mh_parser/vol_split/20 - Proverbs/Chapter 12.xml

<div2 id="Prov.xiii" n="xiii" next="Prov.xiv" prev="Prov.xii" progress="78.16%" title="Chapter XII">
<h2 id="Prov.xiii-p0.1">P R O V E R B S</h2>
<h3 id="Prov.xiii-p0.2">CHAP. XII.</h3>
<h4 id="Prov.xiii-p0.3">Advantages of the Righteous.</h4>
<scripCom id="Prov.xiii-p0.4" osisRef="Bible:Prov.12" parsed="|Prov|12|0|0|0" passage="Pr 12" type="Commentary"/>
<scripCom id="Prov.xiii-p0.5" osisRef="Bible:Prov.12.1" parsed="|Prov|12|1|0|0" passage="Pr 12:1" type="Commentary"/><div class="Commentary" id="Bible:Prov.12.1">
<p class="passage" id="Prov.xiii-p1">1 Whoso loveth instruction loveth knowledge: but
he that hateth reproof <i>is</i> brutish.</p>
<p class="indent" id="Prov.xiii-p2">We are here taught to try whether we have
grace or no by enquiring how we stand affected to the means of
grace. 1. Those that have grace and love it will delight in all the
instructions that are given them by way of counsel; admonition, or
reproof, by the word or providence of God; they will value a good
education, and think it not a hardship, but a happiness, to be
under a strict and prudent discipline. Those that love a faithful
ministry, that value it, and sit under it with pleasure, make it to
appear that they <i>love knowledge.</i> 2. Those show themselves
not only void of grace, but void of common sense, that take it as
an affront to be told of their faults, and an imposition upon their
liberty to be put in mind of their duty: <i>He that hates reproof
is</i> not only foolish, but <i>brutish,</i> like the horse and the
mule that have no understanding, or the ox that kicks against the
goad. Those that desire to live in loose families and societies,
where they may be under no check, that stifle the convictions of
their own consciences, and count those their enemies that tell them
the truth, are the <i>brutish</i> here meant.</p>
</div><scripCom id="Prov.xiii-p2.1" osisRef="Bible:Prov.12.2" parsed="|Prov|12|2|0|0" passage="Pr 12:2" type="Commentary"/><div class="Commentary" id="Bible:Prov.12.2">
<p class="passage" id="Prov.xiii-p3">2 A good <i>man</i> obtaineth favour of the
<span class="smallcaps" id="Prov.xiii-p3.1">Lord</span>: but a man of wicked devices
will he condemn.</p>
<p class="indent" id="Prov.xiii-p4">Note, 1. We are really as we are with God.
Those are happy, truly happy, for ever happy, that <i>obtain favour
of the Lord,</i> though the world frown upon them, and they find
little favour with men; for in God's favour is life, and that is
the fountain of all good. On the other hand those are miserable
whom <i>he condemns,</i> however men may applaud them, and cry them
up; whom he condemns he condemns to the second death. 2. We are
with God as we are with men, as we have our conversation in this
world. Our Father judges of his children very much by their conduct
one to another; and therefore <i>a good man,</i> that is merciful,
and charitable, and does good, <i>draws out favour from the
Lord</i> by his prayers; but a malicious man, that devises
wickedness against his neighbours, <i>he will condemn,</i> as
unworthy of a place in his kingdom.</p>
</div><scripCom id="Prov.xiii-p4.1" osisRef="Bible:Prov.12.3" parsed="|Prov|12|3|0|0" passage="Pr 12:3" type="Commentary"/><div class="Commentary" id="Bible:Prov.12.3">
<p class="passage" id="Prov.xiii-p5">3 A man shall not be established by wickedness:
but the root of the righteous shall not be moved.</p>
<p class="indent" id="Prov.xiii-p6">Note, 1. Though men may advance themselves
by sinful arts, they cannot by such arts settle and secure
themselves; though they may get large estates they cannot get such
as will abide: <i>A man shall not be established by wickedness;</i>
it may set him in high places, but they are slippery places,
<scripRef id="Prov.xiii-p6.1" osisRef="Bible:Ps.73.18" parsed="|Ps|73|18|0|0" passage="Ps 73:18">Ps. lxxiii. 18</scripRef>. That
prosperity which is raised by sin is built on the sand, and so it
will soon appear. 2. Though good men may have but little of the
world, yet that little will last, and what is honestly got will
wear well: <i>The root of the righteous shall not be moved,</i>
though their branches may be shaken. Those that by faith are rooted
in Christ are firmly fixed; in him their comfort and happiness are
so rooted as never to be rooted up.</p>
</div><scripCom id="Prov.xiii-p6.2" osisRef="Bible:Prov.12.4" parsed="|Prov|12|4|0|0" passage="Pr 12:4" type="Commentary"/><div class="Commentary" id="Bible:Prov.12.4">
<p class="passage" id="Prov.xiii-p7">4 A virtuous woman <i>is</i> a crown to her
husband: but she that maketh ashamed <i>is</i> as rottenness in his
bones.</p>
<p class="indent" id="Prov.xiii-p8">Note, 1. He that is blessed with a good
wife is as happy as if he were upon the throne, for she is no less
than <i>a crown</i> to him. <i>A virtuous woman,</i> that is pious
and prudent, ingenious and industrious, that is active for the good
of her family and looks well to the ways of her household, that
makes conscience of her duty in every relation, a woman of spirit,
that can bear crosses without disturbance, such a one owns her
husband for her head, and therefore she <i>is a crown</i> to him,
