This very word, worship, is in the ancient Jewish form, which is exhibited by Buxtorfius, and the word there, פלח is also used of God's worship, as our English word is. But this by the way only, because many men are so apt to cavil at that, which they do not understand.

Verse 10. {thy wealth} Hebrew, thy strength.

{and thy labours be in the house of a stranger} Lest she, her husband and her children spend those goods which you have gotten with hard labor.

Verse 11. {And thou mourn at the last} Roar like a lion: as if he were going to hell; he has more horror now, than joy before.

{when thy flesh and thy body are consumed} By some foul disease, which follows loose persons in that kind, Job 20:11. Some would make a difference here between flesh and body. But it has no ground: though indeed, flesh, properly taken, is not the same as the body which comprehends many things besides flesh: (or muscles, to speak anatomically; and according to Hippocrates:) as bones, sinews, marrow, etc. and as true it is, that there is no part of the body, which was not to be corrupted and consumed by diseases proceeding from intemperance in this kind. And again, we may with the LXX. and some other translations, by a figure called ἓν διὰ δυοῖν: (whereof there be many examples in Scripture:) take thy flesh and thy body, for, the flesh of thy body. But I think it more pathetical, and emphatical, if we take flesh and body, (as usually, in the Scripture) for the same: it being a precept of rhetoric, to insist with variety of words, upon a thing, which is effectual to our end, and is of itself plausible. And what more effectual, to reclaim a man (that is not quite given over to a reprobate mind) from these vicious courses; than the consideration of those both painful, and loathsome diseases, that use to accompany them? And what more plausible, than to persuade men to love their own flesh (which the apostle says, no man ever hated) and to make much of their bodies? which, in a wrong sense, and to the prejudice of their souls, (that better part) most men are too prone unto, of their own accord.

Verse 12. {How have I} How brutish was I to do so, Psalm 73:22. Now he sees his error, though late first.

{hated instruction} He shows the true cause of continuing in adultery, to be hatred of instruction, although no adulterer in his health will confess so much.

Verse 14. {I was almost in all evil} Whether of the evil of guilt, or, of punishment; or whether of both, (as most probable to me:) expositors agree not. I take the words to be spoken of one, that never went to the utmost, in these infamous practices; nor long continued in that abominable sin: who therefore now, as he does acknowledge his folly, that he went so far; yet withal the mercy of God, that he went no further; and was taken off, before his case was altogether desperate; and his disease incurable. But see upon the next words.

{in the midst of the congregation} I was made a public spectacle of misery for all men to gaze at, and almost utterly ruined. Or, (as an aggravation of his wickedness) so desperate and insensible of infamy was I, that I did not care who knew it, who saw it: I gloried (as now is the fashion; and many think themselves the better gentlemen for it) in my lewdness: so others. The first, is most agreeable to the sense we have insisted upon, upon the former part. But either of these, is probable enough. And because קהל ועדה here translated, the congregation and assembly: and by others, as by the vulgar Latin, Ecclesia & Synagoga: are also sometimes used, or applied to any ordinary company of men; yea of bad men also, as Psalm 26:5. the congregation of evil doers, (Hebrew, קהל מרעים) and Psalm 126:18. a fire was kindled in their company: (of Dathan and Abiram: Hebrew, בעדתם: and so in the verse before, עדת אבירם the company of Abiram:) there be who interpret these words of the company of evil men, as if he intended to ascribe all the evil he did (as it often, nay commonly falls out; whereof see more in the preface, and upon verse 10. of the first chapter:) to bad fellowship and company.

Verse 15. {Drink waters out of thine own cistern, and running waters}, etc. Of the meaning of particular words, in this, and the two next verses, there is no doubt made: but of the sense and meaning of the whole passage, there is. Some by cisterns, etc. understand lands, and possessions, or worldly goods in general; as if the aim of the words were to persuade them that have means, to live of, and upon their own; and not only contentedly to enjoy what God has bestowed upon them, but to endeavor that others also (the poor especially) may be the better for what they have: so to use their means, and not to waste them prodigally, and riotously with, and upon lewd company, whether of men, or women. So St. Basil, or to this purpose, of old; and Junius, among the later, do interpret this passage. But because women are spoken of immediately before, and presently after too, so that the whole chapter may probably be thought to be of one argument: to wit, to contain a serious dehortation from the company of lewd women, and to that end, first to set down the danger and misery of such a life; and then, the remedy, or antidote; to wit, lawful marriage: there being nothing heterogeneous, or improper (this one controverted passage excepted) to that argument in the whole chapter: this has moved the greater number of expositors, rather to interpret this passage also to the same purpose, making the said prescribed remedy, an antidote against fornication and adultery, (to wit, lawful marriage:) here to begin. Which is very plausible in opposition to that former interpretation: though in that also there is somewhat to the general scope and purpose of the whole chapter, to wit, against riotousness and lewd company; but nothing so direct and pertinent, as this second interpretation seems to be. Neither can any doubt be made of the propriety, or probability of those metaphors, waters, and cistern; and well, etc. so interpreted, which we have elsewhere also, to this, or the like purpose; where no question can be made of the sense: as chapter 9:17. Stolen waters are sweet, etc. and 22:27. For a whore is a deep ditch, etc. and Ecclesiasticus, (of which, what reference it may have to these Proverbs, see before in the preface) 26:12. She will open her mouth—and drink of every water near her, etc. Not to question therefore, the propriety or pertinency of the allegory, to this place; that which I stick at, is, how to make these three verses in the prosecution of the said allegory, or allegorical exposition, to hang together; which I confess is more than I can well do myself; or can say, that I have yet met in any other, what I thought satisfactory. Drink waters out of thine own cistern, etc. that is, say they; Get a wife of your own; and delight in her, to extinguish the fire of lust in a clear well; and not in dirty puddles, which strumpets are. Let thy fountains be dispersed abroad:—and rivers of waters in the streets; that is, say they; from you and your wife as pure fountains, let a numerous issue of well-nurtured children spring or flow; which may run, or spread in the streets abroad, as so many clear riverets; to water and comfort by marriages and otherwise, the whole neighborhood; and to be an ornament to yourself. Children, indeed, as they are the chief fruit of marriages; so in opposition to adulterous beds too; is the mention of them very proper; because neither so natural (and there is a natural cause for it:) to such; to such I mean, as make a trade of their prostitution; nor any part (ordinarily) of their intention, in their unlawful copulations. The sense therefore that they make of the words is good; but the expression seems to me rather enigmatical, than allegorical: and though there is apparent reason why Solomon should express those things rather allegorically, than otherwise: yet why so obscurely, and enigmatically, I cannot imagine. Neither is it the obscurity only, that I stick at, but the ambiguity. For what he says in the second verse, in a more obvious construction, may seem to cross the first; but especially the third; Let them be only thine own, and not strangers' with thee, to cross the second: Let them be only thine own, etc. that is, say they, let those rivers of waters issuing from those fountains; (that is, from your lawful wives: it being then lawful, or allowed to one man to have more wives than one) that issue, those children, be yours only; and undoubtedly; as they may be, if you meddle with no woman, but such as is your own: whereas, if unlawfully begotten; you may have the name, but the true father will be uncertain, and others may challenge an interest in them, to your shame and reproach: and some of them proving suppositious, strangers shall carry away part of your wealth and substance. This is good matter, if it can be made of these words: which, in ordinary construction, seem rather to contradict what was before delivered. And hence it is, that some of old apprehending a manifest contradiction in the words, to reconcile them, did supply a negative in the second verse; Let not thy fountains be dispersed abroad, etc. So the Roman edition of the Septuagint; and so Aquila his translation, which is also followed by ancient Origen, and by Clemens Alexandrinus; as is observed by Cornelius a Lapide, upon this place. Others, but to the same effect, have found a way (because they find it not in the Hebrew) to supply this negative, reading the words by way of interrogation: should thy fountains be dispersed abroad, and rivers of waters in the streets? There is no violence offered to the text by this; and the coherence is much better by it. But it does not give content: for I find it not followed by many. These considerations as they make me to have the better opinion of the first interpretation; so they give me the liberty to cast about and search, whether anything else may be found: as probable for the sense, as what has been said, and not liable to the same exceptions; that is, not involved with such obscurity, or ambiguity of expression. I cannot say that I have found what I would: but what I have thought of, I shall here impart to the reader. Why might not all this passage be taken literally, as well as allegorically? That this expression, for a man to drink of his own well, or cistern: (for both come to one, and the difference in the words is but little in the original:) is an expression of temporal peace and happiness, may appear by 2 Kings 18:31. eat ye every man of his own vine, and every one of his fig tree, and drink ye every one the waters of his own cistern; repeated Isaiah 36:16. And what a considerable thing a well, or a fountain, was in ancient times, as by many other evidences, so particularly may appear by the word frater, brother: which originally came from the Hebrew באר: but more immediately (as all learned linguists acknowledge) from the Greek φρέαρ, (φρέατερ, φράτερ) which signifies a well: as if community of the same well, or fountain (pagani came thence also, and divers other words:) had been the greatest bond of union among men. At such times therefore such advice could not be thought impertinent: That every man that was a housekeeper, and master of a considerable family: should be careful to provide himself of a conveniency of water, both for his own use, and to pleasure his poor neighbors: which no man, (to prevent strifes and contentions, which often did arise about wells, and common waters) might challenge an interest in, but himself. That this does very naturally arise from the words, I think there will be no question; and many such precepts, or admonitions there be in this book, Mercerus does often observe, that are merely economical: which they that do not observe, and would be wiser than Solomon, turn into impertinent allegories. All the objection will be, which was against the first interpretation, why Solomon should interpole this here, which is of a different argument from the rest of the chapter. This would be somewhat, if there were not more to be objected against the common interpretation. We may therefore answer, that this is no more, than what is done throughout the whole book, there being scarce any chapter, some one or two at the most excepted, where promiscuousness of matter, through the whole chapter, or some heterogeneous insertions, where the chapter runs most upon some one subject, may not be observed. Besides, these Proverbs, as most are of opinion, being for the most part but collections, it is impossible that the common name of well or fountain, though literal, in the one; and allegorical in the other, might occasion this conjunction of different precepts or instructions. And since the allegory or similitude is grounded upon some resemblance in the nature of the things, (which is particularly insisted upon and showed by some expositors: but more discreetly, and of purpose; as they profess themselves, passed over by others: Plura dici possent physica & medica de analogia cisternae & putei cum foemina: sed parco castis auribus, etc. says one:) it was not altogether improper, or inconsequent, from precepts concerning literal wells and waters, to pass to allegorical; and to put both in one chapter. Nay, though it be granted that what Solomon in this place, was chiefly, or only (if you will) to commend chastity; yet to make his words more graceful and rhetorical, he might use such an entrance, or prooemium as this, taken from the happiness (according to those days) of being sole master of one good fountain, from which plenty of water did issue, and spread itself abroad into many branches: such a fountain, unto which no other could claim any right, or title unto: and so pass very plausibly and naturally, as it were; (there being so much affinity in nature) to the commendation of chastity. There be divers things of the same nature, in chapter 30. see there upon verse 15. The horseleech. And upon chapter 6. verse 16. These six things, etc. But this I do but propose, in case it should fall out with any other, as it has done with me, concerning this passage, not to be satisfied with the common interpretation. If any can satisfy themselves with it, I shall advise them to seek no further.

Verse 16. {Let thy fountains be dispersed abroad} Although, according to that interpretation of the former verse, which we have proposed, these words may be interpreted to signify plenty of waters, that issue out of one fountain; which plenty being a great blessing, (especially in a hot country: to which purpose, besides many other places of Scripture, I think Numbers 24:7. and his seed shall be in many waters; will bear a good sense:) must needs make the benefit and propriety of a good fountain the more considerable: yet even in this sense, they seem to me not in the matter only, but in their very form and tenor, to have so much appearance of repugnancy to the former, and following verse; that I can hardly persuade myself that Solomon would speak so obscurely. Neither should I think it any great crime, or wrong done to the Scripture, if I should join with them, that think (whereof upon the former words) that a לא or an אל is wanting. But to avoid offense, I will rather say; that if the words be read with an interrogation, (as was showed there) they would be more current, so; and the sense, not worse. And there may be a good reason for it. For though in point of charity, to pleasure poor neighbors; it be commendable; and, if not community, yet communication generally plausible: yet in matter of wells and fountains (a thing so considerable in those days) community and communication (besides other inconveniences perchance:) might probably breed prescription; and prescription, quarrels and contentions; and in some cases violence and oppression. But I said before; if any can satisfy himself with the common interpretation, I do not desire to put him out of conceit with it.

Verse 18. {Let thy fountain be blessed} That is, love your wife. The proper blessing of marriage is children; which they that transfer their love from the proper fountain, and settle it elsewhere, do not regard, or propose to themselves. I take the aim of the words to be the same, as 1 Corinthians 7:3. Let the husband, etc.

{rejoice with the wife of thy youth} Which you did marry in your youth, and so may have lawful children by her to rejoice in, chapter 2:17. Malachi 2:14. See also upon chapter 2:17. the guide of thy youth.

Verse 19. {Let her be as the loving hind} Hebrew, as the hind of loves: that is, as the most beloved or amiable hind. So, a man of reproofs: that is, oft reproved, chapter 29:1. Now because it has been the fashion of some, at all times (and then was of more, perchance, in those countries:) to bring up such creatures by the hand; which being so brought up, they become very dear sometimes (as in Nathan's parable 2 Samuel 12:3. we read of an ewe lamb, brought up by a poor man, which lay in his bosom, etc.) to them that have brought them up; It is the opinion of some, that Solomon does here allude to such. Others, that he alludes to their nature; being of themselves both in their innocent carriage, and feature, very lovely unto others: to look upon: and very loving among themselves. I think he might have a respect unto both.

{let her breasts satisfy thee} Hebrew, make thee drunk. Let them give you abundance of content.

{satisfy thee} Hebrew, water thee.

{at all times} Not by fits, as men take content in strumpets.

{be thou ravished always with her love} Hebrew, err thou always in her love. As the hart wanders up and down when he misses his best beloved hind. It requires abundance of affection from the husband to the wife.

Verse 20. {And why wilt thou} Seeing there is so many inconveniences in adultery, and conveniences in marriage, Why should you be taken so with the adulteress.

{a strange woman} See notes on chapter 2:16.

Verse 21. {For} Or, Seeing that.

{For the ways of man} If the former reasons will not draw you from adultery, yet let the consideration of God's judgments do it. It is the argument that prevailed with Job, and kept him in awe, as he professes of himself, Job 31:1, 2, 3, 4. There is no question, but it would with most men, that believe it really, that the ways of men are before God, and that there will be a time of reckoning: But this faith is not in every man that is called a Christian.

{before the eyes of the Lord} Though men see not your adultery, yet God does, and will punish you for it, Hebrews 13:4.

{For the ways of man are before the eyes of the Lord.} Job 31:4. and 34:21. Chapter 15:3. Jeremiah 16:17. and 32:19. Hebrews 4:13.

Verse 22. {His own iniquities shall take the wicked himself} Having spoken of God's judgments, and privity, in the former verses, as the chief thing, that should keep men in awe, if all men have faith to believe it; or prudence to consider of it in time: he proceeds unto that which is more present and visible: and that is, the punishment which (besides the torments of an evil conscience common unto all sins; which by heathens themselves, upon good observation and experience, are set out as a very hell.) attends every sin, arising from the sin itself: as for example, drunkenness; such and such diseases; untimely deaths, etc. and most particularly, adultery. Besides bodily diseases innumerable, and a general consumption of the flesh and body, as we had it before in the eleventh verse: an adulterer does expose himself to many dangers. See chapter 6:30. Men do not despise, etc. And Horace, most appositely and fully: Audire est operae pretium, procedere recte Qui moechis non vultis, ut omni parte laborent.—Hic se praecipitem tecto dedit: ille flagellis Ad mortem caesus: fugiens hic decidit acrem praedonis in turbam: dedit hic pro corpore nummos: etc.

{with the cords of his sins} Chapter 29:6.

{sins} Hebrew, sin.

Verse 23. {He shall die without instruction} Hebrew, because there is no instruction. Or because of no correction: Or as Mercer: sine correctione: without correction. If because of no correction, the reason is given of his loss and destruction; because he was never disciplined by his parents, in his youth: nor visited and chastised by God in his riper years, but was suffered to go on without any control. See Hebrews 12:5, 6, 7. Or if disciplined, and chastised: yet his perverseness was such, that he profited not by fatherly chastisements: as it does often fall out. Why should you be stricken any more? you will revolt more and more; Isaiah 1:5. and Jeremiah 2:30. In vain have I smitten your children, they received not instruction; and elsewhere. The Greeks have a very proper word to this purpose. They call an intemperate riotous man, ἀκόλαστος: that is properly, an undisciplined man: an unchastised; or, one that was never punished: whether, never, actually, de facto, as we say: or, never, effectually, to his amendment.

{he shall go astray} That is; he shall miscarry: A very proper word. For all men naturally, seek one and the same thing: all, propose to themselves the same end, generally: to wit, happiness. But in the right way to happiness: and what it is, that leads a man to real, not conceited happiness: or, if you will, what true and real happiness is, and wherein it consists; there is all the difference: and in the mistake of this, is miscarrying of no less than life. Therefore all sins, are sometimes called in Scripture errors, or, ignorance: ἀγνοήματα: Hebrews 9:7. and the Greek word for sin, ἁμαρτία, or ἁμάρτημα, does properly signify, an erring from the scope: or, a shooting besides the mark. The Septuagint express it by the preterit, καὶ ἀπώλετο δι᾽ ἀφροσύνην: and he perished through his folly; or, want of wit, and advisedness: which is not amiss. See more upon chapter 14:6. The wisdom of the prudent. Now if any shall think thereby to excuse themselves, because what happens through error, seems excusable: let him see upon chapter 1:20. Wisdom crieth without, etc. out of Aristotle, etc. This going astray, if expressed by the preterit, (as is ordinary, to put preterits for futures; and vice versa:) might also be referred unto the cause of the miscarrying (or unfortunate death:) of the wicked: to wit, their unsettledness, in their judgments and resolutions; and continual wandering according to the propriety of the Hebrew word:) in their courses, and actions: of which somewhat has been said out of Seneca: upon chapter 2:15. whose ways are crooked, and much more might be added out of the same author, if need were. See also upon chapter 21:16. The man that wandereth out of the way of understanding.

CHAPTER 6

Verse 1. {Surety for thy friend, if thou hast stricken thy hand}, etc. Chapter 17:18. and 20:16. and 22:26. Of the different translation of the words of this verse, see upon verse 3. into the hand of thy friend. As for the matter here handled from this verse to verse 6. to wit, suretyship: some observe a coherence of matter or sense between this, and that which was last spoken of, in the former chapter: to wit, riot, adultery, and whoredom: of which having said among other things, that by it the wealth and substance of a man is exhausted, verse 10. etc. from that he now passes to suretyship, as the likeliest after whoring, and the like, (whereof again verse 26. of this chapter. For by means of a whorish woman, a man is brought to a piece of bread,) to overthrow a man in his temporal estate. And as in the former chapter verse 10. strangers were mentioned; so here again. But since that in the greatest part of the book no such coherence of matter is observed, and that there is no need of it here, more than elsewhere, I think with Mercerus, that the observation is rather curious, than necessary. As for the thing itself, suretyship, both here, and in divers other places of this book; as chapter 20:16. take his garment, etc. much spoken against, Solomon's intention herein was not to deter men from doing offices of friendship to their friends: such as either giving, (all manner of liberality, and especially to poor, being much commended in this book:) or lending, according to ability; commended by David, Psalm 37. and 112. and nowhere spoken against by Solomon: but only to warn men against the danger, and abuse of pretended friendship: of which nature this kind of suretyship, which Solomon speaks against, seems to be; when a man is importuned, or solicited by his friend, (if he may be called or accounted a friend, who to ease himself, will put his friend upon such inconveniences;) to engage himself for him, beyond what he is able, either at present, out of his own store; or to bear hereafter, if he be put to it, as in common providence must always be presupposed, that he may probably: which at the best, (be the intentions on both sides never so sincere) is bad enough; and is besides subject to much juggling and imposture, whereby many plain honest men are undone by cunning foxes, under color of friendship. Neither is Solomon the only that has been of that mind. It was one of the three famous precepts, or cautions, ascribed unto the gods, and graven upon the doors of Apollo's temple at Delphos: and it seems that before Homer, (except he were the first author of it: it is in his IX. Odyssey,) there was a proverb among the Grecians to that purpose, importing, that suretyship was the character of baseness and wretchedness; whereas to give, or to lend, no man doubts, are rather of nobleness and generosity.

{for thy friend} Or, to thy neighbour, as verse 3.

{if thou hast stricken thy hand} Joined hands with a stranger, as a surety, to pay your friend's debts, if he do not.

{with a stranger} A man to whom you owe nothing, nor know how he will use you, if you fall into his hands. Some think that here, by this word stranger, is particularly intended an usurer, who must be a stranger indeed, taken in the propriety of the word; that is, some one of another nation; no Jew, or Israelite; to whom all kind of usury (among themselves) was forbidden, Deuteronomy 23:19, 20. but a stranger might be an usurer among them: as they also were allowed to lend upon use to them that were strangers. But there being no mention made of any use here, but of lending and suretyship only; there is no necessity, nor much probability, that an usurer should be intended. It may do as well, that stranger be here opposed to friend and acquaintance, as we said before. See also upon chapter 2:16. from the strange woman.

Verse 2. {Thou art} Or, And art.

{Thou art snared} He forbids us not to become sureties for our friends, according to the rule of charity; but wills, That we consider for whom, to whom, and upon what terms we do it; so that the creditor may not be defrauded, nor ourselves damnified.

{with the words of thy mouth} Many think words bring no hurt, if they part with no present money; but Solomon tells us, Our promises do ensnare us.

{thou art} Or, and art.

Verse 3. {when} Or, seeing.

{into the hand of thy friend} Hebrew, בכף־רעך. Which words are differently expounded. Some, as Mercerus for one, think that the same is intended, as was before in the first verse, called a stranger. For, says Mercerus, it is ordinary in the Hebrew tongue, to indite any man a friend, whom we have to do with, (and so in ordinary English too) whether before known, or unknown. See also upon chapter 11:15. He that is surety for a stranger. And so is the word neighbor, I am sure, not by the Hebrews only, but ancient Grecians also used. And the reason, says Mercer, why he was called a stranger before, might be to distinguish him (the creditor) from the friend, (for whom the money is borrowed, and the debt contracted) there also mentioned. But others by friend, understand a creditor indeed, but not the same as was before called a stranger; but one, who is a friend and acquaintance, properly. For they conceive, that two sorts of creditors are here spoken of by Solomon; a friend, and a stranger. And to that end, some translate in the first verse, אם־ערבת לרעך, if thou be surety to thy friend, not, for thy friend, as we have it there. There is no question but the words may be so translated; nay, no question, but that according to the more ordinary use of the particular, or prefix ל, that is the more literal translation of the two. Now, say they, what Solomon advises here, should be done by the surety, if the creditor be a friend; that he should lose no time, but speedily humble himself, entreat, get mediators, other friends, etc. much more necessity is there, that the same should be done, if the creditor be a stranger; whom no consideration of friendship, or acquaintance does oblige to use him kindly, or mercifully: and therefore a minore ad majus; under the name of friend, the stranger also is included in this advice. I like either of these better, than their interpretation, who by friend, would have the party, for whom this surety is in trouble, understood: as if it be intended to say; Since it is so, that you have convented, or contracted with your friend, to become his surety, etc.

{and make sure thy friend} Or, so shalt thou prevail with thy friend. The Hebrew word רהב is not elsewhere found in Scripture in the conjugation Kal, (as they term it) but in this place; and Ezra 3:5. where it is translated, to behave himself proudly. The child shall behave himself proudly against the ancient, etc. But in Hiphil; Canticles 6:5. there, to overcome; as here: and Psalm 138:3. to strengthen: as some would have it, have also, confirmare; or, roborare: robora amicum tuum: but not so well I think. To overcome, certainly, fits but in this place; and it must be understood, of an overcoming by importunity; such as Luke 11:8. is emphatically called ἀναίδεια: which otherwise does more properly signify impudence.

{Thy friend} Some would have thy friends, in the plural; and say it is so in the Hebrew. But they are mistaken. There is a jod in the Hebrew indeed; but not as a sign of the plural there; but a jod paragogicum; or, exuberant, as best expositors agree. Now the meaning to some, is; That if we be not able to pay, nor can find no favor with the creditor, we should be importunate with our friends to free us from him with all speed, as beasts or fowls, pursued, fly for their lives, verse 5. But others, with more probability, make this friend here, to be no other than he that was spoken of before, verse 1. that is, either the creditor himself, from whom the danger is; or the debtor, for whom you are engaged. I conceive but one and the same man to be intended. But the advice is good, that we should deal with both in time, what by humility, towards the creditor, as; Matthew 18:26. and 29. fell down, etc. (and indeed the word רפס here following, may very properly be turned; prostrate yourself:) what by importunity, toward him, for whom we are in danger.

Verse 4. {Give not sleep to thine eyes, nor slumber to thine eyelids} Psalm 132:4.

Verse 6. {Go to the ant, thou sluggard} Most observe a coherence and think it material: which is, that having in the former words and passages given counsel to him that is bound, to bestir himself to get himself free with all possible speed; he further encourages him (that he might not pretend disability,) by the example of the industrious and provident ant; so that this, Go to the ant, etc. is more particularly spoken to him, spoken of in the former verses; but yet so nevertheless, that it was intended also as a general invitation and exhortation, (whereof all stand in need,) to all men, to be industrious and provident.

{consider her ways and be wise} Concerning the ant, her industry, providence, and wisdom, (which Solomon would have us to learn from her,) there be many things written by divers, which, because I neither dare absolutely reject, as false, there being many things in this kind, to many others incredible, of the truth and certainty whereof I make no question: nor yet can upon my certain knowledge and experience, avouch myself for true; I shall therefore, though here exhorted by Solomon, to consider her ways, forbear particularly to insist upon. A certain bishop, a learned man, of Italy, professes to have seen a kind of little town (in length, four foot, and one foot broad;) erected by ants under a rafter, that lay on the ground, out of the way. He describes it very particularly, and their conversation in it; and speaks of it with marvelous confidence: and some others affirm to have seen the like elsewhere. But not to go beyond what all men know and acknowledge of them; here also, and again, chapter 30:25. avouched by Solomon himself, it will be worth our consideration, by what power the ants do this, and how they come by this providence, and this wisdom, which Solomon does here commend unto us. For there be some, not ancient heathen philosophers only, but even professed Christians, who grounding upon this, (not this passage, or testimony; but upon the thing itself here spoken of and confirmed by Solomon,) and other like instances, and experiments, have maintained, that dumb creatures were endowed with reason (yea and speech too, some have said,) as well as men: and others have further argued hence, that the souls of men and beasts, were of one nature, and essence; both the one, and the other, (as some have maintained) equally immortal; or, (as some others) equally mortal. But I will not digress so far; neither, I hope, are they many among us, that need confutation. Divers have written of it; yet not any that I should commend to the reader more, than Origen in that incomparable piece of his (which is extant in Greek, and but meanly translated in Latin) against Celsus the philosopher. All that I think necessary to say about it here, I shall contract into these few positions. First, that Solomon's sending men to the ant to learn wisdom, is no argument (though some would make one of it) that therefore they are naturally endowed with more wisdom, than men are. The argument is a minore ad majus; rather to shame us, than to aver anything positively concerning them. If they, that want reason, can for their own preservation, by mere instincts of nature, do some acts of reason; how much more unexcusable are we, who by God and nature are endowed with reason, of purpose to provide for the future: to forecast, and to foresee, both for those things that belong to the body; as for those that belong unto the soul: if we make not use of it to that end? So Christ bids us to consider (it is the same word) the ravens, Luke 12:24. and to consider the lilies of the field, verse 27. and so may we in some cases appeal to very fools and children; not that we would have them thought wise; but that they that are, or should be, may be ashamed, if in anything they come short of the wisdom of such. Secondly, we say, that such acts in brutes proceed not from reason, properly, or any ratiocinative faculty; but are instincts of nature, imprinted in the fancy: and that what we call their providence, is not theirs, properly to speak, but his providence, who is their Creator, and of nature, whose power and providence, when we see such things in dumb creatures, we should, as Origen well observes, so much the more admire, who can produce some effects of reason and wisdom, even from them, that are not rational, nor by nature, capable of any wisdom. So that wisdom in them, is not wisdom, properly, and truly; but analogically only. It may be that may be it, that is intended, chapter 30:24. There be four things that are little upon the earth, but they are exceeding wise; so there translated: but in the Hebrew it is, sapientia, effecta sapientia; that is, as in the margin there, wise, made wise. For therein is the difference: All men are naturally endowed with the faculty; that is, all men are capable of wisdom, by nature: but none become actually wise, but by study, and practice, and experience: whereas brutes; what wisdom they have, it is born with them: (we speak of such instincts, or acts of wisdom, in beasts, as are above the ordinary nature or capacity of beasts: such as are there spoken of by Solomon: the providence of the ants, for one particularly, verse 25. The ants are a people not strong, etc.) they are wise, made wise, that is, their wisdom is merely natural, or a pure instinct of nature in them, no act or effect of reason, or ratiocination. So I think the words may be understood. But to return where we began: we say lastly, from this and other like places of Scripture, we may learn, that the study and knowledge of nature, (if well used) is very profitable, and does not a little conduce to piety, and true wisdom: not therefore to be neglected, as by most, through idleness, and want of industry, it is; not to be condemned, as by some supercilious ignorant men, who think it makes atheists rather, than promotes piety; which the abuse of it indeed (as of the Scriptures, and all other good things) may do, but not the right use, such as we commend and wish. Having done with the ant, before we proceed to the other matter, I shall only warn the reader, that in some editions of the Septuagints, or Greek translations, after this of the ant, there follows immediately another like exhortation taken from the example of the bee; Go to the bee, etc. There is not any suspicion at all, that ever it was in the original Hebrew: neither do any expositors, that I have seen, (not Cornelius a Lapide; or Salazer,) propose it as authentic, but as an addition of the said Greek translators merely; who have many other such, in other places; as is generally acknowledged. The only reason that moves me so far to take notice of it, as to warn the reader of it, is, because most ancient Greek, and some Latin Fathers also, because they found it in that ancient translation (at least in some copies of it) which to them for want of the Hebrew, was in some manner authentic, they take notice of it, as part of Proverbs; whose allegations might trouble a man, that should not know it before, and put him to an endless labor of seeking, or breed in him some suspicion of a defect.

Verse 7. {which having no guide} The ant, that has none to go before her to show her how to do it, nor none to oversee whether she do it or no, nor no ruler to punish her for idleness, yet labors: much more should men, that have those motives she has not, chapter 30:25, 27.

{overseer} Hebrew, שטר of which word, if you desire further satisfaction, see Fulleri Miscell. book 3. chapter 19. As to this place, there is nothing that requires much illustration.

Verse 8. {Provideth her meat in the summer} When the weather is fair, the way smooth, and food to be had, she provides against winter: so should we against sickness and old age.

Verse 9. {How long wilt thou sleep}, etc. Chapter 24:33. He chides the sluggard for being so long slothful.

Verse 10. {Yet a little sleep} The sluggard answers, that he had need of more sleeps and slumber: for sluggards never have sleep enough, but ever seek new occasions. This is the most received, and, to me, most probable sense. Yet the words will bear another sense, followed by Mercer, and others: which is: Sleep little, (by way of precept or exhortation:) slumber little, etc. Or, A little sleep, a little slumber; a little folding of the hands: to lie down: (or, sleep). Lest that thy poverty, etc. as follows in the next verse. The sense comes all to one: but there is more emphasis in the former interpretation. Some observe a gradation in the words: First, sleeping, then slumbering: and (which uses to be the last usually before a man, a lazy man, does rise:) Thirdly, folding of the hands, and all this, to sleep: but better in the Hebrew, לשכב, to lie down, properly: which may be equivalent to, before you do rise: or if they be words of the sluggard himself: then; before I rise.

{sleep} Hebrew, sleeps.

{slumber} Hebrew, slumbers.

Verse 11. {So shall thy poverty come}, etc. Chapter 13:4. and 20:4. As if God should reply, Sleep on; but you shall be poor enough at length.

{as one that travelleth} Suddenly, and unlooked for, verse 15.

{thy want as an armed man} So as it cannot be resisted, Luke 11:21, 22.

Verse 12. {A naughty person, a wicked man}, etc. In this and the two next verses is set down the character, or description of a naughty man, or, a man of Belial, (of the uses, and composition, or etymology of which words, I doubt not but there has been enough said in former annotations, being so frequent in Scripture) as it is in the original Hebrew. Most of the marks or evidences here expressed, are taken from the outward carriage: which therefore must not be taken as infallible, or necessary; as if none were of that stamp inwardly, but those in whom these outward signs are found; or again all such in whom they are found; but, as all such descriptions must be understood, ὡς ἐπὶ τὸ πολὺ, that it is so for the most part; and that these in whom those outward signs or evidences do concur, are to be suspected, till better known. Such a description, from outward signs I mean, of a naughty man, we have in Martial; crine ruber, niger ore, etc. Rem magnam praestas Zoile, si bonus es. Some observe a coherence of matter between the former passage, and this: because it commonly so falls out, that idleness and sluggishness, breeds lewdness and wickedness: which is true enough; but that Solomon, in this connection of passages, aimed at it, I will not warrant.

{walketh with a froward mouth} Some by a froward mouth, here, understand one whose mouth or words, in his ordinary talk, and conversation, is divers from his heart: which in very deed, is a very essential mark of wickedness: contrary to that ingenious, and so much commended simplicity in them that are really good and upright. Others, saucy, bold, impudent language; spoken of before, chapter 4:24. which, as commonly, does issue, from a perverse evil mind.

Verse 13. {He winketh with his eyes} To wink often, chapter 10:10. seems to be a mark of folly; He that winketh with his eyes, causeth sorrow: but (rather, and; as Mercer there, and others) a prating fool shall fall; or, shall be beaten: (Punietur; Mercer) and accordingly, Philo Judaeus, Stultorum palpebrae oberrant, quorum nec oculi quidem quiescere possunt prae stultitia, as cited here by Salazar. But it is as often, and so here, a mark of an evil mind, and of a dangerous man; as is more fully expressed by Ecclesiasticus, chapter 27:22, 23. He that winketh with the eyes, worketh evil, and he that knoweth him, will depart from him. When thou art present he will speak sweetly, etc. But we must distinguish between a natural kind of winking, which may proceed from weakness of eyes, or some such inward bodily cause: (Pliny makes frequent winking, to be a sign of timorousness; Plerisque naturale est ut nictare oculis non cessent, quos pavidiores esse accepimus, book 11. 37. and has no dependency from the heart or mind; and that which is occasioned by the motions and suggestions of the mind, and inward thoughts. Certainly, when that there is much winking in a company, there is just cause to suspect it not right: and at the best, if there be no wickedness in the mind, yet there is incivility in the carriage; especially if it be in company as good, or better than ourselves. But now it must be remembered, which was said but very now, that these outward signs are probable, (a thing often inculcated by Aristotle in his Ethics) not necessary. To speak roughly, and to be full of gesticulations in company, are of themselves bad signs, and to be avoided; yet it is possible, that both may be sometimes, where the heart is well affected. And on the contrary, none more dangerous and pernicious often, than those that are most silent, or most smooth both in tongue and carriage, when in company. So that Cato (that Cato, who is taught to children, but of whom old men, and learned men may learn, without any disparagement,) his advice is not amiss, when he says, Demissos animo, ac tacitos vitare memento; Qua flumen placidum est, forsan latet altius unda.

{he speaketh with the feet, he teacheth with his fingers}, etc. Isidore does bring a passage out of old Ennius, which does very lively represent the many gesticulations, and busy deportment of a mischievous lewd woman in company; fit to be compared with this; Quasi in choro pila ludens, etc. Alium tenet, alii adnutat, alibi manus est occupata, alii pervellit pedem, alii dat annulum spectandum, etc. Cornelius a Lapide, has the whole passage.

Verse 14. {Frowardness} Hebrew, Frowardnesses.

{he deviseth mischief continually} Besides abundance of corruption in his heart, (Hebrew, frowardnesses) he adds more by devising mischief still, even in the night, when workmen sleep, chapter 3:16. Micah 2:1. Hosea 7:6.

{he soweth discord} As there is an extraordinary reward proposed unto them that make peace, James 3:18. and elsewhere; so there is not a more devilish practice in the world, than the sowing of discord, and the love of strife and contention. But unto them that are contentious, Romans 2:8. under which word all manner of wickedness is comprehended, as appears by the opposite member. The wise man therefore, among other effects of wickedness, reckons this particularly, that it causes discord: a thing not prejudicial to particular men only, but to human societies in general, therefore of all things to be shunned and detested by all men, that have not abjured humanity, and common nature. See more upon the 16th verse.

{soweth} Hebrew, casteth forth.

{discord} Hebrew, discords.

Verse 15. {broken without remedy} Jeremiah 19:11.

{without remedy} A mocker's misery will abide on him.

Verse 16. {These six things doth the Lord hate; yea, seven}, etc. This whole passage to verse 20. seems to be but a rhetorical amplification, or emphatical prosecution of that which was delivered before verse 14. to wit, that it is a most wicked thing, or the part of a very wicked man, to sow discord. Thus to set it out the more emphatically, and that it might make the greater impression, he reckons divers other things, which are commonly known to be very wicked, and in great detestation with God and man; after all which, he reckons that, as the last, or worst of all: as if that were the utmost of wickedness, beyond which nothing could go. Hereupon expositors take great pains to show why, and wherein sowing of discords, or whispering, or a slandering tongue (for all come to one) should be accounted the very worst of sins, and to God most abominable. There is no question, but a great deal may easily enough be found to that purpose; for it is a most grievous sin, and the cause of greatest mischiefs in the world. See Ecclesiasticus, chapter 28:13. Curse the whisperer, etc. and St. James speaks of the tongue with much bitterness, as the occasion of evils, chapter 3. it is the subject almost of all that chapter. However, I do not conceive that this was it that Solomon aimed at, nor that his words should be taken and pressed so precisely, as if he intended positively to maintain, that sowing of discord was a greater sin, than any other here mentioned. I take it rather, to be a rhetorical (as I said before) amplification, or aggravation; whereof there might be the more necessity, because many that offend in that kind, by whispering, carrying of tales; (some, to ingratiate themselves; others, out of an evil custom, and a pleasure they take in prating) and the like, do not apprehend what a sin they commit, nor to what judgments, because out of the reach of human laws and censures, they expose themselves and their families. Neither is it much material whether we translate, septem, seven; and so make all the vices, here recorded, equally hateful and abominable: or, septimum, the seventh, (taking numerum cardinalem pro ordinali; as, una sabbathorum, for, prima sabbathorum, and the like) and so make the six first reckoned sins, an object of God's hatred, simply; but the last, or seventh, of his abomination, which is more: whereupon is tacitly implied, that therefore it is the greater sin, because an object of greater hatred: either way, as I conceive, is not much material, because the end of either expression, is only to make us sensible, that whispering, etc. is no small sin, as many think; but of heinous consequence, and by God himself extremely detested. It seems this way of amplification, by six, and seven, as it is here, was ordinary among the Hebrews, as appears by Job 5:19. He shall deliver thee in six troubles, yea, in seven, etc. See also Hosea 6:2. and Micah 5:5. and Amos 1:3, 6. etc.

{unto him} Hebrew, of his soul.

Verse 17. {A proud look} Hebrew, Haughty eyes. It is observed by most, that as in the former passage, the naughty man is described by several members; so here also in this enumeration of several vices, they are most of them, reckoned by the members of the body, beginning from the highest parts, and so downwards in order; which does the more confirm the relation (which has been spoken of) of this passage to the former.

Verse 18. {An heart that deviseth wicked imaginations: feet that be swift in running to mischief} Solomon by these words seems to set out two sorts of men, (though it is possible that one and the same man may have both qualities:) which are often seen in the world. Some men are great plotters; very able and cunning to devise ways, whatsoever their own lust, or their necessity does cast them upon: either, to compass, what is desired: or to avoid, what is feared. But very cowards though in matter of action and execution; and no men, at their hands or weapons. Others, dull and heavy to find, or invent; but quick and stout, to execute. Now, in point of wickedness, and mischief; which of the two be the worst, I know not: but the plotter, (as before we concluded of counsels, upon chapter 1:5. shall attain, etc.) the more dangerous and pernicious of the two, certainly: both, abominable unto God, as we are here taught.

{in running to mischief} By mischief, here, seems chiefly to be intended shedding of blood: as may be gathered by chapter 1. verse 16. For their feet run to evil, and make haste to shed blood; and by Isaiah 59:7. (where both members of this verse are contained, and will serve for further illustration:) Their feet run to evil, and they make haste to shed innocent blood: their thoughts are thoughts of iniquity; wasting and destruction are in their paths. Blood, indeed (the shedding of blood) is the most crying sin; at least, in point of nature: which may be termed rightly κατ᾽ ἐξοχὴν, ἄγος: piaculum, mischief: and it is observable, that nature (or rather God, the author of nature:) has imprinted the horror of it unto the soul of man so deeply, that in ancientest times of the world, (nearer to the beginning of time, by some thousands of years;) if a man were known to have committed murder, all men, (without any other laws, or solemn excommunications, but the law, and voice of nature,) did shun his company, and thought themselves polluted, if by any chance they had come near him: so that for the most part, they that were guilty of it, proved miserable fugitives and vagabonds (as Cain, by sentence pronounced by God's own mouth:) all their lifetime. And such was the horror of the fact, among them commonly, that strange expiations and penances, almost as bad as death itself, were devised, and undergone by many, who thought they could never do enough, to reconcile themselves to God and the world. Of which, if you please, you may read more, in him, whose deserts will make him live, (though lately, to the great grief of all that love learning, corporally dead:) as long as learning, (so truly called; not that which some late sophisters, broachers of new doctrines, and anabaptists, would cry up for learning:) does live in any part of the world: even learned Mr. Selden, in his III. book de Synedriis: his last work, and left imperfect, because of his death. But now, who they be, that are guilty of this horrible and detestable sin, of shedding of human blood, would be a disquisition well worthy to be taken into consideration, by any Christian, that aspires unto heaven: a real I mean not imaginary, such as many (I doubt) that are called, and call themselves saints upon earth, are likely to inherit. But I may not digress so far. Learned Grotius has handled the matter very well, in his commentaries upon the Gospels.

Verse 19. {speaketh lies} Chapter 19:5.

{discord} Hebrew, discords.

Verse 20. {My son, keep thy father's commandment, and forsake not the law of thy mother} Chapter 1:8. See there.

Verse 21. {neck} See chapter 2:9.

Verse 22. {it shall lead thee} The commandment mentioned, verse 20. That is, in effect, the law of God; as is showed upon chapter 1:8. My son, Hear the instruction of thy father, etc. and appears also by the words following, For the commandment is a lamp, etc. compared with Psalm 19:8. etc. See upon the next verse.

{keep thee} Or, watch over thee.

{it shall talk with thee} Direct you what is to be done all day, as masters in the morning appoint their servants what to do the day following.

Verse 23. {For the commandment is a lamp; and the law is a light} Psalm 19:8. and 119:105.

{the commandment is a lamp} The commandment of your father, and the law of your mother, interpreted as before, may guide you, as a candle by night, and the light by day; and their reproofs are means to save you.

{and the law is light} The order of the words in the Hebrew is: A lamp is the commandment, and the law is light: which in the original runs very smoothly, and seems to imply a reciprocation of light, and law; law, and light. Now there is a double law, natural, and revealed: both these are lights, and so styled in the Scripture. The natural law is, λόγος, reason: and Christ, Λόγος, is said to be the true light, that enlighteneth every one that cometh into the world: which by Calvin and Beza, is interpreted of the natural light of reason, common to all men. However, I take Solomon here to speak of the law of God revealed; as David Psalm 19:7. etc. where also we may observe the reason of the coherence, between the first and second part of that Psalm; from this place: the former setting out the praises of light, in general; and the latter, the praises of the law of God; as being that to the soul of man, what the light of the sun is to the body.

{lamp} Or, candle.

Verse 24. {To keep thee} Chapter 2:16. and 5:3. and 7:5. The verse before may be included in a parenthesis, and this verse depends on the end of the two and twentieth.

{from the evil woman} Some men, very skillful in Scripture phrase, and generally much approved for their labors in that kind, are of opinion, that here, and Psalm 15:4. (where according to our late translation, we read it in the English, who sweareth to his own hurt: but according to the former, who sweareth to his neighbour:) the Hebrew word רע or rangh, may be taken for רע or reangh; that is, a neighbor. So the sense would be: To keep thee from [thy] neighbour's wife. And so indeed in this very chapter verse 29. we find it: So he that goes in to his neighbour's wife: whereas I do not remember that she is called evil elsewhere in this book. However, this is not to make her sin the less, if she be not called evil here. There is enough said of her besides, to make us know her. Nay, I think, your neighbor's wife, (that is, as has been often said already: another man's wife: (or, any one, that is not yours:) absolutely spoken, is more effectual to the aggravation of the crime. I would not be thought to seek jests (I abhor it.) in a sacred subject. I do believe seriously, there be men in the world, that think fornication and adultery no great sin, so it be among the godly; that is, such as they account so, by their outward garb, and manner of speech; men and women of their tribe and profession. To prevent such distinctions, which the devil may suggest, of an evil woman, which they will say perchance, is a common whore, that admits of all men; and a godly sister, as they call them: your neighbor, or, another man's wife; (or, any other, that is not yours:) I said is more absolute and convincing. But because there be so many other places of Scripture, in this very book, to convince their madness, that are so captivated to the spirit of error and delusion; we need not fly to this for an argument to make this interpretation of the word, more plausible. Either of the two, may do very well.

{of the tongue of a strange woman} Or, of the strange tongue.

Verse 25. {Lust not} Or, That thou lust not.

{Lust not after her beauty in thine heart} Matthew 5:28.

{neither let her take thee with her eyelids} Take heed of her fair looks as well as of her sweet words; for if she catch you with her eyes; when she has brought you to extreme poverty she will take away your life also.

Verse 26. {For} Or, When.

{piece of bread} 2 Samuel 2:36.

{and} Or, then.

{the adulteress} Hebrew, the woman of a man, or a man's wife.

{the adulteress will hunt} Hebrew, the wife of another man: that is, a whore. Or, A woman given to men.

{for the precious life} Which should be precious to you, Matthew 16:26. Or, after precious souls; that is, properest persons, and well qualified: well descended, well bred, wealthy, etc. There be also, who by precious souls, here; would have the soul, properly taken, to be meant. And this may be a good sense, if we take those creatures to be as the devil's bait, or instruments, by which he catches souls. For he it is, that hunts after souls, properly; though it may be ascribed unto them also, whom he sets on work, to compass his ends. However, I think this somewhat remote: and I rather believe, that by precious life, is understood, not life only, which though it be consumed and corrupted by such actions, yet is not the thing properly, that whores and strumpets, hunt after; but livelihood, or substance; which is sometimes called blood, and life: as has been noted upon chapter 1:11. Let us hunt after blood. This greediness, unsatiableness, yea unmercifulness and cruelty of such women, towards those that deal with them, is excellently well set out by ancient comics: who represent them as very harpies, or cormorants, in point of prey. See, if you please, but Plautus in his Truculenta, where Astaphius speaks alone. You cannot have a better comment upon these words. And therefore were comics anciently said, to teach; and they, among other titles, called teachers, because of the good they did, by such lively representations, to reclaim many young ignorants, from their idle courses. There be words in that comedy which I have named, that make to my purpose very much. One lays to their charge there, that by them young men did perire, perish: intending, that they were the destruction of men. Now because the word is more proper to destruction of the person, or life itself; than of substance: one of the company does answer: Dicis contumeliam. Nemo hominum hic perire solet apud nos: res perdunt suas: ubi perdiderunt Res; abire hinc si volunt, uti jus, licet. The meaning of which words is, (for they are to my purpose:) that it is a slander, to say, that men did perish there: No, their goods and their substance did indeed; but for their persons, when they had spent all, they might go whither they would: they would not hinder their liberty. So there. But withal it must be known, that in those days, though at all times, the frequent use did consume the body, and shorten life; yet those horrid diseases, that will make a more speedy end, and are of a more penetrative quality, were not known or heard of. More unexcusable are they therefore, who notwithstanding such visible destruction to their lives, livelihood, and very souls, (as Christ and his apostles so plainly teach:) cannot be reclaimed. Precious life, we may interpret, whatsoever he does possess; even that which is most precious; goods, lands, and houses: for even they are not spared, oftentimes; but all goes, to maintain this wicked trade. Or, precious life, may be, any man his livelihood, or substance, be it more or less; which is precious unto wise men; and none but mad men, or infatuated, would bring themselves to beggary; that is, to be a scorn unto all men; for such momentany pleasures, more fit for brutes, than men.

Verse 27. {Can a man take fire in his bosom} A very fit similitude, because a wife, or woman is according to the Hebrew idiom, said to be taken into the bosom, when entertained for carnal copulation. See Genesis 16:5. Sarai speaks unto Abraham: I have given my maid into thy bosom. And Deuteronomy 13:6. the wife of thy bosom. Besides, there may be some intimation of dangerous insinuation, when the word bosom, is applied unto lewd women. For then, and thereby chiefly, they have the opportunity to do mischief: that is, to obtain what they will: and man then in worse capacity to make use of his wit, and reason, against them, if he have any.

Verse 28. {Can one go upon hot coals} A man cannot use familiarity with such, or dalliance, but it will turn to his ruin, Judges 16.

Verse 29. {So he that goeth in to his neighbour's wife} Most ancient Fathers take these words not of adultery committed; but of outward familiar conversation by way of ordinary friendship and acquaintance, with another man's wife: as if Solomon here, and in the former verses, addressed his speech to them, who (as doubtless many do) frequent and love the company of some women, not out of any evil intention or purpose, either to corrupt, or to be corrupted, in that kind: but out of mere idleness, curiosity, want of better employments, or haply, some respect (at least, as they fancy to themselves) to their good and (for so is that good word in ordinary language prostituted and profaned) virtuous parts. If we shall so interpret this goeth in, here; then the sense of the former words must be, that as a man cannot take fire into his bosom, nor go upon hot coals, but he shall be burnt: so it is as impossible that a man (such a one especially, as Solomon speaks to young and lusty, etc.) should long converse (by way of company-keeping, must be understood,) with a woman, (especially, if wanton, and beautiful; and cunning withal,) but the fire of love will kindle in him at last, so that by degrees he shall be drawn to that which at first he would not have thought. This is the more probable, because it is very ordinary for all writers, poets especially, to compare beautiful women to fire: as he in that comic, Accede ad ignem hunc, etc. and divers others. However, I conceive that there is not less ground for the former interpretation; from the context, and otherwise.

Verse 30. {Men do not despise a thief}, etc. Some would have this to be the sense: Men do not despise a thief: to wit, to let him escape unpunished; though he be driven to it by some kind of necessity, against his will. And if not a thief; how much less an adulterer? But the authors of this interpretation contrary to the current of interpreters, might have done well, to have showed, that the original word בוז is ever taken for contempt in this kind; which, I take, is more than they could. The more safe therefore and more received interpretation is, that Solomon does here aggravate the crime of adultery above ordinary theft. The comparison is very proper, adultery itself being a kind of theft, and so called ordinarily by Latins and Grecians (furtum, furtivae nuptiae, γαμεκλόπος, etc.) but as a theft of a higher nature: so, subject (among the Hebrews at least) to much more danger and ignominy, than ordinary stealing. In most places, it was death: among the Athenians, though not death, yet was the punishment of it very shameful and ignominious, (τιλμός, ῥαφανίδωσις, etc.) described by the scholiast upon Aristophanes. But though theft was not properly punished by reproach; yet it was a reproach doubtless, and a great reproach too, to be convicted of it. This therefore must not be understood absolutely, but comparatively only; as if a man said, a thief is an honest man, to you; or the like. Besides, it does much qualify the case (in point of reproach at least:) where apparent necessity, to save one's life, is the ground. Solomon's mind is very well expressed (and it may be some confirmation to this interpretation we follow:) by an ancient poet, (though not so ancient as the title pretends,) commonly called Phocylides, in these words: Ὅστις ἑκὼν ἀδικῇ, κακὸς ἀνήρ, ἀλλ᾽ ὑπ᾽ ἀνάγκης, Οὐκ ἐρέω τὸ τέλος· βουλὴν δ᾽ εὔθυνε ἑκάστου.

