mh_parser/vol_split/20 - Proverbs/Chapter 17.xml

<div2 id="Prov.xviii" n="xviii" next="Prov.xix" prev="Prov.xvii" progress="80.82%" title="Chapter XVII">
<h2 id="Prov.xviii-p0.1">P R O V E R B S</h2>
<h3 id="Prov.xviii-p0.2">CHAP. XVII.</h3>
<h4 id="Prov.xviii-p0.3">Falsehood and Oppression
Reproved.</h4>
<scripCom id="Prov.xviii-p0.4" osisRef="Bible:Prov.17" parsed="|Prov|17|0|0|0" passage="Pr 17" type="Commentary"/>
<scripCom id="Prov.xviii-p0.5" osisRef="Bible:Prov.17.1" parsed="|Prov|17|1|0|0" passage="Pr 17:1" type="Commentary"/><div class="Commentary" id="Bible:Prov.17.1">
<p class="passage" id="Prov.xviii-p1">1 Better <i>is</i> a dry morsel, and quietness
therewith, than an house full of sacrifices <i>with</i> strife.</p>
<p class="indent" id="Prov.xviii-p2">These words recommend family-love and
peace, as conducing very much to the comfort of human life. 1.
Those that live in unity and quietness, not only free from
jealousies and animosities, but vying in mutual endearments, and
obliging to one another, live very comfortably, though they are low
in the world, work hard and fare hard, though they have but each of
them <i>a morsel,</i> and that <i>a dry morsel.</i> There may be
peace and quietness where there are not three meals a day, provided
there by a joint satisfaction in God's providence and a mutual
satisfaction in each other's prudence. Holy love may be found in a
cottage. 2. Those that live in contention, that are always jarring
and brawling, and reflecting upon one another, though they have
plenty of dainties, <i>a house full of sacrifices,</i> live
uncomfortably; they cannot expect the blessing of God upon them and
what they have, nor can they have any true relish of their
enjoyments, much less any peace in their own consciences. Love will
sweeten a <i>dry morsel,</i> but strife will sour and embitter <i>a
house full of sacrifices.</i> A little of the leaven of malice will
leaven all the enjoyments.</p>
</div><scripCom id="Prov.xviii-p2.1" osisRef="Bible:Prov.17.2" parsed="|Prov|17|2|0|0" passage="Pr 17:2" type="Commentary"/><div class="Commentary" id="Bible:Prov.17.2">
<p class="passage" id="Prov.xviii-p3">2 A wise servant shall have rule over a son that
causeth shame, and shall have part of the inheritance among the
brethren.</p>
<p class="indent" id="Prov.xviii-p4">Note, 1. True merit does not go by dignity.
All agree that the son in the family is more worthy than the
servant (<scripRef id="Prov.xviii-p4.1" osisRef="Bible:John.8.35" parsed="|John|8|35|0|0" passage="Joh 8:35">John viii. 35</scripRef>),
and yet sometimes it so happens that the servant is wise, and a
blessing and credit to the family, when the son is a fool, and a
burden and shame to the family. Eliezer of Damascus, though Abram
could not bear to think that he should be his heir, was a stay to
the family, when he obtained a wife for Isaac; whereas Ishmael, a
son, was a shame to it, when he mocked Isaac. 2. True dignity will
go by merit. If a servant be wise, and manage things well, he shall
be further trusted, and not only <i>have rule</i> with, but <i>rule
over a son that causes shame;</i> for God and nature have designed
that <i>the fool shall be servant to the wise in heart.</i> Nay, a
prudent servant may perhaps come to have such an interest in his
master as to be taken in for a child's share of the estate and to
<i>have part of the inheritance among the brethren.</i></p>
</div><scripCom id="Prov.xviii-p4.2" osisRef="Bible:Prov.17.3" parsed="|Prov|17|3|0|0" passage="Pr 17:3" type="Commentary"/><div class="Commentary" id="Bible:Prov.17.3">
<p class="passage" id="Prov.xviii-p5">3 The fining pot <i>is</i> for silver, and the
furnace for gold: but the <span class="smallcaps" id="Prov.xviii-p5.1">Lord</span>
trieth the hearts.</p>
<p class="indent" id="Prov.xviii-p6">Note, 1. The hearts of the children of men
are subject, not only to God's view, but to his judgment: As <i>the
fining-pot is for silver,</i> both to prove it and to improve it so
<i>the Lord tries the hearts;</i> he searches whether they are
standard or no, and those that are he refines and makes purer,
<scripRef id="Prov.xviii-p6.1" osisRef="Bible:Jer.17.10" parsed="|Jer|17|10|0|0" passage="Jer 17:10">Jer. xvii. 10</scripRef>. God tries
the heart by affliction (<scripRef id="Prov.xviii-p6.2" osisRef="Bible:Ps.66.10-Ps.66.11" parsed="|Ps|66|10|66|11" passage="Ps 66:10,11">Ps. lxvi.