not only a credit and honour to him, as <i>a crown</i> is an
ornament, but supports and keeps up his authority in his family, as
<i>a crown</i> is an ensign of power. She is submissive and
faithful to him and by her example teaches his children and
servants to be so too. 2. He that is plagued with a bad wife is as
miserable as if he were upon the dunghill; for she is no better
than <i>rottenness in his bones,</i> an incurable disease, besides
that <i>she makes him ashamed.</i> She that is silly and slothful,
wasteful and wanton, passionate and ill-tongued, ruins both the
credit and comfort of her husband. If he go abroad, his head is
hung down, for his wife's faults turn to his reproach. If he retire
into himself, his heart is sunk; he is continually uneasy; it is an
affliction that preys much upon the spirits.</p>
</div><scripCom id="Prov.xiii-p8.1" osisRef="Bible:Prov.12.5" parsed="|Prov|12|5|0|0" passage="Pr 12:5" type="Commentary"/><div class="Commentary" id="Bible:Prov.12.5">
<p class="passage" id="Prov.xiii-p9">5 The thoughts of the righteous <i>are</i>
right: <i>but</i> the counsels of the wicked <i>are</i> deceit.</p>
<p class="indent" id="Prov.xiii-p10">Note, 1. The word of God is a discerner of
the thoughts and intents of the heart, and judges them. We mistake
if we imagine that thoughts are free. No, they are under the divine
cognizance, and therefore under the divine command. 2. We ought to
be observers of the thoughts and intents of our own hearts, and to
judge of ourselves by them; for they are the first-born of the
soul, that have most of its image undisguised. Right thoughts are a
righteous man's best evidences, as nothing more certainly proves a
man wicked than wicked contrivances and designs. A good man may
have in his mind bad suggestions, but he does not indulge them and
harbour them till they are ripened into bad projects and
resolutions. 3. It is a man's honour to mean honestly, and to have
his thoughts right, though a word or action may be misplaced, or
mistimed, or at least misinterpreted. But it is a man's shame to
lie always at catch, to act with deceit, with trick and design, not
only with a long reach, but with an overreach.</p>
</div><scripCom id="Prov.xiii-p10.1" osisRef="Bible:Prov.12.6" parsed="|Prov|12|6|0|0" passage="Pr 12:6" type="Commentary"/><div class="Commentary" id="Bible:Prov.12.6">
<p class="passage" id="Prov.xiii-p11">6 The words of the wicked <i>are</i> to lie in
wait for blood: but the mouth of the upright shall deliver
them.</p>
<p class="indent" id="Prov.xiii-p12">In the foregoing verse the <i>thoughts</i>
of the wicked and righteous were compared; here their <i>words,</i>
and those are as the abundance of the heart is. 1. Wicked people
speak mischief to their neighbours; and wicked indeed those are
whose <i>words</i> are to <i>lie in wait for blood;</i> their
tongues are swords to those that stand in their way, to good men
whom they hate and persecute. See an instance, <scripRef id="Prov.xiii-p12.1" osisRef="Bible:Luke.20.20-Luke.20.21" parsed="|Luke|20|20|20|21" passage="Lu 20:20,21">Luke xx. 20, 21</scripRef>. 2. Good men speak help to
their neighbours: The <i>mouth of the upright</i> is ready to be
opened in the cause of those that are oppressed (<scripRef id="Prov.xiii-p12.2" osisRef="Bible:Prov.31.8" parsed="|Prov|31|8|0|0" passage="Pr 31:8"><i>ch.</i> xxxi. 8</scripRef>), to plead for them, to
witness for them, and so to <i>deliver them,</i> particularly those
whom the wicked <i>lie in wait</i> for. A man may sometimes do a
very good work with one good word.</p>
</div><scripCom id="Prov.xiii-p12.3" osisRef="Bible:Prov.12.7" parsed="|Prov|12|7|0|0" passage="Pr 12:7" type="Commentary"/><div class="Commentary" id="Bible:Prov.12.7">
<p class="passage" id="Prov.xiii-p13">7 The wicked are overthrown, and <i>are</i> not:
but the house of the righteous shall stand.</p>
<p class="indent" id="Prov.xiii-p14">We are here taught as before (<scripRef id="Prov.xiii-p14.1" osisRef="Bible:Prov.12.3 Bible:Prov.10.25 Bible:Prov.10.30" parsed="|Prov|12|3|0|0;|Prov|10|25|0|0;|Prov|10|30|0|0" passage="Pr 12:3,Pr 10:25,30"><i>v.</i> 3 and <i>ch.</i> x. 25,
30</scripRef>), 1. That the <i>triumphing of the wicked is
short.</i> They may be exalted for a while, but in a little time
they are <i>overthrown and are not;</i> their trouble proves their
overthrow, and those who made a great show disappear, and their
place knows them no more. <i>Turn the wicked, and they are not;</i>
they stand in such a slippery place that the least touch of trouble
brings them down, like the apples of Sodom, which look fair, but
touch them and they go to dust. 2. That the prosperity of the
righteous has a good bottom and will endure. Death will remove
them, but their <i>house</i> shall <i>stand,</i> their families
shall be kept up, and the generation of the upright shall be
blessed.</p>
</div><scripCom id="Prov.xiii-p14.2" osisRef="Bible:Prov.12.8" parsed="|Prov|12|8|0|0" passage="Pr 12:8" type="Commentary"/><div class="Commentary" id="Bible:Prov.12.8">
<p class="passage" id="Prov.xiii-p15">8 A man shall be commended according to his
wisdom: but he that is of a perverse heart shall be despised.</p>
<p class="indent" id="Prov.xiii-p16">We are here told whence to expect a good