{Men do not despise} The civil law does distinguish between fures, latrones, and grassatores: in their guilt, and in their punishment. Fur, properly, is a petty thief, that steals by advantage of the night, or privacy; not by any force, but sleight and cunning: sheds no blood nor does any other harm. Latro, is one, who whether in the night or day, sets upon men by force, and first bereaves them of their lives, and then of their goods: as the fashion is of most highway robbers, beyond the seas. Grassator, otherwise called Abigeus, is one; or to speak more properly, grassatores, (or abigei: For they go always by companies:) are they, that set upon men by force, whether in their houses or upon the ways: but openly, and without any intention to kill. Booty, is their aim, and that they live by. Now when Solomon says that men do not despise a thief, it would be most proper to understand it of the grassatores, (for latrones, they are to be looked upon rather as homicides, than thieves:) who indeed are more properly feared, than despised: neither is their punishment by the civil law so great, as of absolute thieves. But because of that which follows, of restitution, if he be taken; it must needs be taken of ordinary thieves, that deal by sleight, not of them that deal by open force. We say then, that Solomon's words may aim at the same thing, that is delivered by our Savior, where speaking of the unjust steward, who seeing that he should be turned out of his place, and considering with himself, that he was not brought up either to beg or to dig; found a way, how he might subsist, when out of his place. An unjust way it is true, and therefore called the unjust steward: he shamefully and unconscionably cozened his master by it: but what is conscience to a man, that has no further aim than this life? who knows of no immortality of the soul: no day of judgment: in a word, whose summum bonum, or principal end is, in the goods of this present world? Therefore, says Christ, his Lord commended him. Why? Because he did not sit down, like a fool; bemoaning his condition, and expecting that men should pity him: but as a wise man, according to his principles (wherein consists chiefest wisdom, as Aristotle shows, in all our deliberations, to have a respect to our principles:) he did stoutly bestir himself, lost no time; and by the help of his wits, found a way to live out of misery. So may we, upon this warrant conclude of a thief, that has no principle to oblige him to conscience; or to think, that it were better for a man to starve, (according to St. Paul's doctrine, Romans 8:35. —shall tribulation, etc.) or to suffer any kind of misery in this world; than to incur the wrath of God, by an evil life: that such a one, as a mere natural man, is more to be commended, than he who through want of wit or spirit, can make no shift for his living. And all this tends but to aggravate the more the folly and want of wit of any, that wastes himself, body and goods upon harlots. The one, being hardly put to it by unavoidable necessity, finds a way (though not without danger, because of the law:) to subsist: the other, having plenty of both, a vigorous body, and competency of wealth, for which he can never be too thankful unto God; suffers himself to be stripped of both, and becomes a prey to a lewd woman, who herself, (in her own thoughts:) judges him a fool, while he dotes upon her conceited beauty, at that rate. Who therefore of the two deserves to be more despised? This therefore does not properly tend, to compare the heinousness, or grievousness of the sins in point of law either divine, or human: but only in point of wit, and worldly wisdom, which more or less despicable. And Cicero does well teach us to distinguish between contemnere, (to despise:) and male existimare, (to have an ill opinion.) Non enim (homines) omnes eos contemnunt, de quibus male existimeat. Nam quos improbos, maledicos, fraudulentos putant, et ad faciendam injuriam instructos; eos haud contemnunt quidem, sed de iis male existimant. Contemnuntur ii, qui nec sibi nec alteri prosunt; in quibus nullus labor, nulla industria, nulla cura est. Which is very pertinent to Solomon’s words.

Verse 31. {But if he be found, he shall restore sevenfold} Of a sevenfold restoration, we read not anywhere in the law: but of double, and fourfold in some cases; and in others fivefold: Exod. 22:1, 4. &c. As therefore seven is often taken for many; so sevenfold here, for manifold: by which word, all those different restitutions appointed by the law, are comprehended. So most. Some by sevenfold, understand septies, or seven times: (as Ps. 12:6. purified seven times, שבעתים the word here:) that is, say they, as often as he is convicted, though it be seven times, or oftener; yet still he can be but put to restitution: his life is not in danger. Sevenfold may also be taken, for plentiful: restitution with good advantage, such as is prescribed by the law. Neither is their subtlety altogether to be slighted, who join in Exod. 22. the first and fourth verses, there together; that is, five, and two, there appointed for restitution, in several cases, would make up this sevenfold of Solomon’s words.

Verse 32. {understanding} Heb. heart.

{all the substance of his house} That is the worst that can happen to him; and that is, in case he be very poor, and that all that he has, will but serve to make restitution according to law, whether twofold, or sevenfold; Exod. 22:1, 4.

{destroyeth his own soul} Life, and livelihood. See before upon Chap. 5. v. 4, 5. her steps take hold on hell.

Verse 33. {A wound and dishonour shall he get} That is, death, appointed by the law, or be slain by the strumpet’s husband. See ver. 34. Or, a wound in his fame, which shall never be done away.

Verse 34. {therefore he will not spare in the day of vengeance} He shows, that a man commonly seeks his death that has abused his wife; and so concludes, That the husband will accept of no ransom, to save the adulterer.

Verse 35. {He will not regard any ransom} Heb. He will not accept the face of any ransom.

CHAPTER 7

Verse 2. {Keep my commandments, and live} Chapter 4:4.

{and my law as the apple of thine eye} By this diversity of words, he means, That nothing ought to be so dear unto us, as the Word of God; nor we look on anything more, nor mind anything so much.

{apple of thine eye} Ps. 17:8.

{eye} Heb. eyes.

Verse 3. {Bind them upon thy fingers, write them upon the table of thine heart} Deut. 6:8. & 11. 18. Chapter 3:3.

Verse 4. {kinswoman} Heb. kinsman.

Verse 5. {That they may keep thee from the strange woman} Chapter 5:3. & 2. 16.

Verse 6. {For at the window of my house I looked} I speak not without reason, for I have seen the folly of those that have suffered themselves to be abused by harlots. Some make a question, whether Solomon does relate those things simply, and historically, or whether parabolically: so they call it: but figuratively, I think they would say. For here is nothing of a parable, or similitude, but a lively representation of the thing itself, which Solomon has so often insisted upon; the subtlety of harlots, to entice a young man, and to draw him into their nets: the dissimulation of the one, and the simplicity of the other; with the sad consequent of it. Such representations of things, which bring them (if artificial indeed; or rather, very natural and lively:) to the very sight; are called by rhetoricians, ἐνάργειαι: evidentiae: whereof Quintilian has divers choice examples out of Virgil, and Cicero. Some begin: videre videbar: as if we said, Methinks I saw, &c. which I think is all intended here by Solomon, when he says, I looked out of a window, &c. But Theognis, (often named, because of the same subject as this book is, and very ancient:) upon the like occasion, in the representation of a prodigal, and a miser; he is as peremptory in his expressions, as Solomon: Ἐν τριόδῳ δ᾽ ἕστηκα: I stood, says he, in a place, where three ways meet, &c. and then tells you what he saw.

Verse 7. {the youths} Heb. the sons.

Verse 9. {in the evening} Heb. in the evening of the day.

{in the black and dark night} He shows, that there was almost none so impudent, but they were afraid to be seen; and also their own consciences did accuse them, which caused them to seek the night, to cover their filthiness. Job 24:15. 1 Thess. 5:7.

{in the dark and black night} Not so dark, literally, but that he could see him through the window, vers. 6, 7. but he does insist the more upon it, the more effectually to set out to our apprehensions, the horror of the thing: all sins, of that kind especially, being rightly deemed works of darkness, (though committed in the light: and those as rightly said to walk in darkness, (1 John 1:16. If we say that we have fellowship with him, &c.) that commit them, or make a practice of them, though the sun be a witness to their lewdness.

{with the attire of an harlot} Whether a professed harlot, one that all men might at first sight know to be such, (as in some countries they are bound to a certain attire, of purpose to distinguish them,) or so attired (which may be said of many, who perchance, intend no further hurt, though by their attire they give just occasion of suspicion,) as might become an harlot better, than an honest virtuous woman, may be doubted. That she was (the woman here described) a very harlot by her deeds and actions, is no question: but whether a professed one, such a one as made a trade of it, not so much for her lust, as for her living; a common public harlot: that which follows afterwards, ver. 19, 20. concerning her husband, though not doubted by any expositors that I can find, makes it to me doubtful. My opinion is, (since I find nothing about it in others) that she was, if any such really, as some think; but if not really, yet that this description is intended of a common public harlot: and that what she says of her husband, as though she had one; or he that she had, were a stranger to her lewdness; it is to be understood, as cunningly and politicly spoken by her, the more strongly and powerfully to incense and engage the young fool, it being the manner of such (as Horace, and divers others observe) rather to desire to commit wickedness with one that has the reputation of an honest woman, than with a common professed strumpet. Somewhat she herself has to that purpose, afterwards, Stolen waters are sweet, and bread eaten in secret, is pleasant. Chapter 9:17.

Verse 10. {subtil} Heb. reserved, if נצורת here from נצר, custodivit, &c. But if as Mercer, and most others, from צור, obsessit, &c. then cincta corde, that is, compassed about with heart, or subtlety. And because the word נצר is supposed by most, sometimes also to signify, to waste, to make desolate: some think that wasted that is, bereaved, or void of heart, may do well in this place, as before v. 7. of the young man, we had it: void of understanding. And certainly that sense may fit such a woman very well: yea though she be granted (as most of that way:) subtle and crafty too. For there be none commonly, more unwise and foolish, as to the main end, to which all true wisdom, or folly is referred; (as we observed before out of Aristotle:) than those that are most subtle and crafty in their ordinary dealings and conversation; to bring some particular ends to pass, which they make their whole study. And to go no further than this very life, and this present world: How miserable is the end commonly, of such creatures? and how base and despicable, in the eyes of all men. How much abhorred and detested by them that have any sense of ingenuity, or generosity, are their courses? Besides daily affronts and scorn from them by whom they live; and in many places, legal punishments. We say therefore, the sense is good: but whether their supposition be true, is that which I more question. Two places are quoted for this sense, Es. 1. 8. urbs devastata: or, desolata. Indeed, the vulgar Latin has it there, civitas quae vastatur: but most other translations, with the Chaldee paraphrase; obsessa: or to that effect. So that we can build but little upon this place. The second place, is out of the same prophet, Es. 65. 4. where translations are very divers: some speluncis: some delubris: the Chaldee, cadaveribus mortuorum: Jun. custodita: our English, monuments. I find none, but Aben Ezra quoted for that sense. So that this signification of the word having no better ground; it will be much safer to stick to the known, and unquestionable. See also upon verse 11. loud and stubborn.

Verse 11. {She is loud and stubborn} He sets down some properties of an harlot, which agree very well with those descriptions we find of them in ancient comics; as that she is clamorous, impudent, unruly, never at home, and the like: some of which properties are repeated again, Chapter 9:13. but some there also which may seem contrary: as that she is simple, and knoweth nothing: contrary to what he says here, in the verse before, that she is subtle of heart. We might answer in general, as before, that all such marks and descriptions of manners must always be read with reservation, ὡς ἐπὶ τὸ πολύ; that is, for the most part: which supposes, that the contrary may be true sometimes. See also upon verse 10. subtle. But whether the same be intended there also, as is here spoken of, and described, is a great question: of which, see more there.

Verse 12. {Now she is without}, &c. He insists the more upon this, because in those times and countries, it was not the fashion for honest women to be much abroad, nor without great occasion: as by ancient writers, Menander, and divers others, does appear: And St. Paul, it seems, would have it the fashion, everywhere; who among other things, requires in virtuous and godly women, that they should be οἰκουροί, Keepers at home, Titus 2:5.

Verse 13. {and kissed him} It was very ordinary among men (in those days: among the Romans especially:) to kiss one another (being friends) when they met in the way. Martial makes mention of it, often in his Epigrams: yea and complains of it, because it was a great hindrance to men that went about their business, to be so often interrupted in the streets. Only in the extremity of winter they forbare: or at least, they were thought uncivil, (as by the same Martial does appear) that did not then forbear. But that the same was done by and towards women too, that they kissed, and were kissed in the streets; I mean civil women of honest reputation: I do not remember neither among the Romans, nor elsewhere. So then I take this for a certain sign, that this here spoken of was a public whore.

{with an impudent face said} Heb. she strengthened her face, and said.

Verse 14. {I have peace-offerings with me} Heb. peace-offerings are upon me. Some interpreters would have these peace-offerings, here mentioned to have reference to the young man, as though she intended to say, that she had made a vow to God concerning him, either for his good health, or her meeting with him, or both: and should now acknowledge, and congratulate herself, that she has obtained her wish; or to that effect. But certainly they are mistaken, that think so. In ancient times, when sacrifices were in use, both among the Jews, and elsewhere, almost all the world over, they seldom did make any feast; (not sober housekeepers, at least) but when they did sacrifice: whence it is, that as the word feast with us, which properly does signify a holy day, is taken for an invitation, and merry meeting; so sacrifices in the Scripture is sometimes (as Prov. 17:1.) taken for good cheer. Hence are those expressions in comics, Rem divinam facio; used as a preface to an invitation: and, Sacrificant: dant inde partem majorem mihi, &c. and the like. Now sacrifices, among the Hebrews, were of several kinds. For in some; (as in holocausts:) nothing at all was reserved; but all consumed to smoke and ashes. In others, the priest had all the flesh that was left: it was his due by the law. In some others again, (of which kind were those, that were called peace-offerings, properly: of which we read, Levit. 7. and elsewhere,) the greatest part went to the offerer himself, who was at the charge of the sacrifice: and those were the sacrifices that caused invitations and good cheer. Here therefore, I have peace-offerings with me, is, in effect, I have good provision at home: this day I make a feast, &c.

{this day have I paid my vows} Which declares that harlots outwardly will seem holy and religious, both because they may the better deceive others, and also flatter themselves; thinking, by observing of ceremonies and offerings, to make satisfaction for their sins. Which is the religion of many in these days; who think if they hear so many sermons in one week, they need no other convoy to heaven, though otherwise very vicious; as malicious, covetous, fraudulent, railers, whoremongers, drunkards, and the like: and some ministers are well enough content they should think so, who therefore make that a special mark of the godly; (and will not allow that title to far honester men:) because they reap no small profit by it.

Verse 15. {to meet thee} As if her affection were to him only, which was ready for the first comer.

Verse 18. {our fill of love} be drunken with loves, Chapter 5:19.

{until the morning} Which shows her unsatiable lust.

Verse 20. {He hath taken a bag of money} There is no fear of my husband’s sudden return; for he has taken money with him to supply the charge of a long journey. See before upon ver. 10. with the attire of an harlot. Certainly, if this woman had a husband really, and feared he should know what she did, she was (which nevertheless is most agreeable to the description here made of her,) no common professed harlot: it being one of the properties of such, to be unmarried; or if married, yet to have the consent and approbation of their husbands, in what they profess. Now if according to the description in the former verses, a common harlot; and that what she pretends here of a husband, be but a mere pretense, as we show there; it must be understood likewise, that she was a stranger, of another nation, and not a daughter of Israel: it being against the law, Deut. 23:17. that any such should be allowed to make profession of that infamous life. However, it must be added withal, that the word Deut. 23:17. is קדשה, which whether it be the same as זונה here, in these Proverbs, and in the next verse there, there is some question: and in case the words (as is most probable) be the same; yet from 1 Kings 3:16. and other places of Scripture, but especially in this book of Proverbs, it may as probably be conceived, that notwithstanding that law, Deut. 23:17. by a kind of connivency, divers that were Israelitish women born, were permitted: but separated though from the rest, not only by the common imputation of profaneness, but also by legal excommunications: so that they were either strangers, really, and by birth; or held as strangers, in the common estimation of men.

{with him} Heb. in his hand.

{the day appointed} Or, the new moon. We find the same word, Ps. 81:4. and not anywhere else in the Scripture. There translated, the time appointed; in our English, as here; the day appointed: but there also, by some, New moon. The common opinion is, that it comes from כסס which signifies, to reckon, to cast up: to sum up: and so the noun of it, to signify an appointed time, or season. But they that would have it to signify New moon, they fetch it from כסה to cover, because, say they, the moon is then covered by the sun. But there is yet another interpretation of the word, as it may be supposed to descend from that radix, and that is, the feast of tabernacles: more commonly called סכות, from סכך to cover, because of the covering of booths and tabernacles, wherein it was celebrated. This last interpretation may fit perchance, Ps. 81:4. but New moon, much better here: and better too I am of opinion, than appointed day. For new moons, were great festivities; as appears by the words of David; 1 Sam. 20:5. and if a man had occasion to travel, yet it is likely he would endeavor to be at home against such a festivity. And divers heathens in imitation of the Jews, that lived among them; observed those days, and forbare ordinary employments, as may appear by Horace, where the New moon festivity, is called, trigesima sabbatha.

Verse 21. {With her much fair speech she causeth him to yield} Fair words prevail more to draw men to looseness, than wanton gestures. Chapter 5:3.

{with the flattering of her lips she forced him} When once they begin to yield, they go on, as it were by force.

Verse 22. {He goeth after her straightway} If he had taken time to consider of the sin, and punishment, he might have escaped.

{straightway} Heb. suddenly.

{as an ox goeth to the slaughter} Which, thinking he goes to the pasture, goes to the shambles.

{or as a fool to the correction of the stocks} Who goes cheerfully, not knowing that he shall be punished. Or he may mean more generally, that the place whither this young man (though merrily and cheerfully, through his ignorance and folly,) is going, is in very deed no other, than as a place of slaughter to the ox; or public stocks, to one that is condemned to them: who probably (if he be not very desperate and shameless:) goes but heavily to them, to become a public spectacle, &c. and so would this young man go to a harlot’s house, as heavily, and more, did he rightly know whither he goes.

{as a fool to the correction of the stocks} Heb. as the stocks are for the correction of the fool. Or, and [to] the stocks, [which are] for the correction of the fool. This is the order of the words, in the Hebrew, which is somewhat intricate; and though our English does express the sense very well; yet that English, cannot, grammatically, be made of the words: because מוסר being in regimine, as Mercer well observes against Aben-Ezra; מוסר אויל correction of a fool; or, the fool; must go together; and cannot be parted in the sense. Therefore Buxtorfius has another interpretation of the words: Et sicut [vir] compedis ad eruditionem stultorum. It is very ordinary in the Hebrew, to leave out one of the substantives, whereof the said Buxtorfius has collected sundry examples in his grammar, and reduced them to certain rules. But this very book of Proverbs will afford us enough, for our turn in this place. Chapter 17:4. falsitas; for, vir falsitatis: a liar. Chapter 10:18. lying lips; for, a man of lying lips: as we shall see there. Chapter 14:1. foolishness, or folly: that is, a foolish woman. So here, velut compes: that is, vir compedis, or compeditus: and that is, (as I conceive; for I cannot make sense of it otherwise: though he does not express himself so clearly:) compedibus implicandus, which does imply; as a man goeth to the stocks, [which are] the correction [or punishment] of fools: Or, as a man that is to be put in the stocks, to the correction of fools.

Verse 23. {Till a dart strike through his liver} He shows the blockishness of the young man, who never thinks of his danger, till he have undone himself.

{strike through his liver} Job 28:24, 25.

{snare} Chapter 1:17. Eccles. 9:12.

Verse 24. {Hearken unto me now therefore} Being warned by this terrible example, hearken rather to my wholesome words, than to the alluring ones of harlots.

Verse 26. {For she hath cast down many wounded} That is, she has wounded many: Or, many have been cast down, by those wounds they received from her.

{yea, many strong men have been slain by her} Heb. and all that are slain by her are strong men. Or, and they many; all that are slain by her. And they that are slain by her are many. So Junius, and some others. And it is well observed by some, that the Hebrew word, does not only signify strong: but many, also. So Num. 31:1. and Ps. 35:18. according to most translations.

{many strong men have been slain by her} Many stout men have been overcome by harlots; yea, the most of them that she destroys are stout men; so that the strength of a man is oft overcome by the sleight of a woman: none has been so strong, but, being careless, they have been overcome by lust, Jud. 16.

Verse 27. {Her house is the way to hell} Chapter 2:18. & 5. 5. Heb. the ways to hell are in her house; that is, there are many ways to hell in the harlot’s house.

{way} Heb. ways.

CHAPTER 8

Verse 1. {Doth not wisdom} This whole chapter contains nothing else, but the praises of wisdom; human and create, to verse 22. By me, &c. Divine and uncreate, to verse 32. Now therefore hearken unto me, &c. where begins, for conclusion, an exhortation unto men, to embrace so useful and heavenly a thing: Wisdom herself, by a prosopopoeia, under the person of a woman, being made to commend herself: which though among men be not allowable (Chapter 27:2. Let another man, &c.) because we have nothing that we have not received, 1 Cor. 4:7. and because the most perfect, in strict judgment, are but as unprofitable servants: Luke 17:10. in God, it is quite another thing; of whatsoever we can say by way of praise, is rather his nature, than what we call praise among men: and of whom we can say nothing properly, that may bring us unto some conceit of his nature, but but by way of praise and admiration. Besides, that the benefit of divine praises, does not redound unto God; but unto men, who by those praises come to the knowledge and love of God; wherein is their felicity. Some expositors would have Christ to be the only subject; but they give no reason at all, but that they think it not convenient, that these two should be confounded, and represented under one person. But when they come to expound the first part of the chapter, to verse 22. they swallow far greater inconveniences, and improbabilities, to apply all to Christ’s person: and whatsoever they bring, to prove that Christ must be understood, is taken from, or has reference to that which follows, from verse 22. By me, &c. which we also interpret of Christ. So that all in effect they do say, is, they do not think it probable, that Solomon would join divine substantial wisdom, with that which is communicated unto men. Neither indeed does he. For he speaks of them in order, by themselves. And why not of both, in one chapter; and under one wisdom; since all human wisdom, even that of artificers and tradesmen, is, in the Word of God, ascribed unto God? See before upon Chap. 1. ver. 2. to know wisdom, &c. the second annotation: and Chapter 3:19. The Lord by wisdom, &c.

{Doth not wisdom cry, and understanding}, &c. Solomon declares, that man is cause of his own perdition; and that he can pretend no ignorance, forasmuch as God calls to all men aloud by his ministers in his church, to walk in the ways of piety. See more upon Chapter 1:20. wisdom cryeth without, &c.

Verse 2. {in the top of high places} In the highest places, where she may best be heard. Teachers were wont to be placed higher than their auditors, Neh. 8:4. Acts 22:3.

{by the way} Where men commonly pass by, that she may be heard of all men. Thus wisdom speaks openly, in the light, not caring who hear her; whereas, the harlot speaks in darkness, and corners, Chapter 7:9, 12.

Verse 3. {She crieth} Heb. They cry, Chapter 1:20.

{She crieth at the gates} Where the people resorted for justice, and which they passed through for commerce, Ruth 4:1. Ps. 127:5. Jer. 17:19.

{gates} Heb. hand, or side of the gates.

{entry} Heb. mouth.

{at the coming in at the doors} Where they must needs go in, and out upon all occasions.

Verse 4. {O men} That is, great men, and mean, as Ps. 49:2. Wisdom cries to all sorts.

Verse 6. {I will speak of excellent things} Heb. princes: that is, words that do as much excel others, as princes do the people: or, words that all men ought to be guided by, as by princes. So we call the sentences of judges, in times past, ruling cases. Or, [words] of princes: (according to Buxtorfius in his Thes. Gramm.) that is, words that best become princes, both as teachers, (because of their authority:) and learners; because most necessary unto them, who are to be examples unto others. See more in the preface, concerning Proverbs in general: and upon Chapter 1:1. Proverbs: and the references there.

{excellent things} Chapter 22:20. See there.

Verse 7. {my mouth shall speak truth} There is nothing but truth in wisdom’s speech; whereas, in the best men’s sayings there may be errors, as water mixed with wine, and dross with gold, Psalm 12:6. & 19. 10.

{mouth} Heb. palate. Chapter 5:3.

{wickedness is an abomination to my lips} I will set out the abomination of wickedness by my lips. I will describe it, and expose it to the view of all men, that it shall be abhorred by all, that will read and consider. So most, or to the purpose. But because wickedness is oftener ascribed to the tongue, or lips in Scripture; partly because, out of the abundance of the heart the mouth speaketh, usually, and partly, because, from words, men usually proceed to actions; (so Ps. 52:2, 3, 4. thy tongue deviseth mischief, &c. and Ps. 140:11. an evil speaker, a wicked man, &c. according to the margin there, and Prov. 12:13, 14. The wicked is snared, &c.) we may extend the words to actions also; as a protestation of perfect integrity and innocence.

{an abomination to my lips} Hebrew, the abomination of my lips.

Verse 8. {froward} Heb. wreathed.

Verse. {They are all plain} Heb. right before him; that is, obvious, and easy to be found. We may not infer from hence, that the Scripture is plain, and easy to be understood by all that will read it. The contrary is well known to them that have taken pains in a right way, that is, (humility and constant praying, and a godly life, always presupposed:) by the help of good literature and knowledge in the tongues: (not by indulging to groundless fancies, and enthusiasms,) to understand it. But this, That those things that are absolutely necessary to salvation, in point of faith; but especially, to direct us to a godly life, (the best means to a sound and saving faith:) are obvious enough to be understood, if men will read with diligence, and humility; and study a good conscience (without which no knowledge is profitable) at the same time. The words also may be translated: They are all straight, to him that understandeth, as some would have them. And the sense is good, so too: and more agreeable to the second member. All men are not satisfied concerning the justice and equity of all that they read in the Scripture. It has made many; some, professed; some, concealed atheists. Our Savior says in a place, if any man will do his will, he should understand his doctrine, John 7:17.) that is one condition: a man must study purity of heart, and integrity of life, that will be a proficient in the knowledge of Scriptures: and Solomon says here, he must be מבין one that understandeth: that is who does heartily desire knowledge, and understanding, and does apply himself to the means, with constancy and sedulity. The deed sometimes in Scripture, is put for the endeavor, so Genes. 37. 21. and he delivered them out of their hands, that is, he did his best to do it, and did think he should. And Exod. 8:18, the Magicians did so, that is, they did endeavor it, but could not, as follows there.

{to them that find knowledge} That is, that endeavor to find it, that are studious of it, and apply themselves to the means. See the former annotations: and before, Chapter 2:3, 4. If thou criest after knowledge, &c. If thou seekest after silver, &c.

Verse 10. {and not silver} That is, rather than silver, Hos. 6:6.

Verse 11. {For wisdom is better than rubies} Job 28:15. Ps. 19:10. Chapter 3:15. & 16. 16.

Verse 12. {I wisdom dwell with prudence} Heb. subtlety. See upon Chapter 1:4. subtlety. And here we may add, that it is ordinary in ordinary language; whether spoken; or written; when we are very earnest upon the commendation of a thing, to give it the names and titles of those things, (if there be any analogy, or ground in nature:) that we know to be in request with them to whom we address our speech. So we may call good water, (when, and where it may be drunk safely; and there be in some places of the world, men and women of quality, we know, that drink no other, all their life:) wine, as if one should say: this is my wine, my claret, and my sack: and of any wholesome ordinary meat, here I have my partridges, and my pheasants: which every man would easily understand. So here, when Solomon does ascribe wit, and subtlety to true wisdom, that is, to piety and religion; he has a respect unto the generality of men who affect wit and subtlety (whence is that of the poet: Aurum et opes et rura frequens donabit amicus. Qui velit ingenio cedere rarus erit, above all things. Such an expression has Arrianus (who of all philosophers, Greek or Latin, both in language and doctrine, comes nearest to Christian simplicity;) upon Epictetus, lib. 2. c. 2. περὶ ἀταραξίας: Τοῦτο σοὶ προοίμιον: τοῦτο διήγησις: τοῦτο πίστις: τοῦτο νίκη: τοῦτο ἐπίλογος. So the apostle: that Godliness with content, is great gain, 1 Tim. 6:6. not intending gain, as ordinarily taken, but that there is more happiness in godliness, accompanied (as always it is) with a contented mind, than in great wealth. In the same sense we may say that all wit, and craft, and subtlety, yea wisdom and eloquence: and all generally that is commendable and much desired among men, is included in religion and godliness, from which eternal bliss and happiness does descend. And yet, in all this come short of the stoics, (whose philosophy had much Christianity in it, though long before Christ, in great esteem and splendor:) who maintained of their wise man, that he was the only, not rich and valiant only; but fair and beautiful man of the world.

{witty} Or, skillful.

Verse 13. {The fear of the Lord is to hate evil} He then that does not hate evil, fears not the Lord, Chapter 16:6. Gen. 20:11. Job 1:1. Ps. 97:10. This verse does somewhat interrupt the context; neither does it properly contain, or concern the praises of wisdom, what some rabbins have devised, to bring it to that, may be read in Mercerus: but it gives me little content. But since we have many such interruptions, in this book, I know not why we should much stand upon it here. It may be thought that Solomon having spoken somewhat in commendation of wisdom, in the phrase and language of the world; ascribing to it subtlety, (which is often taken in a bad sense) and the knowledge of witty inventions: which is an ambiguous word too as well as the former: he might think it seasonable immediately to insert this of the fear of the Lord, &c. to prevent any either abuse of his words; or mistake of his intention. But this is not very material.

{pride and arrogance, and the evil way} Here be two words in the Hebrew, (גאה and גאון) which are but one word, both in sense and sound, as if this word pride we should make, prideness, and prideship. Neither can it be said, that it was for want of other words, whereby to express pride and arrogance. More true therefore, that it is an idiotism and elegance of the Hebrew tongues, thus sometimes by repeating the same word, to intimate and include all particulars, all divisions, I mean, and differences of the same kind. So for example, Isa. 3:1. For behold the Lord doth take away from Jerusalem, the stay and staff: in the Hebrew it is but one word with a little variation of the termination only. But then, what by that repetition of the same word is intended; is immediately after declared, in this, and the following verses; by enumeration of particulars; the whole stay of bread, and the whole stay of water. The mighty man, &c. Now we know there be divers kinds of pride; internal, external, spiritual, worldly: Some are proud even in their humility, because they are not proud. It is a large subject. All kind of pride is very abominable to God. See more upon Chapter 3:34. He scorneth the scorner, &c.

Verse 14. {Counsel is mine, and sound wisdom} Heb. תושיה sound wisdom, here in opposition to human wisdom, which oftentimes proves faulty, not in point of salvation only, but in regard of the world, and worldly businesses. Insomuch that some have doubted, whether there be any such thing as worldly wisdom, and prudence, really; because they see it so often disappointed, and contrary events to follow. Of the Hebrew word, see upon Chapter 2:7. sound wisdom for the right.

{I have strength} I have power to bring my counsels to effect, or, I give both policy and power.

Verse 15. {By me kings reign} Rulers cannot rule justly, nor establish their authority without wisdom: for from Christ they have their power, and wisdom to use it aright. See more upon Chapter 10:11, 16. A divine sentence, &c. Or, if Christ, the eternal and uncreated Wisdom, as afterward, be here properly intended; it agrees with Colos. 1. 16. For by him all things were created, &c. and Rom. 13:1. There is no power but of God.

{and nobles} Heb. נדיבים: that is, according to the propriety of the word, voluntarii, spontanei. And because nothing better beseems a prince or great man, than to be free, and to do all things freely: Princes, and governors also are so called. Both significations are very usual and obvious in Scripture. Princes and governors, I say, whether good, or bad: free, or exactors, without (as in many words it falls out:) any respect to the etymology. See Ps. 83:11. make their Nobles, &c. However, I cannot like so well of the Greek, that expresses it here by τύραννοι, though I know that even by later authors, the word is sometimes taken in the better sense, & that it is true of Tyrants, as well as of kings, (though in a different respect:) that they are made, not vicious, or tyrannical, but great and prosperous, not in favor to them, but in just indignation, and for a punishment, to others: by God, the supreme Ruler, and disposer of all things.

Verse 17. {those that seek me early shall find me} That is, they that seek me in my word diligently, with a desire to profit by it, as students do, that rise betimes to get knowledge.

Verse 18. {Riches and honour are with me} Chapter 3:16. See there.

{durable riches and righteousness} By these words Solomon does seem clearly enough to interpret himself, what he principally, (if not only) intended by these words before, Riches and Honour, &c. For who is such a stranger in the things of the world, that knows not that worldly wealth and riches are the most uncertain and unconstant things of the world? Who has not said it, and observed it; that has any occasion to speak of riches? And who better, more pregnantly, and elegantly, than wise Solomon? Witness those words of his. Chapter 23:4, 5. Labour not to be rich, cease from thine own wisdom: (for that indeed is the chief wisdom of the world, and according to which men among worldlings are styled wise:) Wilt thou set thine eyes upon that which is not? For riches certainly, &c. So that if Solomon had said no more than durable riches, we might have understood him: But adding righteousness, we are the more confirmed in this sense. For the riches and justice, (which some would have translated, riches of justice; as if there were a regimen in the words; but as I conceive not so rightly:) I take to be opposed to that which is called by Christ, (and I believe was so commonly) The Mammon of unrighteousness, and the unrighteous Mammon: (that is, deceitful, transitory, inconstant:) Luke 16:9, 11. which words, they that understand of ill gotten wealth and riches; besides that, it is very inconvenient and improbable, that Christ should bid us to be liberal or charitable out of ill gotten goods, without mention of any satisfaction to be made; may be refuted by the opposite member; in the 11. verse, if you have not been faithful in the unrighteous Mammon, who will commit to your trust the true riches? as in the 10. verse ἐλάχιστον, that which is least, (to wit, worldly wealth, so inconstant, and so perishable:) to that which is much, or eternal. I like of Beza’s translation here very well, who renders it, Mammonâ fallace, and I wish the English (since there is so much ground for it,) had been so too: deceitful Mammon, instead of unrighteous Mammon, or Mammon of unrighteousness. See also upon Chapter 11:18. a deceitful work, and sure reward. I will not say that ἡ ἀπάτη τοῦ πλούτου, the deceitfulness of riches, Matt. 4:19. must be so understood, neither is it the same word in the Greek; though it may bear that sense too in that place. Besides, that justice, (whether by it we understand godliness, or general uprightness or justice precisely, as the crown or foundation of the other virtues, it matters not here) has a more peculiar relation to eternal life in the Scripture phrase, may appear by that speech, the resurrection of the just, Luke 14:13. for which John 5:29. we have the resurrection of life; that is, to eternal life; as by the opposite resurrection of damnation does appear. Now though we do not so well approve that a regimen should be made of the word here, in point of grammatical construction, as we said before; yet the sense by the figure called ἓν διὰ δυοῖν, (whereof many examples be in Scripture, as, thy sorrow and thy conception; Gen. 3:16. for the sorrows or pains of this conception, &c.) the sense I say, may be all one: riches and righteousness: for riches of righteousness. Though this too is more than needs: since righteousness alone, without any such, whether grammatical or figurative construction after durable riches, may well stand for a further explication of eternal life. We may observe besides, that in the following verses, justice is not joined with silver or gold, but in some manner opposed unto them; so that Solomon having as it were by way of condescension to the weakness of man, begun with promise of silver and gold; he does now seem to recall or rather to interpret himself; proposing unto us justice (that is, eternal life) as so much better, and which does virtually comprehend in itself whatsoever can be desired. See also v. 21. to inherit substance, and the reference there.

Verse 19. {my fruit is better than gold, yea, than fine gold} Chapter 3:14.

Verse 20. {lead} Or, walk: or: make to walk.

{in the midst of the paths of judgment} For there can be no true justice or judgment, which is not directed by this wisdom.

Verse 21. {to inherit substance} Heb. להנחיל יש. See before upon Chapter 2:7. He layeth up sound wisdom for the righteous, &c. I think true being, (as the word is expounded by most here) would have been a truer and more plain translation. It is true that substance as it is interpreted by Platonists, who deny (as we said in the reference,) that anything had reality, of being, that was not eternal; or at least, that was corruptible and temporary, may do as well. But otherwise, the word is ambiguous in ordinary English, and as I conceive, apt to be mistaken by the vulgar.

{and I will fill} Or, and fill.

Verse 22. {The Lord possessed me in the beginning of his way} Much ado there has been of old about these words, as unto them that are not altogether unacquainted with ecclesiastical histories and heresies, cannot be unknown. For what is here in the Hebrew קנני, well rendered possessed me: was by the Septuagint translated ἔκτισέ με, that is, created me: which the Arrians, who denied the eternal deity of Christ, took hold of, and made great boast of this authority: and the fathers, most of them for want of knowledge of the Hebrew tongue, were much put to it to answer them: yet many answers were devised; but among them all, not many, very solid and satisfactory. Since the Hebrew text has been better understood, most men have been of opinion, that the Greek translation was right enough at first; but since that, either of purpose, or casually by reason of the affinity of the words, depraved: that is, that whereas they had rendered it, ἔκτησέ με (with an η from κτάω possideo:) that is, possessed me: it had been made afterward, ἔκτισέ με (with an ι from κτίζω: (that is, created me. Certain it is, that Aquila, and some other later Greek interpreters had rendered it by ἐκτήσατό με, which is the same, but more usual, as ἔκτησέ με. This though it be, at first hearing, very probable, and by most received; yet upon further search it will appear, as I conceive not true. For first, the author of Ecclesiasticus, who lived about that time when the Septuagint did, and often, (as was observed in the preface) expresses Solomon, he has the word κτίζειν often; and varied by several tenses, Ecclesiasticus 24:8, 9. (ὁ κτίστης ἁπάντων καὶ ὁ κτίσας με: — πρὸ τοῦ αἰῶνος ἀπ᾽ ἀρχῆς ἔκτισέ με:) and though the book be now extant in Greek only, yet it was first (as all acknowledge) written in Hebrew: so that no question at all can be made but that he intended, and so understood by Solomon, created; and not possessed. To him agrees the Chaldee paraphrase, where Solomon is expressed: אלהא בראני בריש בריתיה, &c. And not here only, but also Gen. 14:19. and 22. where the word קנה is found, of God; both the said Chaldee paraphrase, and the Septuagint interpreters, use the same words; the one, their ברא and the other, their κτίζειν. No question therefore can be made, but they intended created: but whether rightly is another thing. For my part I could be content to believe, and I think I see ground enough for it, that the Hebrew word קנה had anciently both significations to possess and to create: (and so it may be in the fore-quoted place, Gen. 14:19, 22. Possessor of heaven and earth, Creator of heaven and earth, with the LXX. and Chaldee would not be much amiss: and though I make no question at all, but to possess, is the more proper signification in this place, yet if it were granted that the word might be created also, I think we should grant no more, but what might conveniently enough be interpreted according to St. Paul’s expression of Christ, Col. 1:15. the Image of the living God, the firstborn, (πρωτότοκος πάσης κτίσεως) of every creature. Neither is the word ברא so proper to things that are made, or produced of nothing; but that sometimes (as procreare, in Latin:) it is used of generation also; as Ps. 102:18. And the people shall be created, or born: according to the most interpreters.

{possessed me} A very proper word to express the eternal generation of Christ the Son of God: Of a temporal, but mystical generation it is used, Deut. 32:6. where Moses speaks to the Israelites: Is not he (God) thy father; קנך possessor tuus; as Junius his margin there: our English; that hath bought thee: so it may be too: but possessor is as literal and proper to the word; not improper to the place, and coherence; which is: Hath he not made thee, and established thee?

{in the beginning of his ways} That is, of creation: then possessed by him, and therefore before any creation: that is, in effect eternal, just. So S. John, In the beginning was the Word, and the Word was with God; here possessed:) and the word was God, &c. ὁ πρωτότοκος πάσης κτίσεως the firstborn of every creature. Col. 1:15. and ἀρχὴ κτίσεως τοῦ θεοῦ: the beginning of the creation of God: (that is, of all that was created by God,) Apoc. 3. 14. And here indeed as we noted before, begins another person to speak; or if you will the same person; but in different relations: and so to verse 32. where begins the exhortation grounded upon these several respective praises of wisdom: see at the beginning of the chapter, upon v. 1. Doth not wisdom.

{in the beginning of his ways: before his works of old} The Hebrews, because (as is here observed by Mercer,) they have no proper word to express eternity, (for עולם is properly, saeculum: קדם antiquity; and so of the rest:) they are wont to set it out by expressions of times and things before the creation: which though improper of itself, yet is most suitable! (Eternity being a thing incomprehensible to man) to men’s apprehensions and capacities. See upon vers. 25. concerning the mountains.

{of old} Ps. 93:2. Heb. from then: that is, before his works were made in the creation.

Verse 23. {I was set up from everlasting} Heb. נסכתי which may also be translated, I was anointed: and is the same word (there actively; here passively:) used of Christ, Ps. 2:6. Yet have I set my King, &c. Christ was anointed King over the church by God’s decree, before the world was.

Verse 24. {I was brought forth} He was begotten by the Father from eternity.

Verse 25. {Before the mountains were settled} Some translate mersi essent, or immersi: that is, were sunk: with reference to the waters, which are supposed lower than the earth: to express a deep foundation, which such a vast bulk (as if it were a building: as mountains are, need to stand firm: Others, fixi essent; were fixed; that is, in effect, settled. Such an expression of God’s eternity we have Ps. 90:2. Before the mountains were brought forth, or that thou hadst formed the earth and the world: even from everlasting to everlasting thou art God. So that the Arrians had no cause from such expressions as these, fitted to the capacity of man, to argue against the eternity of Christ, the Son of God. See before upon the 22. verse.

Verse 26. {fields} Or, open places.

{nor the highest place of the dust of the world} Heb. the beginning of the dusts of the world: that is, before the matter of the earth was made. וראש עפרות תבל which may also be translated, et caput pulverum terrae: id est, potiorem partem: as Mercer expresses it: that is, the head, or principal parts of the earth.

Verse 27. {When he prepared the heavens} Christ was with the Father in the creation of the world, when he made the heavens, girded in the sea, set the clouds fast above, and the fountains beneath.

{a compass} Or, a circle.

Verse 29. {When he gave to the sea his decree} Gen. 2:9, 10. Job 38:10, 11. Psalm 104:9. The decree of the sea, to keep it always in its bounds.

Verse 30. {as one brought up with him} As a child with the father. Brought up by him, I think would have been more proper to that signification of the original word, (alumnus, in Latin) which most embrace in this place. Brought up with him, should rather (if I mistake not in the propriety of the English phrase) be ὁμοτρόφιμος; than alumnus, Rabbi Solomon indeed does use that expression in the exposition of the word, (the original word I mean; אמון) educata cum eo; but Mercerus does interpret him, apud illum: and ואצלו I believe will bear by him (or as the Chaldee) in latere ejus; as well as with him. But there be divers other expositions of the word, followed by several commentators. And this very interpretation of it by alumnus, is ambiguous; because alumnus is both active and passive: either educatur, or educans: which is Junius his word and expression in this place. See his notes there upon it; which is the sense of many besides him. Next unto him, the most received is artifex: which both the Septuagint, and the vulgar Latin; with some other of the eastern translations (the Chaldee is for alumnus: (seem to aim at; so it would be in English I was coworker with him: or more literally; I was a worker (or at work:) by him; or with him.) And this, does very well agree with the expressions of the evangelist; (S. John chapter 1:3.) and of Saint Paul, Col. 1:16. &c. And some that have taken the pains to examine the places, where the preposition אצל is used in Scripture (above sixty in all) observe upon it, the distinct personality of this Wisdom from the Father: because never used in the Scriptures, but of different subjects, and supposition.

{I was daily his delight} Heb. delights: that is, his greatest delight: for even when the world was in making, God the Father took more pleasure in his Son, than in his works. Agreeable to this, is that voice that came down, from heaven concerning Christ when he was baptized, This is my well beloved Son, in whom I am well pleased: Matt. 3:17.

{rejoicing} Or, sporting. So vers. 31.

{rejoicing always before him} Heb. sporting greatly, as little ones do before their parents. Or, rejoices with him in the works of the creation. So the psalmist of God the Father, Ps. 104:31. The Lord shall rejoice in his works.

Verse 31. {Rejoicing in the habitable part of his earth} Heb. sporting greatly: so that the work of creation was no pain or labor, but a pleasure to the Son of God.

{my delights were with the sons of men} Though he delighted in all the creatures, yet most of all in men; and came afterwards to dwell among them, John 1:14. And of his wonderful love to the sons of men; himself speaks, John 15:13. Greater love hath no man than this, that he lay down his life for his friends. And here ends this excellent character of Christ, as God, the eternal Son of God the Father, the Savior and Redeemer of men. Christians, (sincere Christians) should make much of such passages, since that Christ to this day continues, a stumbling block unto the Jews, and unto the Greeks (Heathens, Mahometans, &c. the far greater part of the world) foolishness: Yea, and too many Christians too, as Socinians, and others. I wish that even among them that are sound enough in this point, there were not many that have found another way, of their own devising, without any ground of Scripture, to expose Christianity to more contempt and scorn, and obloquy, than the greatest mysteries of it, grounded upon assured revelation, could ever bring it to among infidels. They that shall read Popish commentators upon this chapter: will easily understand what I mean, though I cannot without some horror, yet that the reader may the better know how to value sound doctrine, grounded upon the Word of God; I will here give him some account of their extravagances, that I say not blasphemies: detested by none more, I verily believe than by the blessed virgin herself, whom they would seem to honor. Beata Virgo, (says Corn. à Lap.) fuit estque idea Sapientiae: mystice Dominus creavit et procedit Virgine, utpote Christi matrem, quasi principium vivum, i.e. operum suorum, &c. Beata virgo ab aeterno praedestinata fuit, ut esset principium, i.e. prima princeps, et Domina omnium operum Dei: ut esset idea Sanctitatis; This may seem somewhat: but is little or nothing in comparison of what Salazar has done, and yet he I know, not the first author neither. He disputes it, and concludes it absolutely, that omnia bona temporalia et spiritualia are in the power, and disposing of the blessed virgin: and that we may obtain velociorem salutem, (more quick and speedier salvation or deliverance:) per matrem quam per Filium. And that the whole Trinity, Father, Son, and Holy Ghost, have passed in heaven an absolute decree, ne quid unquam gratiae, et auxilii ab ipsis in homines proficisceretur, quod Virginis Oratio non impetraret: That is, (for I would have all men to take notice,) that no grace, favor, or assistance, should issue from them to any, (a man or woman) that were not obtained (or granted,) at the entreaty of the Virgin. So he, and much more he has there to the same purpose; so that I believe they that shall peruse him, himself, will not find that I have done him any wrong. See also what has been noted of Bonaventure’s Psalter, in the preface upon the Psalms.

Verse 32. {Now therefore hearken unto me} Seeing I am eternal, and so dear unto God, and count you as my children, hearken to my counsel, and you shall be happy.

{blessed are they that keep my ways} Psalm 119:1, 2. and 128. 2. Luke 11:28.

Verse 34. {Blessed is the man that heareth me} Chapter 3:13, 18.

{waiting daily at my gates} No pains is too much to get wisdom.

{watching at the posts of my doors} Men must take instruction when God offers it; and like scholars attend their masters’ hours, vers. 17.

{obtain} Heb. bring forth.

Verse 35. {Shall obtain favour of the Lord} Chapter 3:4. So shalt thou find favour, &c. See there. Or, thou shalt obtain thy desire whatsoever it is, of the Lord, Psalm 145:19. He will fulfill the desire, &c. and John 9:13. Now we know, &c. See upon Psalm 21:2. his heart’s desire.

Verse 36. {all they that hate me love death} Very emphatical. Hence we may learn, when it is in our power to prevent a mischief; if we do not, we may be charged (before God) as the cause of it, and to have desired it. Of life and death, how to be understood here. See upon Chapter 3:19. She is a tree of life.

CHAPTER 9

Verse 1. {Wisdom} Heb. wisdoms. See upon Chapter 1:20.

{Wisdom hath builded} That is, Christ the supreme Wisdom, Chapter 8:1. Or rather wisdom in general, opposed unto folly: a heavenly thing, even so, as heathens themselves speak of it, that knew nothing of Christ, either as God, or man. See also upon 13. v. A foolish woman.

{her house} He has prepared him a church. Or if wisdom in general be understood, the building of a house, and hewing of pillars, may serve to set out the firmness and stability, yea, and the glory of true wisdom, in its own nature; though it does not always fall out to wise men, in this world, according to their wisdom, observed by Solomon, Eccles. 9. vers. I returned, and saw under the sun, that the race is not unto the swift, &c.

{seven pillars} Many chief stays and principal parts of his church, as were the patriarchs, prophets, apostles, pastors, and doctors. Some rabbins by these seven pillars, understand the seven liberal arts. Others, the seven gifts of the Holy Ghost, Isa. 11:2. Others, the seven first days of the creation of the world. Many such allegories may be devised; which may have some ground of application. But the most literal interpretation is, to take seven, here, as is ordinary in the Scripture, pro numero perfectionis, for a perfect number: so that by seven pillars, be understood many pillars; so many, both for number and variety, as might be sufficient both to uphold, and to adorn the building.

Verse 2. {her beasts} Heb. her killing.

{she hath mingled her wine} Heb. mingled it: or poured it out. So they did, in those hot countries, mix their wine with water, to allay the heat of it. So does Christ fit his heavenly instruction for our earthly capacity.

{she hath also furnished her table} He compares wisdom to a great queen, who keeps open house for all comers. So does the King of heaven, Matt. 22:2. This is opposed to the harlot’s feast, Chapter 7:14.

Verse 3. {She hath sent forth} Salvation wrought by Christ will not profit us, except it be published to us.

{her maidens} The incorrupt teachers and ministers of Christ, who are his servants; 2 Cor. 4:2. Or more generally and literally, we may understand all them, whom God raised in several ages, and nations of the world, to teach righteousness, and to reclaim men, whether by speaking, or by writing from their vicious courses. To this end tended all moral philosophy among the heathen, as appears by divers of their writings yet extant, from which, even Christians may reap great benefit.

{the highest places} Heb. the wings of the high places. See before upon Chapter 1:20, 24. in the chief place of concourse.

Verse 4. {Whoso is simple} He that knows his own ignorance, and is void of malice. See more upon Chapter 1:4. to the simple.

{in hither} Or, aside, as ver. 15, 16.

Verse 5. {eat of my bread} By meat and drink, is meant the Word of God, and the ministration of the sacraments, whereby God nourishes his servants in his house, which is, the church, John 6:27. Or more generally, and probably, by bread here, we may understand any variety of fish or flesh, that may probably be supposed in a sumptuous feast, and plentiful entertainment. So Genesis 31:54. Then Jacob killed beasts. (So our English margin there, which I think is more right than the English of the text, in that place; as Junius his notes will tell you:) upon the mount, and called his brethren to eat bread, and they did eat bread, &c. and so elsewhere, frequently.

{mingled} Or, poured out, as ver. 2.

Verse 6. {Forsake the foolish} Leave the company of ignorant and wicked men: or leave your foolish and sinful ways. So Prov. 1:22. See upon Psalm 14:1. The fool hath said, &c.

Verse 7. {He that reproveth a scorner} The 7, 8, 9, 10. verses may be read included in a parenthesis; for in the 11. verse, is a reason given of the exhortation given in the fifth and sixth verses.

{getteth himself a blot} For the wicked will condemn the reprover, and labor to defame him, Matthew 7:6.

Verse 8. {Reprove not a scorner} Meaning them which are incorrigible, which Christ calls dogs and swine: or, he speaks in comparison; Rather rebuke a wise man, than a fool: not that scorners should not be rebuked simply, or of none; but advisedly and discreetly, considering their malice, and the small hope of doing them good. So Chapter 23:9. Speak not in the ears of a fool, for he will despise the wisdom of thy words. See also Chapter 26:4, 5. Answer not a fool, &c.

{Reprove not a scorner, lest he hate thee} We may understand this as spoken according to the rules of human wisdom, and by way of divine condescension rather, as many things of the law: (whereof, see Matthew 5. from verse 21. Ye have heard, &c. to the end,) than absolute approbation, or command. Though even among Christians, who are tied to much more strictness, we deny not but good use may be made of this admonition. For though charity does oblige us, where we think we may do good: yet upon this general warrant of charity without any other obligation; to take upon us to reprove all men promiscuously, is rather a breach of charity, and common peace; than a fulfilling of it. If therefore by our indiscreet boldness (which commonly is an effect of pride) we incur hatred, and expose ourselves to dangers and persecutions, we may thank ourselves: and it is to be feared, that we do it rather to please our own humor (as naturally perchance, rigid and censorious:) though we pretend zeal, than to serve God. But if we have a particular calling, or commission from God, to reprove, as either magistrates, masters, parents, ministers, and preachers especially; there the case is altered; and we must be so far from fearing hatred in the discharge of our duties, that we have more reason to fear, that we do not discharge our duties as we ought to do, if we be not hated; either hated, generally; or at least by some. Then must we remember the words of Christ; Ye shall be hated of all men: Matthew 10:22. and Blessed are you, when men shall hate you: Luke 6:22.

Verse 10. {The fear of the Lord is the beginning of wisdom} Job 28:28. Ps. 111:10. Chapter 1:7. They then that fear not God, have not one spark of true and saving knowledge. See more upon chapter 1:7.