10, 11</scripRef>), and often chooses his people in that furnace
(<scripRef id="Prov.xviii-p6.3" osisRef="Bible:Isa.48.10" parsed="|Isa|48|10|0|0" passage="Isa 48:10">Isa. xlviii. 10</scripRef>) and
makes them choice. 2. It is God only that <i>tries the hearts.</i>
Men may try their <i>silver</i> and <i>gold</i> with <i>the
fining-pot and the furnace,</i> but they have no such way of trying
one another's hearts; God only does that, who is both the searcher
and the sovereign of the heart.</p>
</div><scripCom id="Prov.xviii-p6.4" osisRef="Bible:Prov.17.4" parsed="|Prov|17|4|0|0" passage="Pr 17:4" type="Commentary"/><div class="Commentary" id="Bible:Prov.17.4">
<p class="passage" id="Prov.xviii-p7">4 A wicked doer giveth heed to false lips;
<i>and</i> a liar giveth ear to a naughty tongue.</p>
<p class="indent" id="Prov.xviii-p8">Note, 1. Those that design to do ill
support themselves by falsehood and lying: <i>A wicked doer
gives</i> ear, with a great deal of pleasure, <i>to false lips,</i>
that will justify him in the ill he does, to those that aim to make
public disturbances, catch greedily at libels, and false stories,
that defame the government and the administration. 2. Those that
take the liberty to tell lies take a pleasure in hearing them told:
<i>A liar gives</i> heed to a malicious backbiting tongue, that he
may have something to graft his lies upon, and with which to give
them some colour of truth and so to support them. Sinners will
strengthen one another's hands; and those show that they are bad
themselves who court the acquaintance and need the assistance of
those that are bad.</p>
</div><scripCom id="Prov.xviii-p8.1" osisRef="Bible:Prov.17.5" parsed="|Prov|17|5|0|0" passage="Pr 17:5" type="Commentary"/><div class="Commentary" id="Bible:Prov.17.5">
<p class="passage" id="Prov.xviii-p9">5 Whoso mocketh the poor reproacheth his Maker:
<i>and</i> he that is glad at calamities shall not be
unpunished.</p>
<p class="indent" id="Prov.xviii-p10">See here, 1. What a great sin those are
guilty of who trample upon the poor, who ridicule their wants and
the meanness of their appearance, upbraid them with their poverty,
and take advantage from their weakness to be abusive and injurious
to them. They <i>reproach their Maker,</i> put a great contempt and
affront upon him, who allotted the poor to the condition they are
in, owns them, and takes care of them, and can, when he pleases,
reduce us to that condition. Let those that thus reproach their
Maker know that they shall be called to an account for it,
<scripRef id="Prov.xviii-p10.1" osisRef="Bible:Matt.25.40-Matt.25.41 Bible:Prov.14.31" parsed="|Matt|25|40|25|41;|Prov|14|31|0|0" passage="Mt 25:40,41,Pr 14:31">Matt. xxv. 40, 41; Prov.
xiv. 31</scripRef>. 2. What great danger those are in of falling
into trouble themselves who are pleased to see and hear of the
troubles of others: <i>He that is glad at calamities,</i> that he
may be built up upon the ruins of others, and regales himself with
the judgments of God when they are abroad, let him know that he
<i>shall not go unpunished;</i> the cup shall be put into his hand,
<scripRef id="Prov.xviii-p10.2" osisRef="Bible:Ezek.25.6-Ezek.25.7" parsed="|Ezek|25|6|25|7" passage="Eze 25:6,7">Ezek. xxv. 6, 7</scripRef>.</p>
<h4 id="Prov.xviii-p10.3">Common Truths.</h4>
</div><scripCom id="Prov.xviii-p10.4" osisRef="Bible:Prov.17.6" parsed="|Prov|17|6|0|0" passage="Pr 17:6" type="Commentary"/><div class="Commentary" id="Bible:Prov.17.6">
<p class="passage" id="Prov.xviii-p11">6 Children's children <i>are</i> the crown of
old men; and the glory of children <i>are</i> their fathers.</p>
<p class="indent" id="Prov.xviii-p12">They are so, that is, they should be so,
and, if they conduct themselves worthily, they are so. 1. It is an
honour to parents when they are old to leave children, and
<i>children's children,</i> growing up, that tread in the steps of
their virtues, and are likely to maintain and advance the
reputation of their families. It is an honour to a man to live so
long as to see his children's children (<scripRef id="Prov.xviii-p12.1" osisRef="Bible:Ps.128.6 Bible:Gen.50.23" parsed="|Ps|128|6|0|0;|Gen|50|23|0|0" passage="Ps 128:6,Ge 50:23">Ps. cxxviii. 6; Gen. l. 23</scripRef>), to see
his house built up in them, and to see them likely to serve their
generation according to the will of God. This crowns and completes
their comfort in this world. 2. It is an honour to children to have
wise and godly parents, and to have them continued to them even
after they have themselves grown up and settled in the world. Those
are unnatural children who reckon their aged parents a burden to
them, and think they live too long; whereas, if the children be
wise and good, it is as much their honour as can be that thereby
they are comforts to their parents in the unpleasant days of their
old age.</p>
</div><scripCom id="Prov.xviii-p12.2" osisRef="Bible:Prov.17.7" parsed="|Prov|17|7|0|0" passage="Pr 17:7" type="Commentary"/><div class="Commentary" id="Bible:Prov.17.7">
<p class="passage" id="Prov.xviii-p13">7 Excellent speech becometh not a fool: much
less do lying lips a prince.</p>
<p class="indent" id="Prov.xviii-p14">Two things are here represented as very
absurd: 1. That men of no repute should be dictators. What can be
more unbecoming than for fools, who are known to have little sense
and discretion, to pretend to that which is above them and which
they were never cut out for? A fool, in Solomon's proverbs,
signifies a wicked man, whom <i>excellent speech</i> does not
become, because his conversation gives the lie to his excellent
speech. What have those to do to declare God's statutes who <i>hate
instruction?</i> <scripRef id="Prov.xviii-p14.1" osisRef="Bible:Ps.50.16" parsed="|Ps|50|16|0|0" passage="Ps 50:16">Ps. l. 16</scripRef>.