name. Reputation is what most have a high regard to and stand much
upon. Now it is certain, 1. The best reputation is that which
attends virtue and serious piety, and the prudent conduct of life:
<i>A man shall be commended</i> by all that are wise and good, in
conformity to the judgment of God himself, which we are sure is
<i>according to truth,</i> not according to his riches or
preferments, his craft and subtlety, but <i>according to his
wisdom,</i> the honesty of his designs and the prudent choice of
means to compass them. 2. The worst reproach is that which follows
wickedness and an opposition to that which is good: <i>He that is
of a perverse heart,</i> that turns aside to crooked ways, and goes
on frowardly in them, <i>shall be despised.</i> Providence will
bring him to poverty and contempt, and all that have a true sense
of honour will despise him as unworthy to be dealt with and unfit
to be trusted, as a blemish and scandal to mankind.</p>
</div><scripCom id="Prov.xiii-p16.1" osisRef="Bible:Prov.12.9" parsed="|Prov|12|9|0|0" passage="Pr 12:9" type="Commentary"/><div class="Commentary" id="Bible:Prov.12.9">
<p class="passage" id="Prov.xiii-p17">9 <i>He that is</i> despised, and hath a
servant, <i>is</i> better than he that honoureth himself, and
lacketh bread.</p>
<p class="indent" id="Prov.xiii-p18">Note, 1. It is the folly of some that they
covet to make a great figure abroad, take place, and take state, as
persons of quality, and yet want necessaries at home, and, if their
debts were paid, would not be worth a morsel of bread, nay,
perhaps, pinch their bellies to put it on their backs, that they
may appear very gay, because fine feathers make fine birds. 2. The
condition and character of those is every way better who content
themselves in a lower sphere, where they are despised for the
plainness of their dress and the meanness of their post, that they
may be able to afford themselves, not only necessaries, but
conveniences, in their own houses, not only bread, but a servant to
attend them and take some of their work off their hands. Those that
contrive to live plentifully and comfortably at home are to be
preferred before those that affect nothing so much as to appear
splendid abroad, though they have not wherewithal to maintain their
appearance, whose hearts are unhumbled when their condition is
low.</p>
</div><scripCom id="Prov.xiii-p18.1" osisRef="Bible:Prov.12.10" parsed="|Prov|12|10|0|0" passage="Pr 12:10" type="Commentary"/><div class="Commentary" id="Bible:Prov.12.10">
<p class="passage" id="Prov.xiii-p19">10 A righteous <i>man</i> regardeth the life of
his beast: but the tender mercies of the wicked <i>are</i>
cruel.</p>
<p class="indent" id="Prov.xiii-p20">See here, 1. To how great a degree a good
man will be merciful; he has not only a compassion for the human
nature under its greatest abasements, but he regards even <i>the
life of his beast,</i> not only because it is his servant, but
because it is God's creature, and in conformity to Providence,
which <i>preserves man and beast.</i> The beasts that are under our
care must be provided for, must have convenient food and rest, must
in no case be abused or tyrannised over. Balaam was checked for
beating his ass. The law took care for oxen. Those therefore are
unrighteous men that are not just to the brute-creatures; those
that are furious and barbarous to them evidence, and confirm in
themselves, a habit of barbarity, and help to make the creation
groan, <scripRef id="Prov.xiii-p20.1" osisRef="Bible:Rom.8.22" parsed="|Rom|8|22|0|0" passage="Ro 8:22">Rom. viii. 22</scripRef>. 2. To
how great a degree a wicked man will be unmerciful; even his
<i>tender mercies</i> are <i>cruel;</i> that natural compassion
which is in him, as a man, is lost, and, by the power of
corruption, is turned into hard-heartedness; even that which they
will have to pass for compassion is really cruel, as Pilate's
resolution concerning Christ the innocent, <i>I will chastise him
and let him go.</i> Their pretended kindnesses are only a cover for
purposed cruelties.</p>
</div><scripCom id="Prov.xiii-p20.2" osisRef="Bible:Prov.12.11" parsed="|Prov|12|11|0|0" passage="Pr 12:11" type="Commentary"/><div class="Commentary" id="Bible:Prov.12.11">
<p class="passage" id="Prov.xiii-p21">11 He that tilleth his land shall be satisfied
with bread: but he that followeth vain <i>persons is</i> void of
understanding.</p>
<p class="indent" id="Prov.xiii-p22">Note, 1. It is men's wisdom to mind their
business and follow an honest calling, for that is the way, by the
blessing of God, to get a livelihood: <i>He that tills his
land,</i> of which he is either the owner or the occupant, that
keeps to his word and is willing to take pains, if he do not raise
an estate by it (what need is there of that?), yet he <i>shall be
satisfied with bread,</i> shall have food convenient for himself
and his family, enough to bear his charges comfortably through the
world. Even the sentence of wrath has this mercy in it, Thou shalt
<i>eat bread,</i> though it be <i>in the sweat of thy face.</i>
Cain was denied this, <scripRef id="Prov.xiii-p22.1" osisRef="Bible:Gen.4.12" parsed="|Gen|4|12|0|0" passage="Ge 4:12">Gen. iv.
