mh_parser/vol_split/20 - Proverbs/Chapter 11.xml

<div2 id="Prov.xii" n="xii" next="Prov.xiii" prev="Prov.xi" progress="77.58%" title="Chapter XI">
<h2 id="Prov.xii-p0.1">P R O V E R B S</h2>
<h3 id="Prov.xii-p0.2">CHAP. XI.</h3>
<scripCom id="Prov.xii-p0.3" osisRef="Bible:Prov.11" parsed="|Prov|11|0|0|0" passage="Pr 11" type="Commentary"/>
<scripCom id="Prov.xii-p0.4" osisRef="Bible:Prov.11.1" parsed="|Prov|11|1|0|0" passage="Pr 11:1" type="Commentary"/><div class="Commentary" id="Bible:Prov.11.1">
<h4 id="Prov.xii-p0.5">Weighty Sayings.</h4>
<p class="passage" id="Prov.xii-p1">1 A false balance <i>is</i> abomination to the
<span class="smallcaps" id="Prov.xii-p1.1">Lord</span>: but a just weight <i>is</i>
his delight.</p>
<p class="indent" id="Prov.xii-p2">As religion towards God is a branch of
universal righteousness (he is not an honest man that is not
devout), so righteousness towards men is a branch of true religion,
for he is not a godly man that is not honest, nor can he expect
that his devotion should be accepted; for, 1. Nothing is more
offensive to God than deceit in commerce. <i>A false balance</i> is
here put for all manner of unjust and fraudulent practices in
dealing with any person, which are all an <i>abomination to the
Lord,</i> and render those abominable to him that allow themselves
in the use of such accursed arts of thriving. It is an affront to
justice, which God is the patron of, as well as a wrong to our
neighbour, whom God is the protector of. Men make light of such
frauds, and think there is no sin in that which there is money to
be got by, and, while it passes undiscovered, they cannot blame
themselves for it; a blot is no blot till it is hit, <scripRef id="Prov.xii-p2.1" osisRef="Bible:Hos.12.7-Hos.12.8" parsed="|Hos|12|7|12|8" passage="Ho 12:7,8">Hos. xii. 7, 8</scripRef>. But they are not the
less an abomination to God, who will be the avenger of those that
are defrauded by their brethren. 2. Nothing is more pleasing to God
than fair and honest dealing, nor more necessary to make us and our
devotions acceptable to him: <i>A just weight is his delight.</i>
He himself goes by a just weight, and holds the scale of judgment
with an even hand, and therefore is pleased with those that are
herein followers of him. A balance cheats, under pretence of doing
right most exactly, and therefore is the greater abomination to
God.</p>
</div><scripCom id="Prov.xii-p2.2" osisRef="Bible:Prov.11.2" parsed="|Prov|11|2|0|0" passage="Pr 11:2" type="Commentary"/><div class="Commentary" id="Bible:Prov.11.2">
<p class="passage" id="Prov.xii-p3">2 <i>When</i> pride cometh, then cometh shame:
but with the lowly <i>is</i> wisdom.</p>
<p class="indent" id="Prov.xii-p4">Observe, 1. How he that exalts himself is
here abased, and contempt put upon him. <i>When pride comes then
comes shame.</i> Pride is a sin which men have reason to be
themselves ashamed of; it is a shame to a man who springs out of
the earth, who lives upon alms, depends upon God, and has forfeited
all he has, to be proud. It is a sin which others cry out shame on
and look upon with disdain; he that is haughty makes himself
contemptible; it is a sin for which God often brings men down, as
he did Nebuchadnezzar and Herod, whose ignominy immediately
attended their vain-glory; for God <i>resists the proud,</i>
contradicts them, and counterworks them, in the thing they are
proud of, <scripRef id="Prov.xii-p4.1" osisRef="Bible:Isa.2.11" parsed="|Isa|2|11|0|0" passage="Isa 2:11">Isa. ii. 11</scripRef>,
&amp;c. 2. How he that humbles himself is here exalted, and a high
character is given him. As with the proud there is folly, and will
be shame, so <i>with the lowly there is wisdom,</i> and will be
honour, for a man's wisdom gains him respect and makes his face to
shine before men; or, if any be so base as to trample upon the
humble, God will give them grace which will be their glory.