Christ would not suffer the unclean spirits to say that they knew
him to be the Son of God. See <scripRef id="Prov.xviii-p14.2" osisRef="Bible:Acts.16.17-Acts.16.18" parsed="|Acts|16|17|16|18" passage="Ac 16:17,18">Acts
xvi. 17, 18</scripRef>. 2. That men of great repute should be
deceivers. If it is unbecoming a despicable man to presume to speak
as a philosopher or politician, and nobody heeds him, being
prejudiced against his character, much more unbecoming is it for a
prince, for a man of honour, to take advantage from his character
and the confidence that is put in him to lie, and dissemble, and
make no conscience of breaking his word. Lying ill becomes any man,
but worst a prince, so corrupt is the modern policy, which
insinuates that princes ought not to make themselves slaves to
their words further than is for their interest, and <i>Qui nescit
dissimulare nescit regnare—He who knows not how to dissemble knows
not how to reign.</i></p>
</div><scripCom id="Prov.xviii-p14.3" osisRef="Bible:Prov.17.8" parsed="|Prov|17|8|0|0" passage="Pr 17:8" type="Commentary"/><div class="Commentary" id="Bible:Prov.17.8">
<p class="passage" id="Prov.xviii-p15">8 A gift <i>is as</i> a precious stone in the
eyes of him that hath it: whithersoever it turneth, it
prospereth.</p>
<p class="indent" id="Prov.xviii-p16">The design of this observation is to show,
1. That those who have money in their hand think they can do any
thing with it. Rich men value a little money as if it were a
<i>precious stone,</i> and value themselves on it as if it gave
them not only ornament, but power, and every one were bound to be
at their beck, even justice itself. Whithersoever they turn this
sparkling diamond they expect it should dazzle the eyes of all, and
make them do just what they would have them do in hopes of it. The
deepest bag will carry the cause. Fee high, and you may have what
you will. 2. That those who have money in their eye, and set their
hearts upon it, will do any thing for it: <i>A bribe is as a
precious stone in the eyes of him that takes it;</i> it has a great
influence upon him, and he will be sure to go the way that it leads
him, hither and thither, though contrary to justice and not
consistent with himself.</p>
</div><scripCom id="Prov.xviii-p16.1" osisRef="Bible:Prov.17.9" parsed="|Prov|17|9|0|0" passage="Pr 17:9" type="Commentary"/><div class="Commentary" id="Bible:Prov.17.9">
<p class="passage" id="Prov.xviii-p17">9 He that covereth a transgression seeketh love;
but he that repeateth a matter separateth <i>very</i> friends.</p>
<p class="indent" id="Prov.xviii-p18">Note, 1. The way to preserve peace among
relations and neighbours is to make the best of every thing, not to
tell others what has been said or done against them when it is not
at all necessary to their safety, nor to take notice of what has
been said or done against them when it is not at all necessary to
their safety, nor to take notice of what has been said or done
against ourselves, but to excuse both, and put the best
construction upon them. "It was an oversight; therefore overlook
it. It was done through forgetfulness; therefore forget it. It
perhaps made nothing of you; do you make nothing of it." 2. The
ripping up of faults is the ripping out of love, and nothing tends
more to the separating of friends, and setting them at variance,
than the <i>repeating of matters</i> that have been in variance;
for they commonly lose nothing in the repetition, but the things
themselves are aggravated and the passions about them revived and
exasperated. The best method of peace is by an amnesty or act of
oblivion.</p>
</div><scripCom id="Prov.xviii-p18.1" osisRef="Bible:Prov.17.10" parsed="|Prov|17|10|0|0" passage="Pr 17:10" type="Commentary"/><div class="Commentary" id="Bible:Prov.17.10">
<p class="passage" id="Prov.xviii-p19">10 A reproof entereth more into a wise man than
an hundred stripes into a fool.</p>
<p class="indent" id="Prov.xviii-p20">Note, 1. A word is enough to the wise. A
gentle reproof will enter not only into the head, but into the
heart of a wise man, so as to have a strong influence upon him;
for, if but a hint be given to conscience, let it alone to carry it
on and prosecute it. 2. Stripes are not enough for a fool, to make
him sensible of his errors, that he may repent of them, and be more
cautious for the future. He that is sottish and wilful is very