12</scripRef>. Be busy, and that is the true way to be easy. Keep
thy shop and thy shop will keep thee. <i>Thou shalt eat the labour
of thy hands.</i> 2. It is men's folly to neglect their business.
Those are <i>void of understanding</i> that do so, for then they
fall in with idle companions and follow them in their evil courses,
and so come to want bread, at least bread of their own, and make
themselves burdensome to others, eating the bread out of other
people's mouths.</p>
</div><scripCom id="Prov.xiii-p22.2" osisRef="Bible:Prov.12.12" parsed="|Prov|12|12|0|0" passage="Pr 12:12" type="Commentary"/><div class="Commentary" id="Bible:Prov.12.12">
<p class="passage" id="Prov.xiii-p23">12 The wicked desireth the net of evil
<i>men:</i> but the root of the righteous yieldeth
<i>fruit.</i></p>
<p class="indent" id="Prov.xiii-p24">See here, 1. What is the care and aim of a
wicked man; he would do mischief: He <i>desires the net of evil
men.</i> "Oh that I were but as cunning as such a man, to make a
hand of those I deal with, that I had but his art of over-reaching,
that I could but take my revenge on one I have spite to as
effectually as he can!" He desires the <i>strong-hold, or
fortress,</i> of evil men (so some read it), to act securely in
doing mischief, that it may not turn upon him. 2. What is the care
and aim of a good man: His <i>root yields fruit,</i> and is his
strength and stability, and that is it that he desires, to do good
and to be fixed and confirmed in doing good. The wicked desires
only a net wherewith to fish for himself; the righteous desires to
yield fruit for the benefit of others and God's glory, <scripRef id="Prov.xiii-p24.1" osisRef="Bible:Rom.14.6" parsed="|Rom|14|6|0|0" passage="Ro 14:6">Rom. xiv. 6</scripRef>.</p>
<h4 id="Prov.xiii-p24.2">Truth and Falsehood.</h4>
</div><scripCom id="Prov.xiii-p24.3" osisRef="Bible:Prov.12.13" parsed="|Prov|12|13|0|0" passage="Pr 12:13" type="Commentary"/><div class="Commentary" id="Bible:Prov.12.13">
<p class="passage" id="Prov.xiii-p25">13 The wicked is snared by the transgression of
<i>his</i> lips: but the just shall come out of trouble.</p>
<p class="indent" id="Prov.xiii-p26">See here, 1. The wicked entangling
themselves in trouble by their folly, when God in justice leaves
them to themselves. They are often <i>snared by the transgression
of their lips</i> and their throats are cut with their own tongues.
By <i>speaking evil of dignities</i> they expose themselves to
public justice; by giving ill language they become obnoxious to
private resentments, are sued for defamation, and actions on the
case for words are brought against them. Many a man has paid dearly
in this world for the transgression of his lips, and has felt the
lash on his back for want of a bridle upon his tongue, <scripRef id="Prov.xiii-p26.1" osisRef="Bible:Ps.64.8" parsed="|Ps|64|8|0|0" passage="Ps 64:8">Ps. lxiv. 8</scripRef>. 2. The righteous
extricating themselves out of trouble by their own wisdom, when God
in mercy comes in for their succour: <i>The just shall come out</i>
of such troubles as the wicked throw themselves headlong into. It
is intimated that the just may perhaps come into trouble; but,
<i>though they fall, they shall not be utterly cast down,</i>
<scripRef id="Prov.xiii-p26.2" osisRef="Bible:Ps.34.19" parsed="|Ps|34|19|0|0" passage="Ps 34:19">Ps. xxxiv. 19</scripRef>.</p>
</div><scripCom id="Prov.xiii-p26.3" osisRef="Bible:Prov.12.14" parsed="|Prov|12|14|0|0" passage="Pr 12:14" type="Commentary"/><div class="Commentary" id="Bible:Prov.12.14">
<p class="passage" id="Prov.xiii-p27">14 A man shall be satisfied with good by the
fruit of <i>his</i> mouth: and the recompence of a man's hands
shall be rendered unto him.</p>
<p class="indent" id="Prov.xiii-p28">We are here assured, for our quickening to
every good word and work, 1. That even good words will turn to a
good account (<scripRef id="Prov.xiii-p28.1" osisRef="Bible:Prov.12.14" parsed="|Prov|12|14|0|0" passage="Pr 12:14"><i>v.</i>
14</scripRef>): <i>A man shall be satisfied with good</i> (that is,
he shall gain present comfort, that inward pleasure which is truly
satisfying) <i>by the fruit of his mouth,</i> by the good he does
with his pious discourse and prudent advice. While we are teaching
others we may ourselves learn, and feed on the bread of life we
break to others. 2. That good works, much more, will be abundantly
rewarded: The <i>recompence of a man's hands</i> for all his work
and labour of love, all he has done for the glory of God and the
good of his generation, <i>shall be rendered unto him,</i> and he
shall reap as he has sown. Or it may be understood of the general
rule of justice; God will <i>render to every man according to his
work,</i> <scripRef id="Prov.xiii-p28.2" osisRef="Bible:Rom.2.6" parsed="|Rom|2|6|0|0" passage="Ro 2:6">Rom. ii. 6</scripRef>.</p>
</div><scripCom id="Prov.xiii-p28.3" osisRef="Bible:Prov.12.15" parsed="|Prov|12|15|0|0" passage="Pr 12:15" type="Commentary"/><div class="Commentary" id="Bible:Prov.12.15">
<p class="passage" id="Prov.xiii-p29">15 The way of a fool <i>is</i> right in his own
eyes: but he that hearkeneth unto counsel <i>is</i> wise.</p>
<p class="indent" id="Prov.xiii-p30">See here, 1. What it is that keeps a fool
from being wise: <i>His way is right in his own eyes;</i> he thinks
he is in the right in every thing he does, and <i>therefore</i>
asks no advice, because he does not apprehend he needs it; he is
confident he knows the way, and cannot miss it, and therefore never
enquires the way. The rule he goes by is to do that which is
<i>right in his own eyes,</i> to walk in the way of his heart.