{and the knowledge of the holy is understanding} A very plausible sense, and agreeable to some former expressions, if it can be made out of the original words: which we shall examine by and by. In the meantime for the sense and matter of the words, besides the former reference upon chapter 1:7. The fear of the Lord: so upon chapter 2:5. Then shalt thou understand. And because, I find the words so pregnant and pertinent to the place; to what you have there out of Plato; add this divine passage of one of the Roman emperors, (inferior unto none whether emperor or other that we have heard of, but Solomon, for wisdom:) out of the 5. book of his Meditations: Why should imprudent unlearned fools [mere worldly wise men, he means: great artists, great politicians, and the like:] trouble that which is learned and knowing, [or, understanding:] And which is the [truly] learned and knowing [or, understanding ψυχὴ ἔντεχνος καὶ ἐπιστήμων, are his words:] soul? She that understandeth the beginning and the end: [or, him that is the beginning and the end:] and hath true knowledge of that Rational Essence, that passeth through all things subsisting [Greek τὸν διὰ τῆς οὐσίας διήκοντα λόγον.] and through all ages, disposing and dispensing (as it were) this universe by certain periods of time. What does he say by all these words, but what is said by Solomon here; and by Job and David in the references? But by the prophet Jeremy, chapter 9:23, 24. Thus saith the Lord, Let not the wise man, &c. more emphatically, than by any other. Yet this wise Roman had it not out of Job, or David, or any other inspired author, but from very ancient philosophers (as we have showed elsewhere:) who had no other light to guide them unto it, than the light of nature. This would be considered by the atheists of our times, as many of them as pretend to learning: as also by those (great promoters of atheism and Mahometism:) who cry down human learning as unprofitable, or contrary to true godliness. But now to the original words: ודעת קדשים בינה. All the question is about the word קדשים which may either be taken Neutraliter, for holy things, as it is found in many places: or masculine, for holy men: and in that sense common enough: so that according to the first sense of the word, the translation would be: and the knowledge of holy things: (that is, of things that belong to piety and godliness:) according to the second, The knowledge of holy men; that is, that knowledge which holy men do profess, and that makes men holy) is understanding. Neither of these is to be rejected; and most interpreters are for one of the two. But according to our English here, the word קדשים is not only taken masculine, but also κατ᾽ ἐξοχήν, or per excellentiam, for the Holy of Holies, or the Holy One; absolutely even God himself. Indeed, we know that God is often styled, The Holy one of Israel, (or Jacob,) and the Holy One: absolutely, yea, Esa. 57. 15. Holy is his Name. But the original word here is not Holy in the singular, but Holies in the plural: so that to make this translation good, it must be further supposed, that as אלהים and אדונים being plurals, (by an idiotism or civility rather of the Hebrew language; which divers others have imitated therein: for to make a mystery of it as some do; I see but little ground of reason for it, and it does give the Jews great advantage against us:) are spoken of one God: so in this קדשים in this place, though plural yet to be understood and expressed singularly. But for an example of the like I know none, (Chapter 30:3. of this book excepted: where the words in effect, being the same, we can conclude nothing from them to help us here:) in any other place of Scripture; and if there be none; (for I have not books by me at this time to determine it absolutely:) then may we say of this plural in this sense and place, that it is a singular in more respects than one. All that I can find towards it is, that קדשים is joined with אלהים, and both construed singularly, Josh. 24:19. and that Hos. 11. last verse, where the text renders it and is faithful with the Saints: the margin has it, with the most holy, (which if allowed) does agree with our English here; but that instead of holy, which is a positive; the plural is there expressed by a superlative singular most holy. The Greek translation of these words, that goes under the name of the Septuagint, in the Roman edition, is double: καὶ βουλὴ ἁγίων σύνεσις and τὸ γνῶναι νόμον, διανοίας ἐστὶν ἀγαθῆς which to reduce into one, a γὰρ has been added since τὸ γὰρ γνῶναι, &c. as in divers other places we find, sometimes, two; sometimes three, several translations, huddled and confounded into one. As for the latter of the two, καὶ τὸ γνῶναι νόμον, we might make a very perfect and elegant translation of it, if we might take νόμον in a philosophical sense, for God himself; as is observed by Cicero, out of some ancient Greek philosophers, in his books of philosophy. But I do not believe that. These Septuagint (whoever they were) were such philosophers; and I fancy not groundless subtleties.

Verse 11. {For by me thy days shall be multiplied} Chapter 10:27. See upon Chapter 3:18. She is a tree of life.

Verse 12. {thou shalt be wise for thyself} I speak not for my profit, but for yours: if you hearken to me, the good will be yours; and if you scoff at my instruction, the hurt will be your own. Job 35:6, 7. Gal. 6:5. The Grecians have an excellent saying to this purpose: Μισῶ σοφιστὴν ὅστις οὐχ αὑτῷ σοφός: That is, I hate that wise man, that is not wise unto; (Or, for:) himself.

Verse 13. {A foolish woman is clamorous: she is simple}, &c. See before, Chapter 7:11. She is loud and stubborn, &c. But whether the same, (as was there intimated) be intended here and there, is a great question. Most and best interpreters; (as Mercer, and others) because this woman here is opposed to wisdom, before described and set out at large in this very chapter; some of wisdom’s words being also ascribed to this woman, as verse 16. who so is simple, &c. compared with verse 4. before: and further moved perchance, because the description, Chap. 7. does not altogether agree, as is there showed: for these, and what other reasons, I know not; but their opinion is, that the same are not intended; and that what is spoken of the woman here, must be understood allegorically, making this (the allegory) to be the literal and immediate meaning of the words. Of all these passages and descriptions concerning harlots and adulteresses in general, it was said before, upon Chapter 2:16. from the strange woman, &c. that they might very well bear an allegorical sense and application; and that it is very likely, that Solomon himself had a further aim, than the literal and immediate. Now there, as also Chapter 5:3. &c. Mercerus is altogether for the literal sense; Literae sensus maxime placet (upon Chapter 1:16.) and, Nos aliis relinquamus allegorias, &c. (upon Chapter 5:3.) and Chapter 7:1. no question at all is made of the literal sense: all the question is, whether that description be a history, (so far he is from suspecting it an allegory) or a parable. Yet now the same Mercer is so much for the allegorical sense, here, by this woman, understanding heresy, false doctrine, and whatsoever opposes itself to sound wisdom, and the true church and faith of Christ; that rather than the literal sense should be followed, he is content those former passages also should be taken allegorically of the same, so that the literal sense be not utterly excluded. I would not conceal anything from the reader, where I think there is a liberty left, without any wrong to the Scriptures, that he may freely make his choice. As for mine own opinion, I rather incline to believe that Solomon did intend it of an harlot, according to the literal sense; as in former chapters, yet so, that we exclude not the allegorical sense, which I think as proper and true, as the other, though not so immediate and literal. See more upon Chapter 2:16. from the strange woman. As for that seeming contradiction in the descriptions, subtle of heart, Chapter 7:10. and foolish, &c. here: how one and the same, in different respects, may be both, both subtle, and yet foolish, &c. see before upon Chapter 7:10. subtle: and upon Ps. 14:1. The fool hath said in his heart, &c. We may also with no less probability say that folly in general, (including all kind of sin: whereof see upon Ps. 14:1. The fool, &c.) is here represented by Solomon under the type of a woman, and opposed unto wisdom: so that two contrary parties are here brought upon the stage to act their parts, and to speak for themselves. So virtue, and pleasure, under the figure of two women, were feigned by some very ancient heathens, to have appeared unto Hercules, being yet young, and unsettled in his resolutions, what course of life to take; and each of them by turns have used their best rhetoric to him, to draw him: so wisdom, power, and pleasure, under the shape of three goddesses, to Paris: and so in that excellent Map of the World, commonly called Cebetis tabula (a piece of very great antiquity) Error and Deceit, (as women there too:) are opposed to Παιδεία, that is true knowledge or learning: by which the same is intended, as here by wisdom. The reading of all which, joined with this book of Proverbs would be of very good use, and make Solomon’s meaning more clear in many places.

Verse 15. {Who go right on their ways} That would hearken to wisdom’s lessons, if they were not seduced.

Verse 16. {Who so is simple} Wicked men, for the most part, (for all are not of one mind, nor equally desperate) think themselves the only wise men of the world, because they enjoy the world freely indulging to their senses and fleshly lusts with all liberty; and make much of this life, whilst they live: and those that do not, they account, fools and idiots: and upon this account, they draw many unto them. Which indeed, upon this ground, that the soul is mortal, nor any account to be given after this life, would not be without some ground of reason: but if otherwise, that the soul (whereof few heathens ever made any question) be immortal, &c. then is their wisdom apparently mere brutishness; it being the propriety of brutes, to look no further than the present. See somewhat to this purpose upon Ps. 35:4. Let them be confounded, &c. where the Epicureans are spoken of.

{Who so is simple let him turn in hither and as for him that wanteth understanding} Folly (or Vice) uses here the very same words, which were before ascribed unto wisdom verse 4. Who so is simple, &c. whereby we are given to understand, that it is the property of vice to appear under the shape of virtue: and of devils, under the habit and disguise of angels of light. It was ever so; we need not make a wonder of it in our days. Who are they, that have God, and godliness, and Christ Jesus, in their mouths, and writings, most? Let their deeds speak. But so are simple people caught, and they that have more judgment; yet, when once engaged by worldly interests, (if men addicted that way:) their judgments are swayed by little and little by their affections, until (by a just judgment of God upon them, for loving the world more than the truth) they be quite perverted in their very judgments, and past feeling. So delusion prevails upon men, as we are taught by Scripture, and right philosophy.

{in hither} Or, aside, verse 4.

Verse 17. {Stolen waters are sweet} Sinful delights taken by stealth, are the more pleasant to persons sensually affected; contrary to Chapter 5:15. So he, whom the poet speaks of: Si interdicta petes; si vallo circumdata. Nam te Hoc facit insanum. Neither is it the case of sensual men only, but of most men, (even the best) generally, to covet after those things most which are forbidden them. And as it is natural unto men so to do, so is it an argument of the corruption of man’s nature, the fruit and effect of original sin. It has been observed by many: Nitimur in vetitum semper, cupimusque negata: Sic interdictis imminet aeger aquis. Known verses, but the more observable to us, because of waters, the instance; as in Solomon, so here: though it be not altogether the same case, because the poet’s instance is of sick folks particularly, who are apt to covet, and catch (in a feverish fit, or the like: and in those hot countries, where water is the ordinary drink: to those especially that cannot go to the charge of wine:) at water, when it is forbidden them; who at other times perchance when they can come at it freely, would not make such reckoning of it. But some stick at Solomon’s words, and because water is so obvious and common a thing; they would have Solomon by stolen waters, to intend unlawful lusts and pleasures, and that to be the literal sense of the words. But they do not consider, that in those eastern countries water sometimes is a very rare and precious commodity; where wells were wont to be sealed, and an object of strife and envy as much as anything. See more upon Chapter 5:15. Drink waters out of thine own cistern. However, we deny not but unlawful lusts and pleasures, of what kind soever, were intended by Solomon in general by this particular instance of stolen waters: and sins of incontinency, very properly as in the former reference is showed. And so it is with most proverbs, or proverbial speeches. One thing is said, and another is intended. But the general sense, does always presuppose the truth, and reality of the literal and immediate, upon which it is grounded; else it has not the propriety of a proverb; of this nature, used for confirmation, &c. which is from matter of common sense and experience, to insinuate somewhat that is not so vulgarly known, or acknowledged. As if I should say; It is a good horse that never stumbleth; my intention may be, to excuse some mistake; yet it must be supposed, if I speak pertinently, that really best horses may stumble sometimes. But the ignorance of matters of fact, in process of time; and the alteration of customs in the same countries; or diversity, in different countries and climates; make many proverbs to become very obscure, or to seem impertinent, to some; which at first, and where first used, were most clear and evident. This may be the case of many proverbs in this book; and therefore I have been the longer in vindication of the literal sense: confirmed also by the following words, and bread eaten in secret: which have not the same analogy with unlawful lusts, as waters (as is showed in the former reference) have: and therefore more undoubtedly to be taken in the literal sense; the literal sense nevertheless (according to the nature, and common use of a proverb) extending to whatsoever is unlawfully got and enjoyed.

{and bread eaten in secret} Heb. of secrecies: that is, eaten most secretly. Chapter 20:17. Bread of deceit. &c.

Verse 18. {dead are there} Prov. 2:18. & 7. 26. Heb. רפאים of which see upon Chapter 2:18. unto the dead.

{her guests are in the depths of hell} That is they are in extremity of danger, in the very jaws of death. The Hebrews often express death by variety of words; when either they would set out the horror, or the certainty of it; or both. See Ps. 88:12. the grave: destruction: the dark: and the land of forgetfulness: all, for one thing. But the most common word, by which they use to vary it, is שאול: grave: which is the word here: translated sometimes hell, sometimes the grave: of which see more on Chapter 1:12. as the grave, and Chapter 5:5. take hold on hell. The depths of hell, here; as the belly of hell. Jonas 2:2. out of the belly of hell cried I. So that there is no necessity of interpreting the words here, of the torments of hell; or to make that the literal sense. There was not so much knowledge of hell, (as we take it now:) and paradise in those days. Though Solomon himself might know more than others; yet it is likely, that he would speak as other did. This therefore I conceive to be the most literal immediate sense; not excluding the other. Nay, since that φωτισμὸς, revelation, or bringing to light, of life and immortality, which the apostle tells us of, 2 Tim. 1:10. I conceive it most proper for us Christians to understand all promises of life, and denunciations of death, of that which is eternal, whether life or death; which is called by the ancients (and most followed in all their expositions:) the anagogical sense.

CHAPTER 10

Verse 1. {The proverbs of Solomon} Here indeed begin those that we may more properly call Proverbs; or Sentences; most of that which has gone before in the nine foregoing chapters, containing rather matter of exhortation, in general, to wisdom and virtue; and dehortation from vice, and the love of pleasure, under the representation of a lewd woman; because women, and the love of bodily pleasure, is that which draws away most men from the right way: such general matter I say, fit for an introduction, or general preface, to particular moral precepts and sentences, rather than proverbs, or sentences. So that the name of Solomon may be here prefixed anew, as to a second book, or different head of collection, taking this word proverbs, in a more proper signification, than before. It is Aristotle’s observation in the first of his Ethics, that young men are not so capable of moral philosophy, because, πάθεσιν ἀκολουθητικοί. What he means by πάθεσιν ἀκολουθητικοὶ, may be gathered from his 8. book, where he makes it the propriety of young men (quatenus young; for himself well distinguishes of young men, in the first) κατὰ πάθος ζῆν καὶ μάλιστα διώκειν τὸ ἡδὺ αὐτοῖς, καὶ τὸ παρόν; that is, to live according to lust; or, sense; and above all things to seek after pleasure, and to regard that which is present only. It is not therefore without great cause, that Solomon before he begin with particular instructions, did judge this large introduction needful, where he does so seriously exhort to the study of wisdom, and as effectually dehort all young men (as most subject to it) from the love of pleasure and sensuality. Somewhat to this purpose, see before in the preface, and upon Chap. 1. verse 1. The Proverbs.

{A wise son maketh a glad father} See before upon Chapter 1:8. the instruction of thy father. To Plutarch’s words there, add these, which we reserved for this place as most proper to be read here: Διὸ τοὺς μὲν ἄλλους κακῶς ποιεῖν ἀπείρηται, &c. that is; We are forbidden to do other men any wrong: but to mother and father, not evermore to be doing and saying somewhat, (though we do nothing to grieve them): whereby to glad their hearts, is generally accounted wicked and ungodly.

{but a foolish son is the heaviness of his mother} Because I see how apt some men are to impose their own fancies upon Scripture, presuming they shall find readers that will gladly entertain anything that relishes of wit and curiosity, though otherwise never so groundless and impertinent, whereof we have a notable example in the expositions of some chief expositors (as shall appear afterwards) upon this place: it will not be amiss to observe somewhat here in general concerning the form, or character of most of these sentences, or Proverbs; but more properly, (for the most of them) sentences: which will afford a good and seasonable caution or περίαπτον against such extravagances, and groundless curiosities. Observe we then in the first place, that most of these Proverbs or Sentences (which you will:) consist of two members, whereof the latter, is either opposite, or exegetical, that is explanatory and confirmatory of the former. Opposites by antithets, (as they call them) or otherwise, as it is accounted generally the most gracious, yea and powerful kind of language (witness Demosthenes his so much admired enthimemata; whereof we have some examples in Saint Paul’s epistles:) so they have this advantage also to illustrate one another, (according to the vulgar axiom, contraria simul posita elucescunt:) and to make the whole more clear as we find in divers of these proverbs, the sense whereof, were it not for the opposite member, would be very obscure, and if not altogether inextricable, yet liable to much more debate. Where the second member is merely exegetical, that is, coincident in sense with the former; the end of it is not only to make the sense the plainer, which must needs be, when the same thing is repeated in other words: but also it adds weight to the sentence, and gives it the more advantage (by this ἐπιμονὴ, as they call it:) to make impression both upon the mind and memory. Which is far from tautology; a repeating of the same thing in ordinary discourse without any end or occasion; through mere garrulity, or want of wit. Where Solomon does intend an [exegesis], or exegisis:) or ἐπιμονὴ, he has many ways to vary the words, with much concinnity and elegance, not so easily to be discerned in translations, as in the original words: so that though the same thing, in effect, be repeated; yet the understanding fixed upon the weight of the matter is well satisfied, and the ear at the same time well pleased. But to find out the right meaning, where there is any doubt, we must not confine ourselves to the members of one verse, whether opposite, or exegetical; but consider well, whether there be not some parallel verse to be found either in the same, or some other chapter: and not to fasten upon any, though plausible conceit or interpretation of some one verse, until we see how it will agree with the parallels, if any be found. Now to make application of what has been said to this particular place, that by this president the reader may be warned, and withal, directed how to help himself, when need is; A wise son with Solomon, maketh a glad father: but a foolish son, is the heaviness of his mother. When we find a foolish son in the second member, opposed to a wise, in the first, and heaviness, to gladness: who would not expect a perfect opposition of sense between the second members, as if he had said, A wise son maketh a glad father, but a foolish son, is the heaviness of his father, and in father, who would not imagine mother also, though not expressed at all, (there being the same reason) to be included? But Solomon instead of repeating the word father, in the second member, he varies it by mother; being, in this case, equivalent to father; so that his words so ordered, without any fastidiousness of reiteration, amount to this: A wise son maketh glad parents; or if you will, a glad father and mother, but a foolish son is the heaviness of father and mother. He might have said, of both, I confess; as afterwards, upon another occasion, Chapter 17:15. but it pleased him better so to divide them to each member one; that one, comprehending both. So far we might have gone with much probability. But to put it beyond all dispute, look we upon the parallel places, and the business is done. First Chapter 1:8. My son hear the instruction of thy father, and forsake not the law of thy mother. Chapter 17:25. A foolish son is a grief to his father, and bitterness to her that bare him. See also 23. 22. Hearken, &c. and Chapter 30:17. The eye that mocketh, &c. Might not then Salazar, and Cornel. à Lapide have saved their labor, when they did put themselves to it, to devise reasons, why Solomon should ascribe gladness, to the father: and heaviness to the mother particularly, why not gladness, and heaviness to both rather: why most proper to the father, to rejoice, when children do well; and most proper to the mother to grieve, when otherwise? I know they had some rabbins to lead them, but when Solomon himself does so clearly expound himself, why should we seek any further? I would not have been so long upon this place; but that what is here said, may concern many other places; and the understanding reader may make good use of it. I would not have the inventions of men, to pass for divine wisdom; if I could help it. It is enough that preachers take that liberty. Expositors should be more accurate.

Verse 2. {Treasures of wickedness profit nothing} It may be taken of riches wickedly got, in general; or by unlawful means, which though enjoyed for a while, yet afterwards prove the destruction of many families. But comparing with Chapter 11:4. Riches profit not in the day of wrath but righteousness delivereth from death: it may more particularly be expounded of capital causes and judgments; when a man is publicly and legally questioned for his life or the like. Then integrity may do much, and more than any money, or bribes: but that must be understood, under a just government, or judge; whether king or other. For otherwise, that may be as true that wicked unrighteous men may with money and bribes break through all laws, as cobwebs, and pacify their judge; be their cause never so odious, or horrid: when poorer men, for want of money, and ransom, perish for lesser crimes and occasions. And in Solomon himself in this very chapter; The rich man’s wealth is his strong city: (not as the poet, — hic murus aheneus esto, Nil conscire sibi, nulla pallescere culpa: which expresses well the former saying and observation) the destruction of the poor is their poverty. And Chapter 13:8. The ransom of a man’s life, are his riches; but a poor man (here again the case is altered; and it is true, according to variety of circumstances; that many poor whether guilty or not guilty, whether questioned or not so much as questioned; escape eo nomine, merely, because poor, and that they have nothing to lose; and that many perish, or are cast sometimes justly, sometimes unjustly, because of their poverty, who might have escaped, if they had had anything to give) heareth not rebuke. Somewhat to this purpose, see also in the preface, before; and upon Ps. 6:13. He winketh, &c. Thus must every wise & intelligent reader ponder and examine many (if not most) proverbs, according to variety of circumstances; & accordingly make application, of them for want of which consideration many are deceived and by false application do themselves and others more hurt, than good. And this is rather to pervert (as many illiterate, or factious, out of the pulpits daily;) the Scriptures, than to use them to edification. But if we take the words with reference to God, and his just judgments: (which by wrath also, Chapter 11:4. according to Rom. 2:5. wrath, and, the day of wrath, and elsewhere the New Testament, may be understood) then it is absolutely true, that riches cannot profit any man, to save either soul or body from the just hand of God, which only righteousness and innocence (such as man is capable of, and God in his mercy does accept) can do.

{but righteousness} It was observed before upon Chapter 3:27. them to whom it is due; that the Hebrew word צדקה is by the rabbins used, for alms: certain it is, that both the Hebrew word in the Old, as also the Greek δικαιοσύνη, in the New, are often taken for mercy, yea and δίκαιος sometimes, (as Matt. 1:27. δίκαιος ὤν: being a merciful man not as we have it there just which is very improper there) for merciful. Upon this sense of the word צדקה, is grounded by some, another interpretation of Solomon’s words, agreeable to our Savior’s words, Luke 16:9. Make to yourselves friends of the Mammon of unrighteousness, &c. and to Dan. 4:24. Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor: where if we take mercy, in the second member, to be an interpretation of righteousness as in the first is very usual, then righteousness must be taken in that rabbinical sense we have spoken of. We may add the words of our Savior, Luke 11:41. Give alms of such things as you have, and behold all things are clean unto you. This sense therefore being confirmed by so many pregnant passages, and the words affording it without any violence, we may not reject it. As to the thing itself we say briefly; though true religion does not consist in giving of alms, properly, which is an external thing, whereas religion essentially is spiritual and internal; and that we are taught by St. Paul, that a man may sell all that he has, and give to the poor, and yet reap no benefit from them to salvation; yet alms are so great an evidence of religion, and that which in God is most glorified & wherewith of all outward acts, most pleased, that we have warrant enough from reason and Scripture, to conclude, that that man’s religion is not sound and sincere before God, who is not (according to his power) charitable, and bountiful to the poor. And especially in matter of repentance, that that repentance is not true and real, nor effectual to remission of sins, (still supposing some ability) that does not manifest itself to God and the world, by such fruits.

Verse 3. {The Lord will not suffer the soul of the righteous to famish} Ps. 37:25. I have been young. See there. Though he suffer the just to want for a time, yet he will send him comfort in due season. Of this and other like temporal promises, annexed to godliness and piety, see upon Ps. 37:1. Fret not thyself &c. and other verses of that psalm.

{the substance of the wicked} Or: the wicked for their wickedness according to Mercerus and others. Or: again according to others, which also seems most literal, the wickedness of the wicked that is, wicked men. See also Chapter 14:32.

Verse 4. {He becometh poor that dealeth with a slack hand} Chapter 12:24. The Hebrew words ראש עשה כף רמיה may also (and are by Mercerus) be translated, Pauper facit lingulam bilancium (כף often, a hand sometimes, the needle, or tongue of a balance) fraudulentam: that is A poor man makes a deceitful weight. Or, Lingula fraudulenta facit pauperem: that is. A deceitful weight makes a poor man. So there would be an elegant allusion between כף in the first and יד in the second member. And certain it is, that as poverty makes many a one fraudulent, (which made Agur, Chapter 30:10. to pray against it) that otherwise would be honest: so fraudulency or fraudulent dealing, is the undoing of many, who by truth and honesty might have thrived better. However this translation we have here, is as good and warrantable, and more generally embraced.

{with a slack hand} Or a deceitful hand, Jer. 48:10. for slothful men very frequently live by deceiving others. See Chapter 19:15. an idle soul.

{but the hand of the diligent maketh rich} So it is commonly which is enough to justify the truth of this saying. However though diligence & industry be the ordinary means which God himself has appointed to that end, yet it must always be understood, that God’s blessing does go along without which no diligence can prevail. When I say God’s blessing, I intend it in a general sense; when God is pleased according to his general order, and appointment, that such and such means being used, they shall be effectual to such an end. So many men though void otherwise of piety and religion, come to be rich, by using the means to which God in his ordinary providence has appointed and promised a blessing, that is success: and many, otherwise godly and religious, come to poverty, because they do not use the means that God has appointed. Yet lest men, if it should always and infallibly be true, that by diligence and industry riches may be got, should cast off all thought of God, and wholly depend of the means and secondary causes: therefore God is pleased sometimes to cross his ordinary providence or general order, in this particular: so that wealth shall come unto some, they know not how and some others, though never so diligent and industrious, shall do no good. And this has given occasion to some other proverbs and sentences, which may seem to be repugnant and contrary to what is there said: as in this very chapter v. 22. The blessing of the Lord, it maketh rich and he addeth no sorrow with it, where see the references. But they may easily be reconciled, if all things be taken into consideration that ought to be considered, and all circumstances well weighed: for want of which, ignorant men are apt to make foolish applications, whereby they both deceive themselves, and others; and shamefully abuse the Scriptures: as was said before upon the second verse, Treasures of wickedness.

Verse 5. {He that gathereth in summer is a wise son} He that takes his opportunity for his business, credits himself and his: he that neglects it, discredits both.

Verse 6. {violence covereth the mouth of the wicked} When their wickedness shall be discovered, they shall be as dumb and not know what to say: or, other men’s violence shall stop their mouths.

Verse 7. {The memory of the just is blessed} Ps. 112:6. Men shall speak of a just man after his death with praise, and of the wicked with disdain and disgrace. Or, the just shall leave a sweet scent behind him, and the wicked, a stinking savor.

Verse 8. {a prating fool} Heb. a fool of lips. See upon Chapter 11:12. despiseth his name.

{a prating fool shall fall} He that shows the folly of his heart, by irregular speech shall fall, though he look to rise by his talk. See also upon Chapter 1:5. A wise man, &c.

{shall fall} Or, shall be beaten.

Verse 9. {He that walketh uprightly, walketh surely} Ps. 23:4. Upright ways bring peace, though wicked men think them exposed to danger: but crafty plots, to prevent danger, prove the ruin of the devisers. See upon Ps. 22:9. Thou didst make me hope, &c.

{but he that perverteth his ways shall be known} Heb. יודע shall be known, is by some rabbins, both here and elsewhere expounded, shall be broken. So Judg. 8:16. and with them he taught, (ויודע) the men of Succoth. He taught, (or, as in the margin there, he made to know) that is, (and so translated by some) contrivit, he bruised.

Verse 10. {He that winketh with the eye causeth sorrow} He that mocks others with his eyes. See notes on Chapter 6:13. He that winketh with his eyes, &c.

{a prating fool shall fall} Verse 8.

{shall fall} Or, shall be beaten. See the reference before, to Chapter 6:13.

Verse 11. {The mouth of a righteous man is a well of life} Chapter 13:14. It always refreshes others and cannot be stopped.

{but violence covereth the mouth of the wicked} The same word, in the original, we had before, verse 6. but whether to be interpreted here, as there, the different coherence, makes it doubtful. There, violence, as a just judgment, is denounced to the wicked: as blessings, in the first member of the verse, the reward of the just. Here violence, as proceeding from the mouth of the wicked, is opposed to life, that proceeds from the mouth of the righteous: here therefore, violence, active; before, violence, passive: but as we have it in our English, we make but one sense (without any respect had of the coherence, or context) of both places. But the mouth of the wicked covereth violence, as I conceive, is the truer translation. All the difference is in the word חמס violence, whether we make a nominative, or an accusative of it. The original word may be either: and why then may not we take that which will fit the context best? Now because חמס may signify iniquity also, some make the sense of the words to be, that it is the propriety of a wicked man to conceal his faults, or sins, and this is drawn to confession by the Papists. I cannot say but this may be without any great violence to the words. Neither is it very clear in what sense the mouth of the wicked is said to cover violence. But it may be understood of the wickedness of his heart, which he covers by fair speeches, when he does intend mischief: or figuratively his mouth may be said to cover violence, that is, to be full of it: full of oaths, and curses, and railings, and the like. Psalm 109:18. the wicked is said, to clothe himself himself with cursing as with a garment: which comes somewhat near, though it be not altogether the same. We have had occasion before to observe it more than once, that the same word, words, or phrase, sometimes in one and the same chapter, yea verse, is taken differently.

Verse 12. {Hatred stirreth up strifes} By discovering and upbraiding men’s faults to them, which love covers, & so extinguishes strife.

{love covereth all sins} 1 Pet. 4:8. James 5:20. in which places by sins, some understand the sins of him that loves, or teaches: but more probable, as by this place does appear, that offenses and wrongs, which use to cause strife and contention, are to be understood.

Verse 13. {In the lips of him that hath understanding, wisdom is found} Whereby he knows how to speak without danger; which fools do not.

{a rod is for the back of him that is void of understanding} Chapter 26:3.

{understanding} Heb. heart.

Verse 14. {Wise men lay up knowledge, but the mouth of the foolish is near destruction} Comparing with Chapter 13:3. He that keepeth his mouth, keepeth his life, but he that openeth wide his lips shall have destruction: I think it not improbable, that by knowledge, anything, that comes to our knowledge concerning other men, neighbors or others, should be understood. Except we make this to be the sense; that whilst wise men are busy, and in a manner wholly taken up with it, to store themselves with profitable knowledge, which may stand them in stead, in time of need; the fool, that has nothing to busy himself with, but to prate of other men’s businesses, meets with speedy destruction. See also Chapter 18:6, 7. If we stick to the former sense, then to lay up, here, is as much as, to conceal, See also upon Chapter 12:23. A prudent man concealeth knowledge.

Verse 15. {The rich man’s wealth is his strong city} A rich man trusts in his riches: a poor man fears destruction, for want of wealth. See before upon verse 2. and Chapter 18:10, 11, 12.

Verse 16. {The labour of the righteous tendeth to life} That which a righteous man gets, he uses to preserve his own life, and other men’s; but wicked men use their wealth to undo themselves and others.

Verse 17. {erreth} Or, causeth to err. The original word will bear either; but the last more proper here, as I conceive. See before upon Chapter 5:23. shall go astray.

Verse 18. {with} Or, hath. But rather, as in many places איש to be supplied: He that hideth hatred is [a man] of lying lips; and he, &c. See before upon Chapter 7:22. as a fool to the correction of the stocks.

Verse 19. {In the multitude of words there wanteth not sin} Eccl. 5:3. James 3:2. Not of pondered words, but of rash ones, which wisdom teaches men to forbear: or, men that are full of talk, cannot but talk amiss sometimes.

Verse 20. {The tongue of the just is as choice silver} Good men’s words are of great price; wicked men’s thoughts are of small value.

{the heart of the wicked is little [worth]} First, I would have the reader by comparing verses 8, 13, 14, 20, 21. of this chapter, (not to seek further) to observe that the heart, tongue, and lips, are used promiscuously for one and the same; the one sometimes ascribed to the just, or wise; the other, to the foolish; and contrarily: lest men should trouble themselves with groundless speculations, and impose reasons upon the Scripture (a very common thing) of their own devising. See also upon Chapter 15:14. the heart of fools. Secondly, the original word מעט little, small, properly may perchance as well, if not better, with his prefix as, which is in the original, be here explained, as nothing, or if you will, more literally yet, (this very word momentum, by reduplication of the first radical, to supply the guttural, of harsh pronunciation, coming as I take it, from the Hebrew, megnat,) as a moment: moment taken mathematically, for the least and lowest of divisions; that is in effect, as nothing.

Verse 21. {The lips of the righteous feed many} They are able to admonish, exhort, counsel and comfort others, when wicked men cannot preserve themselves. The Hebrew word signifies also to rule, to govern, to lead.

{but fools die for want of wisdom} Fools, that is sinners as often already has been observed, and references made to proper places. The reader, I hope, will not expect that we should make upon every verse, for explication of words often used. If he do not think fit to read from the beginning: yet his concordance will easily direct him to former passages, either in this book of Proverbs or in that of the Psalms where probably he may find what he does look for. See also somewhat to this purpose, upon Ch. 5. last verse, he shall go astray. So that in effect Solomon by these words intends no other than what by the apostle is expressed in other words. That the wages of sin is death: Rom. 6. last verse.

{of wisdom} Heb. of heart.

Verse 22. {The blessing of the Lord it maketh rich} God’s blessing makes men rich, without those careful toils that covetous men are oppressed withal, Ps. 127:2, 3. See also Chapter 3:32, 33. and Chapter 11:24. and upon Ps. 25:14. The secret of the Lord, &c. and before upon ver. 4. but the hand of the diligent.

Verse 23. {It is a sport to a fool to do mischief} Chapter 14:9.

{but a man of understanding hath wisdom} Or, and so is wisdom (or, to do wisdom) to a man of understanding. That is, the study of wisdom, is the delight and pleasure of a man of understanding. See upon Chapter 18:1. Through desire, &c. Or, according to the former translation, which seems to be most literal: comparing with Chapter 14:9. and 13. 15. Good understanding, &c. by wisdom, here we must understand (as Chapter 11:2. with the lowly is wisdom. See there:) the fruits of wisdom, that is, grace and favor, with God, and man. So ordinarily, and ἐπὶ τὸ πολύ: upon which proverbs are grounded, extraordinarily sometimes, and by a special appointment, a providence of God, a man may perish (as to the world) through his wisdom; when fools and wicked men flourish. According to some; a man of understanding hath wisdom: that is, say they, to avoid doing mischief. But this seems somewhat frigid.

Verse 24. {but the desire of the righteous, it shall be granted} See upon Ps. 21:2. his heart’s desire.

{be granted} Or, yield fruit, as Chapter 12:12. Or, [God] granteth: according to some, both here, and there.

Verse 25. {As} Or, When.

{As the whirlwind passeth} As soon as a whirlwind passes away: or, when the whirlwind of God’s wrath passes over them.

{so} Or, then.

{the righteous} Or, to the righteous.

{as vinegar to the teeth} Very contrary to the teeth, by reason of its coldness and acidity, as out of divers ancients by Leteneurus, in his Adagia sacra, and some others, is observed. Yet verjuice is much commended: but there may be reason for that.

{so is the sluggard to them that send him} He is but a trouble and grief to them that employ him. You may compare with Chapter 25:13. As the cold of snow, and Chapter 26:6. He that sendeth.

Verse 27. {The fear of the Lord prolongeth days} Chapter 9:11. See more upon Chapter 3:18. She is a tree of life.

{prolongeth} Heb. addeth.

{years of the wicked shall be shortened} Job 22:16. Ps. 55:23. See the former reference.

Verse 28. {The hope of the righteous shall be gladness, but the expectation}, &c. This hope of the righteous; and this expectation of the wicked, here intended, though it may be extended to things temporal also, yet to relate chiefly to another world, and things eternal, appears first by Chapter 14:32. the wicked is driven away in his wickedness, but the righteous hath hope in his death: there is for the hope of the righteous. Now for the expectation of the wicked, When a wicked man dyeth, his expectation shall perish; and the hope of unjust men perisheth, Chapter 11:7. See also upon Ps. 39:7. And now, Lord, what wait I for? my hope, &c.

{the expectation of the wicked shall perish} Job 8:13. and 11. 20. Ps. 112:10. They that fear not God are accounted wicked men, in Scripture phrase, though they be not openly profane.

{The way of the Lord} That is, godliness, righteousness, see Rom. 2:9, 10. Or, The way of the Lord: that is, his secret dispensations and providences, for the salvation of them that fear him. Hos. 14:10. for the ways of the Lord are right, and the just shall walk in them: but the transgressors, &c.

Verse 30. {The righteous shall never be removed} Ps. 37:22. and 125. 1. Out of his habitation: his children shall dwell there after him, Ps. 37:29. See upon Ps. 37:2. For they shall soon be cut down, &c.

Verse 31. {The mouth of the just}, &c. Plentifully, as a fruitful field does corn.

{bringeth forth wisdom} To avoid cross words, that bring destruction.

{the froward tongue} Heb. tongue of frowardness; that is, accustomed to speak frowardly.

{shall be cut out} Like a bad tree, that brings forth evil fruit, Ps. 4:52.

Verse 32. {The lips of the righteous know what is acceptable} That is, a godly wise man will take care both what he speaks, that it may be acceptable to God; and that it may be in an acceptable time: and God does direct him, to make his speech seasonable and acceptable (the answer of the tongue is from the Lord, Chapter 16:1.) among men. Compare with 11. 27. procureth favour, and 12. 2. obtaineth favour. It is the same word (רצון) in both places, as is here, bene placitum, properly, lips, tongue, and heart, as promiscuously used, was observed before, in this very chapter.

{the mouth of the wicked speaketh frowardness} Things justly displeasing to others.

{frowardness} Heb. frowardnesses.

CHAPTER 11

Verse 1. {A false balance} Heb. balances of deceit. Under this word, he condemns all false weights, measures and deceit.

{abomination to the Lord} Though some men make light of it, yet God hates it.

{A false balance is abomination to the Lord} Lev. 19:36. Deut. 25:15. Chapter 16:11. & 20. 10, 23.

{a just weight} Heb. a perfect stone.

Verse 2. {When pride cometh, then cometh shame} Chapter 15:33. & 16. 18. & 18. 12. When man forgets himself, and exalts himself above his vocation, then God, by some sudden accident, brings him to confusion.

{but with the lowly is wisdom} Chapter 3:34. Surely he scorneth the scorners, (by St. James and St. Peter expressed, God resisteth the proud, &c. James 4:6. and 1 Pet. 5:5.) but he giveth grace unto the lowly. The wisdom therefore here intended, is divine wisdom, such as makes one wise to salvation; and so throughout the book, the word (though sometimes also more generally, for worldly wisdom, and prudence:) must be taken of such wisdom especially. But this, upon a supposition, that by grace as most understand) spiritual saving grace is intended by Solomon. But there be also who in that place expound the word otherwise: to wit, of temporal temporary grace and favor (and that too, from God:) with men. Truly, this place does seem to favor much this interpretation. For, as by shame in the first member, temporal worldly shame is intended, so it stands with reason, that by wisdom in the second, the temporal worldly fruits of wisdom; grace and favor: (of which see more upon Chapter 10:23. a man of understanding hath wisdom) should be meant.

{with the lowly is wisdom} And, by consequence, honor, from them that rightly weigh things.

Verse 3. {integrity of the upright shall guide them} Chapter 13:6.

Verse 4. {Riches profit not in the day of wrath} Chapter 10:2. Ezek. 7:19. Zeph. 1:18. Though well gotten, and not by fraud, as verse 1.

Verse 5. {direct} Heb. rectify.

Verse 6. {The righteousness of the upright shall deliver them} It shall not only lead him in safe paths, but also free him out of dangers.

{transgressors shall be taken in their own naughtiness} Chapter 5:22.

{in their naughtiness} His plots to ruin others, shall ruin himself, Chapter 5:22.

Verse 7. {hope} Or, (taking און as for הון as elsewhere, more than once:) expectation of strength; that is, the most strong hope.

Verse 8. {The righteous is delivered out of trouble} Chapter 21:18.

{the wicked cometh in his stead} It shows the great love of God to his, who brings them out of the snare, and their enemies into it, as in Mordecai’s case, Esth. 7:9.

Verse 9. {An hypocrite with his mouth destroyeth his neighbour} Job 8:13. A man that dissembles with his neighbor, by fair words, leads him to destruction, unless he be a wise man, that by knowledge finds out his drifts, and prevents them: or, a man that dissembles with God, draws others to do so: but good men that know God’s will, will not be drawn by him.

{hypocrite} Or, profane man, Ps. 35:16.

Verse 10. {The city rejoiceth} Because of the good they get by them: whereas, by wicked men exalted they get hurt, verse 11.

Verse 11. {By the blessing of the upright the city is exalted} By the prayers of righteous men, a city is exalted. That is the proper signification of the word blessing, in this place, though some intend it to good counsels also, but not so properly. Now if the prayer of any just man may do much with God for the public good: how much more theirs, that have a particular commission from God, to pray, and to bless? Especially, if not only lawfully called, but such also, as approve themselves by their holy conversation, not unworthy of their calling? Truly, in ancient times the public set prayers of the church were thought so much to conduce to the public welfare, that even heathen emperors, as may appear by some edicts of theirs have made great reckoning of them: and it is a bad sign, at any time, when those mouths are stopped, by human authority, which God has appointed to bless.

{by the mouth of the wicked} Not bad counsels only, which is not so proper here; (though mouth sometimes be taken for deeds also: as has been observed:) but abominable oaths, and curses, by which God is extremely dishonored and provoked. They might do well to think of it, that pretend to a good cause. There is no cause so good, but may be lost by such impieties.

Verse 12. {void of wisdom} Heb. destitute of heart.

{despiseth his neighbour} Speaks ill of him, or to him; but he that is thoroughly wise (Heb. a man of understandings) will not therefore despise others, or reproach him, that reproves him. Or the meaning may be, that a self-conceited fool (as none commonly more self-conceited, than those that are more foolish) because he thinks nobody wise but himself, will not hear others when they speak, either to deliver their opinions in a matter, or to give their advice; nobody shall speak (by his good will) but himself: but a wiser man will be content to hear others, and to be silent himself. See upon Chapter 1:5. A wise man will hear, and increase learning, &c. Theognis. (of whom, see before upon Chapter 1:32. For the turning away of the simple, &c.) has the very same, and almost in the very same words, but more fully expressed: Ὅστις (says he) τοι δοκέει τὸν πλησίον ἴδμεναι οὐδέν, Ἀλλ᾽ αὐτὸς μοῦνος ποικίλα δήνε᾽ ἔχειν: Κεῖνός γ᾽ ἄφρων ἐστὶ, νόος βεβλαμμένος ἐσθλοῦ: Ἴσως (not aeque, as some there translate: but either fortasse; or altogether vacant: as often: his meaning is, that there is no man, but is wise sometimes, and may speak to the purpose as well as another;) γὰρ πάντες ποικίλ᾽ ἐπιστάμεθα: that is, Whoever thinks his neighbor to know nothing, &c. I would wish them that are able to read this author in his own language, (for by translations they will hardly understand him,) even for Solomon’s sake to read him accurately, whose sayings will give more light often to divers of these proverbs, than large commentaries. See also 12. 15. The way of a fool.

{understanding} Heb. understandings.

Verse 13. {A talebearer} Heb. he that walketh, being a talebearer, Lev. 19:16. and Chapter 20:19. He that goeth about. See there.

{A talebearer revealeth secrets} Things committed to him concerning the speaker, or some other, upon condition of secrecy.

{a talebearer} According to the propriety of the original word, a peddler of tales.

Verse 14. {Where no counsel is, the people fall} 1 Kings 12:1. &c. Chapter 15:22. Heb. counsels. Such as shipmasters use to guide the ship well: for so the word signifies. Of the original word תחבלות See upon Chapter 1:5. shall attain.

Verse 15. {He that is surety for a stranger} Whose condition he knows not: or, for one whom he is no way obliged to, and therefore is not tied to be bound for him. So a strange woman is she, that is not a man’s own wife, Chapter 2:16. and 6. 1. But comparing with Chapter 6:1. My son, if thou be surety for thy friend, &c. and because it is no common case, for men to bind themselves (in any considerable sum:) for strangers, that it should much need this caution: it is more likely that by stranger here, is to be understood another, simply, whoever he be, whether friend or other. See before upon Chapter 6:3. into the hand of thy friend.

{shall smart for it} Heb. shall be sore broken. Heb. be broken by breaking: That is, to shivers, as an earthen pot with a fall: and we call it breaking when men are undone.

{he that hateth suretyship, is sure} Loves it not, and will not do it without just cause. The hated wife, Deut. 21:15. that is, less beloved.

{suretyship} Heb. those that strike hands.

Verse 16. {A gracious woman retaineth honour, and strong men retain riches} Some, because עריץ, is commonly taken in a bad sense, would have this the meaning, that as violence and oppression is the way for men to get wealth: so meekness and gentleness, for women to get honor, their chiefest wealth. This might do, if Solomon might not seem so to approve violence in men, as he does meekness in women: or if there were no way, at least no surer way, (which Solomon himself elsewhere contradicts) for men to get wealth, than by violence and oppression. More probable therefore it is, that עריץ is here used in a good sense, for an industrious, active, stout man: and that Solomon by these words intends to set down the commendation and properties as well of the man, that is master; as of the woman, that is mistress of a house and family: of the woman, that she must be kind, affable, meek, gracious: this, her chiefest care, and credit: of the man, that he must be painful, laborious, resolute, undaunted, and the like: as also to provide for the safe keeping of his goods against any violence. There was a proverbial saying among the Hebrews, used Isa. 49:24. היקח מגבור מלקוח Shall the prey be taken from the mighty? or, strong man? To which our Savior alluding, grounds his parable upon it, Luke 11:21, 22. When a strong man armed, keepeth his palace, his goods are in peace. But when a stronger than he, shall come upon him, and overcome him, he taketh from him all his armor wherein he trusted, and divideth his spoils. I believe, if this had been thought of, this interpretation of Solomon’s words would have given all men good content; and that they had forborne to seek further.

Verse 17. {The merciful man doeth good to his own soul} He that is of a bountiful disposition affords himself things needful, which a cruel man does not: or, he that is good to others, shall receive a reward for it.

{but he that is cruel, troubleth his own flesh} According to the interpretation of the first member; so this second also does afford a double sense, which may easily be gathered. And so we take flesh here, to be the same as soul, before: by both, the body, or whole person (as often:) being understood. Some by שאר would have the kindred, or nearest relations, as wife and children, to be intended. And so the word is taken too, as in Genesis often. So the sense would be, that the cruel or extremely miserable, rationem nullam habet propinquitatis; has no regard of them that are near to him, as by Grotius the words are paraphrased. This also may be allowed. Some rabbins upon the first, and indeed most literal sense, take occasion to reprove them that macerate their bodies by penances which the law does not require. Mercerus as a Christian, not ignorant of what St. Paul professes of himself, and the practice of the primitive times is more moderate: yet he blames that excess, which does rather dull the soul, than quicken it, to other more necessary duties & performances.

Verse 18. {The wicked worketh a deceitful work} That promises a reward, but brings none, Rom. 6:21. Eph. 5:11. His reward, or that reward which he promised himself, and aimed at, even in this world, often fails: but in case he speed, to the utmost of his desires; yet is it no reward properly, but a bait rather, to lead him to eternal destruction.

{to him that soweth} Ps. 112:9, 10. It is like good seed: it will certainly bring profit, Gal. 6:8. 2 Cor. 9:6.

{righteousness} Sometimes it is taken for alms.

{a sure reward} Hebrew, שכר, Secher, for שכר Schar; a reward. But because Isa. 19:10. this word שכר Secher is there also found, (כל עשה שכר אגמי נפש) there translated in our English, all that make sluices and ponds for fish, or, of living things,) and by most; (among others, by learned Mercer,) conceived of necessity to signify there obstructionem, clausuram, or somewhat (Junius renders it, excipulum,) to that purpose; which granted, it follows, that שכר is there for סכר: a Sin, for a Samech: upon this, some rabbins infer, that it is not without some allusion to that word and signification there, that שכר is here put for שכר, the more emphatically, say they, to set out the certainty of the reward, as a fisherman thinks himself sure, when he has the fishes enclosed in his net, or drag. Many such secret allusions there be in the Scripture, which makes me, after Mercerus, to take notice of this observation. Yet I will not bind any man to believe it: if it may go for a probable conjecture, it is the utmost that can be said of it.

{a deceitful work — a sure reward} Heb. a reward of truth: So Luke 16:9, 11. the Mammon of unrighteousness, that is, (as upon Chapter 8:18. is showed) deceitful; is opposed to true riches.

Verse 19. {As} So.

{As righteousness tendeth to life} He unfolds what he meant in the last verse, expounding the last part first.

{so} Heb. and.

Verse 20. {of a froward heart} Heb. עקש לב perverse, crooked: full of dissimulation, and hypocrisy, unstable, inconstant, &c. See upon Chapter 2:15. whose ways are crooked, &c.

Verse 21. {Though hand join in hand, the wicked shall not be unpunished} There be no less (as I find them reckoned by some, though some of them seem coincident) than 14. several interpretations of these words, which are not elsewhere in Scripture, but here and Chapter 16:5. They may be found in Velerio his Adagies. I do not desire to multiply words, where I see no greater cause. The words seem to me, both of themselves, and by the reason of the context, plain enough. Though wicked men plot and project never so much, and strengthen themselves by mutual counsels and confederacies, to secure themselves; yet when the time for their punishment, which God has appointed is come; all their designs, plots, and confederacies, in which they trust, as though they had made a covenant with hell, and the grave, shall stand them in little stead. The scope of the words is, not, to deny, but that wicked men by their cunning and policy may prevail a long time; (as we call a long time: though the prophet Habakkuk does teach otherwise: though it tarry, wait for it; because it will surely come: it will not tarry, Chapter 2:3.) God is willing they should; and has some use for them; but to set out the certainty, and unavoidableness of their destruction; which the longer it is put off, the more terrible and remediless it will be. This to me seems best. Yet I will give the reader an account of Mercerus his interpretation of the words also; not only because of his authority, but also because it agrees very well with the context. Hand in hand, he takes for, From hand to hand; and by that, he would have a succession of judgments and punishments from father to son, to many generations, to be intended. We know the same is threatened in divers places of Scripture: and so it will be more opposite (according to the usual tenor of these proverbs) to the next member; but the seed of the righteous shall be delivered. But we cannot say so of Chapter 16:5. where the former sense seems to agree better. These (among so many) be the two chief interpretations.

{the wicked shall not be unpunished} A wicked man cannot free himself from mischief; but a good man may free his posterity also.

Verse 22. {As a jewel of gold} What kind of jewel, or ornament this נזם (the original word) was, there be many conjectures; but conjectures only, no certainty: neither does it much concern the sense, or matter itself. There be people at this day in some parts of the world, that wear rings at their nose, or nostrils, from which hang jewels, pearls, &c. It is possible such a fashion, or not unlike, might be among the Jews of those days. However, it is more likely that Solomon’s words allude to the ringing of swine, as they call it, to keep them from digging; a thing used in all places.

{so is a fair woman which is without discretion} Heb. that hath departed from taste: That is, that wants reason to guide herself. Or; that hath lost her savor: That is, her credit, by light courses.

{the expectation} Or, to the expectation.

Verse 23. {The desire} Or, to the desire.

{The desire of the righteous is only good} The good shall have that happiness they desire; but the wicked can expect for nothing but God’s anger. See more upon the next words.

{but the expectation of the wicked} As here expectation is not properly taken, but for event, or reward, which use to be the object of expectation; so desire in the former member too, I take for no other than event, or reward, for the same reason. So that the effect of the words seems no other than this, that all things work together (though seemingly otherwise for a time:) for good to them that love God: that nothing can happen to them but by a special providence for their good in the end; which ought to be our chief aim to refer all things to the end. As contrariwise, nothing to the wicked, &c. So that we shall not need to trouble ourselves to reconcile these words, the desire of the righteous is only good: with divers other places of Scripture, importing that the best of men, are prone enough to covet and desire things that they should not; yea and to pursue sometimes their desires unto accomplishment.

Verse 24. {scattereth} Ps. 112:9, 10.

{and yet increaseth} He that gives liberally, gets by giving; and the covetous lose by not giving. See also upon Ps. 25:14. The secret of the Lord. And upon Chapter 10:4. The hand of the diligent.

Verse 25. {The liberal soul shall be made fat} 2 Cor. 8:8, 7, 10. That is, rich.

{The liberal soul} Heb. The soul of blessing.

{he that watereth, shall be watered also himself} He shall be made richer, that he may still do good. Hebr. הוא יורא, which if from ירא, as some think, must signify, he shall cast, (jacere, profundere,) that is, he shall abound; as Junius expresses it. But it is more probable, that יורא is here for יורה, from רוה, irrigare, that is, to water, as it is here.

Verse 26. {He that withholdeth corn} He that keeps corn till it be dear, or faulty.

{the people shall curse him} Heb. strike him through. For curses are like darts.

{but blessing shall be upon the head of him that selleth it} They will pray God to bless him.

Verse 27. {He that diligently seeketh good, procureth favour} He that rises betimes to seek good to himself, or others.

{but he that seeketh mischief, it shall come unto him} Ps. 7:15, 16. & 9. 15, 16. & 10. 2. & 57. 6.

Verse 28. {He that trusteth in his riches, shall fall} Like a dry leaf, or as one that trusts to an unsure stay, Es. 36. 6. 1 Tim. 6:17. but the righteous that trust in God, shall flourish like a green leaf or branch.