rarely benefited by severity. David is softened with, <i>Thou art
the man;</i> but Pharaoh remains hard under all the plagues of
Egypt.</p>
</div><scripCom id="Prov.xviii-p20.1" osisRef="Bible:Prov.17.11" parsed="|Prov|17|11|0|0" passage="Pr 17:11" type="Commentary"/><div class="Commentary" id="Bible:Prov.17.11">
<p class="passage" id="Prov.xviii-p21">11 An evil <i>man</i> seeketh only rebellion:
therefore a cruel messenger shall be sent against him.</p>
<p class="indent" id="Prov.xviii-p22">Here is the sin and punishment of an evil
man. 1. His sin. He is an evil man indeed that seeks all occasions
to rebel against God, and the government God has set over him, and
to contradict and quarrel with those about him. <i>Quærit
jurgia—He picks quarrels;</i> so some. There are some that are
actuated by a spirit of opposition, that will contradict for
contradiction-sake, that will go on frowardly in their wicked ways
in spite of all restraint and check. <i>A rebellious man seeks
mischief</i> (so some read it), watches all opportunities to
disturb the public peace. 2. His punishment. Because he will not be
reclaimed by mild and gentle methods, <i>a cruel messenger shall be
sent against him,</i> some dreadful judgment or other, as a
messenger from God. Angels, God's messengers, shall be employed as
ministers of his justice against him, <scripRef id="Prov.xviii-p22.1" osisRef="Bible:Ps.78.49" parsed="|Ps|78|49|0|0" passage="Ps 78:49">Ps. lxxviii. 49</scripRef>. Satan, the angel of death,
shall be let loose upon him, and the <i>messengers</i> of Satan.
His prince shall send a sergeant to arrest him, an executioner to
cut him off. He that <i>kicks against the pricks</i> is <i>waited
for of the sword.</i></p>
<h4 id="Prov.xviii-p22.2">Weighty Sayings.</h4>
</div><scripCom id="Prov.xviii-p22.3" osisRef="Bible:Prov.17.12" parsed="|Prov|17|12|0|0" passage="Pr 17:12" type="Commentary"/><div class="Commentary" id="Bible:Prov.17.12">
<p class="passage" id="Prov.xviii-p23">12 Let a bear robbed of her whelps meet a man,
rather than a fool in his folly.</p>
<p class="indent" id="Prov.xviii-p24">Note, 1. A passionate man is a brutish man.
However at other times he may have some wisdom, take him in his
passion ungoverned, and he is a <i>fool in his folly;</i> those are
fools in whose bosom anger rests and in whose countenance anger
rages. He has put off man, and is become like a bear, a raging
bear, <i>a bear robbed of her whelps;</i> he is as fond of the
gratifications of his lusts and passions as a bear of her whelps
(which, though ugly, are her own), as eager in the pursuit of them
as she is in quest of her whelps when they are missing, and as full
of indignation if crossed in the pursuit. 2. He is a dangerous man,
falls foul of every one that stands in his way, though innocent,
though his friend, as a bear robbed of her whelps sets upon the
first man she meets as the robber. <i>Ira furor brevis est—Anger
is temporary madness.</i> One may more easily stop, escape, or
guard against an enraged bear, than an outrageous angry man. Let us
therefore watch over our own passions (lest they get head and do
mischief) and so consult our own honour; and let us avoid the
company of furious men, and get out of their way when they are in
their fury, and so consult our own safety. <i>Currenti cede
furori—Give place unto wrath.</i></p>
</div><scripCom id="Prov.xviii-p24.1" osisRef="Bible:Prov.17.13" parsed="|Prov|17|13|0|0" passage="Pr 17:13" type="Commentary"/><div class="Commentary" id="Bible:Prov.17.13">
<p class="passage" id="Prov.xviii-p25">13 Whoso rewardeth evil for good, evil shall not
depart from his house.</p>
<p class="indent" id="Prov.xviii-p26">A malicious mischievous man is here
represented, 1. As ungrateful to his friends. He oftentimes is so
absurd and insensible of kindnesses done him that he renders
<i>evil for good.</i> David met with those that were his
adversaries for his love, <scripRef id="Prov.xviii-p26.1" osisRef="Bible:Ps.109.4" parsed="|Ps|109|4|0|0" passage="Ps 109:4">Ps. cix.
4</scripRef>. To render evil for evil is brutish, but to render
evil for good is devilish. He is an ill-natured man who, because he
is resolved not to return a kindness, will revenge it. 2. As
therein unkind to his family, for he entails a curse upon it. This
is a crime so heinous that it shall be punished, not only in his
person, but in his posterity, for whom he thus treasures up wrath.