<i>Quicquid libet, licet—He makes his will his law.</i> He is a
fool that is governed by his eye, and not by his conscience. 2.
What it is that keeps a wise man from being a fool; he is willing
to be advised, desires to have counsel given him, and <i>hearkens
to counsel,</i> being diffident of his own judgment and having a
value for the direction of those that are wise and good. He is wise
(it is a sign he is so, and he is likely to continue so) whose ear
is always open to good advice.</p>
</div><scripCom id="Prov.xiii-p30.1" osisRef="Bible:Prov.12.16" parsed="|Prov|12|16|0|0" passage="Pr 12:16" type="Commentary"/><div class="Commentary" id="Bible:Prov.12.16">
<p class="passage" id="Prov.xiii-p31">16 A fool's wrath is presently known: but a
prudent <i>man</i> covereth shame.</p>
<p class="indent" id="Prov.xiii-p32">Note, 1. Passion is folly: <i>A fool is
known by his anger</i> (so some read it); not but that a wise man
may be angry when there is just cause for it, but then he has his
anger under check and direction, is <i>lord of his anger,</i>
whereas a fool's anger lords it over him. He that, when he is
provoked, breaks out into indecent expressions, in words or
behaviour, whose passion alters his countenance, makes him
outrageous, and leads him to forget himself, <i>Nabal</i> certainly
is his name and <i>folly is with him. A fool's indignation is known
in the day;</i> he proclaims it openly, whatever company he is in.
Or it is known in the day he is provoked; he cannot defer showing
his resentments. Those that are soon angry, that are quickly put
into a flame by the least spark, have not that rule which they
ought to have over their own spirits. 2. Meekness is wisdom: <i>A
prudent man covers shame.</i> (1.) He covers the passion that is in
his own breast; when his <i>spirit is stirred,</i> and his <i>heart
hot within him,</i> he keeps his mouth as with a bridle, and
suppresses his resentments, by smothering and stifling them. Anger
is shame, and, though a wise man be not perfectly free from it, yet
he is ashamed of it, rebukes it, and suffers not the evil spirit to
speak. (2.) He covers the provocation that is given him, the
indignity that is done him, winks at it, covers it as much as may
be from himself, that he may not carry his resentments of it too
far. It is a kindness to ourselves, and contributes to the repose
of our own minds, to extenuate and excuse the injuries and affronts
that we receive, instead of aggravating them and making the worst
of them, as we are apt to do.</p>
</div><scripCom id="Prov.xiii-p32.1" osisRef="Bible:Prov.12.17" parsed="|Prov|12|17|0|0" passage="Pr 12:17" type="Commentary"/><div class="Commentary" id="Bible:Prov.12.17">
<p class="passage" id="Prov.xiii-p33">17 <i>He that</i> speaketh truth sheweth forth
righteousness: but a false witness deceit.</p>
<p class="indent" id="Prov.xiii-p34">Here is, 1. A faithful witness commended
for an honest man. <i>He that</i> makes conscience of <i>speaking
truth,</i> and representing every thing fairly, to the best of his
knowledge, whether in judgment or in common conversation, whether
he be upon his oath or no, he <i>shows forth righteousness;</i> he
makes it to appear that he is governed and actuated by the
principles and laws of righteousness, and he promotes justice by
doing honour to it and serving the administration of it. 2. A false
witness condemned for a cheat; he <i>shows forth deceit,</i> not
only how little conscience he makes of deceiving those he deals
with, but how much pleasure he takes in it, and that he is
possessed by a lying spirit, <scripRef id="Prov.xiii-p34.1" osisRef="Bible:Jer.9.3-Jer.9.5" parsed="|Jer|9|3|9|5" passage="Jer 9:3-5">Jer. ix.