{the righteous shall flourish as a branch} Ps. 1:3. & 92. 12. &c. Jer. 17:8.

{branch} Or, a leaf: That is, a green leaf.

Verse 29. {He that troubleth his own house, shall inherit the wind} Chapter 15:27. By imposing too much labor, sparing too much, or raising quarrels; he shall not mend his estate, but impair it.

{the fool shall be servant to the wise of heart} He that has not wit to keep what his friends left him, must in his old days serve them, that are wiser than himself.

Verse 30. {and he that winneth} That they learn of some, they teach others.

{he that winneth souls, is wise} Subdues them to the knowledge and will of God, 2 Cor. 10:4, 5.

{winneth} Heb. taketh. Or, because the noun that comes from that verb (one of them,) signifies discipline, doctrine, some make that to be the signification of the verb also in this place; and translate, qui disciplina imbuit; that is, he that doth instruct, or teach: which points at the ordinary way of winning of souls, by teaching; whether by public preaching, or by private admonitions and instructions at home. But it is done often by a godly life, and good example, as effectually; and more effectually too, sometimes.

Verse 31. {Behold, the righteous shall be recompensed in the earth} 1 Pet. 4:18. Punished for his sins.

CHAPTER 12

Verse 1. {Whoso loveth instruction, loveth knowledge} Rather, correction. To wit, by word of mouth, called reproof afterwards. It is a sign he loves knowledge, that can bear his master’s reproof: but he that cannot bear it, loves it no more than a beast.

Verse 3. {the root of the righteous shall not be moved} Chapter 10:25. The state of the righteous, though it shake sometimes, yet is like a deep rooted tree, it will not be blown down, whereas the wicked, when they seem strongest.

Verse 4. {virtuous} Heb. Of virtue, Chapter 31:10.

{A virtuous woman is a crown to her husband} 1 Cor. 11:7. Not only an excellent helper, but also a chief ornament in the eyes of others, Chapter 31:23.

Verse 5. {The thoughts of the righteous are right} Heb. judgment. That is, right as judgments ought to be.

{the counsels of the wicked are deceit} Not only their rash thoughts, but also their deliberate ones.

Verse 6. {The words of the wicked are to lie in wait for blood} Chapter 1:11, 18. Or, words, for works and actions, as often.

{the mouth of the upright shall deliver them} Those whose blood the wicked seek to spoil, 1 Sam. 19:4. or, themselves. As Chapter 11:9. An hypocrite with his mouth destroyeth his neighbour: but through knowledge shall the just be delivered.

Verse 7. {The wicked are overthrown, and are not} Ps. 37:37. Chapter 11:21.

Verse 8. {A man shall be commended according to his wisdom} Not always so; and that Solomon knew very well: Eccles. 9:11. I returned, &c. See upon Chapter 10:23. a man of understanding.

{of a perverse heart} Heb. perverse of heart.

Verse 9. {He that is despised, and hath a servant} In some English Bibles that I have seen, the word hath, is printed in another letter; as though it were not in the original text: which may occasion a mistake, because despised and a servant might seem to do very well together, without any such supply. But the truth is, there is a לו (illi) in the Hebrew, which does amount to the verb hath, in English. Except we make of it a reciprocal pronoun; as some do: and then the English must be: and is a servant to himself. Neither will the sense be amiss so. For though a man may bring himself into contempt by it with the vulgar; yet wiser men will commend, and think him happy too, that can be his own servant, and suffice himself, without other help. Philosophers much commend it, (τὴν αὐτουργίαν: self-ministry:) and it is observed, that Homer (who knew what is commendable and virtuous better than many philosophers, as Horace thought:) does set out his heroes, as not disdaining sometimes some very mean services. Hence the vulgar: esse sufficientem sibi: which, among men of understanding, is the highest of commendations and happiness, and brings a man nearest unto God, the only true αὐτάρκης.

Verse 10. {A righteous man regardeth the life of his beast} Is merciful even to the very beast that does him service. He does not overwork them, and affords them good keeping.

{the tender mercies of the wicked are cruel} If they be cruel, when they pretend to show mercy, what are they, when they come with a drawn sword to shed blood?

{tender} Or, bowels.

Verse 11. {He that tilleth his land, shall be satisfied with bread} Chapter 28:19.

{he that followeth vain persons, is void of understanding} And, so neglects his business, whereby he should live. The Hebr. word signifies vain things (and so used often:) as well as persons, which gives us occasion to consider, whether this proverb may not have some affinity with that in Ecclesiastes, He that observeth the wind, shall not sow; and he that regardeth the clouds, shall not reap, chapter 11:4. There may be very good sense made of it: and it puts me in mind of many vain precepts and observations that Hesiod has concerning husbandry, in choosing proper days, &c.

Verse 12. {The wicked desireth the net of evil men; but the root of the righteous yield}, &c. Men who have no grounds in them of piety and godliness, and are for the present only; which when they see the prosperity of the wicked, and how they thrive in their bloody designs, who take up men, as fishes with the angle: they catch them in their net, and gather them in their drag, Hab. 1:15. they envy them (chapter 23:17.) and covet extremely to be of their society, that they may share with them: but the root of the righteous, which has its growth, underground, not seen by fleshly eyes; by God’s constant and secret blessing yields to abundance, without any such violent indirect means. So we may expound it of temporal blessings also. But it is more likely that the fruits here intended, are the mystical fruits of eternal life, to the righteous himself; and the spiritual fruits of good instruction, and example, to the conversion, and spiritual improvement of many others; according to that we had before, The fruit of the righteous is a tree of life; and he that winneth souls, is wise, chapter 11:30. In the first words, why he that desires the society of bloody violent men, should be called רשע (which commonly imports wickedness in the highest degree:) and the bloody men themselves רעים only, which is a more general word; first I answer, that those distinctions of words do not always hold: as for example, in the first psalm, first verse, three sorts of evil men by way (as many are of opinion,) of gradation being mentioned, רשעים are the first of the three: חטאים sinners, the next: לצים scorners the last. Secondly, as there is great affinity of letters, so frequent permutation of significations also between רוע to be evil רעה to have fellowship and רעע to bruise in pieces: or to destroy; (as the word is translated chapter 13:20.) it is not improbable that Solomon might make choice of that word in this place with allusion (as there is a manifest allusion in the very words chapter 13:20.) to some of those other significations. Lastly, the Hebrew word מצוד here translated the net, signifies hunting also, and (if the מ be radical) a castle or fortress: which significations are here followed by some. But for the first, whether net, or hunting, there will be no great difference of sense. But if we translate, fortress, (as Junius does: Desiderat improbus praesidium malorum; sed radix justorum dat illud:) then the best sense (whether malorum, be taken for a neuter, or a masculine: either of which the Hebrew רעים may be:) will be, that wicked men are very careful to provide for their security: but in vain; because it is the prerogative, and as it were, the natural fruit and effect of integrity, and godliness: which is often inculcated in these Proverbs: and how to be understood, see upon Psalm 91:5. Thou shalt not be afraid for the terror by night, &c.

{the net} Or, the fortress.

{the root of the righteous yieldeth fruit} Meaning, their heart within, which is upright, and does good to all.

{yieldeth fruit} Heb. יתן (dabit:) as Chapter 10:24. where the English is: shall be granted.

Verse 13. {The wicked is snared by the transgression of his lips} Heb. The snare of the wicked is in the transgression of his lips, Chapter 18:7. An evil man’s tongue brings himself into trouble, and a good man helps himself out, 1 Sam. 25.

Verse 14. {A man shall be satisfied with good by the fruit of his mouth} Chapter 13:2. Psalm 34:12, 13, 14.

{and the recompense of a man’s hands shall be rendered unto him} A good man shall be rewarded, both for his good words and works.

Verse 15. {The way of a fool is right in his own eyes} Chapter 3:7. His own device: for he thinks himself wisest, and hearkens to no man’s counsel. See upon Chapter 1:5. A wise man will hear, &c. and Chapter 11:12. despiseth his neighbours.

{he that hearkeneth unto counsel is wise} Hesiod (who is thought by some to have been before Homer: but of great antiquity certainly, and in many economical precepts and admonitions, well agreeing with Solomon:) makes two degrees of wise men: Οὗτος μὲν πανάριστος, &c. The first, of them, that are wise of themselves, and can see what is expedient, both present and future, without taking counsel of others: the second of them, that will entertain good counsel given them by others.

Verse 16. {A fool’s wrath is presently known} Or, A fool is known in the day of his wrath. For then he vents his folly.

{presently} Heb. in that day.

{a prudent man covereth shame} Bridles his affections, that he may not speak, or do anything that may shame him: or, hides the shame of another, by taking no notice of an injury.

Verse 17. {He that speaketh truth, sheweth forth righteousness} Chapter 14:5. Though truth and righteousness, are different in themselves; (and the apostle speaks of some that held the truth in unrighteousness, Rom. 1:18.) yet they have so much affinity, that a man may probably presume, that he that loves and uses to speak the truth, is a right honest man; just and righteous in his dealings: and besides it is a great means to preserve justice and righteousness among men, to speak the truth at all times.

{a false witness} Heb. of lies. The language of a false witness, or perfidious man, is full of guile, dissimulation, and hypocrisy.

Verse 18. {There is that speaketh like the piercings of a sword} Ps. 57:4. & 59. 7. It is not every man that does so, but there are some so bad, that their tongues wound like swords.

Verse 19. {The lip of truth shall be established for ever} A true speaker can stand it out to the end; but a liar can shift but a while. Or it may be understood as properly with reference to another world, that eternal life shall be the reward of truth; whereas all that is got by lying, and cheating, and such indirect courses is but for a moment, and shall soon vanish away.

Verse 20. {Deceit is in the heart of them that imagine evil} Or, Deceit returns into the heart. That is, they that seek to deceive others, hurt themselves: but they that give good counsel, fare the better for it themselves.

Verse 21. {There shall no evil happen to the just} Because all things that happen unto them in this world, whether in the nature of cross, or prosperous events, work together for their good, Rom. 8:28. See the former reference upon Ps. 91:5. Thou shalt not be afraid, &c. And of temporal promises in general, see upon Ps. 37:1. Fret not thyself, &c. and other verses of that psalm.

Verse 22. {Lying lips are abomination to the Lord} Chapter 6:17. Though God hate all manner of evil; yet lying is most hateful to him, being a God of truth, Rev. 22:15.

{they that deal truly are his delight} That do as they speak, which liars do not.

Verse 23. {A prudent man concealeth knowledge} Chapter 13:16. & 15. 2. He that is wise reveals his knowledge, only when he may do good with it: but fools by prating show their folly. Some of the ancients have excellent sayings to that purpose, that we should not conceal knowledge, but freely and ingenuously impart it unto others. Their meaning is, that we should not conceal it out of envy; not that we should make brags of it, or prostitute it to the contempt of them, who are not likely to be benefited by it: which is to conceal it, in Solomon’s sense. See also upon Chapter 10:14. Wise men lay up knowledge.

Verse 24. {The hand of the diligent shall bear rule} Chapter 10:4.

{The slothful} Or, deceitful: For such men live by their wits, not by their hands. See before upon Chapter 10:4. with a slack hand.

Verse 25. {Heaviness in the heart of man maketh it stoop} Chapter 15:13. As a heavy burden weighs down the body.

{a good word maketh it glad} A word of comfort from a friend.

{word} Or, matter, Chapter 15:20.

Verse 26. {The righteous is more excellent than his neighbour, but the way of the wicked seduceth them} יתר more excellent, here; is by some, (as Mercer and others: and so by our margin here,) rendered abundant: and some that follow this translation, make this sense of the whole, (which is agreeable enough to divers other places of Scripture:) that the just and godly shall abound in all good things, when the wicked, through their way, or wickedness, shall err, or wander for want; that is, in effect, shall beg. I do not see, but this may do well enough: certain it is, that the Hebrew תתעם here, and by most interpreters, expressed seduceth them, may as well be translated, causeth them to err; or to wander. Yet seduceth them as it is more generally received, so will afford a more general and warrantable sense; to wit, that the way of the wicked first or last, leads them to destruction: or that their wicked life, leads them to wicked opinions, and seduces them from the truth, though right before in their faith. And this may be the sense of this latter part, whether we translate excellent, or abundant in the first. But if excellent, Rabbi Kimki makes the sense of the whole (and his too, not improbable:) this: That righteousness is of itself, a more noble thing, than unrighteousness, and more commendable, few or none make any question: and by consequent, that a righteous man is more excellent than his neighbor, or any other that is not righteous. What then is the cause, that so few apply themselves that way, to follow his example? Because they see, though (Virtus laudatur et alget: as one of the poets has it:) justice be commended and commendable, yet most men thrive in the world by injustice. To this purpose see more upon Chapter 1:32. For the turning away of the simple, — and the prosperity of fools shall destroy them. The vulgar Latin (which some take upon them to justify as the most genuine sense: profunde et germane, says Cornelius à Lapide, which I wonder at:) expresses it: Qui negligit damnum propter amicum, justus est. It does afford them that follow it, sufficient matter of discourse (and so their volumes come to swell:) how a man is bound to neglect his own profit, or advantage, for his friend, or neighbor’s sake. There may be good use enough of that speculation; but as to Solomon’s words, I conceive it altogether impertinent.

Verse 27. {The slothful man roasteth not that which he took in hunting} As if a man should say; I am not the richer for anything you ever gave me; the meaning may be, either not the richer, because it did not thrive with me; or, because you never gave anything: so here, roasteth not; either when he has it, lets it spoil, or be lost through neglect and laziness: or, roasteth not, because through laziness he will not take the pains to hunt, or to hunt diligently; and so gets nothing: which, of the two, is the more probable interpretation. In ancient times, before men were incorporated into towns and cities, hunting was a principal object of man’s industry; and it is very likely that the Latin word studium, came originally from the Hebrew צוד which signifies to hunt. Most likely nevertheless, (as most are of opinion) that the words are to be taken proverbially, to this effect; that as it often falls out, that they that have taken great pains in hunting, and have got somewhat; yet through some either sudden chance happening to their own person, as either death or sickness; or some other casualty, through which they are bereaved of their prey, they eat not of it: so it is with the wicked man’s wealth, which though he scrapes and heaps together with much labor, yet he does not at all, or, not long, enjoy. This to be the right meaning of the words, most interpreters agree: but for the truth of the sentence, it must be remembered (as has been often told) that it is enough, if it be so for the most part; or that there be now and then, in every age, some notorious examples of it: which if there were not, it is not likely it would have become so common an observation among the wise heathen too, who also have divers sayings and sentences to this purpose. If it be objected, that it so falls out with the righteous too sometimes, (or say, as often, or oftener, if you will; though I believe it not) and therefore, not the proper case of the wicked; I answer, that the difference between the case of the righteous and the wicked, upon which the observation is grounded, is in their different condition at the time of their death: The wicked is driven away in his wickedness, but the righteous hath hope in his death, Chapter 14:32. See upon Chapter 10:28. The hope of the righteous shall be gladness, &c. See the reference there, and upon Ps. 37:1, 2. &c. Fret not thyself, &c.

{slothful man} Heb. man of slackness, as Chapter 10:4. Mic. 6:9. Or, fraudulent man. See before upon 10. 4. with a slack hand.

{roasteth not} Learned Mr. Fuller, Miscellan. l. 6. c. 13. would have the words translated, non clathrabit, that is, doth not hang upon the rack; to preserve, &c. He has a great deal to prove that to be the proper signification of the word: but it does not concern the sense, in general; nor us much, in this place.

{but the substance of a diligent man is precious} Heb. but the substance which is precious of a diligent man. Such trajections (as they call them) are frequent in Scripture. Yet the words might be otherwise ordered too, but to the same effect; and this is the most probable construction.

Verse 28. {In the way of righteousness is life — no death} See upon 3. 18. a tree of life. And 10. 2. delivereth from death.

CHAPTER 13

Verse 1. {Instruction} Or, reproof.

Verse 2. {A man shall eat good by the fruit of his mouth} Chapter 12:14. He that uses his tongue aright, shall get good by it: he that does otherwise, shall get hurt.

Verse 3. {He that keepeth his mouth, keepeth his life} Chapter 21:23. From rash and hasty speeches. See before 10. 14. wise men.

Verse 4. {The soul of the sluggard, desireth, and hath nothing} He ever desires, but takes no pains to get any living: and therefore must lose his longing.

Verse 5. {A righteous man hateth lying} A man is not righteous that abstains from lying, unless he do it out of the hatred of that sin. See before upon Chapter 12:17. He that speaketh truth.

{lying} Heb. a word of a lie.

{and cometh to shame} By his lying.

Verse 6. {Righteousness keepeth him that is upright in the way} Chapter 11:3, 5, 6.

{the sinner} Heb. sin.

Verse 7. {There is that maketh himself rich, yet hath nothing: there is that maketh himself poor, yet hath great riches} These words will afford a double sense; the one economical; the other, philosophical: so I speak, taking philosophy here, for a speculative science: though I know otherwise, that oeconomia: is a part of moral philosophy. The first, economical, and most literal, tending to warn us, that the world is full of dissimulation: and that we should not judge of men’s estates, in our mutual dealings, and commerces; by what themselves make show: which is of dangerous consequence: because, for example, some will make themselves poor of purpose, that they may receive support from them, whom they are better able to relieve, or gratify. Others, very beggars, or in a sinking condition, make themselves rich, that they may, by their supposed wealth and ability, have credit to take up where they will, and to borrow: through whose dissimulation many are undone. The philosophical, this; That some men, (truly virtuous and godly:) though outwardly they appear poor, (that maketh himself; that is, that has the port, & resemblance: prae se fert, as the Latins speak; or, maketh himself poor, because he does not apply himself to the world, and contemns the wealth and pomp of it: and so on the other side, makes himself rich, because it is his only study: see upon 10. 4. but the hand of the diligent) yet in very truth are rich: rich in their souls, the best riches. Others who appear rich (vicious ungodly men:) who in very truth, are very poor; naked and starved in their souls. Somewhat to this purpose upon Chapter 12:9. He that is despised, &c. And Rev. 2:9. I know thy works, and tribulation, and poverty; but thou art rich. Or, if we will take this maketh himself, of purposed dissimulation, or deluded imagination: then Rev. 3:17. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not, that thou art wretched, and miserable, and poor, and blind and naked. And on the contrary, that maketh himself poor: to wit, through humility of spirit, abasing himself, as the greatest of sinners; wherein consists perfection of virtue and godliness.

Verse 8. {but the poor heareth not rebuke} A rich man questioned and troubled, may make his peace by his riches: but a poor man is seldom questioned, or quarreled with, having nothing to lose. See upon Chapter 10:15. the rich man’s wealth &c.

Verse 9. {The light of the righteous rejoiceth} Chapter 4:18, 19. The prosperity of good men is like the light of the sun, which, increasing, brings more joy still: but the prosperity of the wicked is like a candle, that lessens till it goes out.

{rejoiceth} Or, shall rejoice.

{but the lamp of the wicked shall be put out} Job 18:6. and 21. 17.

{lamp} Or, candle.

Verse 10. {Only by pride cometh contention} Angry men are provoked by wrongs; but proud men contend for preeminence: or, the main cause of contention generally is pride. See James 3:13. &c. Who is a wise man, &c.

{with the well-advised is wisdom} Proud men quarrel, because they hearken not to counsel: they that hearken to it, are too wise to quarrel.

Verse 11. {Wealth gotten by vanity, shall be diminished} Chapter 10:2. & 20. 21.

{by vanity} By wickedness, as 10. 2. Treasures of wickedness, Or, more probably (that being more agreeable to the ordinary notion of the original word:) by vain means, or courses: as gaming, acting upon a stage, and the like.

{by labour} Heb. with the hand.

Verse 12. {when the desire cometh, it is a tree of life} Chapter 13:19. See upon Chapter 3:18. a tree of life.

Verse 13. {Whoso despiseth the word, shall be destroyed} Meaning, the Word of God, whereby he is admonished of his duty.

{shall be rewarded} Or, shall be in peace.

Verse 14. {The law of the wise is a fountain of life, to depart from the snares of death} Chapter 14:27.

Verse 15. {the way of transgressors is hard} Or, harsh. And therefore displeasing to others.

{hard} Or, rough.

Verse 16. {Every prudent man dealeth with knowledge} Chapter 12:23. & 15. 2.

{layeth} Heb. spreadeth.

Verse 17. {A wicked messenger falleth into mischief} An unfaithful messenger shall be punished, because he has wounded his master’s estate by neglect of his business: but a faithful one, which has healed it, shall be rewarded.

{a faithful ambassador is health} Heb. an ambassador of faithfulness; that is, a most faithful one, Chapter 25:13.

Verse 18. {instruction} Or, rebuke.

{but he that regardeth reproof, shall be honoured} Chapter 15:5, 31. With riches and dignity.

Verse 19. {the desire accomplished is sweet to the soul} Verse 12. God does accomplish the desire of good men to their joy, Ps. 145:19. but not of the wicked, because they cannot be drawn to leave their sins. So some. But the most obvious and more immediate exposition is; That all men (it being the nature of man, still to be in the pursuit of something or other) have their desires, in the accomplishment of which is the chief comfort of their lives: whence it is, that fools or wicked men can so hardly be reclaimed, because, being full of desires, (such as they are) they have found so much sweetness (not considering that it will be bitterness in the end) in the accomplishment, as they cannot promise themselves from honest ends and desires, to the sweetness of which, for want of experience, they are altogether strangers: and therefore not easily persuaded to forsake their wonted courses. According to this interpretation, it should rather be, (which is the most proper and usual signification of the Hebrew particle ו) and it is abomination, &c.

Verse 20. {He that walketh with wise men, shall be wise} And so preserved, whereas a companion of fools, learning folly of them, shall perish.

{shall be destroyed} Heb. shall be broken. Or shall be worse; (pejor erit; Junius;) from רוע, to be naught. The affinity of letters between these words רעע and רוע makes (as in many other Hebrew words of that kind) that they sometimes exchange significations. See upon Chapter 12:12. The wicked desireth, &c.

Verse 21. {pursueth} Heb. eagerly pursueth.

Verse 22. {a good man leaveth an inheritance to his children’s children} He leaves it to his children, and they theirs, (as if you should say; De bene quaesitis laetatur tertius haeres: according to the poet’s expression; De male quaesitis vix gaudet tertius haeres, which comes to the same effect:) whereas the wealth of wicked men many times comes not to their own children, but to good men, that have no relation to them, Psalm 37:26.

{the wealth of the sinner is laid up for the just} Job 27:17.

{laid} Heb. hidden.

Verse 23. {Much food is in the tillage of the poor} Chapter 12:11. If he follow his business with judgment, without which, rich men may want. This interpretation is much confirmed by a passage in Esay, where this very word משפט (Isa. 28:26.) is used concerning the mystery of husbandry: there translated discretion: For his God doth instruct him to discretion, (or, judgment) and doth teach him. However, the words may be otherwise, and warrantably too translated to this effect: That a poor man may thrive and do well, through his labor and industry, (and God’s blessing upon it; as must be supplied from other places) when rich men are consumed; בלא משפט, quod non fit ei jus: or, citra judicium: (both, Mercerus his expressions) that is, through unrighteousness. Which may also be confirmed by other like passages. This interpretation Mercer does prefer before any other: but since the original words will afford either, let the reader take his choice. Junius is somewhat different; Sed est qui consumit se inertia; (and in his margin, in non officio) that is but there is who destroys himself through his slothfulness: which sense is, of itself, as warrantable, by comparing with other like passages, as any other; but not so proper, as I conceive, to the original words of this place.

Verse 24. {He that spareth his rod, hateth his son} Chapter 22:13. Does as one that hates him: lets him be corrupted, and so undone.

{he that loveth him chasteneth him betimes} Ere his sin grow to a head.

Verse 25. {The righteous eateth to the satisfying of his soul} Ps. 34:10. & 37. 3. Has food to fill his belly. Of all earthly promises, as life, wealth and the like, in the Old Testament, how to be understood by Christians, has often been said, and references made almost in every chapter, hitherto to those places. I hope the reader will not still expect it. We will only take notice of a seeming contradiction between the words of David, and these of Solomon. David says, Ps. 17:14. Thou God fillest the bellies of the wicked with his hid treasure. And Solomon here, that the belly of the wicked shall want. Both true literally, with some limitations of times and circumstances: as most proverbs are to be understood, as has been observed more than once. But most true, and most considerable indeed, that even when the bellies of the wicked are most full, and they in sight, most at ease; then may they be said, to be in most miserable case, because by prosperity, they are fatted and culled against the day of slaughter: whereas by misery, temporal, and bodily visitations, (had God been so merciful unto them) they might have come to repentance. Whereas, the grace of God is sufficient to the godly to make them happy at any time, St. Paul assuring us, that no tribulation, distress, persecution, famine, nakedness, peril, or sword, can separate true Christians from the love of God, Rom. 8:35.

CHAPTER 14

Verse 1. {Every wise woman buildeth her house} Increases the welfare of it, by looking well to her children and servants: but foolish women ruin the family. Pride then must not make a man despise the counsel of a prudent wife, nor affection force him to give way to a foolish. There may be a further meaning also (if not the literal and immediate) in these words, God is said to have made the godly midwives houses, Exod. 1:21. but these words are otherwise both translated, and interpreted by some; as Junius, particularly. But there is no question of Ruth 4:11. where we find a solemn form of blessing women, when married, then in use among the Hebrews: The Lord make the woman that is come into thine house like Rachel and like Leah: which two did build the house of Israel, &c. Children also are called בנים, from בנה, which signifies to build. Why then should not a wife, that is, a religious godly woman, be said to build her house, not by her prudence and industry only, but also by her fertility; being made fertile by God’s special blessing, as is often promised in the Scripture? As on the other side sterility is also threatened, or at least mentioned, as a curse. So that as the godly woman may be said to build her house in both those respects; so also the foolish or ungodly, to pluck it down, not only by her sterility, but also by her bad carriage and administration.

Verse 2. {He that walketh in his uprightness, feareth the Lord} Men’s courses show, whether they fear God, or despise him.

{but he that is perverse in his ways, despiseth him} Job 12:4.

Verse 3. {In the mouth of the foolish is a rod of pride} Some by a rod of pride, would have that rod understood wherewith the fool himself is punished, often mentioned, as Chapter 10:13. & 26. 3. A rod for the fool’s back, &c. and this rod, here called a rod of pride, because many fools by proud talk (as much as anything) expose themselves to the lash. Others more probably, by a rod of pride, understand proud scornful words, words of reproach and contumely, very frequent in the mouth of fools, whereby they strike at other men, as it were with a staff. The Latins use to say, virgula Censoria, of rigid and over-severe judgments and censures. Solomon might aim at both, that whilst proud fools strike at others with their contumelious tongues, they expose themselves to the stroke, which haply they might have avoided: according to that of the poet, caedimur, inque vicem, praebemus crura sagittis. There be also, who think that fools’ talk might be called here, a rod of pride, because fools oftentimes (as children) speak more freely of great men’s faults, than wiser men dare do. Which is true enough: the more is the pity. Even a wise man shall be accounted a fool, if he speak freely, though it lie upon him as a duty. However, I do not think this to have been Solomon’s meaning.

Verse 4. {Where no oxen are, the crib is clean} By the ox, is meant labor; and by the crib, the barn: meaning, without labor, there is no food for cattle, much less for men:

{much increase by the strength of the ox} Solomon’s aim is not to commend oxen, for their strength; but the care, and labor of men by which oxen become serviceable for so necessary a work, plowing, &c. (according to the custom of those places) by which men’s lives are chiefly maintained. It is a good sign, of a careful and provident husbandman, when either oxen, or horses, employed in that work, are well kept.

Verse 5. {A faithful witness will not lie} Exod. 20:16. & 23. 1. 1 Chr. 6. 19. & 12. 17. Many hate the imputation of false witness, which make little or no conscience of lying; especially if it be upon an extraordinary occasion, or for a friend, or in a good cause, or the like. But as he is a faithful witness in very deed, who will not lie; so he that tells lies, let his pretense be what it will, he is a false witness. So many, upon a persuasion grounded upon some outward performances and appearances, (as long prayers, diligent hearing of the Word, and the like,) that they are godly and religious, stick at no manner of unrighteousness in their daily practice and dealings, and never think the worse of themselves for it: to whom St. John says, Little children; Let no man deceive you: He that doth righteousness, is righteous, (even as he is righteous,) He that committeth sin, is of the Devil. &c. 1 John 3:7, 8. Or, A faithful witness, &c. That is, He really deserves the title and commendation of a faithful witness, who not for his credit only, or any other worldly consideration is faithful; but because he makes a conscience (before God) to tell a lie; and not only in bearing of witness, but even in his ordinary life and conversation does avoid to tell a lie: whereas others, who upon ordinary occasions make no conscience of lying, through custom of lying, may be drawn in time to bear false witness also. So some rabbins, who are followed by some other expositors. Both good; but I think the former the more genuine interpretation.

{A faithful} Heb. Of faithfulnesses.

Verse 6. {A scorner seeketh wisdom, and findeth it not} That is, When a scorner seeks. For it is not the propriety of a scorner to seek after wisdom: but when he does, it is for his own ambition, or vain glory, (as Simon Magus did, Acts 8:18, 19.) or some other worldly end, not in simplicity, and sincerity of heart, to glorify God with it, or out of love of godliness: in which case, no wonder if he seek, and find not. For he scorneth the scorners; but he giveth grace unto the lowly, Chapter 3:34.

{knowledge is easy unto him that understandeth} Chapter 8:9. See there.

Verse 8. {The wisdom of the prudent, is to understand his way: but the folly of fools, is deceit} Heb. חכמת ערום, translated by Mercerus, Sapientia callidi: by Junius, Sapientia astuti. The matter of this saying, is excellent; and the expression is pithy. There is not anything, that men ordinarily are more ambitious of, and more heartily (some secretly, some openly) applaud themselves in, than to be subtle, and crafty: or as we translate, prudent, and worldly wise. Now Solomon tells us here, what that craft, or prudence is, and wherein it chiefly consists, that makes men wise indeed; and should be desired: and what again is the proper craft of fools. A wise man’s craft says he, is to look into his own actions, and to observe himself: and the craft of fools, (or worldly wise men) wherein they boast and glory, as great wisdom; it is their folly: it is mere folly. Or, Their folly, is their craft: which comes all to one. Stulti stultitia sua hoc unum spectant, &c. as Mercerus here: that is, Fools through their folly mind nothing else, but how they may cheat, or overreach, and overplot others: this is their wisdom: this is their wisdom, and that wisdom, (as they deem it,) is their folly. By the antithesis it clearly appears that the words must thus be supplied and interpreted. And so Junius too; Sapientia astuti, est advertere ad viam suam: stultitia autem stolidorum, ad dolum. So that we have here in these words, that by ancient heathen philosophers, and others, so much admired wisdom, by them consecrated in some of their most holy temple, expressed in those words, Know thyself: and by Socrates afterwards (whose ordinary speech, and motto, which became very famous in after ages, included in one verse, Ὅττι κεν ἐν μεγάροισι, &c. to this purpose; was, That he that is wise, should be wise at home, to observe his own actions, what just, what unjust; what right, what wrong, &c.) further advanced, for which he was himself among the learned gentiles; both Romans and Grecians, little less than adored; in these words, I say, most elegantly and pithily comprehended. It is a common subject in the writing of ancient philosophers; and they have done so excellently well upon it, that Christians (as many as are able) may be sent to them to learn, and edify. But especially to what they have written concerning Anacharsis the Scythian philosopher, his long search for wisdom among the Grecians; and his determination upon the matter, and their large commentations upon it. There be other passages (see ver. 14. Their backslider, &c.) in this chapter, that would make a man suspect, that Solomon was not unacquainted with ancient philosophy; or rather, that ancient philosophy has been beholding to Solomon. Some expound the latter part of the verse otherwise too, which is as agreeable to the Hebrew, and not less agreeable to ancient philosophy: But the folly of fools is deceit; that is, say they, the wickedness of wicked men proceeds from the error of their judgment. For all men, doubtless, propose to themselves the same end, happiness; yea true happiness: so that what they do contrary to that end, proceeds from want of judgment and knowledge, in discerning between that which is truly good, and that which is truly evil. Or to express it in the words of an ancient philosopher; Whosoever sinneth, doth in that decline from his purposed end, and is certainly deceived. And this is rational Aristotle’s doctrine also, who disputes at large and maintains, that he is a good man, who ἕκαστα κρίνει ὀρθῶς, judgeth aright of all things: and to whom (ἐν ἑκάστοις τ᾽ ἀληθὲς φαίνεται:) the truth of all things doth appear: and again, that ἀγνοεῖ πᾶς ὁ μοχθηρὸς ἃ δεῖ πράττειν; that every naughty man is ignorant. Ethic Nicom. l. 3. c. 4. &c. Upon this ground they make excellent inferences against anger: but we will not digress so far. Diodate is the man, who commends this sense unto us. See also upon chapter 5:23. he shall go astray.

Verse 9. {Fools make a mock at sin: but among the righteous, there is favour} This passage is very differently expressed by interpreters. What we have here, Fools make a mock; is answerable to the most usual signification of the Hebrew word יליץ, confirmed also by chapter 10:23. It is a sport to a fool, to do mischief. And as for the second member, there will be found in it a very plausible (observable in most of these sentences) antithesis, if with some we expound the whole verse to this purpose; That as fools being past all sense of goodness, find some kind of pleasure (such as it is,) in sin; so, and much more, there arises רצון, an inward complacency, peace, and pleasure to the just from righteous actions, and a virtuous life. But because the same word signifies also to speak, (properly, to speak as a mediator, or interpreter,) some following that sense, translate, Stulti loquuntur delictum, et inter rectos est benevolentia: (so Mercer,) and expound, That as the talk of fools tends to give offense, to make bate, &c. or to excuse and palliate offenses; so the discourse of the just, to maintain good will and friendship. Rabbi Ezra, cited by Mercerus, has a very different interpretation of the word אשם, and thereupon grounds a very different sense of the whole verse: but I see so little probability in it, that I pass by it as impertinent. I dare not say so of Junius his translation, and exposition, which is not less different, but more justifiable, if any shall like of it. It is this; Stultos conciliat reatus, &c. Guiltiness joins fools, (or, wicked men) together: But among the just, that which is acceptable, (is the means of their conjunction.)

Verse 10. {The heart knoweth his own bitterness} Great is the liberty (and for which, as ancient philosophers teach, we owe great thanks to our Creator) wherewith God has endowed every man, the meanest of men, as well as the greatest; in leaving the motions of his heart (in things civil, at least) not only free, but secret also: so that it is in our power, (of which good use may be made often: as against our enemies, when we are foiled and the like,) as to conceal our joy, so our sorrow too. But all men have not equal power in that kind. They are accounted wisest, who least betray themselves: but most dangerous withal. For they are most capable to do mischief, if they be so minded. But it is the part of a wise man, never to trust (in matters of concernment) any other man’s countenance; till he know him very well: and even to remember, that the face of a man is one thing, and his heart another: and that at the same time when the face is composed to sorrow, the heart (though invisibly) may be full of joy: and so on the contrary: It is not unlikely, that Solomon by these words, might aim at some such caution; that men might be wary. It is possible also that these words may have some coherence of sense with verses 12, 13. and then the chief scope will be to let us know, that many whom we think very happy (in this world, at least:) and sometimes are apt to envy their happiness, because they live in great plenty of worldly goods, are richly clad, fare well, and seem to us always merry; may nevertheless, notwithstanding all this outward appearance, be sad enough, (especially when by themselves, and out of sight) at the heart: and on the other side, not a few, whom we either pity, or despise as wretched and miserable, full of comfort inwardly: and more happy in effect, even in this present life, than the former.

{his own bitterness} Heb. the bitterness of his soul.

Verse 12. {There is a way which seemeth right unto a man} Chapter 12:15.

Verse 13. {Even in laughter the heart is sorrowful, and the end of that mirth is heaviness} Ipsae voluptates in tormenta vertuntur. And again. Sed non ista hilaritas longa. Videbis eosdem intra exiguum tempus acerrime ridere, et acerrime rabere. And again, Ipsae voluptates eorum trepidae, et variis terroribus inquietae: subitque cum maxime exultantes sollicita cogitatio; Haec quam diu? They are Seneca’s words, an ancient Latin philosopher: the words otherwise might as well be taken for some expositor’s gloss: for none can be more to the purpose. Their very pleasures, says he, are mixed with fear, and disquieted with many terrors: and even when they are at the height of their mirth and joviality, this sudden anxiety pierceth them through; Alas, how long will this last? All this of worldly men’s joys; of which we think Solomon’s words properly to be intended: But if extended further, to all worldly joys and pleasures in general, as divers expositors apprehend it; see upon Ps. 126:5. They that sow in tears, shall reap in joy, &c.

Verse 14. {The backslider in heart} Heb. סוג לב by most translated, aversus corde: by Junius, vir averso animo; that is, He that is averse in his heart: or, that turns his heart back, or away: to wit, from wisdom, and her summons, or invitations: as Chapter 1:24. &c. is more fully expressed. See there also, upon verse 32. For the turning away of the simple, &c. It is the more likely that this here, has relation to those expressions there, because there also, (as here, shall be filled with his own ways:) verse 31. follows, Therefore shall they eat of the fruit of their own way, and be filled with their own devices. He then that is averse in heart: that is, whose heart is averse from good counsel, &c. that is in effect, a fool: by which expression is tacitly implied, that no man is naturally so foolish, or wickedly bent, but might be made wise enough to salvation, would he but apply himself to good counsel, and abide reproof: according to that of the poet, Nemo adeo ferus est, qui non mansuescere possit, Si modo culturae patientem praebeat aurem. But the same may be called a backslider too, in another respect: to wit, in reference to those first principles and notions of nature; of which see upon Chapter 1:20. Wisdom crieth without, &c. And so ancient philosophers expound the word fugitive too, of one who does not in all things conform himself to the will of God.

{and a good man shall be satisfied from himself} Heb. מעליו ex sese, as Mercerus expresses it: that is from himself, as we have it here, in effect the same, as before מדרכיו with his own ways: in sum, that whether good, or bad, every one shall reap the fruit of his own doings; as both in this book, and elsewhere often, This I take to be the clear meaning, though there be sundry other expositions of these words. There be that make this to be the sense of the whole verse: That sinners indeed shall be punished proportionably to their demerits, according to the rule of justice; but the just, through the superabounding goodness of God, shall be rewarded beyond measure. Somewhat to that purpose the apostle may seem to say, Rom. 6. last verse. For the wages of sin is death, &c. But this interpretation is chiefly grounded upon the מעליו we have spoken of; which they would have to signify, more than he; or, above him: which I think is more nice, than solid. What is (as I apprehend it) the most genuine meaning of the words, I have showed: which may concern ordinary readers. For their sakes that are scholars, I shall further observe, the consonancy of ancient philosophy, if not in the matter altogether, yet with the expressions of the divine Scriptures. For that is a main point of ancient philosophy, that αὐτάρκης ἡ ἀρετή: that virtue, or the practice of virtue is sufficient to happiness: and that he only is to be termed wise and happy, cui ex seipso (Solomon’s word here מעליו) apta sunt omnia quae ad beate vivendum fuerunt: as Tully has it in a place. But ex sese, or seipso, (ἐξ ἑαυτοῦ, in the Greek:) is the word by them all used upon this subject. The matter is thus briefly expressed by Epictetus; Ἰδιώτου στάσις, ἢ χαρακτὴρ οὐδέποτε ἐξ ἑαυτοῦ προσδοκᾶν ὠφέλειαν ἢ βλάβην, &c. the state and character of an idiot (that is, of one that is a mere worldling;) is, never to expect either good or evil from himself; but from things external only. The state and character of a philosopher is, to expect all good or evil from himself only. Epict. Ench. Cap. 71.

Verse 15. {but a prudent man looketh well to his going} That is, with most: will not easily be led by talk or applause of flatterers, or others, who speak without ground; for their own ends. A wise man will take more care of his actions, than so. But may not this his, be referred to the talker as well, or seducer, included in, every word? Many such figurative expressions there be in Scripture: whereof we shall have one manifest example in ver. 26. as also chapter 19:23. And accordingly here the words may be supplied: The simple believeth every man that speaketh: but the prudent, &c. that is; but he that is wise, will observe the actions, the life and conversation of those that seek to persuade him to such and such things. According to our Savior’s rule: by their fruit ye shall know them, Matt. 7:16.

Verse 16. {but the fool rageth} The Hebrew verb is here translated by divers others: transgresseth: or, passeth by: or, passeth on: as chapter 22:3. (repeated also chapter 27:12.) where we have the same sense in effect: A prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished. It is the same verb in both places, but different conjugations. Either of these translations is warrantable enough, and makes no great difference in the sense.

Verse 17. {a man of wicked devices is hated} Men can bear with him that is rashly angry, but they hate him that devises mischief to others in cold blood: or, a man that conceals the mischief he contrives, is hated, 2 Sam. 13:22.

Verse 18. {but the prudent are crowned with knowledge} Knowledge is their crown: they get credit by it, and wealth too, under a just government. See before upon 10. 23. but a man of understanding.

Verse 19. {The evil bow before the good} Upon the former verse; and the reference there.

Verse 20. {The poor is hated even of his own neighbour} Chapter 19:7.

{neighbour} Or, friend.

{the rich hath many friends} Heb. many are the lovers of the rich.

Verse 21. {He that despiseth his neighbour, sinneth} He that will not give to the poor, shall be punished as a sinner, although he take nothing from them, Or because it is the propriety and privilege of charity, to cover a multitude of sins, Jam. 5. last verse: and 1 Pet. 4:8. he that despiseth his neighbour sinneth, may be also (and is by some) interpreted, shall be found a sinner: all his sins shall be reckoned to him, and he shall be punished without any mitigation. So 1 Kings 1:21. I and my sons shall be sinners, that is, shall be proceeded against as offenders: sin will be imputed unto us, &c.

{but he that hath mercy on the poor, happy is he} Ps. 112:9. See also on Ps. 41:1. Blessed is he.

Verse 22. {Do they not err that devise evil} They that seek to hurt others, go out of the way of safety themselves, and perish miserably.

{mercy and truth shall be to them that devise good} God’s merciful promise shall be made good to them.

Verse 23. {the talk of lips tendeth only to penury} Idle prating, to which they are addicted, are seldom good for anything else, and bring themselves (besides other inconveniences) to much contempt. But of serious discourse, it was said before, The lips of the righteous feed many: and there is not anything more beneficial than speech, if rightly used.

Verse 24. {The crown of the wise is their riches} Rather, A crown to the wise, (that is, an ornament, because of the opportunity they have by them to make themselves known, and to do good:) than, their crown absolutely; which may be mistaken, as though riches were the thing, wherein their excellency, and chiefest commendation lies: which is not the meaning. In this sense, wisdom itself is the true crown of men; (Chapter 4:9.) whether rich or poor: but as riches, so a good wife, a crown: Chapter 12:4. and so many other things, that are outward, and accessory.

{but the foolishness of fools is folly} So Solomon says; A fool is a fool, though he be never so rich. Riches of themselves, can never cure, nor cover his folly; but rather increase, and reveal it. It stands with reason it should be so; since ἀνόητον ὁ πλοῦτος ἐστὶ; (as Aristotle observes in his Rhetorics) wealth of itself, is more apt to impair wit, than to increase it: and, bonae mentis soror paupertas; prudence and poverty, are reputed of a kind. However, through vulgar men’s baseness, whose hearts and affections are set wholly to the world, and think nothing worthy to be looked after, but wealth and riches; let a man be never so foolish, or so wicked, he shall be told that he is wise and religious. The world is full of such dunghill worshippers: which made the poet say, and in his sense, truly enough; Stultitiam patiuntur opes; that it is a rich man’s privilege to be a fool, and yet to be reputed wise, Yet Solomon here in the right, nevertheless, that however men alter their names, they cannot alter the nature of things: a fool will be found a fool, and a wicked man, a wicked man; when that time shall come, prophesied of by the prophet Esay, that the vile person shall be no more called liberal, nor the churl said to be bountiful, Isa. 32:5.

Verse 25. {A true witness delivereth souls, but a deceitful witness speaketh lies} Verse 5.

{A true witness delivereth souls} Saves men by witnessing the truth; whereas false witnesses destroy themselves and others.

{souls} Or, lives.

Verse 26. {and his children shall have a place of refuge} God’s children, or the children of him that fears God, Ps. 115:13, 14. Though the sense it be all one, whether we read it, his children, that is, God’s: or, his, that fears God: yet according to the best learned in the language, the tenor of the original Hebrew words does import the latter: so that the words fully set out, will be: God or, The Lord is a strong confidence to him that feareth him, and his children, (or the children of such) &c. See also upon ver. 15. but a prudent man, &c.

Verse 27. {The fear of the Lord is a fountain of life, to depart from the snares of death} Chapter 13:14.

Verse 28. {In the multitude of people is the King’s honour} That is, strength; as appears by the opposition: for a king without strength has neither honor nor safety.

{is the destruction of a Prince} Hebr. מחית רזון which (because רזון in the singular, is not found elsewhere, to signify a prince; but leanness only, as Ps. 106:15. and elsewhere) is by some, (as by Mercer, for one) translated attritio maciei; that is, consumption of leanness; by others, timor tenuitatis; or to that purpose. It is most likely that Solomon intended by that word a Prince, (according to the exposition of most rabbins) and chose rather to say rason; than rosen, (the plural whereof rosenim, for principes, is ordinary) of purpose, to allude to rason, as it signifies leanness; as intimating thereby that that prince which is without a people, is, (in outward estimation) more like to the carcass, or the exuviae of a prince, than the reality. See upon Ps. 106:15. but sent leanness into their souls, of another allusion to the same word: and upon Ps. 58:1. O congregation.

Verse 29. {He that is slow to wrath, is of great understanding}, &c. To overcome wrath and passion, with the spirit of meekness and patience, is true wisdom indeed, and a great conquest: whereof see more upon Chapter 16:32. But to be able to repress wrath, or rather the effects of wrath for a while, and to lay it up against an opportunity, as it gives men great advantage to do mischief: so it argues a most devilish temper and disposition. Such anger the Grecians call κότος properly, and they make it the worst kind of anger. Whereas choleric angry men, though they show more weakness, and expose themselves to more danger; yet they are commonly the best natures, that are so, who, as soon angry, so soon pacified. bonorum animi irritabiles; is a common observation. Seneca goes further; alia animi mala ad pessimos quosque pertinere; iracundiam eruditis hominibus, et in alia sanis, irripere: adeo ut quidam simplicitatis (of an ingenuous mind, void of dissimulation or hypocrisy) indicium iracundiam dicant; et vulgo credatur, facillimus quisque huic obnoxius.

{he that is hasty of spirit exalteth folly} Shows it to all, even as things set on high are seen far.

{hasty of spirit} Heb. short of spirit.

Verse 30. {A sound heart is the life of the flesh} A heart free from passions, preserves the health of the body.

{envy the rottenness of the bones} Ps. 111:10.

Verse 31. {He that oppresseth the poor, reproacheth his maker} Chapter 17:5. Matt. 25:40.

{reproacheth his maker} His own maker, or the maker of the poor: for God made him, and in that state, not to be despised, but to be relieved.

{his maker} God is the maker of the rich; and of the poor: chapter 22:2. Nor creator of their persons only, which we know he is; but not indeed here; but of their different fortunes: as he has appointed the one, so the other also: The Lord maketh poor, and maketh rich: bringeth low and lifteth up. 1 Sam. 2:7. Therefore, says Homer in a place, it is not lawful for me, to despise you: (ὦ ξεῖνε:) πρὸς γὰρ Διός εἰσιν ἅπαντες Ξεῖνοί τε πτωχοί τε: because all strangers and beggars, (or poor:) are from God. But Hesiod yet more pertinently and expressly to Solomon’s words Μηδέ ποτ᾽ οὐλομένην πενίην θυμοφθόρον ἀνδρὶ Τέτλαθ᾽ ὀνειδίζειν, μακάρων δόσιν αἰὲν ἐόντων: that is: Take heed of ever upbraiding any man for his (I leave out some poetical epithets, that are not to the purpose:) poverty; because it is the gift of the Gods.

{but he that honoureth him, hath} Or, but he that honoureth him hath.

Verse 32. {driven away in} Or, for. See upon Ps. 1:4. like the chaff. And chapter 10:3. the substance of the wicked.

{hath hope in his death} Job 13:15. & 19. 26. Ps. 23:4. 2 Cor. 1:9. See upon Chapter 10:28. The hope of the righteous, &c.

Verse 33. {Wisdom resteth in the heart of him that hath understanding; but that which is in the midst}, &c. Laying aside other interpretations, that which both Mercer, and Buxtorfe, from some learned rabbins commend unto us, (and the only that I can think probable,) is this; One that is truly wise and learned, can conceal his wisdom, but where he sees occasion to use it: he is not ambitious to make show of it. Whereas a fool that has a smack of learning and knowledge, in all places, and upon all occasions, out with it he must, or he is ready to burst. See before upon chapter 12:23. A prudent man concealeth knowledge, &c. and upon chapter 18:2. A fool hath no delight in understanding, but that his heart may discover itself. Again, Wisdom resteth, &c. that is, A wise man will well consider of a matter, before he deliver his opinion; and rather hold his peace in company, though among many inferior to him in learning and wisdom, than to utter anything rashly: But a fool’s bolt is soon shot. The more ignorant every man is, the more bold commonly and confident. Ἀμαθία θράσος, παιδεία δ᾽ ὄκνον φέρει; as the wise Grecians of old. The heart of the righteous studieth to answer; but the mouth of the wicked poureth out evil things, Chapter 15:28.

Verse 34. {Righteousness exalteth a nation} A mean people grows great and honorable by justice, whereas a great nation is ruined by injustice, and suffering sin to be unpunished.

{but sin is a reproach to any people} There be two words in the original text, of different significations; which cause great difference of interpretations. The first, חסד which ordinarily does signify mercy; and sometimes (though it be denied by some) reproach. The second, חטאת which as it signifies sin; so also, sacrifice for sin, very frequently. As therefore from the second notion of the first word, and the first, of the second, this interpretation we have here, does arise; so from the first, and second, this; as naturally: Et misericordia populorum [est velut] sacrificium pro peccato. That is: And the mercy of people (or nations:) is as it were a sacrifice for sin. And for the probability of this sense in reference to the context, or parallel place; it has as much as can be required. Chapter 16:6. By mercy (חסד) and truth, iniquity is purged. Chapter 20:28. Mercy and truth preserve the King: and the throne is upheld by mercy. Chapter 21:21. He that followeth after righteousness and mercy (the very words of this verse) findeth life, righteousness and honour. See also upon Chapter 10:2. Treasures of wickedness, at the end of the observation there, out of Daniel, &c. And that which seems to commend this interpretation unto us not a little; is that (as before intimated) it is not very certain, that חסד does signify reproach properly, anywhere in the Scripture, if this one place be controverted, or excepted. Lev. 20:17. a wicked thing in matter of lust, indeed; but upon another consideration; as קדש a holy word of itself, transferred to persons most abominable. However, it is certain that the verb is so used, not only by rabbins, but even in the Scripture, in this very book, chapter 25:10. so that I would not rely much upon this. Let them both pass, (as well they may) for probable interpretations, and let the reader make his choice. See also upon chapter 16:6. By mercy and truth.

{to any people} Heb. to nations.

Verse 35. {his wrath is against him that causeth shame} By doing the King’s business foolishly, whereas he that does it wisely, gets the King credit, Isa. 22:18.

CHAPTER 15

Verse 1. {A soft answer turneth away wrath} Chapter 25:15.

Verse 2. {but the mouth of fools poureth out foolishness} Verse 28. Chapter 12:23. & 13. 16.

{poureth} Heb. belcheth, or bubbleth.

Verse 3. {The eyes of the Lord are in every place, beholding the evil and the good} Job 34:21. Chapter 5:21. Jer. 16:17. & 32. 19. Heb. 4:13.

Verse 4. {A wholesome tongue} Heb. the healing of the tongue.

{a tree of life} See before upon Chapter 3:18. a tree of life.

{a breach in the spirit} The original word, here translated spirit, signifies also the wind: as Ps. 48:7. Thou breakest the ships of Tarshish with an East wind: where also we have the same word for breaking, as is here. Hereupon some rabbins and Christians, (as Junius, Piscator, and others:) express the sense of the words to this effect; is a breach by wind: understanding the eastern wind, proverbially used to express a vehement sudden breach, or scattering, as Jer. 18:17. I will scatter them: &c. But I conceive the former translation, the more emphatical of the two, and breach in the spirit, more directly to be opposed to a tree of life, in the former member; than, a breach by wind. If a man would indulge to his fancy, he might (embracing that translation, approved by many, a breach by wind:) think that Solomon might allude to the nature of words, which physically are but wind; as we say, commonly: but I will not give myself so much liberty.

Verse 5. {A fool despiseth his father’s instruction} Chapter 10:1.

{instruction} Or, rebuke.

{but he that regardeth reproof, is prudent} Chapter 13:18.