<i>The sword shall not depart from</i> David's <i>house</i> because
he rewarded Uriah with evil for his good services. The Jews stoned
Christ for his good works; therefore is his blood upon them and
upon their children.</p>
</div><scripCom id="Prov.xviii-p26.2" osisRef="Bible:Prov.17.14" parsed="|Prov|17|14|0|0" passage="Pr 17:14" type="Commentary"/><div class="Commentary" id="Bible:Prov.17.14">
<p class="passage" id="Prov.xviii-p27">14 The beginning of strife <i>is as</i> when one
letteth out water: therefore leave off contention, before it be
meddled with.</p>
<p class="indent" id="Prov.xviii-p28">Here is, 1. The danger that there is in
<i>the beginning of strife.</i> One hot word, one peevish
reflection, one angry demand, one spiteful contradiction, begets
another, and that a third, and so on, till it proves like the
cutting of a dam; when the water has got a little passage it does
itself widen the breach, bears down all before it, and there is
then no stopping it, no reducing it. 2. A good caution inferred
thence, to take heed of the first spark of contention and to put it
out as soon as ever it appears. Dread the breaking of the ice, for,
if once broken, it will break further; <i>therefore leave it
off,</i> not only when you see the worst of it, for then it may be
too late, but when you see the first of it. <i>Obsta
principiis—Resist its earliest display.</i> Leave it off even
<i>before it be meddled with;</i> leave it off, if it were
possible, before you begin.</p>
</div><scripCom id="Prov.xviii-p28.1" osisRef="Bible:Prov.17.15" parsed="|Prov|17|15|0|0" passage="Pr 17:15" type="Commentary"/><div class="Commentary" id="Bible:Prov.17.15">
<p class="passage" id="Prov.xviii-p29">15 He that justifieth the wicked, and he that
condemneth the just, even they both <i>are</i> abomination to the
<span class="smallcaps" id="Prov.xviii-p29.1">Lord</span>.</p>
<p class="indent" id="Prov.xviii-p30">This shows what an offence it is to God, 1.
When those that are entrusted with the administration of public
justice, judges, juries, witnesses, prosecutors, counsel, do either
acquit the guilty or condemn those that are not guilty, or in the
least contribute to either; this defeats the end of government,
which is to protect the good and punish the bad, <scripRef id="Prov.xviii-p30.1" osisRef="Bible:Rom.13.3-Rom.13.4" parsed="|Rom|13|3|13|4" passage="Ro 13:3,4">Rom. xiii. 3, 4</scripRef>. It is equally provoking to
God to <i>justify the wicked,</i> though it be in pity and <i>in
favorem vitæ—to safe life,</i> as to <i>condemn the just.</i> 2.
When any private persons plead for sin and sinners, palliate and
excuse wickedness, or argue against virtue and piety, and so
<i>pervert the right ways of the Lord</i> and confound the eternal
distinctions between good and evil.</p>
</div><scripCom id="Prov.xviii-p30.2" osisRef="Bible:Prov.17.16" parsed="|Prov|17|16|0|0" passage="Pr 17:16" type="Commentary"/><div class="Commentary" id="Bible:Prov.17.16">
<p class="passage" id="Prov.xviii-p31">16 Wherefore <i>is there</i> a price in the hand
of a fool to get wisdom, seeing <i>he hath</i> no heart <i>to
it?</i></p>
<p class="indent" id="Prov.xviii-p32">Two things are here spoken of with
astonishment:—1. God's great goodness to foolish man, in putting
<i>a price into his hand to get wisdom,</i> to get knowledge and
grace to fit him for both worlds. We have rational souls, the means
of grace, the strivings of the Spirit, access to God by prayer; we
have time and opportunity. He that has a good estate (so some
understand it) has advantages thereby of getting wisdom by
purchasing instruction. Good parents, relations, ministers,
friends, are helps to get wisdom. It is <i>a price,</i> therefore
of value, a talent. It is <i>a price in the hand,</i> in
possession; <i>the word is nigh thee.</i> It is a price for
getting; it is for our own advantage; it is for getting wisdom, the
very thing which, being fools, we have most need of. We have reason
to wonder that God should so consider our necessity, and should
entrust us with such advantages, though he foresaw we should not
make a right improvement of them. 2. Man's great wickedness, his
neglect of God's favour and his own interest, which is very absurd
and unaccountable: <i>He has no heart to it,</i> not to the wisdom
that is to be got, nor to the price in the use of which it may be
got. <i>He has no heart,</i> no skill, nor will, nor courage, to
improve his advantages. He has set his heart upon other things, so
that he has no heart to his duty or the great concerns of his soul.
Wherefore should a price be thrown away and lost upon one so
undeserving of it?</p>
<h4 id="Prov.xviii-p32.1">True Friendship.</h4>
</div><scripCom id="Prov.xviii-p32.2" osisRef="Bible:Prov.17.17" parsed="|Prov|17|17|0|0" passage="Pr 17:17" type="Commentary"/><div class="Commentary" id="Bible:Prov.17.17">
<p class="passage" id="Prov.xviii-p33">17 A friend loveth at all times, and a brother
is born for adversity.</p>
<p class="indent" id="Prov.xviii-p34">This intimates the strength of those bonds
by which we are bound to each other and which we ought to be
sensible of. 1. Friends must be constant to each other <i>at all
times.</i> That is not true friendship which is not constant; it
will be so if it be sincere, and actuated by a good principle.