3-5</scripRef>. We are all concerned to possess ourselves with a
dread and detestation of the sin of lying (<scripRef id="Prov.xiii-p34.2" osisRef="Bible:Ps.119.163" parsed="|Ps|119|163|0|0" passage="Ps 119:163">Ps. cxix. 163</scripRef>) and with a reigning
principle of honesty.</p>
</div><scripCom id="Prov.xiii-p34.3" osisRef="Bible:Prov.12.18" parsed="|Prov|12|18|0|0" passage="Pr 12:18" type="Commentary"/><div class="Commentary" id="Bible:Prov.12.18">
<p class="passage" id="Prov.xiii-p35">18 There is that speaketh like the piercings of
a sword: but the tongue of the wise <i>is</i> health.</p>
<p class="indent" id="Prov.xiii-p36">The tongue is death or life, poison or
medicine, as it is used. 1. There are words that are cutting and
killing, that are <i>like the piercings of a sword.</i> Opprobrious
words grieve the spirits of those to whom they are spoken, and cut
them to the heart. Slanders, like a sword, wound the reputation of
those of whom they are uttered, and perhaps incurably. Whisperings
and evil surmises, like a sword, divide and cut asunder the bounds
of love and friendship, and separate those that have been dearest
to each other. 2. There are words that are curing and healing:
<i>The tongue of the wise is health,</i> closing up those wounds
which the backbiting tongue had given, making all whole again,
restoring peace, and accommodating matters in variance and
persuading to reconciliation. Wisdom will find out proper remedies
against the mischiefs that are made by detraction and
evil-speaking.</p>
</div><scripCom id="Prov.xiii-p36.1" osisRef="Bible:Prov.12.19" parsed="|Prov|12|19|0|0" passage="Pr 12:19" type="Commentary"/><div class="Commentary" id="Bible:Prov.12.19">
<p class="passage" id="Prov.xiii-p37">19 The lip of truth shall be established for
ever: but a lying tongue <i>is</i> but for a moment.</p>
<p class="indent" id="Prov.xiii-p38">Be it observed, to the honour of truth,
that sacred thing, 1. That, if truth be spoken, it will hold good,
and, whoever may be disobliged by it and angry at it, yet it will
keep its ground. Great is the truth and will prevail. What is true
will be always true; we may abide by it, and need not fear being
disproved and put to shame. 2. That, if truth be denied, yet in
time it will transpire. A <i>lying tongue,</i> that puts false
colours upon things, <i>is but for a moment.</i> The lie will be
disproved. The liar, when he comes to be examined, will be found in
several stories, and not consistent with himself as he is that
speaks truth; and, when he is found in a lie, he cannot gain his
point, nor will he afterwards be credited. Truth may be eclipsed,
but it will come to light. Those therefore that make a lie their
refuge will find it a refuge of lies.</p>
<h4 id="Prov.xiii-p38.1">Weighty Sayings.</h4>
</div><scripCom id="Prov.xiii-p38.2" osisRef="Bible:Prov.12.20" parsed="|Prov|12|20|0|0" passage="Pr 12:20" type="Commentary"/><div class="Commentary" id="Bible:Prov.12.20">
<p class="passage" id="Prov.xiii-p39">20 Deceit <i>is</i> in the heart of them that
imagine evil: but to the counsellors of peace <i>is</i> joy.</p>
<p class="indent" id="Prov.xiii-p40">Note, 1. Those that devise mischief
contrive, for the accomplishing of it, how to impose upon others;
but it will prove, in the end, that they deceive themselves. Those
that <i>imagine evil,</i> under colour of friendship, have their
hearts full of this and the other advantage and satisfaction which
they shall gain by it, but it is all a cheat. Let them imagine it
ever so artfully, deceivers will be deceived. 2. Those that consult
the good of their neighbours, that study the things which make for
peace and give peaceable advice, promote healing attempts and
contrive healing methods, and, according as their sphere is,
further the public welfare, will have not only the credit, but the
comfort of it. They will have joy and success, perhaps beyond their
expectation. <i>Blessed are the peace-makers.</i></p>
</div><scripCom id="Prov.xiii-p40.1" osisRef="Bible:Prov.12.21" parsed="|Prov|12|21|0|0" passage="Pr 12:21" type="Commentary"/><div class="Commentary" id="Bible:Prov.12.21">
<p class="passage" id="Prov.xiii-p41">21 There shall no evil happen to the just: but
the wicked shall be filled with mischief.</p>
<p class="indent" id="Prov.xiii-p42">Note, 1. Piety is a sure protection. If men
be sincerely righteous, the righteous God has engaged that no evil
shall happen to them. He will, by the power of his grace in them,
that principle of justice, keep them from the evil of sin; so that,
though they be tempted, yet they shall not be overcome by the
temptation, and though they may come into trouble, into many
troubles, yet to them those troubles shall have no evil in them,
whatever they have to others (<scripRef id="Prov.xiii-p42.1" osisRef="Bible:Ps.91.10" parsed="|Ps|91|10|0|0" passage="Ps 91:10">Ps. xci.
10</scripRef>), for they shall be overruled to work for their good.