Verse 6. {In the house of the righteous is much treasure} Godliness with contentment is great gain, 1 Tim. 6:6.

{but in the revenues of the wicked is trouble} A wicked man may get much wealth, but he has much care and trouble with it, because God’s blessing goes not with it, Ps. 127:2. whereas a good man’s treasure may be his strength, and without trouble, through God’s blessing. See 1 Tim. 6:10. and pierced themselves through with many sorrows. It is not always so; some wicked wealthy men enjoy themselves (as to the world) and their plenty, quietly enough, even to the last. But it has often been said, that no moral sentence, or observation, can be absolute among men, by reason of the variety of circumstances, the perfect knowledge whereof is above the reach of any man. We shall only say: 1. Some may be accounted wicked among men, (especially when men of different parts do judge) which are not so in the eyes of God: as on the contrary. Which made the apostle, to refer all judgments, concerning men, to the great day, when the hidden counsels of every heart shall be made manifest: 1 Cor. 4:5. Secondly, God does sometimes reward wicked men, whom he has used to accomplish his will, in some things, with temporal blessings: Ps. 17:13, 14. But of temporal blessings, how to be understood by Christians, &c. see upon Ps. 37:1. Fret not thyself, &c. and before, upon chapter 3:18. She is a tree, and other places, to which reference has often been made.

Verse 7. {disperse knowledge} Scatter it abroad in hope of increase, as husbandmen do their seed. Ps. 112:9.

{doth not so} Or, is not right. So Junius, and divers others, making a noun, of that which, more usually is an adverb.

Verse 8. {The sacrifice of the wicked is an abomination to the Lord} Chapter 21:27. Isa. 1:11. and 66. 3. Jer. 6. 20. 7. and 22. Amos 5:22. That thing is abominable before God, which the wicked think to be most excellent, and whereby they think to be most accepted: For they pray solemnly with sacrifice, God hates it: but he accepts the bare prayers of the godly, without sacrifice.

Verse 9. {that followeth after righteousness} That follows eagerly after it, Chapter 21:21. 1 Tim. 6:11. Heb. 12:14.

Verse 10. {Correction} Or, Instruction.

{correction is grievous unto him} Or, A grievous correction shall befall him.

{Correction is grievous unto him that forsaketh the way} He that swerves in his whole course from God’s Word, cannot endure to be reproved.

{he that hateth reproof shall die} Chapter 5:12. &c. & 10. 17.

Verse 11. {Hell and destruction are before the Lord} Job 26:6. Ps. 139:8. There is nothing so deep, or secret, that can be hid from the eyes of God: he knows the souls in hell, and the bodies in the grave, and much more men’s thoughts here. Of the word שאול how taken commonly among the Jews of those days. See before upon chapter 9:18. the depths of hell: and the reference there, and upon verse 24. hell beneath.

Verse 12. {one that reproveth him} Or, that one should reprove him.

Verse 13. {A merry heart maketh a cheerful countenance} Chapter 17:22.

{but by sorrow of the heart, the spirit is broken} Chapter 12:25.

{the spirit is broken} So much, that a man’s grief appears in his face.

Verse 14. {the mouth of fools feedeth on foolishness} Their heart receives foolishness, as their mouth receives meat; for all things are nourished by their like.

{the heart of fools} Here, of fools; the mouth of the wise, the heart: and contrarily, verse 7. the lips of the wise; and, the heart of fools: promiscuously used. See before, upon chapter 20:20. the heart of the wicked. And therefore the speculations of some men here, and upon the seventh verse, must needs fall to the ground.

Verse 15. {of the afflicted} That vexes himself needlessly through his own peevishness, or other untowardness. We must not understand it of godly sorrow, or of the temporal afflictions of the godly: For godly sorrow worketh repentance to salvation, but the sorrow of the world worketh death. 2 Cor. 7:10. See also Ecclesiastes 7:2, 3, 4, 5. &c. Isa. 57:15.

Verse 16. {Better is little with the fear of the Lord, than great treasure, and trouble therewith} Ps. 37:16. Chapter 16:8. 1 Tim. 6:6.

{Better is little with the fear of the Lord} Which usually is without trouble, as on the contrary great troubles attend the treasures of them that fear not God.

Verse 17. {Better is a dinner of herbs where love is, than a stalled ox, and hatred therewith} Chapter 17:1.

{a dinner of herbs} The word signifies, a traveler’s dinner, a short and sudden one without preparation.

Verse 18. {A wrathful man stirreth up strifes} Chapter 26:21. and 29. 22.

Verse 19. {The way of the slothful man is as an hedge of thorns} He ever finds some let or stay, and dares not go forward: There is a Lion in his way, Chapter 26:13. But if we compare with chapter 22:5. Thorns and snares, &c. & Hos. 2:6. I will hedge up thy ways as thorns, &c. it may be thought as probably, that this hedge of thorns, is not intended by Solomon of imaginary thorns, (as the Lion, chapter 22:13. and 26. 13.) in the fancy of the slothful only, but of real difficulties and perplexities, wherewith the slothful use to be entangled, and which they bring upon themselves through slothfulness and delay: I am much confirmed in this sense, by a saying of ancient Hesiod, to this very purpose: Αἰεὶ δ᾽ ἀμβολιεργὸς ἀνὴρ ἄτῃσι παλαίει. and so made plain; or, raised up, &c. in the second member, will better agree with this sense, than the former.

{the slothful man} To whom is opposed in the second member, the righteous. Most likely therefore, that the same is intended here, who chapter 22:5. is called froward. That all wickedness does proceed from slothfulness, ancient philosophers and fathers do maintain; and Matt. 25:26. ὀκνηρὸς and πονηρός: wicked and slothful, are joined together. But of this we have treated elsewhere more at large.

{hedge of thorns} Hos. 2:6. and Mic. 7:4.

{but the way of the righteous} Then a slothful man is not righteous, nor a righteous man slothful.

{is made plain} Heb. is raised up as a causey.

Verse 20. {A wise son maketh a glad father} Chapter 10:1. See there.

{a foolish man despiseth his mother} And so grieves her: as on the contrary, the father is made glad by honoring him.

Verse 21. {Folly is joy to him that is destitute of wisdom} Chapter 10:23. As fools rejoicing in evil live wickedly: so wise men rejoicing in goodness live uprightly.

{destitute of wisdom} Heb. void of heart.

Verse 22. {Without counsel, purposes are disappointed: but in the multitude of counsellors they are established} Or, Break purposes without counsel: for in the multitude of counsellors thou shalt be established.

{Without counsel, purposes are disappointed} Things rashly undertaken, are blown away like chaff. Chapter 11:14. See there. However, the word here is סוד more properly secret counsel: and such should state-counsel be. Want of secrecy, has been the overthrow of many brave purposes.

{counsellors they are established} Heb. it is established, purposes is established, that is, according to the Hebrew idiom, every one of them, and so, frequently.

Verse 23. {by the answer of his mouth} Answer is put for speech, though no man speak before, as it is often in the Old and New Testament. See more upon verse 28.

{a word spoken in due season, how good is it} Chapter 25:11. If we will that our talk be comfortable, we must wait for a seasonable time.

{in due season} Heb. in his season.

Verse 24. {The way of life is above to the wise, that he may depart from hell beneath} Phil. 3:20. Col. 3:1, 2. Those sentences, and sayings are accounted most witty and elegant, (which Quintilian calls ἐξ ἀπροσδοκήτου,) that are grounded upon some common speech, but taken in a contrary sense; or contrarily applied to vulgar apprehension: as, Shut thine eyes, that thou mayest see, (the Arabs have a proverb to that purpose,) to wit, the eyes of your body, that you may see with the eyes of your soul; which is the true light of man. Cast thy bread upon the waters, Ecclesiastes 11:1.) for thou shalt find it, &c. a thing contrary to ordinary sense. And therefore the Grecians, of cost ill bestowed, and as good as lost, (as when a man is bountiful to unthankful men,) used to say, σπείρειν ἐν πόντῳ: to sow upon the water, or sea. But the meaning is, Lose it, (your seed, or bread,) as to men; that you may receive it back from God, who is best able to repay you. So is it here in this divine sentence, wherein the acuteness of the expression seems to strive with the excellency of the matter. The Grecians, of one that did not look to his way in going, were wont to say, that he did ἄνω βλέπειν: that is, look up, as indeed, if a man be in his way, alone, and keep his eyes upwards, he will hardly avoid to fall into some ditch, or stumble dangerously at some block, or the like. And there is a common story, by Plato, and divers others recorded at large, of one Thales, a philosopher, who being in his way, and keeping his eyes fixed (for observation, being a good astronomer) upon the heavens, as he went along, fell into a well; for which he was prettily handsomely flouted by a malapert bondslave of his own, which came to draw him out. The way of life, says Solomon; that is, The way that leads unto life, or happiness; is above to the wise: whilst he does not only lift up his eyes often to heaven, but also and chiefly, whilst he fixes his thoughts and his heart there: by which he may be thought so much the more to expose his body to dangers that are from below. There may be an ἀπροσδόκητον in the words, in another respect too: if he should (in the literal immediate sense) say, that the best way to avoid precipices, is to go aloft, which is contrary to common sense; the surest way to avoid a fall, whereby our lives may be in danger, being to keep the lowest way: according to that of the poet, — tolluntur in altum, ut lapsu graviore ruant: and, Qui jacet in terra non habet unde cadat. Now for the mystical, or allegorical sense, we are referred to Phil. 3:20. Col. 3:1, 2. which certainly was Solomon’s aim. I make no question but that by the way of life, he intended, as present, so future happiness too: but whether by שאול, which sometimes signifies a pit, or the grave, or the inferior parts of the earth, he intended that which we now call hell; or only destruction in general; may be doubted. It is more likely that he intended destruction in general. Learned Grotius his paraphrase upon the words, is; Homo sapiens in omnibus actionibus suis Deum respicit; ut a periculo servetur. Of the word שאול see more upon chap. 9. last verse: the depths of hell. It is well known, that many Jews and rabbins have been of opinion, that the godly only should arise, and live: and that the souls of other men, infidels and sinners, did utterly perish, as brutes: opposed by Christ, John 5:28, 29. And was not this a thing, by all sober men (though some that live like brutes, would be glad of the end of brutes, and that there were nothing beyond death:) to be dreaded, to be utterly extinct and annihilated; when others should enjoy life and immortality? It does not follow therefore, that if שאול were dreaded after death; it was therefore known, as a place of torment, by them that dreaded it. What therefore is grounded by some men upon these words, I do not apprehend to be of much validity.

Verse 25. {The Lord will destroy the house of the proud} Chapter 12:7. & 14. 11.

{he will establish the border of the widow} Who has no cause to be proud. And therefore the word widow is used proverbially sometimes, to denote men of very low condition, and dejected spirits. Ps. 107:40, 41. He poureth contempt upon princes: etc. where the poor is opposed to princes (lawless and tyrannical) as the widow here to the proud in general.

Verse 26. {The thoughts of the wicked are an abomination to the Lord} Chapter 6:18. Wicked men's thoughts and words displease God; good men's please him.

{but [the words] of the pure} Or, but to the pure.

{pleasant words} Heb. words of pleasantness.

Verse 27. {He that is greedy of gain, troubleth his own house} Hinders the comfort of himself and his: whereas, he that hates bribes, so that he will not receive them offered, much less ask them, he and his shall live comfortably.

{troubleth his own house} Chapter 11:29.

Verse 28. {The heart of the righteous studieth to answer:} Every man that has some knowledge of the Hebrew, or is acquainted with Scripture phrase of either Old, or New Testament, must needs know, that to answer, is as much, often, as to speak: and might have done in the text, (I think) better, than, to answer: except those that put it there, had thought themselves bound to keep all Hebraisms: which we know they do not. Studieth then to answer, is as much as, will premeditate when he is to speak. It seems that, that inspiration (as they call it: that is, quicquid in buccam: whether sense, or nonsense:) was not in use, or not well thought of, in those days: especially upon sacred occasions: Eccles. 5:2. Be not rash with thy mouth, etc. what would become of many a man, in these days, that lives in good fashion, if nonsense, and vain prating were banished out of pulpits? But, the people love to have it so: Jer. 5:31. and so it is like to be, until God mends it. Yet we deny not, but there be some, who, by the advantage of some natural dispositions and long practice, are able to speak very well without premeditation if need be, which ability of theirs, deserves great commendation: but their modesty more, if in reverence to God, they avoid to put themselves to it, (whether in preaching, or praying) but when there is great need. See also chapter 16:23. the heart of the wise.

{the mouth of the wicked poureth out evil things} Rashly and abundantly, for lack of premeditation. See upon chapter 14:23. Wisdom resteth, etc.

Verse 29. {The Lord is far from the wicked} Ps. 34:16. God is far off from wicked men, and will not hear their prayers: but he is nigh to good men, and hears them quickly: therefore the former must not presume, nor the latter despair of the good success of their prayers. Eccles. 5:2.

{he heareth the prayer of the righteous} Ps. 145:18.

Verse 30. {The light of the eyes rejoiceth the heart} As light delights the eyes; so good news; or a good name joys the heart.

{a good report} See upon 25. 25.

{report} Heb. hearing. Chapter 12:15.

Verse 31. {The ear that heareth the reproof of life, abideth among the wise} Verse 5. That suffers himself to be admonished by God's word, that brings life, and so amends.

Verse 32. {instruction} Or, correction.

{heareth} Or, obeyeth.

{getteth understanding} Heb. possesseth an heart.

Verse 33. {The fear of the Lord is the instruction of wisdom} Job 28:28. See the references, upon the next words.

{before honour is humility} Meaning, that God uses to exalt them that are truly humble. See upon chapter 3:34. For God res. and chapter 11:2. with the lowly.

{before honour is humility} Chapter 18:12.

CHAPTER 16

Verse 1. {The preparations of the heart in man, and the answer of the tongue, is from the Lord} Chapter 19:21. & 20. 24. Jer. 10:23. He derides the presumption of man who dare attribute to himself any thing, and yet can neither prepare his heart to speak, nor speak what he has prepared, without God's assistance: or, though man have never so well prepared himself, yet without God he cannot utter his conceptions: as verse 9. In divers of those sentences, the first part serves only to usher in the second, and to make the expression the more emphatical: and ought not therefore to be pressed: as a thing positively, or dogmatically, and absolutely delivered. So 19. 14. House and riches are the inheritance of fathers, and (or, but) a prudent wife is from the Lord. The intent is not, to deny that riches come from God, which is elsewhere often affirmed; but only to set out a good wife, as a special providence and gift of God, more considerable to man than riches are. See also upon Ps. 10:17. thou wilt prepare their hearts, etc.

{preparations} Or, disposings.

{in man, and} Or, are of man, but.

Verse 2. {All the ways of a man are clean in his own eyes} Chapter 21:2. He shows hereby, that man flatters himself in his doings, calling that virtue which God calls vice, Ps. 36:2. Isa. 5:20.

{the Lord weigheth the spirits} God weighs men's thoughts in an even balance, and finds them too light, and their actions also, Dan. 5:27. For I know nothing by myself, yet am I not hereby justified: but he that judgeth me, is the Lord, 1 Cor. 4:4.

Verse 3. {Commit thy works unto the Lord, and thy thoughts shall be established} Ps. 37:5. & 55. 22. Matt. 6:25. Luke 12:22. 1 Pet. 5:7.

{Commit} Heb. Roll.

{Commit thy works unto the Lord} Those things that are too hard for you, trust God with them; as men use to lay their burdens on other men's shoulders, when they cannot bear them, and he will effect them according to your intention.

Verse 4. {The Lord hath made all things for himself} For his own glory. This is (has been I am sure) the most received interpretation: Junius, omnes, all men; not, all things; restraining it, (the sense of the words here; I mean:) to men only. The difference is not great. But exceptions be made against this translation of the text; and consequently, against the exposition, as grounded upon it. For the thing is not denied, that God has made all things for himself: but this denied to be the sense of the words in this place: Geierus, the last I have seen, that has written upon these Proverbs, (a man of great diligence, and good judgment, for the most part: a Lutheran:) is much against it. Two things are objected: first, the accent under למענהו: and secondly, the irregularity of the affix pronoun, if a preposition, according to our translation, be made of the words. These are niceties of grammar, which might be answered well enough. There be examples of far greater irregularities in many places, which no man sticks at. But the question will be: if the words will afford another more literal interpretation, (that is, without irregularities:) and that interpretation of the words, as good and warrantable sense, or matter: why not to be preferred? This we are now to consider of. The translation commended unto us as most literal, is: Omne operatur Deus ad responsum ipsius: that is, God hath created all things to answer him: or, to answer one another: for both are in the Hebrew affix: or, to speak more properly; the Hebrew affix pronoun is indifferent to either. The Chaldee paraphrase is for the first; ut obtemperent ipsi: that is, to obey him. There is no difficulty in this. But from the other translation, the sense that is made of it, is not so obvious: by Junius in his Scholia, (as I find him quoted: for I have them not:) it is so set out: sapientissima vi & ordinatione Dei sic disponi omnia, ut singula antecedentia facta consequentibus, etc. that is: That all things by the great power and wisdom of God, are so ordered, that every antecedent deed (or action) and thought, doth answer to the consequent; and every consequent, to the antecedent. I do not well know, what he intended: but I am sure that the Stoics anciently used the same words in the exposition of their fate, or destiny. Others more plainly, draw the words to that mutual harmony and consent of all natural things among themselves to their mutual preservation: observed by many, with admiration. But what then for the coherence? How comes in the wicked? Malo culpæ permisso, respondet malum pœnæ immissum: says Geierus, with some other words to that purpose. I must profess myself not much satisfied with any thing he has to this purpose, either of his own; or from others. I shall speak what may seem strange; yet no more, I am sure, than what will be made good, (if taken) in the most literal sense. Ancient Greek philosophers have written much more to the illustration of this sense, than has been done by any commentator: this answering of things to one another, they call most appositely, τὴν τῶν πραγμάτων ἀντιστοιχίαν. But that which is most strange, is, that they have upon this subject; that very instance Solomon has, of the wicked: which they say, (and take upon themselves to prove, though I will not undertake for the validity of their arguments:) was necessary to the world: yea so necessary, some say, that the world could not subsist without such. This is not a place to dilate upon philosophical speculations; neither have I the books by me. For indeed if we take this; (with some rabbins, and many Christians) to have been Solomon's meaning; why should it be thought more philosophical, than theological? But I have them not; at this time: neither, if I had, would I so much presume upon the reader's patience. Grotius is for this sense too. Singula Deus facit (ordinat:) ad id quod singulis convenit. Etiam impium ad diem calamitosum, [ordinatur a Deo] as exhibited by Geierus, where also his note is: Nam ענה, ut & vox respondendi Latina; significat τὸ συνηχεῖν: ut Coh. 10:19. So he. I think ἀντιστοιχεῖν had been better, and more suitable to the style of ancient philosophers: though συστοιχεῖν I know be the word used in the New Testament. So much may serve in this place.

{yea even the wicked for the day of evil} In whose condemnation he intends to glorify his justice, Job 21:30. Or rather, to be executioners of his wrath for the punishment of others: who therefore, Ps. 17:13, 14. are called the sword: and, the hand of God. See also Ps. 80:17. Let thy hand be upon the man of thy right hand: upon the son of man, whom thou madest strong for thyself: out of Esay and Hab. passages there to this purpose. See also upon Psalm 105:25. He turned, etc. the same author being as earnest upon this place also, to vindicate God from being the author of sin, or true cause of any evil, which some ignorantly from such places would infer. Thus, if we stick to the first and most received, I said, translation of the words of the first member. But if we like best of the second, as most literal, and approved of by eminent men; see what has been said there,

Verse 5. {Every one that is proud in heart, is an abomination to the Lord} Chapter 6:17. & 8. 13.

{proud in heart} Chapter 11:21. wicked. So, superbia, is used by the Latins for any particular vice; and for vices in general. Hence came the denomination of Tarquinius Superbus; by which they intended, the wicked and tyrannical, or unjust; as by many has been observed.

{though hand join in hand} See upon chapter 11:21. Though hand, etc.

{unpunished} Heb. held innocent.

Verse 6. {By mercy and truth iniquity is purged;} etc. Or; Where mercy and truth is, iniquity is purged; and where the fear of God shows itself by departing from evil: that is, piety is a sure token of remission of sins, and not sacrifices, without it. See also Matt. 23:23. the weightier matters of the law, judgment, mercy, and faith, etc. This I conceive to be the aim of Solomon in these words, tacitly to reprove their error, who did think, (which was the opinion of many both Jews and Gentiles:) that they could purge or expiate any sin by sacrifices, and oblations: and whilst they acquitted themselves of the duty, (and perchance above duty) with care and conscience; were careless otherwise, of their lives and conversations. Some would have the immediate aim of the words to be, to commend bounty, and charity to the poor; and would have chapter 10:12. Hatred stirreth up strifes: but love covereth all sins: (as they interpret it: see there:) to be parallel to this. Of that sense and subject see upon the second verse of that chapter, Treasures of wickedness, etc. But I do not believe either those words there, or yet the sense they would make of the words, to belong to these. I am glad I have Mercerus on my side. And I am much confirmed in this opinion by the second member, the following words: and by the fear, etc. See there.

{and by the fear of the Lord men depart from evil} By the fear of the Lord, according to the Hebrew phrase, religion in general, and God's worship, is understood. See upon Psalm 130:4. but there is forgiveness with thee, etc. And, to fear, is as much as, to worship, in many places. So Jer. 5:24. Let us now fear the Lord, that giveth us rain: and, Fear the Lord, and his goodness. Hos. 3. last verse. And I remember, that Steuchus Eubinus (a very learned man) does somewhere commend, (and deservedly) the Sept. (as we call them) for expressing (in some place) the Hebrew words, by θεοσέβεια in Greek, that is: the worship of God. Whereas therefore some men did take upon themselves to be very religious: great worshippers of God, because of their sacrifices, wherein they were not only punctual, but free: Solomon would have them know here, that true religion, (or, fear of the Lord) did not so properly consist in sacrifices (so the prophets, and David in many places we know:) as in departing from evil. Just as St. James, Pure religion, and undefiled before God and the Father is this, To visit the fatherless and the widows in their affliction; (there we have the effect of the first member:) and to keep himself unspotted from the world: that is, to depart from evil. James 1:27. So St. Paul (as to this second member) Nevertheless the foundation standeth sure, etc. and let every one that nameth the name of the Lord, (that is, professes to be religious; to fear God,) depart from iniquity. 2 Tim. 2:19.

Verse 7. {When a man's ways please the Lord} He that will enjoy the favor of men for good, must get God's first, Luke 2:54. See upon chapter 3:4. So shalt thou find favour.

Verse 8. {Better is a little with righteousness}, etc. Psalm 37:16. chapter 15:16. A little well gotten, is better than a great deal ill gotten, Psalm 37:16.

Verse 9. {A man's heart deviseth his way} Verse 1.

{but the Lord directeth his steps} See notes on verse 1.

Verse 10. {A divine sentence} Heb. divination.

{A divine sentence is in the lips of the king} Divine sentences and sayings become them best that are in greatest authority. See before in the preface, and upon chapter 1:1. The proverbs. Or, divination, as the word does properly import: of which sense, how divination may be ascribed to kings and princes more particularly than to other men, see learned Grotius his notes upon John 11:54. And this spake he not of himself, but being high priest that year, he prophesied, etc. Add this pregnant passage of Cicero, omitted (I wonder) by Grotius. Veteres qui rerum potiebantur, iidem auguria tenebant: ut enim sapere, sic divinare regale ducebant, etc.

Or if we understand it rather, of a certain discerning power and faculty, wherewith God does endow many kings and princes, in matters of judgment, and the like, above other men; we have an example of it in King Solomon himself, 1 Kings 3:24. etc. and other like examples of other kings also, are there produced by the same Grotius in his annotations upon that place: to which divers others might be added out of ancient and later histories. So of David, 2 Sam. 14:17. for as an angel of God, so is my lord the king, to discern good and bad: and again, verse 20. and my lord is wise, according to the wisdom of an angel of God, to know all things that are in the earth. קסם properly, is such divination, as is forbidden by the law, Deut. 18:10, etc. but here it seems to be taken more generally; as divers other words of the like kind are. So that here is no warrant for any kind of divination, or astrology, which is unlawful and forbidden. See upon Psalm 58:5. to the voice of charmers, charming never so wisely.

Verse 11. {A just weight and balance are the Lord's} Lev. 19:36. chapter 11:1.

{all the weights} Heb. all the stones.

{all the weights of the bag are his work} If they be true and just, they are God's work, and he delights therein: but if they be false, they are the work of the devil, and serve to their condemnation that use them.

Verse 12. {It is an abomination to kings to commit wickedness} Wise kings hate injustice, knowing it will overthrow their thrones.

{for} Or, but.

Verse 13. {Righteous lips are the delight of kings} Chapter 14:35. & 22. 11. Many things are absolutely delivered in the Scripture, which must be understood, rather, of what should be, or usually happens, than what is actually, or necessarily must be. So 1 Cor. 6:19. Know ye not that your body is the temple of the Holy Ghost: and 7. 32. etc. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord; and the like.

Verse 14. {The wrath of a king is as messengers of death} Chapter 20:2. That is, he finds out many means to execute his wrath.

{a wise man will pacify it} For there is no resisting it.

Verse 15. {In the light of the king's countenance is life} The king's cheerful countenance rejoices the subjects, like sunshine; and enriches them like the latter rain.

{his favour as a cloud of the latter rain} Chapter 19:12.

Verse 16. {How much better is it to get wisdom, than gold} Chapter 8:11.

Verse 17. {The high way of the upright, is to depart from evil: he that keepeth his way} It may be Solomon does allude to travelers, who are safest, when they keep the road. So literally, to keep his way, may be understood; but otherwise, to keep his way; that is: to take care: to walk circumspectly, to make a conscience, etc.

Verse 18. {Pride goeth before destruction} Chapter 11:2. & 18. 12. Men's estates are like earthenware, the higher they are lifted, the greater is their fall and breaking. Pride makes many break in our days, chapter 17:19.

Verse 19. {Better is it to be of an humble spirit with the lowly} Humility, the best of gifts; as pride, the worst of vices, and most incompatible with true religion. For God giveth grace to the humble, etc. James 4:6. and every one that exalteth himself, etc. Luke 18:14. and God dwelleth with the humble, Isa. 57:15.

{than to divide the spoil with the proud} A proverbial expression of highest worldly joy and exultation. I rejoice at thy word, as one that findeth great spoil, Psalm 119:162. See upon Psalm 76:4. than the mountains of prey.

Verse 20. {He that handleth a matter} Or, he that understandeth a matter.

{He that handleth a matter wisely shall find good} He means, that he that will bring his affairs to a good end, must have understanding in his business, and trust in God. Or thus; it is good and commendable for a man when he goes about any business, to use deliberation, and to make use of his best discretion concerning the carriage of it: there is the better hopes of a good issue, when that is done. But nevertheless, let no man trust to his own wisdom and discretion, but put his trust in God, and depend of him for the event: which for a man to do in all things, is chiefest happiness.

{trusteth in the Lord, happy is he} Psalm 2:12. & 34. 8. & 125. 1. Isaiah 30:18. Jer. 17:7.

Verse 21. {shall be called prudent} Shall attain to the reputation of a prudent wise man: and by the effects, he shall approve himself so. Shall be called, may be also interpreted, shall be, or become: as often, in the Scripture. He that affects wisdom in his heart, and applies himself to the study of it, shall in time attain to it: as before, often.

{the sweetness of the lips increaseth learning} Wisdom joined with eloquence, does much good.

Verse 22. {Understanding is a wellspring of life unto him that hath it} Chapter 13:14.

{him that hath it} Heb. the owners of it.

{the instruction of fools is folly} Either that which the wicked teach others; or else, it is folly to teach willful fools.

Verse 23. {teacheth} Heb. maketh wise. A wise man will consider of his words: nothing shall come out of his mouth, but what has first been weighed in his heart. See before, 15. 28. and upon 14. 33. Wisdom resteth, etc. and upon chapter 15:28. The heart of the right, the heart of fools is in their mouth: but the mouth of the wise is in their heart, Ecclesiasticus 21:26. Or, if any does affect to speak well, (as anciently it was the readiest way, to wealth and honor) let him first take the care to store his heart with good literature. For, scribendi recte, (there is the same reason for dicendi too:) sapere est principium, & fons; as a learned poet tells us: but a better master, (to the same purpose) that, Out of the abundance of the heart the mouth speaketh. Matt. 12:34.

{and addeth learning to his lips} To himself or others.

{to} Or, by.

Verse 24. {Pleasant words are as an honeycomb.} Chapter 12:25.

{sweet to the soul} Pleasant and profitable.

Verse 25. {There is a way that seemeth right unto a man} Chapter 14:12.

Verse 26. {He that laboureth} Heb. the soul of him that laboureth.

{craveth it of him} Heb. boweth unto him. All the labour of a man is for his mouth; and yet the appetite is not filled, Eccles. 6:7. We say commonly (and somewhat answerable to what all languages have) take pains whilst you can, (or, are young:) and it will be your own one day. And if we go no further than so, it is a very good encouragement to industry, that ourselves shall reap the benefit of our labors; (if it fall out otherwise sometimes, that is nothing to the purpose, as has been often observed:) nay, that we cannot maintain life otherwise, for which we think no ransom too great. All that a man hath will he give for his life. Job 2:4. They are Satan's words there: but we have better authority for it, if need were. Though this may serve, yet we may extend it further; that as we refuse no labor to maintain this life; that is in effect, for the body: so should we take pains as willingly for a better life, the proper life of the soul: Labour not for the meat which perisheth, etc. John 6:27. that is: if for that, much more for the other. And, If thou be wise, thou shalt be wise for thyself: chapter 9:12. We shall reap the fruits (though not externally visible:) of those labors too, that we take for our souls: Our labour is not in vain: 1 Cor. 15:58. Yet there be, who make a far distinct sense of this whole verse, Qui molestus est, molestus est sibi: nam reflectitur in ipsum os ejus. So Junius: not he alone, I know, some rabbins go that way too: and most Lutherans. The sense is very good so too: very well expressed by old Hesiod. Οἷ αὐτῷ κακὰ τεύχει ἀνὴρ ἄλλῳ κακὰ τεύχων: Ἡ δὲ κακὴ βουλὴ τῷ βουλεύσαντι κακίστη. We need no other paraphrase to Solomon's words. If he had intended it, I know not how he could have done it better. And I should sooner be induced to believe that Solomon's words are to be taken in this sense; by this parallel place of that ancient poet; (He that contriveth mischief to another, doth contrive it to himself: Evil counsel will light upon the head of the counsellor; what can be more verbative?) than by that reason which is given by some, because say they, by the former, non reconditum quid videtur proferri; etc. no very hidden, or mysterious thing seems to be spoken, but what every body knows, etc. Indeed, by this rule, every man taking to himself the liberty of his own judgment; we shall not leave perchance to Solomon many proverbs; or shall make him say what we would have him; not, what he intended.

Verse 27. {An ungodly man} Heb. A man of Belial, 2 Sam. 20:1.

{in his lips there is a burning fire} For he consumes himself and others. See James 3:6. And the tongue is a fire, etc.

Verse 28. {A froward man soweth strife} Chapter 6:14, 19. & 15. 18. & 26. 21. & 29. 22.

{soweth} Heb. sendeth forth.

{a whisperer separateth chief friends} Heb. a guide. One that is of our intimate counsel, Psalm 55:13. Mic. 7:5. See more of the original word, upon chapter 2:17. the guide of her youth.

Verse 29. {leadeth him into the way that is not good} Either to undo him, or to make him join with him in undoing others. See chapter 1:10, 11, etc.

Verse 30. {He shutteth his eyes to devise froward things} The Hebrew word may be translated also, He winketh: as by Junius and Buxtorfius. But however translated, that winking, and such like gesticulations are intended, is very probable: of which see before upon chapter 6:13. He winketh with his eyes. Some would have this shutting of the eyes to be referred to the intention of the mind, which then is most itself, when not distracted by external objects; to which the shutting of the eyes does not a little conduce; as if he should say, with his whole endeavor he labors to bring his wickedness to pass.

Verse 31. {if it be found in the way of righteousness} Old men that fear God ought to be reverenced, Lev. 19:32. Or, it is found: that is, God, for the most part, gives old age to righteous men, as a reward, Psalm 91:16.

Verse 32. {He that is slow to anger, is better than the mighty:} It is the opinion of many that are not very wise, that anger, is an effect of a great spirit, and of magnanimity; whereas there is no anger (we speak not of moderate anger, upon a just provocation; an effect of nature:) but proceeds from weakness; and to indulge to passions, is always an argument of a base and cowardly disposition: to which therefore, as children, so women, (as the weaker sex,) are naturally more subject than men. The Latins therefore very properly, and naturally, express all passions, (anger especially,) by the word impotentia; and Solomon here uses these similitudes, to let us know how much more true generosity there is in meekness, and clemency, than in passion and revenge. Seneca also in one of his epistles, uses the same similitude; Multa inveniuntur, qui ignem inferant urbibus, qui inexpugnabilia prostrent, & muros in miram altitudinem adductos, arietibus ac machinis quassent, etc. Nemo illis venientibus restitit, sed nec ipsi ambitioni, crudelitatique restiterunt. But Cicero's words come yet nearer, In omnibus sæculis pauciores viri reperti sunt, qui suas cupiditates, quam qui hostium copias vincerent.

Verse 33. {The lot is cast into the lap: but the whole disposing thereof is of the Lord} See before verse 1. & 9. This is not appliable to trivial light occasions nor to such lots, as are not warranted by the word of God: nor inferences to be made, from such, of God's approbation, or rejection. The devil, by God's permission, and just judgment, may have the managing of some lots, for his own ends: yet God still said to have the disposing, because of his overruling power, when he pleases; and that nothing can be without his permission.

{whole disposing} Or, every judgment (or, sentence).

CHAPTER 17

Verse 1. {A dry morsel, and quietness therewith, than a house full of sacrifices with strife:} Chapter 15:17.

{than a house full of sacrifices with strife} For where were many sacrifices, there were many portions given to the people, wherewith they feasted. Or, the word may signify cattle slain to eat, not to sacrifice. See before upon chapter 7:14. I have peace offerings, etc.

{sacrifices} Or, good cheer.

Verse 2. {A wise servant shall have rule over a son that causeth shame} Sometimes a wise and faithful servant is by the father set over slothful children, and has part of the inheritance with them.

Verse 3. {The fining pot is for silver, and the furnace for gold} Psalm 26:2. chapter 27:21. Jer. 17:10. Mal. 3:3.

{but the Lord trieth the hearts} Men can find out other things, but not other men's thoughts. Yea, it is a work for a man to know his own heart. Nothing more deceitful, and wherein men are more subject to be beguiled, than in judging of themselves. Without great diligence, and humility, and much seeking unto God by prayers, it is not to be done. Hence it is, that most men live so secure, because so insensible and ignorant of their condition: as has been observed before more than once. The words may be understood of trials by afflictions, by which God usually does use to cleanse and purify those, whom he has destinated to glory: That the trial of your faith, being much more precious than of gold that perisheth, etc. 1 Pet. 1:7. that we may be partakers of his holiness, Heb. 12:10.

Verse 4. {a liar giveth ear to a naughty tongue} No tongue so bad, but a liar will hearken to it.

{naughty tongue} Heb. of naughtiness; that is most naughty.

Verse 5. {Whoso mocketh the poor, reproacheth his Maker} Chapter 14:31. See there.

{unpunished} Heb. held innocent.

{and he that is glad at calamities} Whom the Grecians very properly call ἐπιχαιρεκάκους; and the vice itself, (rejoicing at the calamities of others,) in one word, ἐπιχαιρεκακία.

Verse 6. {Children's children are the crown of old men} Psalm 127:3. & 128. 3.

Verse 7. {Excellent speech} Heb. a lip of excellency.

{Excellent speech becometh not a fool} As eloquent speech shows a fool speaks not like himself; so a prince speaks much less like himself, if he speak falsely. See upon chapter 1:1. The proverbs.

{excellent} Or, high, magnificent, lofty language: such as fools, that think themselves wise, (especially if in some authority:) do principally affect.

{lying lips} Heb. a lip of lying.

Verse 8. {A gift is as a precious stone in the eyes of him that hath it} Chapter 18:16. Heb. of the masters of it. Which some refer to the giver; as if he intended, that rich men, with their money, presume they may do what they will. Others, to the taker, more properly. However, the sense is the same; and for the truth, we have daily experience.

{a precious stone} Heb. a stone of grace.

Verse 9. {He that covereth a transgression, seeketh love} Chapter 10:12. Concealing injuries done us, breeds peace; ripping them up, breeds discord among nearest friends.

{separateth very friends} See upon chapter 2:17. the guide of her youth.

{seeketh} Or, procureth.

Verse 10. {A reproof entereth more into a wise man}, etc. A wise man is more affected with, and mends sooner after a reproof, than a foolish person after many stripes.

{A reproof entereth more into a wise man, than an hundred stripes into a fool} Or, a reproof aweth more a wise man, than to strike a fool an hundred times.

Verse 11. {therefore a cruel messenger shall be sent against him} An hangman or executioner. The wrath of a king is as messengers of death, chapter 16:14. The Hebrew word מלאך may likewise be translated angelum; an angel: and so some rabbins understand it here; and think the same to be intended both here, and Psalm 78:49. Of which see more there.

Verse 12. {Let a bear robbed of her whelps meet a man} It is better to meet a she-bear, that falls on every one she meets, as if he had stolen her whelps, than to meet a wicked man in a violent passion.

{a fool in his folly} A fool, for, a wicked man: observed many times before. But by a fool here, we may also understand a great talker: for such, most fools are: so good an opinion they have of themselves usually. So Horace, Serm. lib. 1. sat. 9. Ibam forte via, etc. He does there very wittily and elegantly set it out, as death, yea a cruel violent death: (sub cultro, etc.) to fall into the hands of a great talker.

Verse 13. {rewardeth evil for good, evil shall not depart from his house} Rom. 12:17. 1 Thess. 5:15. 1 Pet. 3:9.

Verse 14. {The beginning of strife is as when one letteth out water} He that raises strife, knows not how to stay it, no more than he that opens a breach to let out waters to drown a country; therefore begin not to contend at any time.

Verse 15. {He that justifieth the wicked, and he that condemneth the just}, etc. Exod. 23:7. Chapter 24:24. Isa. 5:23.

{even they both are abomination to the Lord} Men think it mercy to favor wicked man in judgment, but God accounts it as bad as condemning an innocent.

Verse 16. {Wherefore is there a price in the hand of a fool to get wisdom} If a man have never so much opportunity and means, yet he will not use them, unless he have an heart desirous to learn. See upon chapter 18:1. Through desire,

{no heart} That is, no desire: as before. Or, no natural ability, without which all labor is lost. Non ex quolibet ligno fit Mercurius. Hence it is that Aristotle does ascribe so much to εὐφυΐᾳ (a good natural disposition) in his Ethics; see also chapter 27:22. Though thou shouldest bray.

Verse 17. {A friend loveth at all times, and a brother is born for adversity} Chapter 18:24.

{a brother is born for adversity} They are true friends, and kindred, that forsake us not in adversity.

Verse 18. {A man void of understanding striketh hands} Chapter 6:1. & 11. 15. See there.

{understanding} Heb. heart.

{in the presence of his friend} Openly, in the presence of the creditor, chapter 6:3.

{friend} Or, neighbour.

Verse 19. {he that exalteth his gate, seeketh destruction} He that makes him fairer gates than his neighbor, seeking to exalt himself above his degree, gives others occasion to seek his ruin. Broad gates break men many times. By high gates, we may also (with some rabbins) understand sumptuous houses and edifices, the very cost whereof undoes many, before they be up and finished; and the envy, more, when finished. Which made the poet say; Auream quisquis mediocritatem Diligit, tutus caret obsoleti sordibus tecti: caret invidenda sobrius aula. But the Hebrew word פתחו may also be expounded (as Mic. 7:5.) of the mouth; He that maketh wide his mouth: or, He that speaketh big. See Psalm 12:3. to speak proud things: the Lord shall cut off—and the tongue that speaketh proud things. And so among the Latins, Verba superba; used for an argument of great and dangerous pride: and ἔπος μέγα, among the Grecians, Solomon, by using this word common to words and edifices, might have a respect to both, to condemn pride, or affected greatness in both.

Verse 20. {he that hath a froward heart} Heb. the froward of heart.

Verse 21. {He that begetteth a fool, doth it to his sorrow} Chapter 10:1. See there.

{that begetteth a fool} He that begetteth a fool, and, the father of a fool; in the next member seem to be all one. Because of the certainty of the thing, they say. I know it was so in Pharaoh's dream: and there was great reason for it. But does not hold so in words, of things present and obvious. I should rather say, to make the speech more pathetical, and thereby, more operative. However, best writers, have some tautologies; so apparent in some, that they may be thought to have affected them. Neither were it altogether absurd, or improbable, if we said that by ילד here, though masculine, and joined with a masculine verb, the mother is principally understood. I could say more to that: but I would not be too grammatical.

Verse 22. {A merry heart doth good like a medicine} Chapter 15:13. & 12. 25. A cheerful heart helps well to recover health lost: but a sad one breeds deadly diseases.

{like a medicine} Or, to a medicine. Which sense seems to be most literal, because without any supplement. A cheerful heart helps the operation of physic, that it may do good to the body, which heaviness (so the rabbins, and Mercer out of them) does hinder. But it comes all to one.

Verse 23. {A wicked man taketh a gift out of the bosom} That is secretly, as it were out of the bosom of the rich.

Verse 24. {Wisdom is before him that hath understanding, but the eyes of a fool are in the ends of the earth} He seems to intend the same by this verse, as before chapter 14:6. A scorner seeketh wisdom, and findeth it not: but knowledge is easy unto him that understandeth, besides what he has to that purpose elsewhere. Yet some, by before him, understand by him, and conspicuous in his very countenance and carriage: and refer to Eccles. 2:14. & 8. 1. where the face is apparently spoken of. But I think the first interpretation is the most genuine. See upon the next words.

{but the eyes of a fool are in the ends of the earth} As one that has lost his way, (says one here) and is besides himself, nor knows where he is, nor which way to turn, etc. I am very confident (though I find it not observed by others, which I wonder at) that Solomon by these words, does allude to the words of Moses, Deut. 30:11, etc. For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it and do it? Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. Solomon therefore says, that a man of understanding, need not go very far, to find true wisdom, having the law of God before him, to instruct and direct him; which is able to make any man wise unto salvation: 2 Tim. 3:15. Whereas a fool, that seeks wisdom for credit, ostentation, profit, or any other worldly ends; he keeps a great deal ado; seeks far and near: and when he has done all, is never the nearer.

{Wisdom is before him that hath understanding} Easy to be gotten; or ready to guide him, or, appears in his face by his modest carriage: in fools, all is contrary.

Verse 25. {A foolish son is a grief to his father, and bitterness to her that bare him} Chapter 10:1. & 15. 20. & 19. 13.

Verse 26. {Also to punish the just is not good} Some refer this also, to verse 23. A wicked man, etc. Others, (and so Mercer) interpret, To punish the just also, is not good. But we need not be solicitous about the coherence, in such collections: as was said before.

{nor to strike princes for equity} Or; that princes should strike for equity: which is the part of a right tyrant, to punish them that do well; not of a king. See before, chapter 16:13. and the note there. According to the first translation, (which is ours here) by princes, must be understood inferior magistrates, who are often punished by professed tyrants, for doing their duties; that is, for being just.

Verse 27. {He that hath knowledge spareth his words} James 1:19. It is a sign of excellent wisdom, for a man to moderate his speech at any time, but especially in his anger.

{an excellent spirit} Or, a cool spirit. But the first, as more generally received, so more agreeable to the context: as does appear by the following verse. And to this sense, sparing of breath, or wind; (as chapter 27:11. A fool uttereth all his mind. It is the same word:) had been more proper, I think; than as we have it here, excellent in spirit. See also upon 12. 23. A prudent man.

Verse 28. {Even a fool when he holdeth his peace, is counted wise} Job 13:5. The sense of this sentence has been many ways expressed by the Grecians: as by Dion, Laertius, Plutarch, and others may appear, and divers apothegms made of it; but by all to one purpose: yet by an ancient poet, a man would think (though he did not think of him perchance) in Solomon's very words: Πᾶς τις ἀπαίδευτος φρονιμώτατός ἐστι σιωπῶν.

CHAPTER 18

Verse 1. {Through desire a man having separated himself, seeketh and intermeddleth with all wisdom} Or, He that separateth himself seeketh according to his desire, and intermeddleth in every business. The sense of this, and the next verse, is generally thought very obscure; and there is great variety of expositions. The main question is whether this separation here mentioned, be spoken by way of commendation, or discommendation. Of one side it is objected, that the word התגלע, is never found in a good sense: but on the other side, that תושיה, never in a bad. Most rabbins interpret the words of a laudable separation, when a man, through an earnest desire of wisdom, or any good literature, does separate and sequester himself from the world, and all other impediments, that he may apply himself to his business; of which kind of separation, philosophers treat at large, (Plato especially) and show the necessity of it to all that will speed in the pursuit of true wisdom, or learning. And that the ground of this separation must be a strong desire, or no good to be done, the same teach also. Mercer, and some others, with the Vulgar Latin, would have contentious men here intended, who out of private ends and desires separate themselves, that is, make quarrels, and breach of friendship, and are apt to meddle in every matter; upon a pretense of reason, whatsoever they do, though, really, they will hear no reason. Others again will have the words to be meant of such as out of a humor at first, separate themselves from the church, and afterwards proceed to such a contempt of God, and his word, as that they openly scorn and deride both. Lastly, some think fantastical fools, and such as affect singularity, and to be cross to all the world, and yet to meddle in all things, to be the men here intended. Of all these expositions, the first best pleases me; and besides other reasons, I am induced to this judgment by the observation of the coherence of sense between this and the next verse; this verse (as I apprehend it) containing a lively character of one that is truly studious of wisdom, and goes the right way to attain unto it: the next, of one, that is an ambitious ostentator of it; who does not study to benefit himself, or any other, by it; but only to make a show, and that he may make himself known, and get some reputation abroad, and by the observation of two words; of יתגלע in the first verse; to which, (opposite in sense, apposite in sound,) to make an allusion בהתגלות does answer in the next. But let the reader make his choice.

Verse 2. {but that his heart may discover itself} Nisi cum revelat cor suum; as some in Mercer, that is, but that he may discover his heart: or, wisdom; such as he has, according to that of the poet: Scire tuum nihil est, etc. See before upon chapter 14:33. Wisdom resteth, etc.

Verse 3. {then cometh also contempt} Either contempt and shame from God lights upon wicked men; or else, he means, they contemn all others: both true, but the former more like to be the sense here.

{and with ignominy reproach} Some translate, & cum viro ignominioso, opprobrium: the Hebrew will bear it, and it answers the first member better. Yet this, as we have it here, is the more literal of the two; and to the same purpose, so that there needs no alteration. Contempt: ignominy: reproach: a wicked man's most ordinary livery: and accordingly, they are called ὑβρισταὶ, in Greek: and ὕβρις (contumely, reproach, properly:) any kind of sin, or outrage.

Verse 4. {The words of a man's mouth are as deep waters, and the wellspring of wisdom as a flowing brook} Chapter 20:5.

{as deep waters} Which can never be drawn empty, but ever bring profit. Chapter 10:11.

{and the wellspring of wisdom, as a flowing brook} He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water, John 7:38. It is not certain what place of Scripture Christ did especially intend. It is conceived, that he alluded unto divers; of which this also might be one. This very similitude of wisdom compared to a spring, is found in the writings of ancient philosophers also. Ἔνδον βλέπε, says one: ἔνδον ἡ πηγὴ τοῦ ἀγαθοῦ, ἣ ἀεὶ ἀναβλύειν δυναμένη, ἐὰν ἀεὶ σκάπτῃ.

{wisdom} By wisdom, may also be understood here eloquence; or fluent speech; as many do Σοφία, wisdom, in the N. T. often for eloquent speech, as we have showed elsewhere, στόμα καὶ σοφίαν, Luke 24:15. Nestor's eloquence is set out by Homer, in words equivalent to these.

V. 5. {It is not good to accept the person of the wicked, to overthrow the righteous in judgment} Lev. 19:15. Deut. 1:17. & 16.9. Chapter 24:23.

{It is not good to accept the person of the wicked} To favor and support him, to the injury of him that has the right on his side.

V. 6. {his mouth calleth for strokes} Encourages others to fight, or causes himself to be beaten, verse 7.

V. 7. {A fools mouth is his destruction, and his lips are the snare of his soul} Chapter 10:14. & 12.13. & 13.3.

V. 8. {The words of a tale-bearer are as wounds, and they go down into the innermost parts of the belly} Chapter 12:18. & 26.22.

{tale-bearer} Or, whisperer.

{are as wounds} They are firmly believed by some, and wound men's reputation irrecoverably. The Hebrew word כמתלהמים is not found elsewhere, but here and Chapter 26:22, where the same verse is repeated. It is by some Rabbins, interpreted, blanda; that is, soft: as Ps. 55:21. the words of his mouth were smoother. &c. and by others, hidden, or close. But this is the most likely signification (approved by Mercer) that we have here: grounded upon the affinity of the word with הלם percussit, &c.

{as wounds} Or, like as when men are wounded.

{innermost parts} Heb. chambers.

V. 9. {is brother to him that is a great waster} Will be as poor as he; for one gets nothing, and the other spends all.

V. 10. {The name of the Lord is a strong tower} Ps. 18:2. & 27.1. & 144.2. God rightly known, and speedily called upon, keeps him safe against trouble.

{is safe} Heb. is set aloft.

V. 11. {The rich mans wealth is his strong city, and as an high wall in his own conceit} Chapter 10:15. See upon Chapter 10:2. Treasures of wickedness, &c.

{in his own conceit} The same word in the original signifies a picture, image, idol: and, conceit, imaginations. There is no question but rich men's conceits and imaginations, (that trust to their wealth as most do,) are mere idolatry: and so described and taxed by Job: If I have made gold my hope, &c. Chapter 31:24, 25, 26. &c. How much better might many men employ their zeal in destroying these idols of their hearts; than in persecuting poor stones, that served only to adorn the houses of God?

V. 12. {Before destruction the heart of man is haughty, and before honour is humility} Chapter 11:2 and 15.33. and 16.18.

V. 13. {He that answereth a matter} He that answers one word, before he hear the whole matter, that he may understand it thoroughly, shows his own folly, and brings disgrace upon himself.

{answereth a matter} Heb. returneth a word.

V. 14. {The spirit of a man will sustain his infirmities} That is, he that is of a cheerful temper naturally, and enjoys peace of conscience, he may bear much; though his body be cast down, yet he may hold up (and his body will be the better for it too) in his soul and spirit. Some ancient philosophers have gone very far that way, maintaining that the pains of the body were nothing to the soul of man, because of a different nature from the body: and it cannot be denied but their doctrine and discipline did bring forth some marvelous examples of patience, and resolution, in greatest bodily pains and torments. But generally, their arguments have more of subtlety, than solidity; and failed them when they came to the trial. As for the torments of a wounded spirit, they have been acknowledged by all men and both pithily and pathetically set out by divers poets and orators: those of a bad conscience, especially: but by none better, or more fully, than by Aristotle, Ethic. Nicom. l. 9. c. 4.

{who can bear?} Some think that Solomon's aim by these words is, to give a check to pusillanimity, and want of courage: who can bear; that is, who can endure? Or, quis elevabit, eriget attollet? that is, who shall lift, or, raise up? Indeed, it is a hard thing to apply comfort to a man that is sunk in his spirit. Especially if it proceed from a natural distemper of the body, as often; though neither the patient himself sometimes, nor they that are employed to administer comfort unto him, through ignorance, suspect any such thing: who therefore do more hurt commonly, in such a mistaken case, than good. It were much more expedient, in such a case, to repair to a learned physician; than to men utterly ignorant of all natural causes and effects. But if a man be very pusillanimous naturally, it is almost impossible to make a good Christian of such a one. But the fearful and unbelieving, &c. Rev. 21:8.

V. 15. {and the ear of the wise seeketh knowledge} A man must use both heart and ear to get wisdom: that is, both meditation of his own, and instruction from others.

V. 16. {A mans gift maketh room for him, and bringeth him before great men} Chapter 17:8.

{A mans gift maketh room for him} Gets him liberty to speak; and favorable audience of great men: or, brings him out of prison, and exalts him to honor.

V. 17. {He that is first in his own cause} The accuser seems to be in the right, till the defendant shows the weakness of his plea. But there is another sense made of these words, of excellent use. The just is first in his own cause, or, trial: that is, he begins with himself first, to examine and search his own conscience, that he may judge himself, and condemn, if he see cause, (as most likely) before he meddle with others. Justus, prior est accusator sui; as the vulgar Latin here, very well. Then cometh his neighbour and (after he has done with himself; strictly and impartially:) he searcheth him. We are not forbidden to reprove our neighbor, or those whom we have to do with, except we find ourselves altogether innocent in the same kind (licentious wicked men would be glad of that: but Seneca has met with them, and their objections long ago:) No; but instructed to begin with ourselves, and not to spare ourselves; and so shall we be in a better disposition to deal with others. An excellent sentence: anybody will say so much, but few will be persuaded, to put it in practice effectually.