Those that are fanciful or selfish in their friendship will love no
longer than their humour is pleased and their interest served, and
therefore their affections turn with the wind and change with the
weather. Swallow-friends, that fly to you in summer, but are gone
in winter; such friends there is no loss of. But if the friendship
be prudent, generous, and cordial, if I love my friend because he
is wise, and virtuous, and good, as long as he continues so, though
he fall into poverty and disgrace, still I shall love him. Christ
is a friend that loves at all times (<scripRef id="Prov.xviii-p34.1" osisRef="Bible:John.13.1" parsed="|John|13|1|0|0" passage="Joh 13:1">John xiii. 1</scripRef>) and we must so love him,
<scripRef id="Prov.xviii-p34.2" osisRef="Bible:Rom.8.35" parsed="|Rom|8|35|0|0" passage="Ro 8:35">Rom. viii. 35</scripRef>. 2. Relations
must in a special manner be careful and tender of one another in
affliction: <i>A brother is born</i> to succour a brother or sister
in distress, to whom he is joined so closely by nature that he may
the more sensibly feel from their burdens, and be the more strongly
inclined and engaged, as it were by instinct, to help them. We must
often consider what we were <i>born for,</i> not only as men, but
as in such a station and relation. <i>Who knows but we came</i>
into such a family <i>for such a time as this?</i> We do not answer
the end of our relations if we do not do the duty of them. Some
take it thus: <i>A friend that loves at all times is born</i> (that
is, becomes) <i>a brother in adversity,</i> and is so to be
valued.</p>
</div><scripCom id="Prov.xviii-p34.3" osisRef="Bible:Prov.17.18" parsed="|Prov|17|18|0|0" passage="Pr 17:18" type="Commentary"/><div class="Commentary" id="Bible:Prov.17.18">
<p class="passage" id="Prov.xviii-p35">18 A man void of understanding striketh hands,
<i>and</i> becometh surety in the presence of his friend.</p>
<p class="indent" id="Prov.xviii-p36">Though Solomon had commended friendship in
adversity (<scripRef id="Prov.xviii-p36.1" osisRef="Bible:Prov.17.17" parsed="|Prov|17|17|0|0" passage="Pr 17:17"><i>v.</i> 17</scripRef>),
yet let not any, under pretence of being generous to their friends,
be unjust to their families and wrong them; one part of our duty
must be made to consist with another. Note, 1. It is a piece of
wisdom to keep out of debt as much as may be, especially to dread
suretiship. There may be a just occasion for a man to pass his word
for his friend in his absence, till he come to engage himself; but
to be <i>surety in the presence of his friend,</i> when he is upon
the spot, supposes that his own word will not be taken, he being
deemed insolvent or dishonest, and then who can with safety pass
his word for him? 2. Those that are <i>void of understanding</i>
are commonly taken in this snare, to the prejudice of their
families, and therefore ought not to be trusted too far with their
own affairs, but to be under direction.</p>
</div><scripCom id="Prov.xviii-p36.2" osisRef="Bible:Prov.17.19" parsed="|Prov|17|19|0|0" passage="Pr 17:19" type="Commentary"/><div class="Commentary" id="Bible:Prov.17.19">
<p class="passage" id="Prov.xviii-p37">19 He loveth transgression that loveth strife:
<i>and</i> he that exalteth his gate seeketh destruction.</p>
<p class="indent" id="Prov.xviii-p38">Note, 1. Those that are quarrelsome involve
themselves in a great deal of guilt: <i>He that loves strife,</i>
that in his worldly business loves to go to law, in religion loves
controversies, and in common conversation loves to thwart and fall
out, that is never well but when he is in the fire, <i>he loves
transgression;</i> for a great deal of sin attends that sin, and
the way of it is down-hill. He pretends to stand up for truth, and
for his honour and right, but really he loves sin, which God hates.
2. Those that are ambitious and aspiring expose themselves to a
great deal of trouble, such as often ends in their ruin: <i>He that
exalts his gate,</i> builds a stately house, at least a fine
frontispiece, that he may overtop and outshine his neighbours,
seeks his own destruction and takes a deal of pains to ruin
himself; he makes his gate so large that his house and estate go
out at it.</p>
<h4 id="Prov.xviii-p38.1">Folly and Wickedness.</h4>
</div><scripCom id="Prov.xviii-p38.2" osisRef="Bible:Prov.17.20" parsed="|Prov|17|20|0|0" passage="Pr 17:20" type="Commentary"/><div class="Commentary" id="Bible:Prov.17.20">
<p class="passage" id="Prov.xviii-p39">20 He that hath a froward heart findeth no good:
and he that hath a perverse tongue falleth into mischief.</p>
<p class="indent" id="Prov.xviii-p40">Note, 1. Framing ill designs will be of no
advantage to us; there is nothing got by them: <i>He that has a
froward heart,</i> that sows discord and is full of resentment,
cannot promise himself to get by it sufficient to counterbalance
the loss of his repose and reputation, nor can he take any rational
satisfaction in it; he <i>finds no good.</i> 2. Giving ill language
will be a great disadvantage to us: <i>He that has a perverse
tongue,</i> spiteful and abusive, scurrilous or backbiting,
<i>falls into</i> one <i>mischief</i> or other, loses his friends,
provokes his enemies, and pulls trouble upon his own head. Many a
one has paid dearly for an unbridled tongue.</p>
</div><scripCom id="Prov.xviii-p40.1" osisRef="Bible:Prov.17.21" parsed="|Prov|17|21|0|0" passage="Pr 17:21" type="Commentary"/><div class="Commentary" id="Bible:Prov.17.21">
<p class="passage" id="Prov.xviii-p41">21 He that begetteth a fool <i>doeth it</i> to
his sorrow: and the father of a fool hath no joy.</p>
<p class="indent" id="Prov.xviii-p42">This expresses that very emphatically which
many wise and good men feel very sensibly, what a grievous
vexatious thing it is to have a foolish wicked child. See here, 1.