2. Wickedness is as sure a destruction. Those that live in contempt
of God and man, that are set on mischief, with mischief they
<i>shall be filled.</i> They shall be more mischievous, shall be
<i>filled with all unrighteousness,</i> <scripRef id="Prov.xiii-p42.2" osisRef="Bible:Rom.1.29" parsed="|Rom|1|29|0|0" passage="Ro 1:29">Rom. i. 29</scripRef>. Or they shall be made miserable
with the mischiefs that shall come upon them. Those that delight in
mischief shall have enough of it. Some read the whole verse thus,
<i>There shall no evil happen to the just, though the wicked be
filled with mischief</i> and spite against them. They shall be safe
under the protection of Heaven, though hell itself break loose upon
them.</p>
</div><scripCom id="Prov.xiii-p42.3" osisRef="Bible:Prov.12.22" parsed="|Prov|12|22|0|0" passage="Pr 12:22" type="Commentary"/><div class="Commentary" id="Bible:Prov.12.22">
<p class="passage" id="Prov.xiii-p43">22 Lying lips <i>are</i> abomination to the
<span class="smallcaps" id="Prov.xiii-p43.1">Lord</span>: but they that deal truly
<i>are</i> his delight.</p>
<p class="indent" id="Prov.xiii-p44">We are here taught, 1. To hate lying, and
to keep at the utmost distance from it, because it is an
abomination to the Lord, and renders those abominable in his sight
that allow themselves in it, not only because it is a breach of his
law, but because it is destructive to human society. 2. To make
conscience of truth, not only in our words, but in all our actions,
because those that <i>deal truly</i> and sincerely in all their
dealings are <i>his delight,</i> and he is well pleased with them.
We delight to converse with, and make use of, those that are honest
and that we may put a confidence in; such therefore let us be, that
we may recommend ourselves to the favour both of God and man.</p>
</div><scripCom id="Prov.xiii-p44.1" osisRef="Bible:Prov.12.23" parsed="|Prov|12|23|0|0" passage="Pr 12:23" type="Commentary"/><div class="Commentary" id="Bible:Prov.12.23">
<p class="passage" id="Prov.xiii-p45">23 A prudent man concealeth knowledge: but the
heart of fools proclaimeth foolishness.</p>
<p class="indent" id="Prov.xiii-p46">Note, 1. He that is wise does not affect to
proclaim his wisdom, and it is his honour that he does not. He
communicates his knowledge when it may turn to the edification of
others, but he conceals it when the showing of it would only tend
to his own commendation. Knowing men, if they be prudent men, will
carefully avoid every thing that savours of ostentation, and not
take all occasions to show their learning and reading, but only to
use it for good purposes, and then let <i>their own works praise
them. Ars est celare artem—The perfection of art is to conceal
it.</i> 2. He that is foolish cannot avoid proclaiming his folly,
and it is his shame that he cannot: <i>The heart of fools,</i> by
their foolish words and actions, <i>proclaims foolishness;</i>
either they do not desire to hide it, so little sense have they of
good and evil, honour and dishonour, or they know not how to hide
it, so little discretion have they in the management of themselves,
<scripRef id="Prov.xiii-p46.1" osisRef="Bible:Eccl.10.3" parsed="|Eccl|10|3|0|0" passage="Ec 10:3">Eccl. x. 3</scripRef>.</p>
</div><scripCom id="Prov.xiii-p46.2" osisRef="Bible:Prov.12.24" parsed="|Prov|12|24|0|0" passage="Pr 12:24" type="Commentary"/><div class="Commentary" id="Bible:Prov.12.24">
<p class="passage" id="Prov.xiii-p47">24 The hand of the diligent shall bear rule: but
the slothful shall be under tribute.</p>
<p class="indent" id="Prov.xiii-p48">Note, 1. Industry is the way to preferment.
Solomon advanced Jeroboam because he saw that he was an industrious
young man, and minded his business, <scripRef id="Prov.xiii-p48.1" osisRef="Bible:1Kgs.11.28" parsed="|1Kgs|11|28|0|0" passage="1Ki 11:28">1
Kings xi. 28</scripRef>. Men that take pains in study and
serviceableness will thereby gain such an interest and reputation
as will give them a dominion over all about them, by which means
many have risen strangely. He that has been <i>faithful in a few
things</i> shall be made <i>ruler over many things.</i> The elders,
that <i>labour in the word and doctrine,</i> are <i>worthy of
double honour;</i> and those that are diligent when they are young
will get that which will enable them to rule, and so to rest, when
they are old. 2. Knavery is the way to slavery: <i>The slothful</i>
and careless, or rather the <i>deceitful</i> (for so the word
signifies), <i>shall be under tribute.</i> Those that, because they
will not take pains in an honest calling, live by their shifts and
arts of dishonesty, are paltry and beggarly, and will be kept
under. Those that are diligent and honest when they are apprentices
will come to be masters; but those that are otherwise are the fools
who, all their days, must be <i>servants to the wise in
heart.</i></p>
</div><scripCom id="Prov.xiii-p48.2" osisRef="Bible:Prov.12.25" parsed="|Prov|12|25|0|0" passage="Pr 12:25" type="Commentary"/><div class="Commentary" id="Bible:Prov.12.25">
<p class="passage" id="Prov.xiii-p49">25 Heaviness in the heart of man maketh it
stoop: but a good word maketh it glad.</p>
<p class="indent" id="Prov.xiii-p50">Here is, 1. The cause and consequence of
melancholy. It is <i>heaviness in the heart;</i> it is a load of
care, and fear, and sorrow, upon the spirits, depressing them, and
disabling them to exert themselves with any vigour on what is to be
done or fortitude in what is to borne; it makes them stoop,
prostrates and sinks them. Those that are thus oppressed can
neither do the duty nor take the comfort of any relation,
condition, or conversation. Those therefore that are inclined to it
should watch and pray against it. 2. The cure of it: <i>A good
word</i> from God, applied by faith, <i>makes it glad;</i> such a
word is that (says one of the rabbin), <i>Cast thy burden upon the
Lord, and he shall sustain thee;</i> the good word of God,
particularly the gospel, is designed to make the hearts glad that
are weary and heavy-laden, <scripRef id="Prov.xiii-p50.1" osisRef="Bible:Matt.11.28" parsed="|Matt|11|28|0|0" passage="Mt 11:28">Matt. xi.