V. 18. {The lot causeth contentions to cease} A lot is a good way to end contentions, for the avoiding of part-takings.

{and parteth} Ir parteth, literally, while it assigns unto every one his portion: and parteth, figuratively, (but very truly too) while it keeps them from falling one upon another, through strife and contention.

V. 19. {A brother offended is harder to be won than a strong city} Because he finds hurt where he had reason to look for help. Fratrum contentiones: an ancient proverb mentioned by Aristotle, and divers others. Yet some of the Rabbins make a quite different sense of the words, that a brother, though offended, will nevertheless upon occasion be as a strong city, &c. The Greek and vulgar Latin go further from the Hebrew; but their sense is more warrantable; to wit, that the conjunction of brothers, is as a fenced city, &c. These I mention only: but the Hebrew words are clear, and the sense of them unquestionable.

{their contentions are like the bars of a castle} Which being strong, will neither bow nor yield.

V. 20. {A mans belly shall be satisfied with the fruit of his mouth} Chapter 12:14. & 13.2 and 14.23.

V. 21. {Death and life are in the power of the tongue} A man's tongue well used, brings life: ill used, brings death. Of the power of the tongue, besides former references, see also James 3:2, 3. &c. and Matt. 12:37. For by thy words, &c.

V. 22. {Whoso findeth a wife, findeth a good thing, and obtaineth favour of the Lord} Chapter 19:14.

{Whoso findeth a wife, findeth a good thing} Marriage is good in itself, for a wife is a helper. However by what follows, and obtaineth favour of the Lord, (which words upon another occasion we had before, Chapter 8:35.) compared with Chapter 19:14. a prudent wife is from the Lord: it is very probable, that good, or prudent, must be supplied. And so most expositors think.

V. 23. {roughly} James 2:3. Psalm 31:18. grievous things. The same word in the original.

V. 24. {A man that hath friends, must shew himself friendly} Some make this to be the sense, Unusquisque diligit amicos, ut amicitias contrahant secum: Quia amicus, &c. that is, Every man is covetous of friends, to contract friendship with them; Because a friend will stick, &c. But some others very differently, Vir qui multos habet amicos, [finis est] ut conteratur; from another root, which is usual enough; and is warrantable enough by frequent experience. A man of friends, [that is, who has many friends: his end will be,] that he shall be broken in pieces; or, undone. But this does not suit so well with that which follows.

{and there is a friend that sticketh closer than a brother} Chapter 17:17. Ofttimes friends are found that are more ready to do us pleasure, than they that are near to us in the flesh, and so more obliged to us. And in trouble, a friend sticks close to us sometimes, when a brother forsakes us.

CHAPTER 19

Verse 1. {Better is the poor that walketh in his integrity, than he that is perverse in his lips, and is a fool} Though he be rich, as must be supplied from Chapter 28:6. Better is the poor that walketh in his uprightness, than he that is perverse in his ways, though he be rich. But it seems also to be implied in these words, perverse in his lips: because it is the property of many rich men, (and some affect it, as well becoming, they think, their greatness) to speak roughly; (which is a kind of perverse speaking) as was observed before by Solomon himself, Chapter 18:23. The poor useth entreaties; but the rich answereth roughly.

{Also that the soul be without knowledge it is not good} Some make this sense of the words: Etiam absque scientiâ desiderium non est bonum: that is, Appetite, [or, desire:] without knowledge, is not good; or a dangerous thing. An excellent saying. I have read it in some comics very well expressed. There is nothing to be objected against this translation, but the accent; which I do not conceive to be of much weight, except it be granted, that vowels and accents were anciently: which I do not believe. And then the coherence too, will be much better.

{he that hasteth with his feet, sinneth} He that does things rashly without premeditation, or forecast: sinneth; that is, (as the word is often used) shall suffer, or smart for it; according to the ancient Greek proverb, Προπέτεια πολλοῖς ἐστὶν αἰτία κακῶν: Haste, (or precipitancy) is to many the cause of evils.

V. 3. {and his heart fretteth against the Lord} Though man's foolish carriage makes his business not succeed well, yet he lays the fault upon God. Gen. 3:12. Homer in his first Odyssey, says the very same, that Solomon does here; to wit, That men, what evils they incur through their own folly and perverseness, they lay the fault of them upon the gods: Ὦ πόποι, οἷον δή νυ θεούς, &c.

V. 4. {Wealth maketh many friends; but the poor is separated from his neighbour} Chapter 14:20.

V. 5. {A false witness shall not be unpunished, and he that speaketh lies shall not escape} Exod. 23:1. Deut. 19:16. Chapter 6:19. & 21.28.

{A false witness shall not be unpunished} Heb. a witness of falsehood: That is, a most false witness. Let him be as cunning as he can to invent lies, all his tricks cannot keep him from punishment.

{unpunished} Heb. held innocent.

V. 6. {Many will entreat the favour of the prince} Heb. the face. Because they that sue for favor to a great man, fasten their eyes on his face, Ps. 123:2.

{a friend to him that giveth gifts} Chapter 17:8.

{him that giveth gifts} Heb. a man of gifts.

V. 7. {All the brethren of the poor do hate him} Chapter 14:20. Neglect him, as if they hated him, Matt. 6:24.

{how much more do his friends go far from him} Are far off in affection, and help him no more, than if they were far off in place.

{he pursueth them with words} To have comfort from them, or help. Or, puts them in mind of their promises.

{yet they are wanting to him} Heb. לא־המה, that is, they (or, but they) not: or, they are not. So in the text: but in the margin instead of לא it is noted לו as the more correct reading. In this English, both the one and the other, (the reading of the text, and that of the margin) seem to be expressed: as in many other places besides. What sense some Rabbins make of the לו alone, may be seen in Mercer: he likes it not, neither can I. The לא alone, may serve to make this sense we have here; but they not: that is, they are wanting to him. Such expressions are ordinary in the Hebrew.

V. 8. {He that getteth wisdom, loveth his own soul} Shall preserve his life, and thrive, though all men fail him.

{wisdom} Heb. an heart.

{he that keepeth understanding, shall find good} Heb. he keepeth understanding to find good.

V. 9. {A false witness shall not be unpunished, and he that speaketh lies shall perish} Verse 5.

V. 10. {Delight is not seemly for a fool} The free use of things is not to be permitted to him that cannot use them aright. Or, delight may be taken here for dainties and pleasures; the usual effects and evidences of wealth and greatness. As if he said, Wealth and abundance does not become a fool. See Chapter 30:22. For a servant, &c.

{for a servant to have rule over princes} Chapter 30:22. Eccl. 10:6, 7.

V. 11. {The discretion of a man deferreth his anger, and it is his glory to pass over a transgression} Chapter 14:29.

{discretion} Or, prudence.

{it is his glory to pass over a transgression} To take no notice of it, or to forgive, and forget it, Lev. 19:18. The heathens themselves could say, (and they have many sayings to that purpose) that in nothing man came nearer to the glory and perfection of God himself, than in goodness and clemency. See also upon Chapter 16:32. He that is slow to anger, &c.

V. 12. {The Kings wrath is as the roaring of a lion: but his favour is as dew upon the grass} Chapter 16:14, 15. & 20.2. & 28.15. Where the word of a King is, there is power: says Solomon, in Ecclesiastes: and who may say unto him, What dost thou? Eccles. 8:4. And where power is, (without which the name of a king may be, but not the reality:) there the Kings wrath is as the roaring of a lion: a thing much to be dreaded; of sad consequence, commonly: as a messenger of death, Chapter 16:14. But, if a king study goodness, more than majesty; or bring himself to want and penury by bad counsel, and ill husbandry: himself suffer his people to grow upon him, and thereby (as the nature of people is:) to contemn him: Or, if God, (for the sins of either king, or people, or both:) doth pour contempt upon princes, Job 12:21. a king may have occasion enough to roar perchance, (as David speaks of himself) but all occasion of terror will be from them, where the power is: who, the more vile, originally; the greater will their terror be; because, Corpora magnanimo satis est prostrasse leoni; but (every schoolboy can tell) Asperius nihil est humili cùm surgit in altum. However, there be examples of strange judgments. But this is enough to Solomon's words; and less could not be said, to make him understood.

V. 13. {A foolish son is the calamity of his father} Chapter 10:1. & 15.20. & 17.21, 25. Heb. calamities. That is, the greatest calamity.

{and the contentions of a wife are a continual dropping} Chapter 21:9. & 27.15. As rain that drops in, and rots the house at length.

V. 14. {House and riches are the inheritance of fathers} Parents can leave their children wealth, but not good wives. See before upon Chapter 16:1. The preparations of the heart, &c.

{a prudent wife is from the Lord} Chapter 18:22.

V. 15. {an idle soul shall suffer hunger} Chapter 10:4. and 20.13. Or, deceitful. For such persons as live idly, necessity for the most part, makes them deceitful.

V. 16. {He that keepeth the commandment, keepeth his own soul} That is, shall live: as appears by the antithesis, shall die; in the next words, Of eternal life and death; as Luke 10:25. &c. this do and thou shalt live. Of temporal; He that kept the law, avoided those punishments, (whereof some were capital) which the breakers of it did incur. And in reference to this, some translate supplicio afficietur: that is, he shall suffer; to wit, by judgment of law.

V. 17. {He that hath pity upon the poor, lendeth unto the Lord} Matt. 10:42. & 25.40. 2 Cor. 9:6, 7.

{that which he hath given} Or, his deed.

V. 18. {Chasten thy son while there is hope} Chapter 13:24. & 23.13.

{and let not thy soul spare him for his crying} Some, Et ad interficiendum eum ne eleves animam tuam; that is, And do not lift thy soul (to lift his soul unto any thing; that is, to covet, to desire, to attempt: a known Hebraism: as Jer. 22:27. and elsewhere:) to kill him. This pleases some, as the most literal, who except against that other, as forced, or not sufficiently warrantable. But it is not so, as will appear by examining of particulars. First, the same verb that signifies to lift, signifies also to spare, or to forgive; as Num. 14:19. according to all translations; and Gen. 4:6. & 13. according to some. So that taking the substantive soul, (which they make an accusative) to be the nominative to the verb; thy soul spare him, will be the literal sense of the words. This cannot be denied. What then? המות they say, is not found elsewhere for noise, or crying. What if it be not? How many words besides, that are found but once in the Bible? or twice? Besides, though the word, as here pointed be not elsewhere, in this sense; yet with other points it is: Es. 14.11. and the noise of thy viols. And why may not that be the right pointing and reading of this place also? But that will trouble them more, that would have the pointing to be of the same antiquity and authority, as the consonants. Let them choose, therefore; for either of those two ways we have spoken of, the word is justifiable in this sense. And truly it is much more likely, that Solomon should warn us not to spare, which is done so generally, and the undoing of so many children; than not to kill, which though it happens sometimes; yet rather as a prodigy, when it does, or a mischance, (so contrary to nature it is:) than as a thing purposed, or intended: nor a thing certainly, that any father should be suspected to lift his soul unto; which is an expression of a great longing, or eager pursuance after a thing. But lastly, let us quit that controverted (though there be little cause) notion of the word and stick to that which is more common, of killing: yet even so shall we come to the sense that we would have, & avoid that, which they embrace; but we think it not so convenient. And this difference comes from the different exposition of the verb נשא which we first spoke of, and different ordering of the substantive. Let not thy soul spare him to his destruction; or, to kill him. This needs no further explication. Only we may observe, that in this case, as in many others, noted by many; too great indulgence, proves greatest cruelty.

{for his crying} Or, to his destruction: or, to cause him to die. So Mercer. See also upon Chapter 23:13.

V. 19. {yet thou must do it again} Though he be brought out of danger, yet his passion will bring him in again. Some make this verse to cohere with the former, translating; Magnus est excandescentiâ, condonans mulctam: dicens te, si eripias, deinde amplius mulctaturum: That is, Though thou forgive him, yet make thyself very angry to him, saying, If he escape now, that his punishment shall be the greater hereafter: So Junius; but he only: neither do I see any reason, why any man should follow him.

{do} Heb. add.

V. 20. {Hear counsel and receive instruction, that thou mayest be wise in thy latter end} Some (as Junius) of this thy latter end, make but a tandem of it: as if he meant, that thou mayest be wise at the last, (tandem aliquando) and no more. But I rather take it, that Solomon had a further aim than so: That thou mayest be wise in thy latter end; that is, Provide wisdom against the time of death, when most needful, that you may not die a fool. Much to this purpose is the prayer of the Psalmist, So teach us to number our days that we may apply our hearts unto wisdom, Ps. 90:12. He that has wisdom enough to die well, need to care for no more. But it is a great chance, if they that have been strangers to it all their lives, find it at their death: if a wicked life, beget a godly death. So that he that prays for wisdom at his death; and he, that the consideration of his death, may make him live wisely, though they seem to differ in their words, in effect pray but the same.

V. 21. {There are many devices in a mans heart}, &c. Job 23:13. Ps. 33:10, 11. Chapter 16:1, 9. Isa. 46:10.

{nevertheless the counsel of the Lord, that shall stand} Man's device shall not have success, except God govern it, whose purpose is unchangeable, Ps. 33:10, 11. Isa. 14:26, 27.

V. 22. {The desire of a man is his} Or, That which is to be desired of a man is his.

{The desire of a man is his kindness} A man's will is to be accepted for the deed, if he have nothing to give, 2 Cor. 8:12. This is a good sense; but much different from that which is made of these words by other expositors. The truth is, the words are ambiguous; and admit of more senses than one. The desire of a man, &c. that is, says Mercer, with the most Rabbins; It is the greatest and choicest ornament of a man, to be kind and bountiful; if so really. But many, because they covet the praise and reputation of it, are very forward in promises, but fail in performance. Better a poor man, that really performs what he is able, than such gaudy undertakers. Such men are very lively described by the comic; id est genus hominum pessimum, in Denegando modo queis pudor paullulum adest &c. he sets them out at large. Others make this sense; The kindness of many (of the richer sort especially) is mere covetousness: they give, but it is, that they may receive more. A poor man, that has little or nothing to give, is far better than such benefactors. Such men there be, there is no question; too many: comics and poets, if not experience, will tell us. The different exposition of the word תאות is the chief ground of all this difference.

V. 23. {and he that hath it shall abide satisfied: he shall} Or, and he that is filled with it shall abide: he shall. Or rather thus to be supplied: The fear of the Lord, &c. and [they that fear him,] shall abide satisfied. See upon Chapter 14:15, 26.

{he shall not be visited with evil} Besides former references to divers places in this book, see also upon Ps. 91:5. Thou shalt not be afraid.

V. 24. {A slothful man hideth his hand in his bosom} Chapter 14:19. & 26.13, 15. It grieveth him to bring it again to his mouth: which does somewhat abate of the hyperbole. Yet St. Chrysostom tells us of some in his time, who for mere wantonness and daintiness, would say, that it was a labor unto them to eat, and could have found in their hearts, to have their meat chewed unto them, to spare their pains. There is some controversy about the word צלחת which some translate, lebetem; others, manticam; not bosom, as here. But since it makes no difference of sense, (as they expound it) we need not trouble ourselves with it.

V. 25. {Smite a scorner, and the simple will beware} Chapter 21:11. Men that do ill out of ignorance, will amend by the punishments and reproofs of scorners, though they themselves will not: or, scorners must be smitten that offend out of malice, that others may amend; but he that sins out of frailty, will amend if he be but reproved, though he be not smitten, when he duly considers what he had done.

{will beware} Heb. will be cunning.

V. 26. {He that wasteth his father, and chaseth away his mother, is a son that causeth} The words may be taken reciprocally also and that perchance the most literal sense: A son that causeth shame, and bringeth reproach, is [as] he that wasteth his father, and chaseth away his mother. Which may be an aggravation of children's riotous courses, (as, Rebellion, is as the sin of witchcraft, and stubbornness, as idolatry, 1 Sam. 15:23.) which may cause as much grief to parents, as loss of goods, or life itself: or, a prognostic intimation, that they that take such courses, which cause shame and reproach; may in time also, &c. See also Chapter 28:24. And so משדד may be translated more properly, destroyeth: or, spoileth. For it imports properly, a violent and sudden destruction.

V. 27. {Cease my son, to hear the instruction}, &c. Some, because מוסר instruction, or, discipline, is commonly taken in a good sense, inverting (as sometimes it must be) the order of the words, translate, Cease my son, to err from the words of knowledge, that thou mayest hear instruction. So Junius; and Mercer likes it well.

V. 28. {An ungodly witness} Heb. A witness of Belial.

{the mouth of the wicked devoureth iniquity} Takes as much pleasure in speaking falsely, as gluttons and drunkards do in swallowing down abundance of delicate meats and drinks, Job 15:16. Eph. 4:19. Or, sticks no more at it, than at the eating of bread, or any other daily and ordinary business.

{devoureth} Or, hideth: covers, as Num. 14:20. when the holy things are covered. But the other, the usual signification of the word, and better answering to scorneth, or derideth, in the first member.

CHAPTER 20

Verse 1. {Wine is a mocker} Wine, immoderately taken, makes men scoffers and furious: or, it overtakes men before they are aware, Gen. 9:21.

V. 2. {The fear of a King is as the roaring of a Lion} Chapter 10:14. & 19.12. See there.

{sinneth against his own soul} Puts his life in danger.

V. 4. {The sluggard will not plow by reason of the cold} Chapter 10:5. & 15.19. 22.13.

{cold} Or, winter.

V. 5. {Counsel in the heart of a man is like deep water} It is hard to find; for it is as deep waters, whose bottom cannot be found, yet a wise man will fetch it out of him, by observing his words and manners. But if deep water here, be meant as deep waters, Chapter 18:4. as most think; then the meaning will be, that though wisdom be very profound, and as it were concealed in a wise man's breast, yet a studious understanding man will find a way to draw out of it, for his need, and for his imitation.

V. 6. {Most men will proclaim every one his own bounty} Some translate, not, his own goodness: but, unusquisque misericordiam; that is, the bounty, or liberality of another. The sense; Many are prone enough, say they, to proclaim, or publicly to acknowledge their benefactors: but few to be found, that are really thankful, in point of requital, if occasion be.

{but a faithful man who can find?} Heb. a man of faithfulnesses: that is, a man faithful in every thing.

V. 7. {his children are blessed after him} Ps. 112:2. See there.

V. 8. {scattereth away all evil with his eyes} Where righteous judgment is executed, there sin ceases, and vice dares not appear, ver. 26.

{all evil} Or, every evil man, as ver. 26.

V. 9. {Who can say, I have made my heart clean}, &c. 1 Kings 8:46. 2 Chron. 6:36. Job 14:4. Ps. 51:5. Eccles. 7:20. 1 John 1:8.

V. 10. {Divers weights} Heb. a stone and a stone. An heavy one to buy withal, and a light one to sell withal.

{Divers weights, and divers measures, both of them}, &c. Deut. 25:13. &c. chapter 11:1. & 16.11.

{divers measures} Heb. an ephah and an ephah.

V. 11. {Even a child is known by his doings} Children show betimes, whether they be inclined to good ways or bad; and must be dealt withal accordingly. This is its common exposition. Another is proposed by Geierus, grounded chiefly upon the most usual signification of the Hebrew word יתנכר which in this sense, to be known, or to make himself known, (though most less proper to the original verb) is not found anywhere else; but, for, to carry himself as a stranger; to conceal himself, &c. in divers places. It is this: Even a child can so disguise his doings, That whether his work be pure and right, [thou can not easily discern.] And if a child; how much more a man? How careful then ought we to be whom we trust? This indeed is a caution of so much consequence, as that it can never be too often repeated, or varied in words. Whence it is, that the heathens made an oracle of Epicharmus his words tending to that purpose: Νῆφε, &c. However if we like best of our translation, as more commonly received; yet I am not satisfied, that Solomon's aim was only to tell us, that even children can dissemble. I rather conceive, that his words might drive to this; to tell us, that a probable judgment may be made of a child, or youth, what he will be, when a man; by his education, and by what he is accustomed unto in those flexible years: because, Quo semel est imbuta recens, &c. The consideration whereof would oblige parents (one main subject of this book) to all possible care of their children's education. See also upon Chapter 22:6. in the way he should go.

V. 12. {The hearing ear, and the seeing eye, the Lord hath made even both of them} Exod. 4:11. It is not possible then, that he from whom we have received these faculties, should want them himself. Which if he do not, and is privy to the actions, even the most secret, of men; as little doubt is to be made, but he will in due time reward all men according to their deeds. This to be the drift of these words, may be collected from Ps. 94:7, 8, 9, 10. Yet they say, The Lord shall not see, &c. See there.

V. 13. {Love not sleep, lest thou come to poverty} Chapter 12:15. & 19.15.

{open thine eyes}, &c. That is, Be vigilant, watchful; take pains, and shake off drowsiness.

V. 14. {It is naught} He often dispraises it, that he may buy it the cheaper. But what the principal aim is, is not certainly known. Whether Solomon, by these words, intended only to reprove the covetousness of many buyers, who care not what they say, though never so much against their own consciences, so they compass their desires. Or whether the inconstancy, or partiality, of men's judgments; who now commend, because their own; what they but now dispraised and slighted, while it was another's. Or whether he would intimate thereby, that we should not regard bare words and shows, because most men can, and will dissemble for their own ends and advantage. Many such things may be thought of; but we cannot be very confident of anything, more than what the bare letter does offer.

V. 15. {but the lips of knowledge are a precious jewel} He is richer that can speak wisely, than he that has much treasure. See also upon Chapter 18:4. Wisdom.

V. 16. {Take his garment that is surety for a stranger} Chapter 27:13. Trust him not without a pawn, that cares not whom he be surety for. But this must not be precisely understood according to the letter: (for so, it would be against the law, Exod. 22:26, 27.) but rather proverbially, importing no more, than if he said, Trust him not by no means: make no account of him, as of a sober man; or of credit, &c. Of suretyship in general, see upon Chapter 6:1. Surety for thy friend.

V. 17. {Bread of deceit} Heb. bread of lying, or falsehood.

{Bread of deceit is sweet to a man} Chapter 9:17.

{his mouth shall be filled with gravel} Fabius Verrucosus, an ancient Roman, was wont to call a kindness unkindly done, that is, with the abuse of language, and some show of reluctancy, panem lapidosum; that is, gravelly bread: (quem esurienti accipere necessarium sit; esse acerbum) which a hungry man must needs accept, but cannot eat without much displeasure.

Verse 18. {Every purpose is established by counsel} Chapter 15:22. & 24.6.

{with good advice make war} Heb. advices: that is, by store of good counsel. Luke 14:31.

{make war} That is, make not war; take heed of it, without good advice, and mature deliberation. So the words must be understood; not as a command, but as a warning; rather dissuading from it, than encouraging to it.

Verse 19. {He that goeth about as a tale-bearer, revealeth secrets} Chapter 11:13. See there, of the original word. To which may be added, that some make the proper notion of it, to be, fraudulentia (in the abstract;) and thence, fraudulenter: which is an adverb: and both here and elsewhere, Qui ambulat fraudulenter. Whatever it may do elsewhere, (which makes me to take notice of it) here certainly tale-bearer, will do much better. The meaning of this sentence is well expressed by an ancient poet: Percontatorem fugito, nam garrulus idem est; that is, in effect: Take heed of a man, that cunningly insinuates himself, with questions and quæres, where he is not concerned: for such a one, if not a traitor, is a prattler, and will do you mischief with his tongue.

{flattereth} Or, enticeth. The most literal signification of the original (here also followed by some) seems to be, qui deceptus est: So Junius: simplex fatuus: so Buxtorfius. And so the sense will be, meddle not with him that has no command, no government of his tongue: which to manage well, as it is accounted great wisdom; so, to have no power of it, must needs be great folly and simplicity; and of dangerous consequence. Others again, qui dilatat: that is, who openeth wide: which is justifiable too. See Gen. 9:27. God shall enlarge Japhet: and that is the more common use of the word in the Syriac tongue.

Verse 20. {Whoso curseth his father or his mother}, &c. Exod. 21:17. Lev. 20:9. Matt. 15:4.

{his lamp shall be put out} Or, candle. See upon Ps. 132:17. a lamp for mine anointed: and Chapter 24:20. the candle of the wicked shall be put out.

{in obscure darkness} Ps. 112:4. Isa. 58:10. then shall thy light, &c. It does much aggravate the case then, to lose the benefit of the light, when there is most want of it: as on the other side, we are most sensible of the benefit of it, when it affords itself in time of extremity.

Verse 21. {An inheritance may be gotten hastily} It has been observed by them that never heard of Solomon's name; and it is a great chance, but in the compass of 20. or 30. years a man (if he take heed:) may meet with examples enough, to persuade him, that it is so indeed. See also upon Chapter 21:5. of every one that is hasty. The reader may take notice, that the reading of the margin, not that of the text, as in divers other places, is here expressed. Yet a man with little labor, might make somewhat of that which is in the text: but when all is done, it must be granted, that the sacred Scripture (neither was there any promise past, that it should:) has not been altogether exempted from the fate of other books.

Verse 22. {Say not thou, I will recompense evil} Deut. 32:35. Chapter 17:13. & 24.29. Rom. 12:17. 1 Thess. 5:15. 1 Pet. 3:9. See more upon Ps. 35:4. Let them be confounded, &c.

Verse 23. {Divers weights are an abomination unto the LORD} Verse 10.

{a false balance} Heb. balances of deceit.

Verse 24. {Mans goings are of the Lord} Ps. 37:23. Chapter 16:9. Jer. 10:23.

{how can a man then understand his own way?} To understand his own way, in this place, seems to imply; to foresee the event of things, in the course of one's life; what is expedient, and what not: and the like. It was taken in another sense, Chap. 14. The wisdom of the prudent is, to understand his way, &c. But some translate here; yet doth not he understand his way; that is, as they expound it, Though God's providence shows itself towards every man in the course of his life, many ways; yet who is it, that takes notice of it, as he should? Or to that purpose. The Hebrew will bear this too: neither is there want of parallel places, to make this sense plausible. See upon Ps. 28:5. Because they regard not the works of the Lord, &c.

Verse 25. {It is a snare to the man who devoureth that which is holy} That is, to apply it or to take it to his own use, which was appointed to God's; yea, to go about to do it, by inquiring how the vow might be made void. Oh, that the godly men (as they persuade themselves) of these times, would consider of this in cold blood; and how wretchedly they expose their understandings to the Devil's illusions in all that they do; when they study evasions against such manifest light!

Verse 26. {A wise King scattereth the wicked} Ps. 101:5. &c. ver. 8.

{and bringeth the wheel over them} Which was a kind of punishment then in use; and in many places is yet.

Verse 27. {The spirit of man is the candle of the Lord, searching all the inward parts of the belly} There be sundry kinds of knowledge, (as philosophers are wont to distinguish) in man, though proceeding all from one single and simple fountain: but of all knowledge, that which they call reflexam cognitionem, whereby man does reflect upon himself, and is able to reason concerning himself, both of his nature, and actions; whether natural, or moral; is the most admirable, and a great evidence of the soul's immortality. It is called here the candle, or lamp of the Lord, because of the divine origin of the soul, (whereof this is a principal faculty,) which is as it were a sparkle of the Divine Nature; and because of the office it has, under God, as it were, in man; to see and oversee the whole man; to search into the most inmost and secret thoughts and actions; to guide and govern: and in sum, to be a light, both in matters of practice, and speculation. If a man might suspect, that ancient heathens had anything out of Solomon, I should suspect this as soon as anything. They tell us, (the writings of the Stoics and Platonists are full of it:) of a certain δαίμων, demon, or spirit, so they call it, ὃν ἑκάστῳ προστάτην καὶ ἡγεμόνα ὁ Θεὸς ἔδωκεν, ἀπόσπασμα ἑαυτοῦ: whom God (being part of himself,) has given to every man, to be a guide and overseer of his life; οὗτος δὲ ἐστιν ὁ ἑκάστου νοῦς καὶ λόγος: and this, say they, is every man's reason, and understanding.

{searching all the inward parts of the belly} Man's soul can dive into those things, which his eyes cannot. Belly, for heart; is ordinary in Scripture: and so κοιλία too in Greek sometimes.

Verse 28. {Mercy and truth preserve the King} Ps. 101:2. Chapter 29:14. See upon 14.34. but sin is a reproach.

Verse 29. {the beauty of old men is the gray head} Chapter 16:31.

Verse 30. {The blueness of a wound cleanseth away evil; so}, &c. Others with more probability, translate; The blueness of a wound, is a medicine (or cleansing) to an evil (man:) and stripes (that penetrate) to the inward of the belly. So that there is no similitude in the words, but the same thing (as often in this book) twice expressed. The sum is, that some be of that nature, that without perpetual basting, and stripes, they will not be good or do their duty.

{so do stripes the inward parts of the belly} Sharp punishments make wicked men to bewail their secret sins.

CHAPTER 21

Verse 1. {The kings heart is in the hand of the Lord} Though kings seem to have all things at command, and to do what they will; yet are not their very wills altogether of their own disposing; no further than God is pleased to leave them to themselves: who, if he see good, can overrule their very thoughts and wills, that themselves (against their own wills, in a manner) shall desire and endeavor, not what is most suitable to their own proper temper and disposition; but what God will have. Neither are the hearts of kings only, in the hand of God; but (according to that of the Psalmist, He fashioneth their heart alike, &c. Ps. 33:15. and before, Chapter 16:7. when a mans wayes please the Lord, he maketh even his enemies to be at peace with him: and divers other places to the same purpose) of all men equally: but of kings and princes eminently, as they are more eminent; in whose wills also, by reason of their power and authority, more men are concerned.

{the Kings heart is in the hand of the Lord} This has been thought so wise and notable a saying, that some wise heathens of the later times have made use of it, by whom it is called Ἀσσυρίων λόγος: a speech, or sentence of the Assyrians.

{as the rivers of water} As water is drawn in trenches this way or that way: or, as a boat in the water is easily turned this way or that way.

Verse 2. {Every way of a man is right in his own eyes} Chapter 16:2. See there: and upon 15.6. in the revenues.

Verse 3. {To do justice and judgment, is more acceptable}, &c. 1 Sam. 15:22. Chapter 15:8. Isa. 1:11. Hos. 6:6. Mic. 6:7, 8. Matt. 23:12.

Verse 4. {An high look} Heb. haughtiness of eyes.

{An high look, and a proud heart, and}, &c. Chapter 6:17. רחב־לב here, and Chapter 28:25. translated a proud heart: does properly signify largeness of heart, as it is rendered 1 Kings 4:29. And God gave Solomon wisdom and understanding exceeding much, and largeness of heart, (ורחב לב) even as the sand that is on the sea shore. It is not therefore always used in one sense. Some take it here, and Chapter 29:25. for covetousness: or for excess of joy. But by the tenor of the words in the original, (רום עינים ורחב־לב) which run with some kind of allusion, it is more probable, that external and internal; that is, all kind of pride is intended: and so Mercer, and most others understand it. There is more difficulty in the next word, נר רשעים by most, as here, translated, aratio impiorum: which some refer to the former words, High looks, &c. the plowing; that is, say they, the practice and usual carriage; the marks, or evidences of wicked men: or the field, as it were, wherein they daily exercise themselves. Others, take it by itself, and by it understand, the deep plots and projects: as חרש which properly signifies to plow, does also signify to plot, or invent. But the same word נר may also, (and is by divers,) be translated the lamp, or light: (as it is in our margin;) by which some understand the cunning and worldly wisdom: others, the goodly shows and outward appearance; that is in effect, the dissimulation and hypocrisy. Others, the pomp, stateliness, and worldly felicity: and upon it, their pride and insolency. That which makes this sense most probable, is, that in two other places of this book, (Chapter 13:9. and Chapter 24:20.) we find these two words so joined; the lamp (נר the word here; though not altogether pointed here, as it uses to be in that sense; which may be thought somewhat; but indeed not much considerable) of the wicked. Besides the word נר singly used in divers places, of some worldly enjoyment and felicity, whatever it be. But oratio is the more received interpretation.

{the plowing of the wicked} Or, the light of the wicked.

{the plowing of the wicked, is sin} A bad crop follows their plots, Job 4:8. Or, is sinne: that is, forerunner of their destruction, which is the fruit and effect of sin. For, When the wicked spring as the grass, and all the workers of iniquity do flourish, it is, that they shall be destroyed for ever, Ps. 92:7. and before destruction, the heart of man is haughty: and before honour, is humility, Chapter 18:12.

Verse 5. {The thoughts of the diligent tend only to plenteousness} They that do their business wisely and carefully, shall thrive: they that do it rashly, shall not prosper.

Verse 6. {The getting of treasures by a lying tongue, is a vanity}, &c. Chapter 10:2. & 13.11.

{of every one that is hasty, only I want.} Before, An inheritance may be gotten hastily at the beginning, Chapter 20:21. Hastily there then in respect to the time, chiefly: as if he had said, in a little time: here hasty, that is, rash, precipitate in his actions, and carriage of his businesses. Neither is that the same word in the Hebrew in both places.

{tossed to and fro} Like dust, or chaff, by the wind: not constant: or abiding, as wealth that is well gotten.

Verse 7. {The robbery of the wicked} Their spoiling and destroying of others, shall turn upon themselves: it will be their own undoing, and destruction.

{destroy them} Heb. saw them. A fit word to express, the torments of an evil conscience, Acts 5:33. διεπρίοντο, they were cut to the heart: ad verbum; they were sawn: or the grievousness of their punishment: Heb. 11:37. ἐπρίσθησαν they were sawn asunder) or, dwell with them they shall have no rest, no respite, (when their time, the time of vengeance and just judgment, is once come;) from their misery.

{because they refuse to do judgment} Unjust judges are robbers then, who poll others, to maintain their lusts.

Verse 8. {The way of man} The wicked: or, a man left to himself, Gen. 8:21. & Job 15:14. Other, (and I think better) Perversus via vir etiam alienus. Junius also to the same purpose: Quisquis via sua volubilis est, alienus est. That is, in effect; that a man of a perverse conversation, cannot be religious.

Verse 9. {It is better to dwell in a corner of the house top than with}, &c. Chapter 19:13. & 25.24. & 27.15.

{a brawling woman} Heb. a woman of contentions: that is, a very contentious woman.

{a wide house} Heb. an house of society.

Verse 10. {The soul of the wicked desireth evil} James 4:5. It may be Solomon by these words, aims at those men, whom the Greek properly call ἐπιχαιρεκάκους; who rejoice at calamities, Chapter 17:5. who are so far from relieving a poor neighbor in his need, that they rejoice at his misery.

{findeth no favour} Heb. is not favoured.

Verse 11. {When the scorner is punished the simple is made wise} Chapter 19:25.

Verse 12. {The righteous man wisely considereth the house of the wicked} Observing God's judgments on wicked men's families, he takes heed of their wicked ways.

{but} Or, how. See upon Psalm 28:5. Because they regard not, &c.

Verse 13. {Whoso stoppeth his ears at the cry of the poor he also}, &c. Matt. 18:30. Isa. 58:7, 9.

{he also shall cry himself but shall not be heard} He shall cry as loud to God, in vain as the poor did to him.

Verse 14. {A gift in secret pacifieth anger} Chapter 17:8. and 18.16. To do a pleasure to an angry man, in secret, pacifies him.

Verse 16. {The man that wandereth out of the way of understanding shall remain}, &c. Heb. ינוח quiescet, requiescet; properly: that is, shall rest; and is opposed (wherein the elegancy of the sentence does chiefly consist) to his wandering in his lifetime. The Grecians also use to express proverbially the life of a worldly minded man, by ῥέμβεσθαι, to wander: and ῥεμβὰς a wanderer. See also upon Chapter 5. last verse, he shall go astray. Shall remain, &c. that is, he shall one day have rest enough in his grave, from whence he shall never rise to life. See upon Psalm 49 last verse; is like the beasts that perish.

{Chapter} 21. {verse} 16. {shall remain in the congregation of the dead.} Somewhat to that purpose we had before, Chapter 2:18. and Chapter 9:18. where we conceive רפאים the dead, (with most interpreters) to be but a synonymon of שאול the grave, or hell, of which word (שאול) there has enough been said upon Chap. 5. verse 5. and elsewhere. But the LXX. & that is, after them, the vulgar Latin: in cœtu Gigantum) translate it, ἐν συναγωγῇ γιγάντων: in the congregation (or company) of the Giants. And a very learned man, in a particular Diatriba, upon this very place, and text does endeavor to prove that cœtus gigantum in Scripture, is used for the place of the damned which we commonly call hell. He does examine many places of Scripture, and does make it very probable; as all things else, that he does undertake; such was his learning; and the strength of his brain and ratiocination: but among all these places of Scripture, that he does examine; I do not observe that he does take notice of those places, that make most against him, where the same word or words are used: besides what else might be objected. But I shall not enquire into it further at this time. It is enough that I give notice of it to my reader, who may make use of it as he shall see cause. All I shall further say, is that I have read him (which may be some degree of satisfaction to some perchance) and am not yet convinced, that it is otherwise than as I have delivered it, concerning the word שאול in the Scripture.

Verse 17. {pleasure} Or sport.

{that loveth wine and oil} Of oil, see upon Ps. 104:15. Oil to make his face to shine.

Verse 18. {The wicked shall be a ransom for the righteous} Chapter 11:8. God shall cause that to fall on the wicked, which was intended against the just, by delivering the just, and putting the wicked in their places.

Verse 19. {It is better}, &c. verse 9.

{in the wilderness} Heb. in the land of the desert.

Verse 20. {and oil in the dwelling of the wise} Meaning abundance of all things. Some translate pinguedinem, which the word does also signify. But it comes to one. Oil, anciently was much used, inwardly, and outwardly: and was not only a treasure itself; but a sign of plenty of all other goods, where it was plentiful.

{but a foolish man spendeth it up} His own treasure, not the godly man's.

Verse 21. {followeth after righteousness and mercy findeth life}, &c. Chapter 15:9.

Verse 22. {A wise man scaleth the city of the mighty} Eccles. 9:14. &c.

{and casteth down the strength of the confidence thereof} Wisdom overcomes strength, and stratagems in war win strong cities.

Verse 23. {Whoso keepeth his mouth and his tongue keepeth his soul from troubles} Chapter 12:13. & 18.21. See also Ps. 34:12, 13.

{his tongue, keepeth his soul from trouble} Which bring others into such straits, that like a man in a narrow room, they know not which way to turn themselves.

Verse 24. {Proud and haughty scorner is his name, who dealeth in proud wrath.} A man, though otherwise of a good nature, and plausible conversation, may be choleric, and subject to anger: but he that gives way to his anger; that cannot moderate himself in such a case, cannot avoid the doing and speaking of such things for which he shall be accounted proud, &c. he shall suffer in his reputation very much. The scorner is an abomination unto men, Chapter 24:9.

{in proud wrath} Heb. in the wrath of pride.

Verse 25. {The desire of the slothful killeth him} Because he cannot attain desired food, he vexes himself to death; and yet he will not work for it.

Verse 26. {but the righteous giveth, and spareth not} Psalm 112:9. Has enough for himself, and to relieve others daily, while the slothful man pines.

Verse 27. {The sacrifice of the wicked is abomination} Ps. 50:9. Chapter 15:8. Isa. 66:3. Jer. 6:20. Amos 5:22.

{with a wicked mind?} Heb. in wickedness. Either thinking to satisfy God thereby for his sin or that God will accept of it, notwithstanding his sin. Jer. 7:9, 10. Mic. 6:6, 7, 8. Or it may be, does offer (or pray:) that he may compass somewhat that is wicked and unlawful, himself does not think so, perchance: but it is his wickedness that does blind him; else, he would judge more rightly. Some make a contrary sense of the words: etiam quando solerter illud offerunt, that is, yea though they offer with great art, or skill. There be wicked men in the world, that know how to do it; to set out their devotions to the best advantage, in the eyes of men, that they may be thought religious and holy: but God will not be mocked, though he wink for a time. Others again; yea though he offer with a good will or mind; That too, is done sometimes. There be that are liberal enough of their goods to the poor, or to pious uses: but otherwise very vicious in several kinds. But they cannot honor God with their gifts, that dishonor him in their conversation. All this variety proceeds from the Hebrew word זמה which has different significations, and uses. But none so probable here, as the first, wickedness, or, a wicked mind:) nor so generally received.

Verse 28. {A false witness} Heb. a witness of lies.

{A false witness shall perish} Chapter 19:5, 9.

{but the man that heareth speaketh constantly} The true witness: that speaks no more than he hears himself, shall be left alive to bear witness again, when God has destroyed false witnesses, and shall be heard with credit.

Verse 29. {directeth} Heb. יכין: but some copies have it יבין (with a Beth) which signifies: he considereth: which seems to be more proper. It is the propriety of an ingenuous modest man, and one that makes a conscience of his ways, (opposed here to him that is hardened) to pause and consider.

Verse 30. {There is no wisdom, nor understanding, nor counsel against the Lord} Jer. 9:23.

Verse 31. {The horse is prepared against the day of battle} Psalm 33:17.

{safety} Or, victory.

{but safety is of the Lord} Psalm 3:8. There was no trusting in human policy, verse 30. nor strength, verse 31. Isay 30.1. & 31.1. See upon Psalm 33:16. There is no king saved by, &c.

CHAPTER 22

Verse 1. {A good name is rather to be chosen than great riches} Eccles. 7:1. Credit and friendship is better than riches.

{loving favour rather than}, &c. Or, favour is better than, &c.

Verse 2. {The rich and the poor meet together} Chapter 29:13. Rich and poor must love one another, because they live together, have need one of another, lie together in the earth, and have the same Maker: for God made the rich to help the poor, and the poor to prove the rich, Deut. 15:11. Matt. 26:11.

{The Lord is the maker of them all} See upon Chapter 14:31. his Maker.

Verse 3. {A prudent man foreseeth the evil}, &c. Chapter 14:16. (See there:) and 27.12. The evil of punishment, and withdraws himself; but fools run desperately into danger.

Verse 4. {By humility}, &c. Or, the reward of humility, &c.

{By humility and the fear of the Lord, are riches, and honour, and life} Psalm 112:3.

Verse 5. {Thorns and snares are in the way of the froward} Chapter 15:19. See there.

Verse 6. {Train up} Or, catechize.

{in the way he should go} Heb. in his way. Bring him up virtuously, and he shall so continue. Quo semel est imbuta recens, &c. It is a common observation: yet it fails sometimes, which is the case of most of these moral observations; as has already been observed, more than once.

Verse 7. {The rich ruleth over the poor} Especially, if he lend him money; as follows in this verse.

{and the borrower is a servant} Greek, δανειζόμενος, &c. in many respects a debtor; (if a debtor in necessity) becomes a servant, (if not a slave) to his creditor. It needs no further illustration, than common experience: especially when the creditor himself (as ordinarily seen) is a slave unto Mammon, and says (as Job intended it; that is, by his actions;) unto his gold: Thou art my confidence. But in another respect also (besides which is ordinary;) Rabbi, Maimon, in his Halachoth (which is a subdivision of the books of his Jad, divided into fourteen books, and every book subdivided into halach. and every halach. into chapters) Sanhedr. cap. 6. would have the words of Solomon verified: because says he, it was in the power of the creditor to draw, or to compel (if he saw occasion) his creditor unto the Synedrium or judgment of the LXXII. judges, the power whereof see more in learned Master Selden, his III. de Synedr. cap. 11. p. 38.

{to the lender} Heb. to the man that lendeth.

Verse 8. {He that soweth iniquity, shall reap vanity} Chapter 21:4. Job 4:8. Hos. 10:13.

{and the rod of his anger shall fail} Or, and with the rod of his anger he shall be consumed. His wealth and authority, whereby he oppressed others, shall be taken from him, Isa. 14:5, 6. See also upon chapter 21:4. The plowing of the wicked.

Verse 9. {He that hath a bountiful eye} Heb. good of eye.

{He that hath a bountiful eye shall be blessed} 2 Cor. 9:6.

Verse 10. {Cast out the scorner, and contention shall go out} Ps. 101:5.

Verse 11. {for the grace of his lips} Or, and hath grace in his lips. Some with no less probability, He that continues pure of heart, his lips shall be grace, (or very gracious:) and the King shall be his friend: according to which, 2 fruits are here proposed of an upright conversation, and simplicity of heart: acceptable vein of words, and with it, (as very consequent:) the King's favor. This seems to be the plainer of the two.

{the King shall be his friend} Good princes use their familiarity, whose conscience is good, and their talk wise and godly. Righteous lips, are the delight of Kings, &c. Chapter 16:13. See there.

Verse 12. {The eyes of the Lord preserve knowledge} Favor them that love knowledge.

{the words} Or, the matters.

Verse 13. {The slothful man saith, There is a lion without} Chapter 26:13. See there.

{There is a lion without} He derides them that invent vain excuses, because they would not do their duty. Chapter 15:19.

Verse 14. {The mouth of strange women is a deep pit} Chapter 2:16; 5:3. and 7.5. and 23.27. See upon chapter 5:15. Drink waters out of thine own cistern, &c.

{he that is abhorred of the Lord, shall fall therein} So God punishes one sin by another, when he suffers the wicked to fall into the acquaintance of a harlot, Eccles. 7:26.

Verse 15. {Foolishness is bound in the heart of a child} He is naturally given to it, and can hardly be parted from it, Job 11:12. Hence σύνδεσμος ἀδικίας, the bond of iniquity, Acts 8:23.

{the rod of correction shall drive it far from him} Chapter 13:24. & 19.18. & 23.13. & 29.15,17.

Verse 16. {and he that giveth to the rich, shall surely come to want.} To increase his riches, as before. But most interpreters understand the word, as spoken of one man. He that oppresses the poor, and to that end bribes the rich, that he may do it securely, or to redeem himself, if he be called in question; a thing among worldly men, that have no conscience, ordinarily practiced: he that does so, shall not thrive long by it; except it be for his further confusion and condemnation in another world: to which other world, most of these sentences concerning temporal rewards and judgments have reference. See before. Chapter 2:7. He layeth up sound wisdom, &c. and upon Psalm 37:1. Fret not thyself, &c. Or, He that giveth to the rich: having met with his match at last, one more powerful than himself, who strips him of all that he has unjustly got from others whom he could master: as the greater fishes eat the less. So worldly men devour one another oftentimes, and through their unjust covetousness, become executioners of God's just judgments. Here Mercerus makes the Monostick sentences (that is, those that consist every one of one single verse,) to the end in this sentence. After this verse indeed we may observe some alteration of style and method. Yet there be many Monostick sentences in the following chapters too; especially, from Chapter 25. where Solomon's name is again prefixed; to Chapter 30. where the words of Agur begin.

Verse 18. {if thou keep them within thee, they shall withal be fitted in thy lips} For, Out of the abundance of the heart the mouth speaketh, Matt. 12:24. and (as once before already;) Bene dicendi, sapere principium & fons: as both orators and philosophers teach. Others make it a double precept: If thou keep them within thee; and canst make use of them skillfully, upon occasion, with thy lips, &c.

{within thee} Heb. in thy belly.

{they shall be fitted} Or, prepared. See upon Chapter 15:28. The heart of the righteous.

Verse 19. {That thy trust may be in the Lord} He shows what the end of instruction is; to wit, To direct us to trust in the Lord.

{even to thee} Or, trust thou also.

Verse 20. {excellent things in counsels and knowledge} Hebrew, שלישים, that is, ducalia, or principalia, properly. See before upon Chapter 1:1. Others, retain the more original signification of the word and turn, terna or triplicia: (some, ter, or, tripliciter,) which is variously expounded by them. Some think that he alludes to that threefold division of the Old Testament among the Hebrews: The Law, the Prophets, and the Hagiographa, as they call them. Others, to the threefold division of wisdom, moral, natural, and theological: by them called, מוסרים, בראשית, and מרכבה. Others, that he intends his three books, to wit, Proverbs, Ecclesiastes, and Canticles. Many other such conjectures there be; but so weakly grounded all, that we stick to the first interpretation: much confirmed by Chapter 8:6. where there is a word equivalent to this. See as before: upon Chapter 1:1.

Verse 21. {to them that send unto thee} Or, to those that send thee. That send unto thee; to be resolved in doubtful cases, or hard questions. That send thee; that is, whose instruction is committed unto thee; or those, to whom thou art sent. To send, is a proper word; in this argument: the word Apostle, comes from it.

Verse 22. {Rob not the poor} Oppress not the poor by might, nor by false judgments.

{neither oppress the afflicted in the gate} Zech. 7:10. See also upon Psalm 127. last verse.

Verse 23. {For the Lord will plead their cause} Job 31:21. Chapter 23:11.

Verse 24. {Make no friendship with an angry man} Choose not him for your friend that is not able to rule his affections; for he would hurt you by his evil conversation: and if he be very angry by nature, (Heb. a man of wraths) come not in his company at all.

{thou shalt not go} Of the danger of evil company; See upon Psalm 26:4. I have not sat; and upon Chapter 4:16. unless they cause some to fall.

Verse 26. {Be not thou one of them that strike hands} Chapter 6:1; 11:15. Which rashly put themselves in danger, by suretyship for others.

Verse 28. {Remove not the ancient landmark} Deut. 19:14. & 27.17. Chapter 23:10.

{landmark} Or, bound.

Verse 29. {he shall not stand before mean men} Men that live as it were in the dark, and observed but by few; whereas princes are the light, and all men's eyes are upon them.

{mean men} Or, obscure men.

CHAPTER 23

Verse 1. {Consider diligently what is before thee} Eat with sobriety and discretion.

{what} Or, who.

Verse 2. {And put} Or, else thou puttest.

{And put a knife to thy throat} Bridle your appetite, as it were, by force and violence. Or, whatsoever you say or do, be as careful, and circumspect, as if a sharp knife were set against your throat. Every man knows when he is under the barber's hand, and the razor is about the throat, it concerns him to be careful how to behave himself: Or, if with some others we translate, Impones cultellum gutturi tuo; that is, Thou dost as good as put a knife to thy throat, if, &c. the sense will be, You may endanger your life, if you give way to your greedy appetite.

{if thou be a man given to appetite} Heb. אם בעל נפש Si dominus animæ; that is, If thou be master of a soul. If we supply appetite, the meaning will be, as it is here expressed, if thou be a man, &c. But some supply, rational or intellective: and then the meaning will be, If thou be wise. But with Mercer, I rather incline to the first.

Verse 3. {for they are deceitful meat} For oftentimes, the rich, when they bid their inferiors to their tables, it is not for any love they bear to them, but for their own secret purposes. A court compliment.

{deceitful meat} Heb. meat of deceitfulnesses, that is, most deceitful meat.

Verse 4. {Labour not to be rich} 1 Tim. 6:9, 10. Weary not yourself to get riches, nor take more pains than your strength can bear.

{cease from thine own wisdom} Chapter 3:5. and lean not. Men that are covetous, and have the art to gather wealth, think themselves the only wise men of the world. All other wisdom that tends not to that end, they despise, Luke 16:14. but the Pharisees, &c.

Verse 5. {Wilt thou set thine eyes upon} Heb. Wilt thou cause thine eyes to flee upon.

{upon that which is not? for riches certainly} &c. See before upon chapter 2:7. He layeth up sound wisdom, &c. and upon c. 8.18. durable riches.

Verse 6. {of him that hath an evil eye} That is, of a covetous man, who looks sourly on his guests; as on the contrary, a man of a good eye, is a liberal man, chapter 22:9. for he looks cheerfully on his guests.

Verse 7. {For as he thinketh in his heart so is he} He is to be esteemed according to his heart, not according to his words, now he thinks ill towards you, though he speak kindly to you.

Verse 8. {shalt thou vomit up} He will do you some mischief for his good cheer.

{and lose thy sweet words} Which he has spoken to you; or your cheerful words at his table. Or, thus many studied compliments, wherein vain men please themselves very much, and think to please others.

Verse 10. {Remove not the old landmark} Deut. 19:14. & 27.17. Chapter 22:28.

{landmark} Or, bound.

{enter not into the fields of the fatherless} To take away their corn, or do them harm.

Verse 11. {For their Redeemer is mighty} Job 31:21. Chapter 22:23.

Verse 13. {Withhold not correction from the child} Chapter 13:14. and 19.18. & 22.15.

{for if thou beatest him with the rod, he shall not die} The rod used with reason, will not kill him; and it may save him from eternal death; or from death: which he may incur by law, if he continue in his wickedness. So before Chapter 19:18. let not thy soul spare, to cause him to die; that is, let not your indulgence be the cause of his death.

Verse 14. {and shalt deliver his soul from hell} From destruction both of body and soul. But of hell, how commonly taken in those days; See chapter 5:5. Take hold on hell: and Chapter 9:18. in the depth of hell: and elsewhere.

Verse 15. {my heart shall rejoice} Chapter 10:1. See there out of Plutarch.

{even mine} Or, even I will rejoice.