How uncertain all our creature-comforts are, so that we are often
not only disappointed in them, but that proves the greatest cross
in which we promised ourselves most satisfaction. There was <i>joy
when a man-child was born into the world,</i> and yet, if he prove
vicious, his own father will wish he had never been born. The name
of Absalom signifies his <i>father's peace,</i> but he was his
greatest trouble. It should moderate the desire of having children,
and the delights of their parents in them, that they may prove a
grief to them; yet it should silence the murmurings of the
afflicted father in that case that if his son be a fool he is a
fool of his own begetting, and therefore he must make the best of
him, and take it up as his cross, the rather because Adam begets a
son in his own likeness. 2. How unwise we are in suffering one
affliction (and that of an untoward child as likely as any other)
to drown the sense of a thousand mercies: <i>The father of a
fool</i> lays that so much to heart that he <i>has no joy</i> of
any thing else. For this he may thank himself; there are joys
sufficient to counterbalance even that sorrow.</p>
</div><scripCom id="Prov.xviii-p42.1" osisRef="Bible:Prov.17.22" parsed="|Prov|17|22|0|0" passage="Pr 17:22" type="Commentary"/><div class="Commentary" id="Bible:Prov.17.22">
<p class="passage" id="Prov.xviii-p43">22 A merry heart doeth good <i>like</i> a
medicine: but a broken spirit drieth the bones.</p>
<p class="indent" id="Prov.xviii-p44">Note, 1. It is healthful to be cheerful.
The Lord is for the body, and has provided for it, not only meat,
but medicine, and has here told us that the best medicine is <i>a
merry heart,</i> not a heart addicted to vain, carnal, sensual
mirth; Solomon himself said of that mirth, It is not medicine, but
madness; it is not food, but poison; <i>what doth it?</i> But he
means a heart rejoicing in God, and serving him with gladness, and
then taking the comfort of outward enjoyments and particularly that
of pleasant conversation. It is a great mercy that God gives us
leave to be cheerful and cause to be cheerful, especially if by his
grace he gives us hearts to be cheerful. This <i>does good to a
medicine</i> (so some read it); it will make physic more efficient.
Or <i>it does good as a medicine</i> to the body, making it easy
and fit for business. But, if mirth be a medicine (understand it of
diversion and recreation), it must be used sparingly, only when
there is occasion, not turned into food, and it must be used
medicinally, <i>sub regimine—as a prescribed regimen,</i> and by
rule. 2. The sorrows of the mind often contribute very much to the
sickliness of the body: <i>A broken spirit,</i> sunk by the burden
of afflictions, and especially a conscience wounded with the sense
of guilt and fear of wrath, <i>dries the bones,</i> wastes the
radical moisture, exhausts the very marrow, and makes the body a
mere skeleton. We should therefore watch and pray against all
melancholy dispositions, for they lead us into trouble as well as
into temptation.</p>
</div><scripCom id="Prov.xviii-p44.1" osisRef="Bible:Prov.17.23" parsed="|Prov|17|23|0|0" passage="Pr 17:23" type="Commentary"/><div class="Commentary" id="Bible:Prov.17.23">
<p class="passage" id="Prov.xviii-p45">23 A wicked <i>man</i> taketh a gift out of the
bosom to pervert the ways of judgment.</p>
<p class="indent" id="Prov.xviii-p46">See here, 1. What an evil thing bribery is:
He is <i>a wicked man</i> that will <i>take a gift</i> to engage
him to give a false testimony, verdict, or judgment; when he does
it he is ashamed of it, for he takes it, with all the secresy
imaginable, <i>out of the bosom</i> where he knows it is laid ready
for him; it is industriously concealed, and so slyly that, if he
could, he would hide it from his own conscience. <i>A gift is taken
out of the bosom of a wicked man</i> (so some read it); for he is a
bad man that gives bribes, as well as he that takes them. 2. What a
powerful thing it is. It is of such force that it <i>perverts the
ways of judgment.</i> The course of justice is not only obstructed,
but turned into injustice; and the greatest wrongs are done under
colour of doing right.</p>
</div><scripCom id="Prov.xviii-p46.1" osisRef="Bible:Prov.17.24" parsed="|Prov|17|24|0|0" passage="Pr 17:24" type="Commentary"/><div class="Commentary" id="Bible:Prov.17.24">
<p class="passage" id="Prov.xviii-p47">24 Wisdom <i>is</i> before him that hath
understanding; but the eyes of a fool <i>are</i> in the ends of the
earth.</p>
<p class="indent" id="Prov.xviii-p48">Note, 1. He is to be reckoned an
intelligent man that not only has wisdom, but has it ready when he
has occasion for it. He lays his <i>wisdom before him,</i> as his
card and compass which he steers by, has his eye always upon it, as
he that writes has on his copy; and then he has it <i>before
him;</i> it is not to seek, but still at hand. 2. He that has a
giddy head, a roving rambling fancy, will never be fit for any
solid business. He is a fool, and good for nothing, whose <i>eyes