28</scripRef>. Ministers are to be helpers of this joy.</p>
</div><scripCom id="Prov.xiii-p50.2" osisRef="Bible:Prov.12.26" parsed="|Prov|12|26|0|0" passage="Pr 12:26" type="Commentary"/><div class="Commentary" id="Bible:Prov.12.26">
<p class="passage" id="Prov.xiii-p51">26 The righteous <i>is</i> more excellent than
his neighbour: but the way of the wicked seduceth them.</p>
<p class="indent" id="Prov.xiii-p52">See here, 1. That good men do well for
themselves; for they have in themselves an excellent character, and
they secure to themselves an excellent portion, and in both they
excel other people: <i>The righteous is more abundant than his
neighbour</i> (so the margin); he is richer, though not in this
world's goods, yet in the graces and comforts of the Spirit, which
are the true riches. There is a true excellency in religion; it
ennobles men, inspires them with generous principles, makes them
substantial; it is an excellency which is, in the sight of God, of
great price, who is the true Judge of excellency. His neighbour may
make a greater figure in the world, may be more applauded, but the
righteous man has the intrinsic worth. 2. That wicked men do ill
for themselves; they walk in a way which <i>seduces them.</i> It
seems to them to be not only a pleasant way, but the right way; it
is so agreeable to flesh and blood that they therefore flatter
themselves with an opinion that it cannot be amiss, but they will
not gain the point they aim at, nor enjoy the good they hope for.
It is all a cheat; and therefore the righteous is wiser and happier
than his neighbour, that yet despise him and trample upon him.</p>
</div><scripCom id="Prov.xiii-p52.1" osisRef="Bible:Prov.12.27" parsed="|Prov|12|27|0|0" passage="Pr 12:27" type="Commentary"/><div class="Commentary" id="Bible:Prov.12.27">
<p class="passage" id="Prov.xiii-p53">27 The slothful <i>man</i> roasteth not that
which he took in hunting: but the substance of a diligent man
<i>is</i> precious.</p>
<p class="indent" id="Prov.xiii-p54">Here is, 1. That which may make us hate
slothfulness and deceit, for the word here, as before, signifies
both: <i>The slothful</i> deceitful <i>man</i> has roast meat, but
that which he roasts is not what he himself <i>took in hunting,</i>
no, it is what others took pains for, and he lives upon the fruit
of their labours, like the drones in the hive. Or, if slothful
deceitful men have taken any thing by hunting (as sportsmen are
seldom men of business), yet they do not roast it when they have
taken it; they have no comfort in the enjoyment of it; perhaps God
in his providence cuts them short of it. 2. That which may make us
in love with industry and honesty, that the <i>substance of a
diligent man,</i> though it be not great perhaps, <i>is</i> yet
<i>precious.</i> It comes from the blessing of God; he has comfort
in it; it does him good, and his family. It is his own daily bread,
not bread out of other people's mouths, and therefore he sees God
gives it to him in answer to his prayer.</p>
</div><scripCom id="Prov.xiii-p54.1" osisRef="Bible:Prov.12.28" parsed="|Prov|12|28|0|0" passage="Pr 12:28" type="Commentary"/><div class="Commentary" id="Bible:Prov.12.28">
<p class="passage" id="Prov.xiii-p55">28 In the way of righteousness <i>is</i> life;
and <i>in</i> the pathway <i>thereof there is</i> no death.</p>
<p class="indent" id="Prov.xiii-p56">The way of religion is here recommended to
us, 1. As a straight, plain, easy way; it is <i>the way of
righteousness.</i> God's commands (the rule we are to walk by) are
all holy, just, and good. Religion has right reason and equity on
its side; it is a <i>path-way,</i> a way which God has cast up for
us (<scripRef id="Prov.xiii-p56.1" osisRef="Bible:Isa.35.8" parsed="|Isa|35|8|0|0" passage="Isa 35:8">Isa. xxxv. 8</scripRef>); it is a
highway, the king's highway, the King of kings' highway, a way
which is tracked before us by all the saints, the good old way,
full of the footsteps of the flock. 2. As a safe, pleasant,
comfortable way. (1.) There is not only life at the end, but there
is life in the way; all true comfort and satisfaction. The favour
of God, which is better than life; the Spirit, who is life. (2.)
There is not only life in it, but so as that in it <i>there is no
death,</i> none of that sorrow of the world which works death and
is an allay to our present joy and life. There is no end of that
life that is in the way of righteousness. Here there is life, but
there is death too. <i>In the way of righteousness</i> there <i>is
life, and no death,</i> life and immortality.</p>
</div></div2>