Verse 17. {Let not thine heart envy sinners} Ps. 37:1. & 73.3. Chapter 3:31. & 21. & 24.1.

{fear of the Lord all the day long} Chapter 28:14.

Verse 18. {For surely there is an end} Chapter 24:14. The prosperity of the wicked shall not continue long: or there is a reward for your piety in the end, Ps. 37:37, 38. & 58.11. See also before upon Chapter 10:28. The hope of the righteous——but the expectation, &c. and upon Chapter 19:20. that thou mayest be wise in thy latter end.

{end} Or, reward.

Verse 19. {guide thine heart in the way} In the observation of God's commandments: or in all your courses.

Verse 20. {Be not amongst winebibbers} Rom. 13:13. Eph. 5:8.

{of flesh} Heb. of their flesh. Or rather, of flesh to themselves: which to themselves, according to the Hebrew idiotism, does redundare, or abound: and it is accounted an elegancy in the Greek and Latin, when the pronoun does so. Of their flesh, therefore would be but an improper translation.

Verse 22. {Hearken unto thy father that begat thee}, &c. Chapter 1:8.

Verse 23. {Buy the truth and sell it not} Spare no cost for truth's sake, neither depart from it for any gain: be a merchant in buying it, but sell it not again for any pretended or promised gain, as they do their best wares.

Verse 24. {The father of the righteous shall greatly rejoice} Chapter 10:1. and 15.20. See upon v. 15.

Verse 26. {Give me thine heart} Give yourself wholly to wisdom, and to walk cheerfully in the ways that I prescribe unto you.

Verse 27. {For an whore is a deep ditch} Chapter 22:14. See upon chapter 5:15. Drink waters, &c.

{a strange woman is a narrow pit} So that a man cannot get out again.

Verse 28. {She also lieth in wait as for a prey} Chapter 7:12.

{as for a prey} Or, as a robber.

{and increaseth the transgressors among men} She seduces many, and causes them to offend God.

{Who hath woe, who hath sorrow} Some conceive these words אוי and אבוי To have the original acclamations in the Bacchica sacra; expressed by the Grecians, by εὐοῖ, and σαβοῖ; or at least to have given occasion unto them: very plausible I confess at first hearing. But when we shall consider that these (the Greeks:) were acclamations of great joy; these, (the Hebrew:) words of sorrow and lamentation; I doubt whether it will hold so plausible.

Verse 29. {Who hath woe?} Isa. 5:11.

Verse 30. {mixt wine} Ps. 75:8. Chapter 9:2.

Verse 31. {When it moveth itself aright} Heb. when it goeth up and down in uprightnesses: that is, when it sparkles, as the most generous wine uses to do.

Verse 32. {an adder} Or, a cockatrice.

Verse 33. {Thine eyes shall behold strange women} That is, drunkenness shall bring you to whoredom: or, make you see strange sights, by disturbing your brain. Hebr. זרות, may be translated (and is so by Mercerus, and others) strange things, as well as strange women. Strange things, say they; which has reference to that which follows, ver. 34. Yea, thou shalt be as he that lieth down, &c. See there.

{women} Or, things.

Verse 34. {in the midst of the sea} Heb. in the heart of the sea, Ezek. 27:4. Jonah 2:3. In such great danger will you be: or, roll up and down as ships upon the sea, Ps. 107:26, 27. Or, as some would have it, with reference to some former words; You shall fancy strange things, and think yourself to be in the midst of the sea, &c. And there is an old story to that purpose, mentioned by divers ancients, of some that were drunk in a room, and fancying themselves to be in a boat, in a great tempest, threw out of the windows whatsoever was in the room, to save themselves. But since the Psalmist compares them that are tossed in a tempest, to drunken men, Psalm 107:27. I should think it more likely, that drunkards are here compared to them that are tossed in a ship, by Solomon.

Verse 35. {and I was not sick} Drunkenness makes men senseless, so that they feel no blows.

{I felt it not} Heb. I knew it not.

{when I shall awake, I will seek it yet again} By these words Solomon does most emphatically set out the conditions and misery likewise, of practiced drunkards: who though many times they find the inconvenience of drunkenness, and are so sensible of it, for a while, that they purpose with themselves to leave it: yet their resolution commonly does not hold: they are no sooner out of the smart of their excess, but they begin to long again after their beloved trade and company. So Horace the poet, having represented one Alphius, an old usurer, highly extolling and admiring the happiness of a quiet country life, after a long discourse to that end, by which he does most sweetly set out the several pleasures of it, according to the several seasons of the year: in the end he concludes, Hæc ubi locutus fœnerator Alphius, Jamjam futurus rusticus; Omnem relegit Idibus pecuniam: Quærit Kalendis ponere. As soon as he had done speaking, (says he) as one fully resolved, with all possible speed, to turn countryman; he did earnestly bestir himself to get in all his money: but no sooner had he got it in, but his mind was changed, and he was as much, or more troubled, with all possible speed how to put it out again. It is also partly from a natural cause; because drunkenness they say, will make a man very thirsty: whence came the proverb, to add drunkenness to thirst, Deut. 29:19. of obstinate perseverance in any evil thing. See also Isa. 56:12. The words will bear another interpretation; or exposition rather, keeping the same translation. But I shall only propose it, because I have not met with it elsewhere. When I awake, were words in those days among the Hebrews proverbially used, of things that could not be understood, though carefully sought into, and considered of. Of which, see upon Psalm 139:18. when I awake, I am still with thee. See Vatablus his notes there. See also Mark 4:27. should sleep, &c. and grow up, he knoweth not how. And would not this be very proper to that which goes before, of the strange effects of wine: To make this stupified ecstatical man conclude with it: That his understanding is lost in the consideration of those strange things that have happened unto him in his excess of wine: That he must rest in astonishment, and pass the rest in silence. The words for ought I know, are as proper to this sense, as to the former. However, I dislike not the form, nor command this to be received, but only to be considered of.

CHAPTER 24

Verse 1. {Envious against evil men} Ps. 37:1, &c. and 73.3, &c. See there. Chapter 23:17. verse 19.

Verse 2. {For their heart studieth destruction} Though to others immediately, yet to themselves also in effect; yea, worse to themselves, than they can bring upon others. See upon Chapter 16:26. craveth it of him. The second interpretation, and Hesiod's words there; of mischief intended to others. See upon chapter 4:16. unless, they cause some to fall.

Verse 3. {Through wisdom is an house builded} The building of a house, is a thing that requires good deliberation and judgment; for want of which, many by such attempts have been ruined, Luke 14:28. For which of you intending to build a house, &c. But by a house here, with best expositors may also be understood, whatsoever does properly belong to a house: and housekeeping, as competent wealth a good wife &c.

Verse 4. {And by knowledge shall the chambers be filled} חדרים which some translate interiora, or, conclavia: that is, secret places, that are for store and provision; as granaries, barns, &c. though outwardly, (and therefore called outhouses:) seated.

Verse 5. {A wise man is strong} His wisdom is to him instead of strength, and he can do that by wisdom, which cannot be done by strength, Chapter 21:22. Eccl. 9:16.

{is strong} Heb. is in strength.

{increaseth strength} strengtheneth might.

Verse 6. {For by wise counsel thou shalt make thy war} Chapter 20:18. See there: and 11.14. and 15.22.

Verse 7. {Wisdom is too high for a fool} Heb. wisdoms: that is, the most excellent wisdom, as Chapter 9:1.

{too high for a fool} Chapter 14:16. A scorner seeketh wisdom, and findeth it not: whereby it appears, that a fool, and a scorn, are put for the same in this book: as a fool, and a wicked man; as has been showed, and why.

{too high} There is an Aleph in the word more than should be: which makes some expositors to interpret it, coral; as Job 28:18. and Ezek. 27:16. But there be many examples of such superfluous supernumerary letters: and the sense however will come to one.

{he openeth not his mouth in the gate} In place of judicature, where wisdom should be showed: Ruth 4:1. See Chap. 8. verse 3.

Verse 8. {shall be called a mischievous person} Heb. a master of mischievous devices: that is, the most mischievous person. Let him plot never so cunningly, and secretly, in hope to keep his reputation among men (which is the endeavor of most wicked men;) yet he shall be known, and men will speak of him, if not to his face, (because of his power) yet among themselves and behind his back.

Verse 9. {The thought of foolishness is sin} Taking foolishness, for wickedness, (as usually.) The meaning will be, that the very thought of wickedness though it proceed no further than bare thought, is sin. Nam scelus intra se tacitus qui cogitat ullum, facti crimen habet, and divers heathens have said the same. Or, if we take thought here for deed, (as is ordinary:) then the meaning may be that every wickedness is a sin; that is, hated by God, and liable to his wrath. For so is sin taken sometimes; whereof we have had examples formerly. And to this sense, the opposite member will answer very appositely: so that the meaning of the whole verse will be, that wickedness is abominable both to God and man, or (which comes to one) that wicked men expose themselves to the hatred both of God and man.

Verse 10. {If thou faint in the day of adversity} Man has no trial of his strength, till he be in trouble: faintness then discovers weakness. Some, (so Mercerus for one) join the words thus; If thou beest remiss, (to wit, in time of prosperity; that you do not then by applying your heart unto wisdom, provide against adversity) thy strength will be but small in time of adversity. The sense is good both ways; and the writings of ancient philosophers are full of admonitions and instructions to that purpose. But there be also, who make this verse to cohere with the next; If thou beest slack, or remiss, towards others, to their relief in their need) when thou thyself shalt be in distress thou shalt find thy strength but small. For whoso stoppeth his ear at the cry of the poor, &c. Chapter 21:13. See there.

{small} Heb. narrow.

Verse 11. {If thou forbear to deliver them that are drawn unto death} Psalm 82:4. Isa. 58:6, 7. See also upon Psalm 70. Those that are appointed to die.

Verse 12. {doth not he that pondereth the heart consider it?} None can be excused, if he help not the innocent when he is in danger, having ability and opportunity so to do, Chapter 31:8, 9. for God observes his neglect, to punish him. See Job 7:20. Jer. 17:9, 10.

{keepeth} Or observeth.

{according to his works?} Job 34:11. Ps. 62:12. Jer. 32:19. Rom. 2:6. Rev. 22:12.

Verse 13. {eat thou honey} This must not be taken as a command, but as a similitude, only grounded upon common practice; as if he said; as honey is sweet and pleasant to the taste of most men; so, &c. as follows in the next verse. Comparisons taken from the sweetness of honey, are very frequent in all authors.

{to thy taste} Or, upon thy palate.

Verse 14. {So shall the knowledge of wisdom be unto thy soul} Ps. 19:10. and 119.103.

{then there shall be a reward} Chapter 22:18. See there, and upon Chapter 2:7. He layeth up sound wisdom, &c.

Verse 16. {For a just} Or, For though a just.

{and riseth} Or, yet he riseth.

Verse 16. {For a just man falleth seven times} These words have been understood by many both Papists and Protestants, of falling into sin, or by sin; (which we may call a spiritual fall:) according to that of the Apostle, Let him that thinketh he standeth, take heed lest he fall, 1 Cor. 10:12. and accordingly applications, have been made in dispute of the words by many; but by as many or more since of all sides so opposed, that it is in some manner forsaken. Cave de peccatis hæc accipias, says Mr. Grotius here. The objections against it, are: First that the original word נפל to fall, is not taken so, in this whole book; some say not in the whole Scripture, (written in Hebrew:) but of temporal losses and calamities only. Secondly, that that sense does not agree with the context; either antecedent, or following: which indeed (as I apprehend it) is the most material objection: which makes me to forbear the further examination of the former. See also the next observation.

{falleth seven times} That is, often; as is ordinary in Scripture. So that it may very well be thought, that Solomon by these words intended the same as David, where he says, Many are the afflictions of the righteous, but the Lord delivereth him out of them all, Ps. 34:20. and by Job (a great confirmation to that interpretation commended unto us by later expositors,) speaking of the righteous: He shall deliver thee in six troubles, yea in seven. (which is as much as if he had said seven only: as appears by Proverbs, Chapter 30:15, 18, 21. compared with verse 24.) there shall no evil touch thee. Touch thee; that is, (as I understand it) take such hold of you, that you shall not be delivered. And this word seven times here; puts me in mind of Luke 17:4. And if he (thy brother,) trespass against thee seven times in a day, and seven times in a day turn again unto thee, &c. It is likely that these words might induce some to understand Solomon's words of spiritual falling, the rather; which we have the more reason to believe, because it is very probably conceived by some, that from them, those words in a day were intruded into some copies of the Latin vulgar, in this place, which are not in the original, nor in any other translation that I know of.

{and riseth up again} Though you bring him down often by your wicked devices, yet God will raise him up again still, but you shall fall for good and all.

{For a just man falleth seven times, and riseth up again}, &c. Job 5:19. Ps. 34:19. and 37.24.

Verse 17. {Rejoice not when thine enemy falleth} Job 31:29. Ps. 35:15. chapter 17:5. See upon Ps. 35:4. Let them be confounded, &c. concerning these very words. But divers other places of Scripture may be objected against this precept or counsel: as for example, Ps. 58:10. The righteous shall rejoice, when he seeth the vengeance; &c. and many other like. To this we answer, that there be private enemies, upon private quarrels and differences; and public enemies in a public cause, whether of state or religion or both. Upon the falling of a public enemy, there is no question but we may rejoice; nay, must, in some measure, in thankfulness to God that has delivered us: It is no small part of that thankfulness, which he does expect at our hands. But yet even then, our joy should rather be in reference to God's glory, (often not a little interested in our deliverance) and the public good; than out of any pleasure we take at the miseries of others, who though our enemies, must still be remembered as God's creatures, of the same flesh and blood, as we; descended of the same first-father Adam, and in that respect, (even whilst we rejoice at their overthrow, because of the consequence) an object of compassion, in their particular persons. As for particular enemies, though we must be thankful to God for them too, if they were our enemies without cause, and such as might do us hurt; yet our joy must be very moderate and wary; and if we have any generosity at all, their fall will make us to forget our wrongs, (if they have done us any) and rather dispose us to help them in their misery, than (as it does some base natures) provoke revenge.

Verse 18. {it displease him} Heb. it be evil in his eyes.

{and he turn away his wrath from him} To be avenged on you. Some conceive that upon thee, is sufficiently included in the original מעליו which is not without some reason: and therefore as I conceive ought to have been supplied in the very context, from him upon thee: there being many such supplements in translations, upon less ground of words, and less need as to the sense. For without this supplement, the words may seem to allow, though not outward rejoicing, and exultation, yet inward contentment of mind for the sufferings of our enemies: and a desire (which is most uncharitable) of their continuation.

Verse 19. {Fret not thyself because of evil men} Ps. 37:1. Chapter 23:17. Or, keep not company with the wicked.

Verse 20. {For there shall be no reward to the evil man} No good reward: for reward: in Hebrew it is end, because the reward is not given till the work be ended, and the general reward will be in the end of the world.

{the candle of the wicked shall be put out} Job 21:17. Chapter 13:9. See upon Chapter 21:4. the plowing of the wicked.

{candle} Or, lamp.

Verse 21. {My son, fear thou the Lord, and the king} First, the Lord, and then the king: so that if kings command that which God has forbidden, God must be obeyed before men, though kings.

{meddle not with} Or, mix not thyself with.

{them that are given to change} Heb. changers. Cum rebellibus & seditiosis; as Mercer here; with rebels, and seditious persons; whose proper work has always been, rebus novis studere, (as the common Latin phrase expresses it) to endeavor changes and alterations in a commonwealth, the benefit whereof they reap.

Verse 22. {For their calamity shall rise suddenly} Though sometimes put off for a long time; yet when it comes, it usually comes very suddenly.

{who knoweth the ruin of them both?} Of them that fear not God, and of them that fear not the king: or proceeding both from God and the king. There may be also some allusion in the original words between שונים and שניהם which although it add nothing to the sense; yet it makes the words to run more sweetly in their natural channel.

Verse 23. {These things also belong to the wise} Some would have here a new division, and make an inscription of these words: These also are [sayings, or sentences] of some that have been wise: or to that effect. By this, Solomon's proverbs should end here. But how can that be, when the very next chapter does begin with a new inscription bearing Solomon's name? Except they would distinguish of proverbs, which Solomon himself left, compiled into a book: and these, being his also, which were gathered after his death. But there is no need, the words may tend unto this, to make that which follows the more considerable, as indeed nothing can be more, than what belongs to the administration of justice.

{It is not good to have respect of persons in judgment} Lev. 19:15. Deut. 1:17. & 16.19. Chapter 18:5. & 28.21. John 7:24.

Verse 24. {He that saith unto the wicked, Thou art righteous, him shall the people curse} Chapter 17:15. Isaiah 5:23.

Verse 25. {a good blessing} Heb. a blessing of good.

Verse 26. {Every man shall kiss his lips that giveth a right answer} Or, he that giveth a right answer, kisseth the lips: that is, shows himself a friend. See upon Chapter 7:13. and kissed him.

{that giveth a right answer} Hebrew, that answereth right words.

Verse 27. {and afterwards build thine house} Be sure of the means how to compass it, before you take any enterprise in hand, Luke 14:28, &c.

{thy work} We may understand of the materials of a house, as stone: timber, &c. which if provided in time, and ready, before workmen be entertained; will save both money, and trouble, not a little. Others, by thy work without, understand matters of husbandry; which should indeed, (as the most necessary of the two) be well provided for, and settled; before we think of building of houses.

Verse 28. {against thy neighbour without cause} Heb. חנם, that is, for nothing; or without a cause. The sense may be; Do not offer yourself, and show yourself forward; rather avoid it, if you can. Or, without cause; that is, where there is no just ground; against your own conscience: that is, in effect; be not a false witness: and so is the word here translated by some of the best interpreters.

{and deceive not with thy lips} Or rather, (with Mercer, and other) and entice not with thy lips: that is, Neither be you yourself; nor suborn any other to be a false witness: which many will do when themselves are loath to appear. Some Rabbins would have the original word והפתית to come from פתת, not פתה: and so the sense will be; Bruise not thy neighbor with thy lips, by bearing false witness against him.

Verse 29. {Say not, I will do so to him as he hath done to me} Chapter 20:22. See the reference there.

{I will render to the man according to his work} He shows what is the nature of the wicked, To revenge wrong with wrong, Math. 5.39. Rom. 12:17.

Verse 32. {considered it well} Heb. set my heart.

{and received instruction} I learned by another man's damage, to look well to mine own affairs.

Verse 33. {Yet a little sleep}, &c. Chapter 6:9. &c. See there.

Verse 34. {poverty} Heb. poverties.

{want} Heb. wants.

{an armed man} Heb. a man of shield.

CHAPTER 25

Verse 1. {These are also Proverbs of Solomon, which the men of Hezekiah} Here begins a new collection of Solomon's proverbs, made by some, appointed by the king Hezekiah; whether those mentioned, 2 Kings 18:18. (as some are of opinion) or any others. Divers studious princes, we know, among the later emperors of Greece especially, have had their Eclogarii, whose office was, by certain heads and commonplaces, to gather out of several books, what was thought most useful and profitable. It is likely that these proverbs were collected out of some writings of Solomon, then extant, (as doubtless there were many) which he had written since his own collection of proverbs.

{copied out} Heb. העתיקו, by most interpreted, transcripserunt; that is, copied out; as we find it here. The word does properly signify the removing of a thing, from one place to another: as Job 14:18. & 18.4. and the rock is removed out of his place: וצור יעתק ממקומו And so here the vulgar Latin expresses it, transtulerunt. Upon which and Chapter 9:1, 2, &c. Wisdom hath builded her house, &c. She hath killed her beasts, &c. is grounded Salazar, (one that has taken great pains upon this book) his opinion, which though perchance more acute, than probable, yet because it has no absurdity, and may please many, I will impart unto the reader. His conceit is, that Solomon wrote this book of proverbs in the manner and method of a Συμπόσιον, or banquet-meeting; of which kind of writing we have some examples in some ancient books, as Plato, Plutarch, and some others: where some learned men meeting together, speak by turns, upon some learned subject: nothing differing from ordinary dialogues, (a way of writing then much in use) but that it was at table, when they did both eat and speak. The collocutors here represented, he would have to be, Solomon, Agur and Lemuel: and this to be the place, according to Solomon's own order and method, where they should come in: to wit, immediately after the 24. chapter; and then after them, Solomon the chief speaker, and master of the feast, to come in again, and conclude all, from Chap. 25. (as now digested, but Chap. 27. according to that order they would have) It is the glory of God, &c. to the end of Chapter 29. An unjust man is an abomination to the just, &c. This to have been the order, till Hezekiah's time, at which time, to the end that all that was Solomon's might be together, Agur and Lemuel, their parts, to have been cast at the end, as now they are; and this to be the proper meaning of this העתיקו transtulerunt, that is, they did remove. But how this will stand with the interpretation of that word Lemuel, which by most is received, I must leave to Salazar himself to answer: It cannot be denied but there is somewhat plausible in this conceit: the reader may be pleased to consider further of it, there is no heresy in it if he like it.

Verse 2. {It is the glory of God to conceal a thing} God does not reveal the cause of his judgments to man: neither does he need any counselors, to advise him. Isa. 40:13. Jer. 23:18. Rom. 11:34. His judgments are unsearchable: to be adored by men, though not understood.

{the honour of kings is to search out a matter} Though kings oftentimes by a special providence, are endowed with extraordinary parts of wit and judgment, (whereof see upon Chapter 16:10. A divine sentence, &c.) above ordinary men; yet it is an honor unto a king, not to affect to be like unto God, in giving no account unto any of his actions, nor using any counsel: but the contrary; to advise with them that are wise; and to enquire diligently, before he resolve. Besides, an honor to a king too, not to trust others altogether, but himself to be present and assistant, at the search and examination of things; to judge himself and deliver his opinion, according to the quality of the cause.

Verse 3. {and the heart of kings is unsearchable} He shows that it is too hard a task for a subject to attain to a reason of all the secret doings of the king, even when he is upright, and does his duty.

{is unsearchable} Heb. there is no searching.

Verse 4. {Take away the dross from the silver} When vicious persons are removed from the king, he is a meet vessel for the Lord's use.

Verse 5. {Take away the wicked from before the king}, &c. Chapter 20:8. It is not enough that a king be upright himself, but he must also put away from him bad counselors and servants, if he desire to have his throne firm.

Verse 6. {Put not forth thyself} Heb. set not out thy glory.

{and stand not in the place of great men} If you are none of them.

Verse 7. {For it is better that it be said unto thee, Come up hither}, &c. Luke 14:10.

{whom thine eyes have seen} For as it was an honor to you to be admitted into the king's presence; so your dishonor will be the greater, because it is in his sight.

{whom thine eyes have seen} An expression (among Eastern people,) of great favor and honor done to a subject and inferior, from a king or prince. And hence the Satrapæ (or noble Persians) had their denomination from this privilege, of beholding their king's face at all times, as learned men in those languages do suppose. To this also is alluded by Christ, Math. 18.10. their Angels always behold the face of my Father which is in heaven.

Verse 8. {Debate thy cause with thy neighbour himself} Matt. 5:25. & 18.15.

{discover not a secret to another} Or, discover not the secret of another. Let not others, through your contention, become privy to your secrets; which may afterwards prove prejudicial to you both. But especially take heed, that through heat of strife and contention you do not discover your friend's secret; which when known, will be an eternal blot unto you; all wise men will abhor such a one.

Verse 10. {Lest he that heareth it, put} Or, Lest he hearing, put.

{put thee to shame} By passing sentence against you, and so you are ashamed forever.

Verse 11. {A word fitly spoken is like apples of gold in pictures of silver} Chapter 15:23. Some kind of ornament used in those days; whether about beds, tables, or houses; or somewhat by itself is not known; nor much material. The conjunction of gold and silver together, is also mentioned, Cant. 1:11. borders of gold, with studs of silver: which must needs be very beautiful to the eye: but the curious inlaying, and artificious interlacing, is the thing here chiefly aimed at, in this similitude. Some translate, in reticulis argenteis; that is, in network coverings made of silver: others, in theca: the Hebrew word משכיות may bear it.

{fitly spoken} Heb. spoken upon his wheels.

Verse 12. {wise reprover upon an obedient ear} Chapter 9:9.

Verse 13. {As the cold of snow in the time of harvest, so is a faithful messenger}, &c. Chapter 13:17.

{in the time of harvest} In the time of great heat, when men have need of cooling.

Verse 14. {of a false gift} Heb. in a gift of falsehood.

{is like clouds and wind without rain} Which have an outward appearance, and are nothing within: such are covetous men, that would be thought to be liberal. Or vain men that promise much, but perform little. It may be they have it not; but their ambition to be thought somebody, makes many to undertake freely, beyond either power, or purpose.

{clouds and wind without rain} Jude verse 12.

Verse 15. {By long forbearing is a prince persuaded} Gen. 32:4. &c. 1 Sam. 25:24. &c. Chapter 15:1. & 16.14. By not ministering occasion to provoke him further.

{a soft tongue breaketh the bone} That is, the heart that is bent to anger, and hardest to be pacified.

Verse 16. {eat so much as is sufficient for thee} Use moderately the pleasures of this world: or, go not too often to your neighbor's house, as verse 17.

Verse 17. {Withdraw thy foot from thy neighbour's house} Or, let thy foot be seldom in thy neighbour's house.

{weary of thee} Heb. full of thee.

Verse 18. {A man that beareth false witness against his neighbour, is a maul, and a sword and a sharp arrow} Ps. 120:4. Chapter 12:18. See the note upon Chapter 24:28. and deceive not, &c.

{Confidence in an unfaithful man} Or, The confidence of an unfaithful man (that is, a transgressor, a wicked man;) in time of trouble, &c. to which purpose we have divers proverbs before. Or, A false, (or, deceitful) confidence in time of trouble. The Hebrew will bear either of these, as well as the first; and the sense will not be amiss, let us take which we will. If this last please, we must suppose the words to have reference to riches especially, which are properly styled deceitful (the deceitfulness of riches, Mark 4:9. and the Mammon of unrighteousness, Luke 16:9, 11. that is, deceitful, as before noted) and of which it was said before, riches profit not in the day of wrath. Chapter 11:4. besides other proverbs to the same purpose.

{like a broken tooth and a foot out of joint} That makes a show, but is of no use at all.

Verse 20. {As he that taketh away a garment in cold weather} This sentence does admit of two contrary senses and interpretations; of which, which is the truest, when both the words, and the nature of the thing will admit of either, is hard to determine. We shall therefore propose both, and leave the choice to the reader. But first of niter and vinegar it must be known; that anciently they were often, and upon several occasions (as by the testimonies of several ancients, diligently collected by Salazar, and some others, does appear:) joined together: and in some cases, vinegar adds virtue; in others, it takes away from the niter. Now the Hebrew word here used מעדה as it does signify to put on, or adorn: so also, to take away. The sense therefore may be: As he that puts on a garment in cold weather, and tempers niter (as in divers cases it must, to make it operative, and physical: or tempers it, to take away the force of it, which Aristotle says it does, being of a contrary nature:) with vinegar; so is he that singeth songs to a heavy heart; that is, in effect: as those things, are most proper, and seasonable; so is music, or songs, &c. That music, in general; and songs, particularly, that are fitted to that end, to comfort and to revive, may do much with many (for all are not of one temper) to allay sorrow; besides what we read in the Scripture to that purpose, as of Saul, 1 Sam. 16:24. and of others elsewhere; daily experience may sufficiently satisfy. This sense is followed by Junius, and some Rabbins: approved also by Cornelius a Lapide, and some others. But as we said before, all men are not of one temper, nor equally affected to, and with music: nor all music of one kind: and there be degrees of sorrow too. As true therefore, (to be generally spoken) that music, or singing of songs, (which for the most part are a testimony of a light heart:) is very unseasonable to a heavy heart: and to this effect, it seems were Solomon's words understood by Sirach, the author of Ecclesiasticus: of whose imitation of Solomon, we have spoken in the preface. For so he: A tale out of season, is as Music in mourning. Chapter 22:6. The ancient Grecians also had a proverb to this very purpose, as by Drusius upon this very place is very well observed: Οὐ ταῦτα κωμῳδοῖσιν, οὐ λύρᾳ φίλα. And Plutarch in his Symposia, or Table talks, excepts against Euripides for his contrary judgment. Symp. 7. Quæst. 7. as I find him cited by the same Drusius, in the same place.

Verse 21. {If thine enemy be hungry, give him bread to eat: and if he be thirsty, give him water to drink} Exodus 23:4. Romans 12.20.

Verse 22. {For thou shalt heap coals of fire upon his head} Psalm 140:10. You shall bring God's vengeance on his head, and God's blessing on your own. So most interpreters, both upon this place; and upon Romans 12.20. where this proverb is used: or rather, this very passage, cited by the Apostle. So most, later interpreters; and so divers, if not most ancients too, collected by Salazar upon this place. But this seems to be too uncharitable an interpretation, and contrary to what in this very book of Proverbs, Chapter 20:22. & 24.29. and elsewhere, (whereof see more upon Psalm 26. So will I compass thine altar, &c. and Psalm 35:4. Let them be confounded, &c.) is commanded. For what greater revenge, or more malicious hatred can there be, than for a man either to wish or to use means, that his enemy may incur the wrath of God; the utmost of evils, and most direful imprecations? Divers things I know, are answered by divers; but nothing that satisfies me so much, as Saint Chrysostom's answer; which is, that Solomon and after him Saint Paul's intention was not by these words to allow, much less to command such vindicative policy; but because most men in the heat of their anger, are incapable of any other reason or consideration, but what tends to revenge; this by way of condescension is proposed unto them for the time, that if they must needs be revenged, and nothing else will content them, this is the only way to turn the wrath of God from themselves upon their enemies, not to revenge ourselves, but to leave them to God, and rather to requite good for evil: that afterwards when the edge of their anger, and the danger of their fury, is taken away; they may be persuaded to do that out of charity, which before they did out of mere policy. But if there be danger in this interpretation, as certainly there is, and matter of scandal too; why should not we rather prefer that which may be as proper to the words, and much safer, for the sense? Which is according to Saint Austin's golden rule, whereof he gives an instance, these very words of Solomon: Si præceptiva locutio est, says he, aut flagitium aut facinus vetans, &c. that is, If it be a precept forbidding any lewdness, or wickedness, commanding something that is profitable or beneficial; there is no figure in the words, if otherwise it is, a figure. For example, If thine enemy, &c. water to drink. Here goodness and bounty is enjoined: no figure here therefore. But in the next verse; For thou shalt heap coals, &c. here malice seems to be commanded: Doubt not therefore but that the words are figurative; and whereas they admit of two several interpretations; the one, tending to evil; the other to good: let your charity rather embrace that which is to good; that these coals of fire you may understand to be nothing else, but the burning groans of hearty repentance, whereby his pride is healed, who grieves with himself, that he has been his enemy, who was so good as to endeavor his good, whilst he did him evil; So Saint Augustine. Others by coals of fire, understand such, by which the fire of love and charity is kindled in the heart. Did not our hearts burn: Luke 24:22. in a different sense, it is true, but that too, figurative; and in a good sense too. Of a live coal, taken from the altar, to take away iniquity, we read Isa. 6:6, 7. And the word חתה here used, seems to have particular relation to the altar, or censer, which from thence was called מחתה. But of this metaphor, of coals of fire, that the words may be taken as well in a good as in a bad sense, there is no question. All that can be objected is, why these coals should be said to be heaped upon the head, which sounds more like an imprecation, (εἰς κεφαλήν σοι, the ancient Grecians were wont to say;) than in the bosom, (as before Chapter 6:7.) or heart; the proper seat of love and charity. Some think the ground of the speech might be, a way that ancient physicians had to cure apoplexies and frenzies, that proceeded from cold causes, by applying coals to the head. Saint Augustine indeed, in one of his sermons, seems to apprehend it so. Others would have it a comparison taken from founders, or casters of metal, who by adding much fire, will make the hardest iron, or steel at last to melt. A probable conjecture; but that it does not satisfy, why the head particularly, not the heart, or any other part, should be mentioned. But it is a very difficult thing, to give a reason of old proverbs, when at some times some extraordinary chance, for which no reason can be given, but that it has so happened, is enough to give occasion to a proverb. If a house both a great and high, be on fire, coals and cinders, as I have seen it myself, will fly very far, so that if a man be near, he shall be forced to stand further off, or to cover his head with somewhat, more than ordinary; as I think Pliny does relate of himself, or his uncle, in the burning of mount Vesuvius. Some such thing spoken of some one at first, that was not willing to go from his house, though on fire, till the coals fell so thick upon his head, that he must either burn or go; some such thing, I say, might be occasion enough to make this a proverbial speech, applicable to them, who in a manner against their wills are forced to do somewhat or other, which of themselves they are most averse from. Such a thing is, when a malicious enemy's obstinacy is overcome with goodness, and unexpected kindness. And does not Saint Paul himself interpret it so, when he adds presently, (which to me seems to make the business very clear,) Be not overcome of evil, but overcome evil with good? How is evil overcome with good, but when the malice of an implacable (of himself) enemy is overcome; so that of a foe, he becomes our friend? Besides, there be passages in divers ancient authors, of best account, so pat and pregnant to this very sense, of overcoming the most obstinate and malicious, by constant unconquerable goodness; that it is very likely the same thing might be intended by Solomon also. There is a very pregnant passage in Xenophon to that purpose. But I will content myself with one, out of a Greek author too, but already done in English to my hands: Consider, (says he, exhorting himself to goodness, and patience,) that meekness is a thing unconquerable, (or, irresistible; that is his meaning,) if it be true and natural, and not affected (or, not scoffingly) or hypocritical. For how shall even the most fierce and malicious be able to hold on against you, if you shall still continue meek and loving unto him and that even at that time when he is about to do you wrong, you shall be well disposed and in good temper with all meekness to teach and instruct him better? Not so my son, &c. So he, Seneca: Vincit malos pertinax bonitas, nec quisquam tam duri infestique adversus diligenda animi est, ut etiam vi tractus bonos non amet: that is, Pertinacious goodness will overcome evil men: neither is any man so rigid and perverse against that which of itself is lovely, that even when he is drawn by force he should not love them that are good. Among later interpreters, (though most, as has been said, for the contrary,) yet Mercer is for this interpretation: and likewise Drusius in his Hebrew Proverbs, Classe 11. l. 1. Beneficentia erga inimicos. See also upon Ps. 35:4. Let them be confounded, &c. And as for that main objection, why the head rather than any other part, which makes it to sound as an imprecation; whatever the Greek phrase may be; yet in the Hebrew, in matter of blessings, as well as curses and imprecations, we find the head mentioned as in this very book of Proverbs, Chapter 10:6. blessings are upon the head of the just, and 11.26. but blessing, &c. It may be also that upon his head, is no more than upon him: which is not without example. See more upon Ps. 140:9, 10.

Verse 23. {The North wind driveth away rain} Job 37:22.

{The North wind driveth away rain: so doth an angry countenance a backbiting tongue} Or, The north wind bringeth forth rain: so doth a backbiting tongue an angry countenance. This, as to the second part, or member of the verse, I take to be the truest translation, because לשון סתר here, seems to answer to צפון in the first part, the North, which in Hebrew comes from a root that signifies to hide. And certain it is, that the Hebrew המחולל, may be translated, bringeth, or begetteth, as well as driveth away. It signifies both. But then the question will be, how the North wind can be said to bring out rain, which by most authors, (as by Homer, and divers others) is said to drive it away. Some Rabbins tell us, that it does so in Jerusalem, because of the sea, though in most parts of the world otherwise. They say so, but contradicted by some other Rabbins: neque ego crediderim, says Mercer; and so say I too. If then we translate, as we think most probable, The Northwind driveth away the rain, so doth a secret tongue (for that is the proper signification of the Hebrew words) an angry countenance: by a secret tongue, we must understand, a soft, insinuating, close; opposed to a rough and plain tongue: to the same purpose, as before verse 15. and a soft tongue, &c. and Chapter 15:1. A soft answer turneth away wrath, &c. and Chapter 21:14. A gift in secret (בסתר: as here לשון סתר) pacifieth anger, &c. So secret love, Chapter 27:5.

Verse 24. {It is better to dwell in a corner of the housetop than with a brawling woman and in a wide house} Chapter 19:13. and 21.9.

Verse 25. {from a far country} I see no antithesis in the words which should make Solomon, (as Mercer would have it) though he intended near, as well as far, rather to say far. I take his meaning to be, from a far country, that is, altogether unexpected; and the more unexpected, the more welcome.

Verse 26. {is as a troubled fountain and a corrupt spring} Which is a thing to be grieved at by all men, as being a public mischief. Or rather, falling, not to be understood of any outward calamity; but falling, that is, yielding to him through timorousness, in an evil thing, when he should generously have opposed him: compared before to a well of life Chapter 10:11. for his good instruction, and other good fruits of his mouth.

Verse 27. {good} Or, hurtful, Chapter 10:2.

{to eat much honey} verse 16.

{so for men to search their own glory is not glory} Heb. וחקר כבדם כבוד that is, and to seek (or search) their glory, glory. Which most understand of too much curiosity in the search of things abstruse and divine; as of God's nature, counsels, &c. By their glory, some understand God particularly: called their glory, Psalm 106:20. Thus they changed their glory, &c. Others, refer it to honey, (as if plural, honeys) but to the same purpose: as they that understand God. And so, glory, the last word, some supply, or repeat the negative, is not glory: others, but to the same purpose, expound it, as it is used sometimes, is grievous, or heavy. And to this purpose the vulgar Latin is not amiss, et scrutator Majestatis opprimetur a gloria.

Verse 28. {He that hath no rule over his own spirit, is like a city that is broken down, and without walls} Chapter 16:32.

{is like a city that is broken down} Which lies open to all assailants, and so is in extreme danger.

CHAPTER 26

Verse 1. {As snow in summer} For these things are then unseasonable, 1 Sam. 12:17.

Verse 2. {As the bird by wandering, as the swallow}, &c. Sicut passeris est vagari, &c. that is, As it is natural to the bird (or, the sparrow, particularly; as the word is interpreted by others;) to wander; and to the swallow, to fly; a thing not to be wondered at, &c. so causeless cursing is as little to be regarded. But if we read לו according to the Hebrew margin: then; As the sparrow, and swallow, after some wandering, return often to the house they are used; so causeless curses will return, or fall upon him that is the author of them.

Verse 3. {A whip for the horse, a bridle for the ass, and a rod for the fool's back} Ps. 32:9. Chapter 10:13.

Verse 4. {Answer not a fool according to his folly}, &c. Answer him not according to his folly: That is, as foolishly as he speaks with vain speeches, and railings: or, consent not unto him in his sayings or doings, but, answer him, to convince him, though you have no hope to instruct him: or, observe a fit time and place to answer him: or, answer him briefly, and be not full of words, as he is. See also in the preface: and upon Chapter 10:2. Treasures of wickedness, &c.

Verse 5. {his own conceit} Heb. his own eyes.

Verse 6. {cutteth off the feet} As he that cuts off his legs, or the legs of his messenger, receives loss thereby; so does he that employs a fool in his business. Or, He that sends a fool about his business, is as if he sent a man on an errand that has no legs; and he is sure to suffer for it. Yet I must freely acknowledge, that I am not very well satisfied with anything that I have read upon this verse. Further time and consideration may bring somewhat to light, that as yet is hidden. The understanding reader, upon this warning, if he please, may take it into his consideration.

{damage} Or violence.

Verse 7. {The legs of the lame are not equal} One goes up, and the other down, which is an unseemly thing.

{are not equal} Heb. are lifted up. But I think their opinion very probable, that take דליו here, not for a verb, but for a noun substantive, there being examples of such forms (not to speak how frequent it is among the Rabbins:) in Scripture. If so, the sense will be; As the lifting up of the legs in one that is lame, so, &c. that is, As dancing does not become a lame man, &c. a most elegant and apposite similitude, as any can be imagined. For as dancing is an extraordinary kind of going, or motion of the feet, not natural, but according to art; so is a proverb, or sentence, an extraordinary kind of speech; the right using, and application whereof, according to several circumstances, of time, place, person, &c. does require much judgment and discretion; and therefore very ill becoming the mouth of a fool. Yea, though we should make an imperative of the word, attollite, lift up, as some do; or an indicative, are unequal (to wit, in; or, for dancing:) as others; yet the same sense may be made of it, and will fit much better, than anything else, that I have lighted upon.

Verse 8. {As he that bindeth a stone in a sling} That is, Sicut aliquis lapidem alligat vel applicat balistæ, ut eum ejaculetur, &c. As he that does bind, or apply a stone to a sling, or stone-engine, to cast it off; so does the honor, that is given to a fool, soon pass away. So Buxtorf in his dictionary.

{As he that bindeth a stone in a sling} Or, As he that putteth a precious stone in a heap of stones (where it is not seen but trampled upon, with other stones,) so is he, &c. Some think that he alludes to those heaps of stones, used in ancient times, as your Mercuriales statuæ, for directions of ways, and therefore sacred, and worshiped by travelers, by casting of a stone into the heap, &c. Some would have מרגמה to be the same as ארגמן that is, purple: Ut est ligatio lapidis vilis in re pretiosa, &c. As the binding of an ordinary stone in purple, (or, a precious thing:) so is honor to a fool. See Buxtorfius who before.

Verse 9. {As a thorn goeth up into the hand of a drunkard} That runs into his hand and hurts himself: or, which he takes up to hurt others. Or, as a thorn coming, (some, growing:) into the hand of a drunkard, &c. The handling of thorns, for any use, does require, we know, much circumspection; else, it may do more hurt, than good: so a parable, &c. And here it may be observed, that by a parable, or proverb, any divine sentence, or piece of Scripture, may be understood. It is the sottishness of many: they think if they can utter many places of Scripture upon any occasion, with expedition; they are great clerks, and expect to be admired for it by others: whereas it is well known, that fools, and frantic men, because they want judgment, have often a great advantage of memory above other men. Scriptures, in the hands of such, are very thorns indeed: they do themselves much hurt, by their ignorant glosses and applications; and give great scandal to others. But yet worse than these, (if worse can be,) are those, who affect profane jests, to make themselves, and others (not much better than themselves:) sport, by scurrilous applications, or detortions of Scripture phrases and speeches: who if magistrates were as zealous of God's honor; as they should; would have their tongues, some; and others, their ears: (the hearers and approvers of such profane mirth:) bored with hot irons, that they might be examples unto others.

{The great God that served all things, both rewardeth the fool} The best sense that can be made of this translation of the words, is, that God has created all things for himself, and rewardeth, or hireth: (the most proper and immediate signification of the word,) even the fools and transgressors. See upon Chapter 6:4. The Lord hath made all things for himself. Some make this sense (without any great violence to the original words:) of the words: A wise, (or skillful man) doth form all things, (that he goes about,) rightly, or, is also to do anything. But he that is not, is forced to hire others; or, but he that hireth others, shall have his work done foolishly, (that is, unskillfully) and negligently: or superficially. How this may arise from the words, they that have any knowledge of the tongue, will easily see: and it were impertinent, to endeavor to satisfy others, who are in no capacity to judge.

{the great God that formed all things, both rewardeth the fool, and rewardeth transgressors} Or, A great man grieveth all, and he hireth the fool, he hireth also transgressors: That is, Wicked men when they are in place and power, make use of all sorts of wicked men for the oppressing of others. So some. Others, Great men; that is, Kings and princes (such as are tyrannical, and fear not God,) often make no conscience what burdens they lay upon their poor subjects, that they may have the more to bestow upon such as they settle their affections upon, as fit instruments of their pleasures, or cruelty, &c. Junius his translation; Ut plurimum dolore afficit omnes ebrius, though I find none that follow him, yet since that obscurity of the place, is such, that it is not easy to determine anything certainly; may deserve to be taken into consideration: He makes it a continued sense, with the foregoing verse, concerning drunkards; to this effect: For the most part [the drunkard] grieveth all men. As he rewardeth, (that is, punisheth:) himself, that is a fool, (or, through his folly:) so others also that pass by.

{The great God that formed all things} God rewards all manner of transgressors, whether they sin, of folly, or of malice, Chapter 11:31.

Verse 11. {As a dog returneth to his vomit} 2 Pet. 2:22. That is, A fool, who after correction, promises, &c. returns to his folly, is as a dog, &c.

{returneth to his folly} Heb. iterateth his folly.

Verse 12. {there is more hope of a fool than of him} For the fool will rather be counseled than he, and so may sooner come to true wisdom. Matt. 21:31. To this purpose Thucydides has an excellent saying, Ἀμαθία μετὰ σωφροσύνης ὠφελιμώτερον, ἢ δεξιότης μετὰ ἀκολασίας; that is, Simplicity with sobriety (or humility) is to be preferred before unruly wit, or dexterity.

Verse 13. {The slothful man saith, there is a lion in the way, a lion in the streets} Chapter 22:13.

{in} Heb. between.

Verse 14. {As the door turneth upon his hinges} And never goes off the hinges: so a fool tosses to and fro in his bed, but will not out.

Verse 15. {The slothful hideth his hand in his bosom, it grieveth him to bring it again to his mouth} Chapter 19:24. See there.

{it grieveth him} Or, he is weary.

Verse 17. {meddleth} Or, is enraged.

{is like one that taketh a dog by the ears} He that being not called, goes about to end strife, may sooner catch hurt, than do good, by bringing himself to danger on both sides.

Verse 18. {a mad man} Or, one that feigns himself mad, 1 Samuel 21:13.

{firebrands} Heb. flames, or sparks.

Verse 19. {So is the man that deceiveth his neighbour} Wrong done in sport may work much mischief.

Verse 20. {Where no wood is} Heb. without wood.

{where there is no talebearer, there strife ceaseth} Chapter 22:10.

{talebearer} Or, whisperer.

{ceaseth} Heb. is silent.

Verse 21. {As coals are to burning coals, and wood to fire; so is a contentious man to kindle strife} Chapter 15:18. & 29.22.

{so is a contentious man to kindle strife} Heb. a man of contentions. That is, a very contentious man.

Verse 22. {The words of a talebearer are as wounds, and they go down in the innermost parts of the belly} Chapter 18:8. See there.

{innermost parts} Heb. chambers.

Verse 23. {Burning lips, and a wicked heart} Burning with affection, and making profession of much love to us, when evil is intended, as an earthen vessel covered over with drossy silver, which makes a show, as if it were good massive silver.

Verse 24. {dissembleth} Or, is known.

Verse 25. {speaketh fair} Heb. maketh his voice gracious.

{for there are seven abominations in his heart} Meaning many. He uses a certain number for an uncertain, Chapter 24:16.

Verse 26. {Whose hatred is covered} Or, hatred is covered in secret: or, his hatred.

{his wickedness shall be shewed before the whole congregation} God will give him over to some great sin, that he may be publicly punished.

Verse 27. {Whoso diggeth a pit, shall fall therein: and he that rolleth a stone, it will return upon him} Ps. 7:15, 16. & 9.15. Eccles. 10:8.

{he that rolleth a stone, it will return upon him} Up a hill, which falls down again on his own head.

Verse 28. {A lying tongue hateth those that are afflicted by it} Seeks to do them more mischief, whom he has hurt before. Some (making the verb to be active here; which is more commonly passive:) Lingua fallax odit atterentes se: (or, qui illam reprimunt: Vatablus:) A lying tongue hateth those that crush it, (or, repress it:) which is very plausible. Some, turning the passive plural into a singular, invert the order of the words, thus: Attritus (i.e. modestus) homo linguam odit mendacem: that is, A contrite (modest) man hateth a lying tongue. Indeed, lying must needs be very odious to a mortified man, and it is a question, whether any man can avoid the occasions of lying sometimes; that is not altogether dead to the world, and all worldly vanities. Hence, to lie, in Scripture, for, to submit; because they that are afraid to offend superiors, of whom they depend, and whom they seek to please in all things, are forced to this base shift oftentimes: according to the old saying, Obsequium, amicos, veritas, odium parit, that is, Compliance, begets love; truth, envy.

{and a flattering mouth worketh ruin} A flatterer seeks to undo men, as well as false witness: but the one does it secretly, and the other openly.

CHAPTER 27

Verse 1. {Boast not thyself of tomorrow} James 4:13. &c.

{tomorrow} Heb. tomorrow-day.

{thou knowest not what a day may bring forth} Every day is as it were child of something. Tomorrow may bring forth that which may cross your business, or your comfort: therefore presume not of either, if you neglect the present occasion, Matt. 6:34.

Verse 3. {heavy} Heb. heaviness.

Verse 4. {Wrath is cruel, and anger is outrageous} Heb. wrath is cruelty, and anger an overflowing.

{but who is able to stand before envy?} For the envious are obstinate, and cannot be reconciled.

{envy} Or, jealousy; Chapter 6:34.

Verse 5. {Open rebuke is better than secret love} He does us more good that reveals his hatred to us by railing on us, than he that professes he loves us, and dare not reprove. See upon Chapter 25:23. a secret tongue, &c. and Chapter 28:23. But the meaning may be also, That open rebuke from a friend that deals freely with us upon occasion, is better than much professed love, that never shows itself, (though there want not opportunity,) by any effects. This seems to me the better of the two.

Verse 6. {Faithful are the wounds of a friend} Ps. 141:5. The rebukes of a friend that pierce deep, are better than the fawning of an enemy.

{deceitful} Or, earnest, or frequent. Or, deprecanda; as Junius and Buxtorf.

Verse 7. {The full soul loatheth an honeycomb} Want sometimes is better than plenty.

{loatheth} Heb. treadeth under foot.

{to the hungry soul every bitter thing is sweet} Job 6:7.

Verse 8. {As a bird that wandereth from her nest} And so is unsettled, and in danger: So is a man out of his dwelling, or calling. Vita desultoria: in Latin, noted for an unhappy life, Seneca has much to this purpose, in his second epistle. And we have had somewhat before too, out of him, that would do well here too.

Verse 9. {Ointment and perfume rejoice the heart} See upon Ps. 45:8. whereby they have made thee glad.

{sweetness of a man's friend by hearty counsel} Ps. 55:24.

{by hearty counsel} Heb. from the counsel of the soul.

Verse 10. {neither go into} Or, but go not into.

{neither go into thy brother's house in the day of thy calamity} Seek help from an ancient friend in time of trouble, rather than from your kindred; for these will sooner fail you, than he, who loves you better, and dwells nearer to you.

{better is a neighbour that is near, than a brother far off} Chapter 17:17. & 18.24. Old Hesiod, whom we have been beholding to already more than once, gives a reason, which it is probable, that Solomon might have in his mind: Εἰ γάρ τοι καὶ χρῆμ᾽ ἐγχώριον ἄλλο γένηται, Γείτονες ἄζωστοι ἔκιον, ζώσαντο δὲ πηοί. If any sudden occasion (says he) call for help; neighbors will run half naked to your assistance, when kindred, that live further off, must take time to dress and prepare themselves.

Verse 11. {My son, be wise, and make my heart glad; that I may answer him that reproacheth me} Chapter 10:1. & 23.24. See there.

{that I may answer him that reproacheth me} See notes on Ps. 127:5.

Verse 12. {A prudent man foreseeth the evil, and hideth himself} Chapter 22:3. See there.

Verse 13. {Take his garment that is surety for a stranger, and take a pledge of him for a strange woman} Chapter 20:16. See there.

{for} Or, that is surety for.

Verse 14. {He that blesseth his friend with a loud voice} He that praises a man before others continually to his face, is as tedious to a wise man, as if he cursed him.

{with a loud voice, rising early in the morning} If we take it literally, it must be supposed that the custom of salutationum matutinarum, (of morning salutations) was in use among the Hebrews, as well as among the Romans. But it may be, that all these words tend but to this, to tell us, that unseasonable praises are as odious and troublesome, as a loud voice or noise, early in the morning, to many that sleep best then, and would not willingly be disturbed.

Verse 15. {A continual dropping in a very rainy day, and a contentious woman are alike} Chapter 19:13. See there.

{a contentious woman} Heb. a woman of contentions: That is, a very contentious woman.

Verse 16. {Whosoever hideth her, hideth the wind} Though husbands, many times, to cover their own shame, do their best, that their wives may not be known abroad to be such scolds; yet it is to as much purpose, as if they would hide some blustering wind (not louder perchance than some women's tongues) that it might not be heard; or keep in the scent and fragrancy of some precious ointment, which they have about them, which is impossible.

{bewrayeth} Heb. proclaimeth.

Verse 17. {Iron sharpeneth iron: so man sharpeneth}, &c. By mutual friendly conference (and sometimes emulation) the wits of men grow commonly more vigorous and quick; and their industry too. There be other interpretations too, I know: as Ferrum cudit ferrum, & homo cudit hominem: commended unto us by Constantius the Emperor: and well approved of as to the sense, by some others. But since this is the most literal, and not inferior to any, for the sense; why should we nodum in scirpo quærere? There be divers proverbs (in ancient authors) to the same purpose: as, Unus homo, nullus homo Σύν τε δύω ἐρχομένω, &c.