are in the ends of the earth,</i> here, and there and every where,
any where but where they should be, who cannot fix his thoughts to
one subject nor pursue any one purpose with any thing of
steadiness. When his mind should be applied to his study and
business it is filled with a thousand things foreign and
impertinent.</p>
</div><scripCom id="Prov.xviii-p48.1" osisRef="Bible:Prov.17.25" parsed="|Prov|17|25|0|0" passage="Pr 17:25" type="Commentary"/><div class="Commentary" id="Bible:Prov.17.25">
<p class="passage" id="Prov.xviii-p49">25 A foolish son <i>is</i> a grief to his
father, and bitterness to her that bare him.</p>
<p class="indent" id="Prov.xviii-p50">Observe, 1. Wicked children are an
affliction to both their parents. They are an occasion of
<i>anger</i> to the father (so the word signifies), because they
contemn his authority, but of sorrow and <i>bitterness</i> to the
mother, because they abuse her tenderness. The parents, being
joint-sufferers, should therefore bring mutual comfort to bear them
up under it, and strive to make it as easy as they can, the mother
to mollify the father's anger, the father to alleviate the mother's
grief. 2. That Solomon often repeats this remark, probably because
it was his own case; however, it is a common case.</p>
</div><scripCom id="Prov.xviii-p50.1" osisRef="Bible:Prov.17.26" parsed="|Prov|17|26|0|0" passage="Pr 17:26" type="Commentary"/><div class="Commentary" id="Bible:Prov.17.26">
<p class="passage" id="Prov.xviii-p51">26 Also to punish the just <i>is</i> not good,
<i>nor</i> to strike princes for equity.</p>
<p class="indent" id="Prov.xviii-p52">In differences that happen between
magistrates and subjects, and such differences often arise, 1. Let
magistrates see to it that they never <i>punish the just,</i> that
they be in no case a <i>terror to good works,</i> for that is to
abuse their power and betray that great trust which is reposed in
them. It is <i>not good,</i> that is, it is a very evil thing, and
will end ill, whatever end they may aim at in it. When princes
become tyrants and persecutors their thrones will be neither easy
nor firm. 2. Let subjects see to it that they do not find fault
with the government for doing its duty, for it is a wicked thing
<i>to strike princes for equity,</i> by defaming their
administration or by any secret attempts against them to strike at
them, as the ten tribes that revolted reflected upon Solomon for
imposing necessary taxes. Some read it, <i>Nor to strike the
ingenuous for equity.</i> Magistrates must take heed that none
suffer under them for well doing; nor must parents <i>provoke their
children to wrath</i> by unjust rebukes.</p>
</div><scripCom id="Prov.xviii-p52.1" osisRef="Bible:Prov.17.27-Prov.17.28" parsed="|Prov|17|27|17|28" passage="Pr 17:27-28" type="Commentary"/><div class="Commentary" id="Bible:Prov.17.27-Prov.17.28">
<p class="passage" id="Prov.xviii-p53">27 He that hath knowledge spareth his words:
<i>and</i> a man of understanding is of an excellent spirit.  
28 Even a fool, when he holdeth his peace, is counted wise:
<i>and</i> he that shutteth his lips <i>is esteemed</i> a man of
understanding.</p>
<p class="indent" id="Prov.xviii-p54">Two ways a man may show himself to be a
wise man:—1. By the good temper, the sweetness and the
sedateness, of his mind: <i>A man of understanding is of an
excellent spirit,</i> a <i>precious spirit</i> (so the word is); he
is one that looks well to his spirit, that it be as it should be,
and so keeps it in an even frame, easy to himself and pleasant to
others. A gracious spirit is a precious spirit, and renders a man
amiable and <i>more excellent than his neighbour.</i> He is of a
<i>cool spirit</i> (so some read it), not heated with passion, nor
put into any tumult or disorder by the <i>impetus</i> of any
corrupt affection, but even and stayed. A cool head with a warm
heart is an admirable composition. 2. By the good government of his
tongue. (1.) A wise man will be <i>of few words,</i> as being
afraid of speaking amiss: <i>He that has knowledge,</i> and aims to
do good with it, is careful, when he does speak to speak to the
purpose, and says little in order that he may take time to
deliberate. He <i>spares his words,</i> because they are better
spared than ill-spent. (2.) This is generally taken for such a sure
indication of wisdom that a fool may gain the reputation of being a
wise man if he have but wit enough to hold his tongue, to hear, and
see, and say little. If a fool hold his peace, men of candour will
think him wise, because nothing appears to the contrary, and
because it will be thought that he is making observations on what
others say, and gaining experience, and is consulting with himself
what he shall say, that he may speak pertinently. See how easy it
is to gain men's good opinion and to impose upon them. But when a
<i>fool holds his peace</i> God knows his heart, and the folly that
is bound up there; thoughts are words to him, and therefore he
cannot be deceived in his judgment of men.</p>
</div></div2>