Verse 18. {Whoso keepeth the fig tree, shall eat the fruit thereof} 1 Cor. 9:7. It should be as natural to a good master, to recompense a faithful servant, as it is to a fig tree that is well kept, to yield good fruit. On the other side, servants should not be discouraged, if they be not presently rewarded; but must wait patiently, as the husbandman does, who takes a great deal of pains, before he reaps any benefit: especially they that plant young trees, they must expect a great while before they can eat of the fruit.

{waiteth on} Or, observeth.

{shall be honoured} That is, rewarded: or plentifully provided for. So honor, is often taken; as 1 Tim. 5:3, 4. Honour widows, &c. where see learned expositors, Grotius, and others.

Verse 19. {As in water face answereth to face} As a man can guess at his own face by seeing the shadow of it in the water, though he cannot see it immediately: so may he guess at another man's thoughts by his actions, although he cannot directly see his heart. Or it may be understood of a man's own conscience, which the true looking-glass, wherein every man may see and know himself. Or he might mean perchance, that a man may ex suo ingenio (as some ancient Latin authors express it) aliorum ingenia æstimare: an honest man may easily guess by himself, what is in another honest man, like himself, his mind about a business: and likewise a wicked man judge of another like himself, by himself. By not a few, this sense, (as literal indeed, as any other:) is most approved: That as a man carries himself towards another, so he may expect to find him towards himself: if friendly, sincerely, liberally, &c. it falls out so very commonly: and good use may be made of it, by them that are wise. However, the contrary (as in most moral sayings; as before often has been observed;) is as true sometimes, and it has been the undoing of many, not to know it in time. Some men, (such natures there be:) the more they have been obliged, the greater and fiercer enemies they prove. King David found it so in his particular, as he complains in divers places: and there be other kings, (not to speak of private persons:) besides David, that have found it so too. And therefore this caution was necessary.

Verse 20. {never} not.

{the eyes of man are never satisfied} Eccles. 1:8.

Verse 21. {As the fining pot for silver, and the furnace for gold} Chapter 17:3.

{so is a man to his praise} True praise is gotten by well-doing, as gold is made praiseworthy by the fire. Or, a man may be known by his praises, according as he is affected when he is praised, or dispraised by others. He that admits of all praises, whether deserved, or undeserved; that greedily hunts after popular applause; that easily swells when he is commended; he is a vain glorious weak man. A pusillanimous man, that can bear no reproach patiently, though undeserved; and the like. Some would have this the meaning; A man may be known what he is, by whom he is commended: He good and virtuous, whom good and virtuous men commend; He sober, or intemperate; as those are, that speak well or ill of him; and the like. They that forsake the Law, praise the wicked, Chapter 28:4. See also 29.27. Some would make a more general sense of the words, That every man may be known what he is, in point of virtue, or vice, by common fame, and report. This too, may be true sometimes, and wise men (as we said a little before) may make good use of it; but subject to so many limitations and restrictions, as the contrary may seem the more true of the two. Neither do I believe, that Solomon intended it.

Verse 22. {yet will not his foolishness depart from him} A fool will be beaten to death, before he will leave his folly, Jer. 6:29. This must be understood chiefly, of those that are grown in wickedness by long continuance, and past the years of ordinary correction: that it may be reconciled, to Chapter 22:15. Foolishness is bound, &c. Yet Horace delivers it more absolutely, Nemo adeo ferus est, qui non mansuescere possit; si modo culturæ, &c. I believe him, as he does express himself: If men will lend a patient ear, and will be attentive to good counsel, and instruction. For in this case, though long custom, or natural inclination, may resist for a time: yet at last, the tenet of best philosophers will prove true, that: Voluntas determinatur ab intellectu: the will will be overswayed by reason. But it falls out sometimes, that the will is so strongly set before; and the affections, so flagrant; that the power of ratiocination being quite blunted and obstructed by it, and them; whatsoever comes to the outward ear, though never so often inculcated, sticks there, and makes no impression at all, I will not say upon the heart, but not upon the understanding; and for want of such impression, never comes seriously to be considered of: and in that case, no wonder if all the reasoning in the world, though of itself never so solid, and convincing; prove altogether ineffectual. I speak this of them, that have the power of reason and ratiocination in all other things, but what concerns their amendment. I do not think that Solomon intended here natural fools.

Verse 23. {look well} Heb. set thy heart.

Verse 24. {For riches are not for ever} If you were never so rich, or had a crown, yet you may be poor; therefore look well to be educated in some trade that may maintain you, if wealth fail. More probable, that Solomon by these words, from the 23. verse, to the end of the chapter, intended to commend husbandry unto us, as the most natural, most profitable, and most certain occupation: and withal, to give them that follow it, (though the use of it may be extended further) a caveat that if they mean to thrive by it, they must not altogether trust to the care of others, under them; but take good notice themselves, of all things; and trust their own eyes most.

{riches} Heb. strength.

{to every generation} Heb. generation and generation.

Verse 25. {The hay appeareth} This declares the great goodness of God towards man, who gives him food for himself, and his servants, and his cattle, summer and winter: and by consequence, requires care in man to preserve all these things for their several uses, Gen. 1:28, 29. Ps. 104:14. & 147.8,9. This tends also to the commendation of husbandry, which affords so many commodities; and should not therefore be neglected, though a man think himself otherwise never so well provided for. This may help when other things fail.

Verse 26. {are} Or, which are.

Verse 27. {maintenance} Heb. life.

CHAPTER 28

Verse 1. {The wicked flee when no man pursueth} Lev. 26:36. Because their own conscience accuses them.

{as bold as a lion} That is, in time of peace, and under a just government, according to laws established; not arbitrary: which is to be presupposed in many of these sentences: as we have noted before. See also verse 12,28. and chapter 29:2. Yet even in times of greatest trouble, confusion, and tyranny; religious men, if they see themselves called to it, may and ought to be bold and resolute, upon sure confidence of God's love and mercy; and (as to the world, and man's judgment:) their innocency. However, boldness in troubles, is no certain evidence, either of a good cause, or a good conscience. Great malefactors, (besides notorious schismatics and heretics,) have been known, some in all ages, to behave themselves with great resolution, to the last. It does often proceed (as timorousness, in some truly godly) from the temper of the body, besides divers other circumstances, in particular cases; which wise men, and well versed in matters of the world, will easily understand.

{bold} Heb. confident.

Verse 2. {many are the princes thereof} The princes and kings thereof live but a little while; they are soon taken away, so that within the compass of a little time, they be many that reign successively; whereby the state of the commonwealth is oftentimes changed; especially if they be not princes of one stock and family: or, if of very different (as often) tempers and dispositions. Or, many are the princes and governors of it at one time; which is not accounted, generally, the best of governments.

{but by a man of understanding} It may be read, So because of men of understanding and knowledge, the princes' life shall be prolonged. Which is a great benefit to the land, for many troubles come where the government is often altered. Or, by a man of understanding, a wise king, or prince may be understood.

{by a man of understanding and knowledge the state thereof shall be prolonged} Or, by men of understanding and wisdom shall they likewise be prolonged.

Verse 3. {like a sweeping rain which leaveth no food} Which sweeps all the corn away.

{which leaveth no food} Heb. without food.

Verse 4. {such as keep the law, contend with them} Not only condemn them, but resist them also.

Verse 5. {understand all things} This may be understood of prudence and discretion in matters of life and conversation; and daily occurrences. But rather, (which will agree better with the former verse) of a right judgment, concerning God's providence: whereof, see upon Ps. 25:14. The secret of the Lord, &c. and Ps. 28:5. Because they regard not the works of the Lord, &c. See also Job 2:20. & 27. and Psal. 111. last verse.

Verse 6. {Better is the poor that walketh in his uprightness} Chapter 19:1.

{perverse in his ways} Heb. in two ways: That is, which goes out of the way to the right hand, or to the left, or that runs out of the mean into either extreme, Deut. 5:32. Josh. 1:7.

Verse 7. {Whoso keepeth the law, is a wise son} Chapter 29:3.

{is a companion of riotous men} Or, feedeth gluttons.

Verse 8. {He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor} Chapter 13:22. Eccles. 2:26.

{by usury} See upon Ps. 15:5. He that putteth not out his money to usury.

{unjust gain increaseth his substance} Heb. by increase.

{he shall gather it for him that will pity the poor} For God will take away the riches of the wicked usurer, and give them to him that shall do good with them.

Verse 9. {even his prayer shall be abomination} He that will not be taught by God, must not think that God will supply his need. Chapter 15:8. Zech. 7:11, 12, 13. See also John 9:31. Or, he that lives scandalously, and does not apply himself to the keeping of God's commandments; though he often pray, and make long prayers with great show of fervency of spirit, (which seduced, and seducing people, who in opposition to set prayers will not allow the Lord's prayer; call, praying by the spirit:) yet his prayer shall be, &c.

Verse 10. {Whoso causeth the righteous to go astray in an evil way, he shall fall himself into his own pit} He that seeks to draw good men into a trap, shall fall into it himself, while they hold their own.

Verse 11. {in his own conceit} Heb. in his eyes.

{the poor that hath understanding searcheth him out} All his outward pomp and stateliness removed, he considers him in himself, and judges of him, that his condition is miserable; rather to be pitied, than envied by any that is wise; and does understand, what true happiness is.

Verse 12. {When righteous men do rejoice, there is great glory} Verse 28. Chapter 11:10. & 29.2. Eccl. 10:6.

{when the wicked rise, a man is hidden} Good men hide themselves for fear of oppression. See upon verse 1. as bold as a lion.

{hidden} Or, sought for.

Verse 13. {He that covereth his sins, shall not prosper} Ps. 32:5. 1 John 1:9, 10.

{and forsaketh them} It is not enough to confess our sins, unless we also forsake them.

Verse 14. {happy is the man that feareth alway} Which constantly stands in awe of God, and is afraid to offend him at any time, Chapter 23:17.

{but he that hardeneth his heart shall fall into mischief} Rom. 11:20.

Verse 15. {so is a wicked ruler over the poor people} For he leaves nothing, but undoes them utterly.

Verse 16. {understanding} Heb. understandings: That is, void of all kind of wisdom.

{is also a great oppressor} And therefore shall soon be cut off: as appears by the contrary in the end of the verse. It may also be translated, The prince that wanteth understanding, (the ו in ורב may abundare, as elsewhere sometimes) is a great oppressor: that is, The prince that greatly oppresseth, wanteth understanding. Some think it great wisdom, to find out ways how to extort money: but that wisdom is mere folly. The event will show it, in time; though it may do for awhile.

{great oppressor} Heb. great of oppressions: That is, a very great oppressor.

Verse 17. {A man that doth violence, to the blood of any person, shall flee to the pit, let no man stay him} Gen. 9:6. Exod. 21:14.

{A man that doth violence to the blood of any person} Or, is oppressed with. For blood lies heavy on a murderer, and will bring him to an untimely end, in despite of all his friends.

{doth violence to the blood} The Hebrew word עשוק is properly, of a passive form: but there be divers others of that kind, which nevertheless are interpreted actively: So that it may be translated either way.

{person} Heb. soul.

Verse 18. {Whoso walketh uprightly, shall be saved} Chapter 10:25.

{but he that is perverse in his ways} See notes on verse 6.

{shall fall at once} Heb. in one. He that uses to halt now on one side, and then on another, will be sure to fall on one side or other. Or, דרכים (his ways:) though it have the form of a dual, may be (as sometimes) for a plural; which is most likely. And so באחת may as well be translated at once. Of the sudden ruin of the wicked, so often threatened in the law, &c. see more upon Ps. 37:1. &c. Fret not thyself, &c.

Verse 19. {He that tilleth his land, shall have plenty of bread} Chapter 12:11. See there.

Verse 20. {A faithful man} Heb. a man of faithfulnesses: That is, a very faithful man.

{A faithful man shall abound with blessings} God will bless them that are true in their contracts, and curse them that deal falsely, that they may be rich quickly.

{but he that maketh haste to be rich, shall not be innocent} Chapter 13:11. & 23.4. 1 Tim. 6:9.

{innocent} Or, unpunished.

Verse 21. {To have respect of persons, is not good} Chapter 18:5. & 24.23.

{for a piece of bread that man will transgress} He that uses to take bribes, will easily be corrupted, and do unjustly for the smallest reward that is, Ezek. 13:19.

Verse 22. {He that hasteth to be rich, hath an evil eye} Or, he that hath an evil eye, hasteth to be rich, verse 20.

{hath an evil eye} That is, a covetous eye, Chapter 23:6.

{poverty} Or, reproach. Not that the same word in the original text, does afford both those senses; but because the original text does afford, according to variety of copies, two several words, or readings: חסר and חסד: the one whereof signifies want; (or poverty:) and the other, reproach. But חסר poverty, is the reading of most copies. Neither would the sense be amiss, if the other were embraced.

Verse 23. {He that rebuketh a man, afterwards shall find more favour than he that flattereth with the tongue} Chapter 27:4, 5, 6. See there.

{He that rebuketh a man, afterwards shall find more favour} It may be the party reproved will be angry at first, but when he has considered how justly he was reproved, he will love the reprover, 1 Pet. 2:12. But flatterers please at first, till men perish by following their counsel, and then they curse them.

Verse 24. {and saith, it is no transgression} That either says so within himself, so to dispense with his conscience, as if he did not offend God therein: or being found, and charged, makes that his pretense to save his credit. But the very heathens might have taught such a one more conscience: witness him in the comedy; Egon' patri surripere quicquam possim, cano seni? Atque adeo si facere possem, pietas prohibet. And, Qui mentiri aut fallere insuerit patrem, aut Audebit; tanto magis audebit cæteros,

{a destroyer} Heb. a man destroying. לאיש משחית, as before, Chapter 18:9. by which may be understood, a highway thief and robber: a companion unto such; that is, either like to become one of them himself; or, conversant with such wicked persons, from whence he learns this wicked doctrine.

Verse 25. {He that is of a proud heart, stirreth up strife} Chapter 13:10. He that trusts in his own strength, shall waste his goods at law: but he that trusts in God shall be rich. See also upon Chapter 21:4. an high look, and a proud heart, &c.

Verse 26. {He that trusteth in his own heart, is a fool} And shall bring himself into many dangers, which he cannot get out of, for not considering wisely of his ways.

Verse 27. {He that giveth unto the poor, shall not lack} Deut. 15:8. Chapter 22:9.

{but he that hideth his eyes} Isa. 58:7.

{shall have many a curse} Chapter 11:26.

Verse 28. {When the wicked rise, men hide themselves: but when they perish, the righteous increase} Chapter 29:2. and verse 12. of this chapter. See the reference there.

CHAPTER 29

Verse 1. {He that being often reproved} Heb. A man of reproofs.

{without remedy} See before, Chapter 6:15.

Verse 2. {When the righteous are in authority, the people rejoice} Chapter 11:10. & 28.28. Eccl. 20:5.

{in authority} Or, increased.

Verse 3. {Whoso loveth wisdom, rejoiceth his father} Chapter 10:1. & 15.20. & 27.11. See there.

{but he that keepeth company with harlots, spendeth his substance} Chapter 5:9. & 28.7. Luke 15:13. And so grieves his father.

{keeps company with harlots} Heb. feeds harlots.

Verse 4. {he that receiveth gifts} Heb. a man of oblations.

Verse 5. {spreadeth a net for his feet} He that gives ear to the flatterer, is in danger, as the bird is, for which the net is laid.

Verse 6. {In the transgression of an evil man there is a snare} To catch the righteous by their bad example: but the righteous avoid it, and rejoice. Or (according to best expositors) the meaning may be, that a wicked man (what by terror of conscience, inwardly; what by chances and casualties, outwardly) is never out of fear and danger: when as the just and righteous, may enjoy themselves in full security: of which security, see upon Ps. 91:5. Thou shalt not be afraid for the terror by night, &c. See also Chapter 10:9. He that walketh uprightly, &c.

Verse 7. {The righteous considereth the cause of the poor} Job 29:16, 17. I was a father to the poor, and the cause which I knew not, I searched out. And I brake the jaws of the wicked, &c. To consider of the poor, Ps. 41:1. in another sense; of which see there.

Verse 8. {Scornful men bring a city into a snare} Ambitious persons, which scorn all but themselves, as Chapter 3:34. do by seeking their own ends bring mischief upon a state: which men of better temper, help to turn away. Or, more generally, and according to the most usual signification of the word, scornful men; that is, proud wicked men, that make a mock of godliness, and contemn them that fear God, and make a conscience of their ways; as idiots, or superstitious fools.

{bring a city into a snare} Or, set a city on fire.

Verse 9. {whether he rage or laugh, there is no rest} Whether the fool look angrily or merrily, he that contends with him, shall never be quiet. Others; whether the wise man deal with him roughly, or more gently, and as it were laughing, (Ridentem dicere verum, Quid vetat?) it comes all to one; there is no end: neither fair means, nor foul, can do any good upon him. This therefore must be understood of one that is hardened in his wickedness, and past feeling. See upon Chapter 27:22. Though thou shouldst bray, &c.

Verse 10. {The bloodthirsty} Heb. men of blood.

{but the just seek his soul} Or, and seek the soul of every just man.

{the just seek his soul} Take care to preserve other men's lives, Ps. 142:4. Or, those that are just and upright themselves, know how to value the life of a righteous man, and will not be wanting unto him at any time, to bring him out of danger. They interpret his danger, to be theirs, and as they would do for their own lives, so they will for his. Others: The just seek his soul, that is, they require it (the life of the upright:) at the hands of the bloodthirsty, and will not suffer them to escape unpunished. Or, (which comes to one) they seek the soul (or life) of the bloodthirsty, to bring him to just punishment. The original words will afford any of these senses.

Verse 11. {A fool uttereth all his mind} Chapter 14:23. Wisdom resteth, &c. and 17.27. He that hath knowledge, &c. See there.

{mind} Heb. spirit; or, wrath, Isa. 25:4.

Verse 12. {all his servants are wicked} They will tell him lies daily to please him. Regis ad exemplum: such as the ruler is, such will the servants be: All books are full of observations to that purpose. See also Ecclesiasticus 10:2. As the judge of the people is himself, &c.

Verse 13. {The poor and the deceitful man meet together} Heb. man of deceits: That is, the most deceitful man. But here, comparing with Chapter 22:2. (The rich and the poor meet together: the Lord is the maker of them all) it is most probable, that by a man of deceits, is meant an usurer; and by an usurer, a rich man, in general: because, as most usurers, (those that make it their profession) are unconscionable and fraudulent; (See more upon Ps. 72:14. He shall redeem their souls, &c.) so, most, rich.

{the Lord lighteneth both their eyes} Both to the one, and to the other, (and by consequent, unto all) God is the author of life and being. He maketh his sun to rise (here, he lighteneth the eyes) on the evil, and on the good &c. and John 1:9. of Christ: That was the true light which lighteth every man that cometh into the world: being spoken of natural light, but whether rational, or vital, we will not here dispute. The same God also, that has appointed that some (though not any by unlawful means) should be rich; and others poor: by which diversity of states and conditions, commonwealths are maintained. To enlighten the eyes also, in Scripture, is sometimes to comfort and cherish; to revive: as Ezra 9:8. that our God may lighten our eyes, and give us a little reviving in our bondage. Poor men oftentimes, whom we account miserable for their poverty; by a special blessing, have a greater share of cheerfulness, and inward contentment; than those that we account very happy, judging by the external appearance only.

{the deceitful man} Or, the usurer.

Verse 14. {The king that faithfully judgeth the poor, his throne shall be established for ever} Chapter 20:28.

Verse 15. {The rod and reproof give wisdom} Verse 17.

{a child left to himself, bringeth his mother to shame} Chapter 10:1. & 17.21,25.

Verse 16. {but the righteous shall see their fall} Ps. 37:36. and 58.10. & 91.8.

Verse 17. {Correct thy son, and he shall give thee rest} Chapter 13:24. & 22.15. & 23.13,14.

{he shall give delight unto thy soul} Heb. delights, or, dainties. That is, abundance of delight.

Verse 18. {Where there is no vision}, &c. That is, no prophecy: for prophets were called Seers: and because it was the office of prophets also, to teach and instruct the people, by prophecies is sometimes intended, (as here) public teaching and preaching.

{perish} Or, is made naked.

{he that keepeth the law, happy is he} Want of preaching may damn men, but store of it cannot save them, unless they be obedient to it, 1 Sam. 3:1. And, Not the hearers of the law, are just before God, but the doers of the law shall be justified, Rom. 2:13. and James 1:22. Or, as some others: Though, where no preaching is, the church be in a manner dissolved, and the generality of people be in great danger; yet it follows not, but that they that live conscionably, and practice what they formerly have learned, and know; may do well enough, and be saved. Another interpretation, (in reference to those times under the law) not less literal, offers itself also: Where no vision is; that is, When God does withdraw himself from his people for their sins, so that no oracle, no signs of his appearance, (as Ps. 74:9. We see not our signs, there is no more any Prophet, neither is there among us any that knoweth how long) are left; no wonder, if through multiplicity of public woes and confusions, many, both good and bad, do perish: yet even then this may be their comfort, that are pious and godly; that through their perseverance in good, they shall be happy in the end. See upon Ps. 9:6. O thou enemy, &c. and upon Ps. 91:5. Thou shalt not be afraid, &c. Some ancient heathens also did maintain, that ἡ μαντικὴ, that is, oracles, were necessary to the preservation of a commonwealth: as Socrates, in Xenophon, disputes; and Plutarch somewhere does confirm out of experience.

Verse 19. {A servant will not be corrected by words} He that is of a servile, and surly nature, will not amend without blows.

{though he understand, he will not answer} He will not answer to your call, but make as though he did not hear you. Or, though he know his master's will, Luke 12:47. (which is a great aggravation of his disobedience: because masters sometimes expect that servants should do their duty, without speaking to them.) and be told of it never so much; yet he will not obey. So some take answering here; for execution, or performance: and Job 19:16. I called my servant, and he gave me no answer: I intreated him with my mouth.

Verse 20. {Seest thou a man that is hasty in his words} Rather, in rebus suis; as Mercer, and others: that is, in his businesses. It agrees with 26.12. Seest thou a man wise in his own conceit? there is more hope, &c. For a self-conceited man, uses not to deliberate long: but trusting to his own wisdom, and thinks it a disparagement to take advice from others: hence is his haste and precipitancy in businesses.

{in his words} Or, in his matters.

Verse 21. {shall have him become his son at the length} He will think much to do any servile work.

Verse 22. {An angry man stirreth up strife, and a furious man aboundeth in transgression} Chapter 15:18. & 26.21.

Verse 23. {a man's pride shall bring him low} Job 22:29. Chapter 15:33. & 18.12. Matt. 23:12. Luke 14:11.

Verse 24. {he heareth cursing, and bewrayeth it not} Some refer these words to that public examination of persons suspected, mentioned, Exod. 22:8. which was wont to be, say they, (grounding upon Lev. 6:4, 5.) with tender of an oath with imprecations to the party: but more likely it is, (with some others) that Lev. 5:1. And if a soul sin, and hear the voice of swearing, &c. is intended. But of the right meaning there too, there is some controversy among expositors, some translating, the voice of adjuration; others, the voice of blasphemy.

{cursing} Or, an oath, Isa. 24:18.

Verse 25. {The fear of man bringeth a snare} He that fears man more than God, falls into a snare (which he seeks to avoid) and is destroyed, Chapter 10:24. Or, by the fear of man, may be understood a continual worldly fear and trepidation, which they that fear not God, and put their trust in him, are subject to: opposed to that security of the godly, of which, see before upon verse 6. In the transgression of an evil man, &c. Neither is this contrary to Chapter 28:14. Happy is the man that feareth always: because that is spoken of another kind of fear; a religious, or conscientious fear; upon which a godly man's security is chiefly grounded.

{shall be safe} Heb. shall be set on high.

Verse 26. {Many seek the ruler's favour, but every man's judgment cometh from the Lord} Chapter 19:6.

{the ruler's favour} Heb. the face of a ruler.

{every man's judgment cometh from the Lord} He needs not to flatter the ruler, but rather pray to God, who can incline the judge to pass sentence as he please, Chapter 21:1. Or, by judgment (Heb. משפט) may be understood, state and condition of life; riches, or poverty; greatness, or lowness, in point of dignity: which though they seem to depend from the power and will of princes, (where absolute) especially: yet the wise man tells us here, that it is God in heaven that does rule, and overrules all things.

CHAPTER 30

Verse 1. {The words of Agur, the son of Jakeh}, &c. Though these names be found nowhere else in Scripture, which has made some men to interpret them, as mystical: (so the vulgar Latin, and divers ancients:) yet it is more probable, that such a man there was really, famous in his time for his wisdom; whose disciples, among others, are conceived to have been these two here named, Ithiel, and Ucal. But when, or where he lived, is altogether uncertain. Most Rabbins would have Solomon himself to be the object of these several names: and they make strange interpretations of them to that purpose: but there is no appearance of any solidity in anything they deliver concerning this matter.

{even the prophecy} Any instruction may be called a prophecy, (and so in the New Testament sometimes) because it was the office of prophets to teach and instruct, as well as to prophesy: as has been said already upon the 18. verse of the former chapter. But some would have the word to signify here, comparatio; that is, say they, συλλογὴ, a collection: and these proverbs here inserted, to have been collected out of other writings of this Agur: or out of his sayings, and sentences, then extant. It is but a conjecture, for which I see but little ground.

{unto Ithiel and Ucal} Which were Agur's scholars, or friends.

Verse 2. {Surely I am more brutish than any man} It may be read thus; Surely I am too foolish to be a great man, nay I have not the knowledge of an ordinary man in me. So the words are used, Ps. 49:2. & 62.9. It seems Agur had not his knowledge by human institution, but by divine inspiration, as Amos had, Amos 7:14. Herein he declares his great humility, who would not attribute any wisdom to himself, but all unto God, Ps. 73:22.

Verse 3. {I neither learned wisdom} Or this, I have not learned wisdom, but I know the knowledge of the holy ones; That is, I have not been taught by men, but by God, as the angels of heaven are, by a more immediate illumination. They are called holy ones, Dan. 4:13, 17. & 8.17. Or, I have not attained to any great measure of true wisdom, or, of the knowledge of holy and heavenly things. There is a not, in the first member, which some (as in ordinary constructions;) would have to belong to the second member also; some confine it to the first only: whence this variety is.

{the knowledge of the holy} See upon Chapter 9:10. and the knowledge of the holy is understanding.

Verse 4. {Who hath ascended up into heaven; or descended?} This, and what else follows in this verse, tends only to this, to set out the difficulty, or rather impossibility of divine heavenly wisdom to man: to which purpose there is a whole chapter in Job, to wit, the 28. Surely there is a vein for the silver, &c. of which, see what is said upon Chapter 1:20. Wisdom crieth without, &c. as for those particular words, who hath ascended &c. see John 3:13. Rom. 10:6, 7. and upon Chapter 17:24. but the eyes of a fool are in the ends of the earth.

{Who hath ascended up into heaven} Who is everywhere, &c. None but God.

{who hath gathered the wind in his fist?} Job 38:4. &c. Ps. 104:3. &c. Isa. 40:12. &c.

{what is his name, and what is his son's name, if thou canst tell?} If any such man, that could do these things, ever were in the world, tell us somewhat of his generation, or pedigree? either father, or son. The word father is not here, but it may be included in the word name, because it was, and is yet the fashion among the Hebrews, and most Orientals, to name every man by his father; as here; Agur, the son of Jakeh, and the like. Or thus; if yet alive and in being; what is his name? Or if dead; where are any of his posterity? what is his son's name? Of Christ, Isa. 58:8. Who shall declare his generation? And it seems to have been a proverbial speech among the Jews, of one that was but an ordinary man, that they knew whence he was; (that is, his generation, father, mother &c.) as of one that was not, that they knew not; as of the Messias John 7:27. (though verse 42. of the same chapter, that Christ was to be of the seed of David, they knew well enough,) they speak.

Verse 5. {Every word of God is pure} Ps. 12:6. and 18.30. and 19.8.119.140.

{pure} Heb. purified.

{he is a shield unto them that put their trust in him} Ps. 18:30. & 84.11,12.

Verse 6. {Add thou not unto his words, lest he reprove thee and thou be found a liar} Deut. 4:2. & 12.32. Rev. 22:18, 19. To add, here, is as much as to counterfeit, or to impose: as when a man pretends to have had a revelation, or to deliver some message from God; which, if not true, he does impose upon God, and at the same time, but in another sense, does impose upon men too: a right impostor, in either sense.

{lest he reprove thee:} &c. God sometimes suffers impostors, through the credulity of men, and some false signs, (though true sometimes in the event, and that, by a special providence of God, to try us Deut. 13:1, 2. If there arise among you a prophet, &c.) to prevail very far: sometimes he speedily reproves them, when their forgeries and impostures, and pretended enthusiasms are soon discovered, and come to light: for which they are justly abhorred by all that have any solidity of either faith, or judgment in them.

Verse 7. {Two things have I required of thee} O God.

{deny me them not} Heb. withhold not from me.

{deny me them not before I die} So long as I live.

Verse 8. {Remove far from me vanity and lies} Take care of my soul and body, so as to keep me from falling into any vain or deceitful course, and to afford me a competent livelihood, fit for my estate and charge.

{feed me with food convenient for me} Matt. 6:11. Heb. of my allowance, or, my part. For in well-ordered families, every servant has his proportion daily, Chapter 31:15.

Verse 9. {Lest I be full, and deny thee, and say, Who is the Lord?} Deut. 32:15.

{Lest I be full, and deny thee} Meaning, that they that put their trust in their riches, forget God, and that by too much wealth, men have occasion to do so.

{deny thee} Heb. belie thee.

{and take the name of my God in vain} By false oaths.

Verse 10. {Accuse not a servant unto} Heb. hurt not with thy tongue.

{Accuse not a servant unto his master} For no fault, or for a light one. A servant's good will is not to be contemned.

{and thou be found guilty} To wit, Before God. Or, and thou be made desolate. That is, lest the fruit of his ill wishes fall upon you.

Verse 11. {There is a generation that curseth their father}, &c. Here begin his quaternaries, that is, his coupling, or comparing of things, by four in number: to which kind of expression his own genius, it seems, and fancy did lead him; and being not ordinary, it is the more emphatical, and apt to make the more impression in the fancy of the reader; as also, easier to be committed to memory. Of these quaternaries, from this to the end of the chapter, there be six in all. In this first, he proposes four kind of men or sinners, which of all others he conceived most abominable both in the sight of God and men. It is not so fully expressed here; but that to be the aim, may be confirmed from, Chapter 6:16. These six things doth the Lord hate, &c.

{that curseth their father, and doth not bless} The sense of this is further expressed verse 17. The eye that mocketh at his father, and despiseth to obey his mother, &c. So that, to curse, and, not to bless, is in effect no more, than to slight, and disobey.

Verse 12. {that are pure in their own eyes, and yet not washed}, &c. There be two kinds of pride; spiritual, and worldly pride. Sometimes they meet together in one: as when a man has a great opinion of his own goodness and excellent parts: and thereupon in his ordinary conversation openly ascribes to himself, and despises others; as the proud Pharisee did in the Gospel: and those in Esay, Chapter 65:5. Stand by thyself; come not near to me, for I am holier, &c. And sometimes they are severed: as if a man be humble and lowly, outwardly; but proud in himself, for this very humility, and whatsoever else he fancies good and commendable in himself: whether real, or imaginary. For distinction sake, we may call the one internal, and the other external pride: though commonly neither the one be without some external evidences; nor the other, ever found, but from some inward cause and distemper. The first kind seems to be specially intended here; as the second, in the next verse. By worldly pride, we comprehend that also, which is altogether grounded upon external things, as wealth, honor, beauty, and the like.

Verse 13. {lofty are their eyes} Chapter 6:17.

Verse 14. {There is a generation, whose teeth are as swords, and their jaw-teeth as knives}, &c. Job 29:17. Ps. 52:2. & 57.4.

Verse 15. {The horseleech hath two daughters}, &c. It does not appear clearly what this, and the next verse tend unto. For to take them barely, as if he intended only to tell us of some natural things that are unsatiable, is more proper to a naturalist, (as by some is well observed;) than one that takes upon him to teach and prophesy, verse 1. This has moved some of the Rabbins, to seek out strange interpretations, and they have found a way to make coherence of sense between the three verses here following; and those four before, from ver. 11. There is a generation that curseth their father, &c. They would have עלוקה, by inversion of letters, (עלק, for עקל) to signify here, not hirudinem, or horseleech: but perversitatem, that is, wickedness; and so make these four mentioned insatiable things, to be intended as particular punishments to those four kinds, or generations of sinners insisted upon in the former verses. To make this good and plausible, what they say of every particular word, except I apprehended more solidity in it than I do, would not, I think, be much to the purpose. Yet if any be so curious, they may read Aben Ezra, either in his own language; printed with divers Bibles: or, if they will, in Latin, as it is set out by Antonius Giggeius, a doctor of the Ambrosian College in Italy. Most expositors are of opinion, that by these several examples, the covetous unmerciful extortioner, and oppression of the poor, mentioned in the 14. verse, is aimed at: which is very probable.

{the horseleech hath two daughters} The leech has two forks in her tongue, which here he calls her two daughters, wherewith she sucks the blood, and is never satiate: even so are the covetous extortioners unsatiable. But this of two forks is denied by some, who quote authors, that have written of that subject. Not two they say: but three: and therefore by two daughters here, they understand any that resemble, in their conversation, the unsatiableness of the horseleech; such as are particularly mentioned in the following verse. A certain number, for an uncertain, as they would have it. Or, two daughters, because of the word, give, give; doubled.

Verse 16. {and the barren womb} Some; and the narrow womb. And there be reasons from nature, given for both. But I will not entertain my reader with such discourses.

{It is enough} Heb. Wealth.

Verse 17. {the raven} Such children shall come to an untimely end, and be denied burial. Those horrible judgments which, as of all sinners the most inhumane and unnatural, they must expect one day at the hands of God, are here set out by such temporal evils, as among men are commonly most dreaded. See before upon ver. 11. There is a generation that curseth, &c. Some such saying also ancient Grecians had concerning tyrants, the worst of men.

{of the valley} Which haunt the valleys to seek for carrion.

{the valley} Or, the brook.

Verse 19. {The way of an eagle in the air, the way of a serpent} Others instead of via, that is, the way: they translate, vestigium, the footstep. The words may seem to differ but little: but the difference of sense, that is made of these different words, is more apparent, and considerable. If we say footsteps, in the ordinary notion; it is sure enough, that neither, Eagle in the air; nor serpent upon a rock; nor ship, upon the sea, leave any print of either feet, bulk; or body, by which they may be traced. But then say they, how shall this be verified of, the way of a man with a maid: is not impregnation, or being with child (the natural and ordinary consequence) a very sufficient token or argument, by which the way of a man, in this kind may be known & descried? They may be thought to say somewhat: but upon further consideration, the objection will appear but weak and impertinent. For the question is not of consequents, (whether probable or necessary:) by which antecedent actions may in time be discovered; for so it may be objected of the rest; as for example, if a serpent pass by, though he may not be known by his footsteps, yet by some noise, (sibila lambebant linguis vibrantibus ora: in the poet:) or by some effect of his fierceness, or the like he may perchance: and so of the rest: but of certain signs and marks, in the place, in the nature of footsteps. But this will bring us to a physical consideration, never (though handled by many physicians and naturalists, at large;) to be determined; whether there be any certain natural signs of virginity, by which a maid may be known from her that is not. As for those signs mentioned in Scripture, most agree, that it was by a special dispensation of God, for a time, and no general case otherwise. They that will be so curious, as to desire further resolution in this particular, may read (not to mention others at this time:) Joh. Beverovicii Epistolicas Quæstiones, where they shall find this matter agitated both by a physician, and a divine; both learned men: yea and this very place we are now upon, considered of upon this occasion. Now those that are against this translation of the word, by vestigium, or footstep; and maintain it must be, way: (the most literal, to the original word:) they are put to it to tell us, what it is that is so extraordinary in the flight of an eagle, &c. that Solomon should here insist upon them, as things of such abstruseness, and not to be comprehended by the wit of man. Of an eagle, they say, because of all birds she only flies straight upwards: of a serpent, because of his swift motions without feet: of a ship, because of her structure, masts, sails: and especially her rudder, by which so vast a body is guided and turned at will; and lastly, for the way of a man in a maid, they tell us of some mysteries, affections, passions, secret wooings and communications, by which the most watchful are often deceived. I will forbear further arguing: and deliver my opinion as briefly as I can. When I have well weighed all circumstances and particulars, what is said by others, and what my own judgment does suggest unto me; my opinion is, that of the three first particulars, being but an introduction, as it were, to the last; footsteps will do best: of the last, ways. I conceive that Solomon his aim was, to set out the secret ways of young lovers, (not easily to be discerned or prevented by the greatest care of parents, or others, that have charge of them:) by things that have some affinity, in that they leave no print, or footstep after them; and consequently, to warn such whom it might concern, to be the more careful: not to trust words, countenance, protestations, and the like; but according to the custom of those times and places, to keep their virgins out of all sight, and access: which from this very custom of close keeping, and reclusedness, were called עלמות in the Hebrew tongue. Many such warnings we may find in ancient authors. And there may probably be some emphasis here in the very word עלמה Solomon intimating by that word, that though virgins be recluse, and out of sight, according to the ordinary custom; yet for all this, if there be not some extraordinary care and observation; a man may find a way, or make his way, to compass his designs. Of the secret ways and communications of lovers, besides comedies; Ovid, De arte amandi will sufficiently satisfy them that desire further satisfaction. And as for the nature of love, in reference to secrecy, there is an ancient inscription in some part of the world, which begins with Ælia Lælia Crispis: written so mystically and enigmatically, that it has posed the wits of many learned men to find out the meaning; and divers expositions have been made of it; both philosophical; and others: some supposing the philosopher's stone to be intended; others, some other thing: until at last some happily lighted upon the truth, and did so thoroughly unriddle it, that no further question, I think, can be made about it. As for the Jews' exception, and objection against Christians, that the word עלמה does not properly signify a maid; it can have no ground at all from this place, since it is ordinary, in all languages, and among all men, to call things by their names, and titles, according to outward appearance and profession; though in reality of truth it be quite contrary. That the same word דרך in the original text should be taken for footstep, properly, and for way more generally; there being so much affinity in the thing; can be no wonder at all: and it has been observed before more than once, that the same word, or phrase, where there is no such affinity in the thing, is sometimes used in different senses, in a very little compass of words: sometimes, in the same verse, or line. Besides, there is no necessity that עלמה here should be taken of a tainted, or corrupted maid: according to that interpretation of, the ways of man; of secret wooing, communications, &c. that has been insisted upon.

Verse 20. {of an adulterous woman} Though not the same spoken of in the former verse; yet the same thing, in effect, is still prosecuted: the mystical hidden courses of love, whether a maid, or a married woman be the object.

{midst} Heb. heart.

{and wipeth her mouth} She has her desire, and after counterfeits, as though she were an honest woman: as a licorish, and filching servant, eats stolen bread, and wipes his mouth after it, and appears as if he had not stolen it.

Verse 22. {For a servant when he reigneth}, &c. Chapter 19:10. These commonly abuse the state whereunto they are called; and the comforts they receive. There is no obscurity in the words; and no man, that has any knowledge of the world, will require further confirmation or illustration of the sense.

Verse 23. {an handmaid that is heir to her mistress} Which is married to her master after the death of her mistress.

Verse 24. {but they are exceeding wise} They contain matter of great instruction in them.

{exceeding wise} Heb. wise, made wise. See upon Chapter 6:6. consider her ways and be wise.

Verse 25. {The ants are a people not strong, yet they prepare their meat in the summer} Chapter 6:6. &c.

{ants are a people} Or, ants a people.

Verse 26. {The conies are but a feeble folk} So God's people, though feeble, have God as a powerful rock to protect them, Ps. 18:2. & 40.17. See upon Ps. 104:18. and the rocks for the conies.

{conies are but feeble} Or, conies feeble.

Verse 27. {The locusts have no king} How much more should those that have governors over them, live orderly under them.

{have} Or, which have.

{by bands} Heb. gathered together.

Verse 28. {The spider taketh hold with her hands, and is in kings' palaces} Chapter 22:29.

{taketh} Or, which taketh.

Verse 31. {greyhound} Or, horse. Heb. זרזיר of which word, not elsewhere to be found in the Scripture, there be divers other translations; as, cock, &c. but not any grounded upon so much probability as either of these, greyhound, or horse. See (who can, and desires further satisfaction) Fulleri Miscellanea, lib. 5. cap. 12.

{greyhound} Heb. girt in the loins.

{against whom there is no rising up} Eccles. 8:4. A king whose power is uncontrollable: or a king that keeps his subjects in due order, so that there is no insurrection in the state. This sense is not to be found fault with, as very proper to the place, and agreeable to the Hebrew words, מלך אלקום עמו Yet the learned reader may take notice from a very learned man, Mr. Edward Pocock, (as for his other abilities, but especially for his singular knowledge of the Oriental tongues, a great ornament to the University of Oxford:) that the same words according to the idiotism of the Arabic tongue, according to which divers places of the Scripture; in Job especially; (see one example upon Ps. 104:26. that Leviathan whom thou hast made, &c.) by learned expositors are interpreted: may also be translated, Rex cum quo populus, est: vel, Quem sequitur populus suus. That is, A king with his people about him: or, whom his people doth follow. And this would agree well with Chapter 14:28. In the multitude of people is the King's honour, &c.

Verse 32. {If thou hast done foolishly in lifting up thyself} If you have evil thoughts against your king, give them over, for you will not prevail, verse 31. Eccles. 8:3. & 10.20. The word also (according to best expositors) may more generally be interpreted, of any evil, which through error, or rashness, we are in the pursuit of. Many are of that nature. They would not willingly trespass, but if once they have entered upon a business, (or opinion;) though the unreasonableness of it does appear to them afterwards, they are so rigid and inflexible, (which they interpret constancy and resolution) they will hardly be persuaded to go back. This advice may belong to such.

{lay thine hand upon thy mouth} Job 21:5. & 40.4. Mic. 7:16.

Verse 33. {so the forcing of wrath bringeth forth strife} For, churning, wringing, and forcing, there is but one word in the original, מיץ and but one word (varied in numbers only, אף and אפים) for nose, and wrath; which makes the whole expression much sweeter, and proverb-like in the original Hebrew, than it can be in any translation. And so it is, not here only but in many others of these proverbs. By forcing of wrath, or forcing wrath, as some render it, is meant long, and reiterated provocations, able to extort an indignation even from the most gentle and patient. Then by contention, we must understand such as St. James writes of where envying and strife is, there is confusion and every evil work, James 3:16. Provocation of wrath inevitably brings forth strife and mischief.

CHAPTER 31

Verse 1. {The words of king Lemuel} That is, of Solomon, who was called Lemuel, that is, of God, because God had ordained him to be king over Israel, rather than any of his elder brethren, 1 Kings 2:15, 22. Or, it may be, was so called of mother, in his infancy, with some inversion or transposition of letters, for more easy pronunciation: from his right name Solomon. It is very ordinary, in all places of the world.

{the prophecy that his mother taught him} The doctrine, see upon Chapter 30:1. even the prophecy) which his mother Bathsheba taught him.

Verse 2. {What my son! and what the son of my womb}, &c. This abrupt beginning, and often repetition of the word son, does well set out the affectionate care of a tender and wise mother, for her dearest child, in this main business. Many mothers, yea most, have affection enough to their children (an affection of fondness and cockering:) but they use it not aright, for their good and virtuous education. Less of that affection, would do their children more good.

{the son of my vows} Whom I made many vows to God for, before I had you, as 1 Sam. 1:11. Or, that you might be king.

Verse 3. {Give not thy strength unto women} Solomon was forewarned to avoid wantonness by his mother here, and by his father, Chapter 5:9. yet he fell into it. Wisdom and instruction fail of their fruit oftentimes.

{nor thy ways to that which destroyeth kings} Meaning, that women are the destruction of kings, if they haunt them, Chapter 7:26.

Verse 4. {it is not for kings to drink wine} That is, the king must not give himself unto immoderate drinking, and so neglect his office, which is to execute judgment. See Ecclesiastes 10:16, 17.

{to drink wine} Either, to drink wine without mixture, a thing not used in those hot countries, (whereof see upon Ps. 75:8. full of mixture:) but by intemperate men, in Latin properly called merobii: or to drink wine not for strength (for which use it was ordained by God, and for comfort in time of need:) but for drunkenness: Eccles. 10:17.

Verse 5. {Lest they drink and forget the law} Quid non ebrietas designat? as the Latin poet. There is no manner of wickedness that drunkenness is not capable of, and they guilty, in some measure, that willfully, and wittingly, expose themselves to the danger of it.

{pervert} Heb. alter.

{of any of the afflicted} Heb. of all the sons of affliction.

Verse 6. {Give strong drink to him that is ready to perish, and wine to those that be of heavy hearts} Upon this place, (as is conceived by many,) especially, was that custom of the Jews grounded, to give wine to them that were condemned to death: as we read in Christ's case, Matt. 27:24. (according to some copies: for others read there ὄξος, vinegar; not οἶνον, wine: but see Beza there;) and Mark 15:23. called therefore Amos 2:8. the wine of the condemned: according to some; though otherwise, and more probably interpreted, by most. But that there was such a custom among the Jews, no man does question: and all Rabbins bear witness: but whether at all, or how justly grounded upon these words of Solomon, is another question; concerning which all are not of one opinion. But this is not a place for it. Certain it is, that Solomon's words, (and that according to best expositors) will admit of a more general interpretation: ready to perish, that is, through poverty, &c. as Deut. 26:5. a Syrian ready to perish was my father, &c. which is confirmed by the verse following, Let him drink, and forget his poverty, &c. and that wine is proper and natural, to revive the heart of the distressed and afflicted, whether through want, or any other cross and affliction, we are told, Ps. 104:15.

{of heavy heart} Heb. bitter of soul.

Verse 8. {Open thy mouth for the dumb} Defend their cause that are in great danger, and unable to help themselves, Chapter 24:11.

{such as are appointed to destruction} Heb. the sons of destruction. See upon Chapter 24:11, 12.

Verse 9. {judge righteously, and plead the cause of the poor and needy} Lev. 19:15. Deut. 1:16. See also upon Ps. 72:4. He shall judge the poor of the people, &c.

Verse 10. {Who can find a virtuous woman} Chapter 12:4. This commendation of a good wife is set out elegantly in the Hebrew. Every verse to the end of the chapter begins with a several Hebrew letter, according to the alphabet: as divers choice psalms do. See upon Psalm 25. at the end.

Verse 11. {The heart of her husband doth safely trust in her} Commits with confidence the household affairs to her, as Potiphar did to Joseph, Gen. 39:4, 6.

{he shall have no need of spoil} He shall not need to get riches by indirect means, as many soldiers do; for his wife will fill his house with goods, as the camp is full after the spoil of a city: Or, spoils may be put here for all manner of provision: which is the more likely, and, by most, approved interpretation. See the like Ps. 111:5. and verse 15. here, giveth meat to her household.

Verse 14. {She bringeth her food from afar} She sells her cloth to the merchant for things needful, verse 24. Or, rather, she provides for all necessaries for her house, and housekeeping, (whereof divers things come from far places) long before hand; and in due season; that she may not be to seek, when she should use them.

Verse 15. {giveth meat to her household} As a lion rises betimes to get a prey, that may serve him and his all the day; so does she rise herself, and raise her maids betimes, to get food for her family by labor.

{meat} Or, prey, Ps. 111:5. See before upon 11. no need of spoil.

{a portion to her maidens} To appoint every one their stint of work, or, of meat.

Verse 16. {and buyeth it} She purchases it with the gains of her travail.

{buyeth} Heb. taketh.

{with the fruit of her hands she planteth a vineyard} She not only looks that her servants work, but works herself also, verse 27.

Verse 17. {She girdeth her loins with strength} She uses vigilancy and diligence, in her labor, 2 Kings 4:29.

Verse 18. {She perceiveth} Heb. she tasteth.

{She perceiveth} Or, When she perceiveth.

{She perceiveth that her merchandise is good} Her tractatio, or negotiatio; as the word סחרה is also translated; that is, her dealings, doings, negotiation. She considers of it upon her pillow, (which is the best time for consideration) and finding that all matters thrive with her, according to her own heart's desire; she reaps this fruit of her labors, proper to herself, and, and greater than any other: a complacency within herself, and sweet contentment of mind. This is likely to be in the night, especially, when the thoughts are most free: which, as I conceive, gave Solomon occasion immediately upon it, to mention, her candle burning in the night. Most others make this to be the coherence, (which is very good so too,) that finding how all things thrive with her, she is thereby encouraged to increase her industry, and to labor night and day; which nevertheless must be understood as spoken hyperbolically, or figuratively, implying no more, in effect, but that she plies her business with great constancy and alacrity. Were it not for this coherence between the two members of the verse; this her tasting of her merchandise, might very literally be understood of her both skill, and care in tasting and trying her several wares and commodities, before she paid for them; no contemptible commendation, in point of economy, and domestic providence. Ὥσπερ οὖν (says an ancient author to this purpose) ἐπειδάν τις καταπλεύσῃ τῶν ἐμπόρων, — ἀλλὰ πρότερον γευσάμενος, &c. that is, As when an unknown merchant comes to you with a ship laden with wares, (or provisions) you do not presently discredit him, because unknown, but having first tasted of his wine, or whatever else it is, that he brings, having made trial of it, if it please you, you buy of it; if it does not, you leave it: So, &c.

Verse 19. {She layeth her hands to the spindle} There be divers things in this description, that seem to belong to an industrious poor woman, such a one as the best of Latin poets does describe at large in that excellent poem of his called Moretum: one, who by her labor, and industry, makes a hard shift to get her living: other things again, that set out an industrious indeed, but very wealthy woman; a woman, of great rank and quality. It may be that Solomon might of purpose, mix both; to show, that whether rich or poor, a woman may be virtuous and industrious in her kind, according to her temporal estate and condition. But withal, we must know, that divers things have reference to particular customs of those times, much different from ours; (at least in England,) as that which is written here of the spindle, or distaff. For certain it is, (as by divers testimonies of ancient authors may further appear.) that time was, when even kings' daughters were not ashamed of that employment.

{her hands} Or, then her hands.

Verse 20. {She stretcheth} Heb. she spreadeth.

{yea, she reacheth forth her hands} She not only gets to maintain her family, but also to give to the poor, which she does liberally, not with one hand alone, but with both, when need is.

Verse 21. {scarlet} Or, double garments.

{her clothing is silk and purple} This may be understood, as spoken hyperbolically, or metaphorically, for choice and good. Byssus (which may be translated, either silk, as here; or, fine linen, as in Luke: the Hebrew שש does comprehend both) & purpura, are an expression of excess, Luke 16:19. However, rich and honorable women may be clothed with silk and purple; it becomes them well enough; so they do not make that their chiefest ornament, and be proud of it, which does very ill become true nobility.

{silk and purple} Some learned men (see Bochartus, in his Geographia Sacra:) would have silk and purple, by a figure called ἓν διὰ δυοῖν (often mentioned in these observations) to be byssum purpura tinctam; that is, silk dyed with purple. I will not dispute it, because it is not material to the sense.

Verse 22. {She maketh herself coverings of tapestry} For beds.

Verse 23. {Her husband is known} Noted, because of his wife's good housewifery, or by the good clothes she makes him.

{in the gates} In the assemblies and places of judgment, Chapter 1:21. Ruth 4:1.

Verse 24. {and selleth it} She not only provides cloth for her family, but also to sell, and for a great price.

Verse 25. {and she shall rejoice in time to come} Or, and she laugheth at the time to come. That is, she is so well provided of all things necessary for her family, that she fears no want. See Job 5:21, 22.

Verse 26. {She openeth her mouth with wisdom} She teaches her children and servants, not only the fear of God, but also how to labor, and get a living, and also how to be provident, that they may be bountiful unto the poor in future times.

{and in her tongue is the law of kindness} Et instructio gratiæ super lingua ejus; according to some: that is, And instruction of grace is in, or upon her tongue. Instruction of grace, for, gracious instruction; according to the Hebrew idiotism, very frequent in all parts of Scripture.

Verse 28. {Her children arise up} To do reverence to her, when she comes in, and they speak highly of her, as well living as dead.

{her} Or, her sayings, as Ps. 105:15.

Verse 29. {Many daughters have done virtuously} This is the commendation her husband and children give her.

{have done virtuously} Or, have gotten riches.

{excellest them all} Heb. ascendest above them all.

Verse 30. {a woman that feareth the Lord} Before he spoke of the apparel of her body, now he declares the apparel of her mind, which is the fear of God, and that is her greatest ornament, 1 Pet. 3:4, 5. whether joined with beauty, or severed from it.

{she shall be praised} Heb. shall praise herself. That is, shall give just cause to all men to praise her, verse 31.

Verse 31. {Give her of the fruit of her hands} Confess her diligent labors, and commend her therefore.

{let her own works praise her in the gates} Forasmuch as the most honorable are clad in the apparel that she made, Acts 9:39. Or, let them speak in the public assemblies of her curious works, to her great praise, when she is dead and gone. She shall have praise, both in public and private.