Considering how safe, and quiet, and easy, those are that are of a
humble spirit, what communion they have with God and comfort in
themselves, we will say, <i>With the lowly is wisdom.</i></p>
</div><scripCom id="Prov.xii-p4.2" osisRef="Bible:Prov.11.3" parsed="|Prov|11|3|0|0" passage="Pr 11:3" type="Commentary"/><div class="Commentary" id="Bible:Prov.11.3">
<h4 id="Prov.xii-p4.3">Advantages of the Righteous.</h4>
<p class="passage" id="Prov.xii-p5">3 The integrity of the upright shall guide them:
but the perverseness of transgressors shall destroy them.</p>
<p class="indent" id="Prov.xii-p6">It is not only promised that God will guide
the upright, and threatened that he will destroy the transgressors,
but, that we may be the more fully assured of both, it is here
represented as if the nature of the thing were such on both sides
that it would do it itself. 1. The integrity of an honest man will
itself be his guide in the way of duty and the way of safety. His
principles are fixed, his rule is certain, and therefore his way is
plain; his sincerity keeps him steady, and he needs not tack about
every time the wind turns, having no other end to drive at than to
keep a good conscience. <i>Integrity and uprightness</i> will
<i>preserve</i> men, <scripRef id="Prov.xii-p6.1" osisRef="Bible:Ps.25.21" parsed="|Ps|25|21|0|0" passage="Ps 25:21">Ps. xxv.
21</scripRef>. 2. The iniquity of a bad man will itself be his
ruin. As the plainness of a good man will be his protection, though
he is ever so much exposed, so the perverseness of sinners will be
their destruction, though they think themselves ever so well
fortified. They shall fall into pits of their own digging,
<scripRef id="Prov.xii-p6.2" osisRef="Bible:Prov.5.22" parsed="|Prov|5|22|0|0" passage="Pr 5:22"><i>ch.</i> v. 22</scripRef>.</p>
</div><scripCom id="Prov.xii-p6.3" osisRef="Bible:Prov.11.4" parsed="|Prov|11|4|0|0" passage="Pr 11:4" type="Commentary"/><div class="Commentary" id="Bible:Prov.11.4">
<p class="passage" id="Prov.xii-p7">4 Riches profit not in the day of wrath: but
righteousness delivereth from death.</p>
<p class="indent" id="Prov.xii-p8">Note, 1. The <i>day of death</i> will be a
<i>day of wrath.</i> It is a messenger of God's wrath; therefore
when Moses had meditated on man's mortality he takes occasion
thence to admire <i>the power of God's anger,</i> <scripRef id="Prov.xii-p8.1" osisRef="Bible:Ps.110.11" parsed="|Ps|110|11|0|0" passage="Ps 110:11">Ps. cx. 11</scripRef>. It is a debt owing, not
to nature, but to God's justice. <i>After death the judgment,</i>
and that is a <i>day of wrath,</i> <scripRef id="Prov.xii-p8.2" osisRef="Bible:Rev.6.17" parsed="|Rev|6|17|0|0" passage="Re 6:17">Rev.
vi. 17</scripRef>. 2. Riches will stand men in no stead that day.
They will neither put by the stroke nor ease the pain, much less
take out the sting; what profit will this world's birth-rights be
of then? In the day of public judgments riches often expose men
rather than protect them, <scripRef id="Prov.xii-p8.3" osisRef="Bible:Ezek.7.19" parsed="|Ezek|7|19|0|0" passage="Eze 7:19">Ezek. vii.
19</scripRef>. 3. It is righteousness only that will <i>deliver
from</i> the evil of <i>death.</i> A good conscience will make
death easy, and take off the terror of it; it is the privilege of
the righteous only not to be hurt of the second death, and so not
much hurt by the first.</p>
</div><scripCom id="Prov.xii-p8.4" osisRef="Bible:Prov.11.5-Prov.11.6" parsed="|Prov|11|5|11|6" passage="Pr 11:5-6" type="Commentary"/><div class="Commentary" id="Bible:Prov.11.5-Prov.11.6">
<p class="passage" id="Prov.xii-p9">5 The righteousness of the perfect shall direct
his way: but the wicked shall fall by his own wickedness.   6
The righteousness of the upright shall deliver them: but
transgressors shall be taken in <i>their own</i> naughtiness.</p>
<p class="indent" id="Prov.xii-p10">These two verses are, in effect, the same,
and both to the same purport with <scripRef id="Prov.xii-p10.1" osisRef="Bible:Prov.11.3" parsed="|Prov|11|3|0|0" passage="Pr 11:3"><i>v.</i> 3</scripRef>. For the truths are here of such
certainty and weight that they cannot be too often inculcated. Let
us govern ourselves by these principles.</p>
<p class="indent" id="Prov.xii-p11">I. That the ways of religion are plain and
safe, and in them we may enjoy a holy security. A living principle
of honesty and grace will be, 1. Our best direction in the right
way, in every doubtful case to say to us, <i>This is the way, walk
in it.</i> He that acts without a guide looks right on and sees his
way before him. 2. Our best deliverance from every false way:
<i>The righteousness of the upright</i> shall be armour of proof to
them, to deliver them from the allurements of the devil and the
world, and from their menaces.</p>
<p class="indent" id="Prov.xii-p12">The ways of wickedness are dangerous and
destructive: <i>The wicked shall fail</i> into misery and ruin
<i>by their own wickedness,</i> and be <i>taken in their own
naughtiness</i> as in a snare. <i>O Israel! thou hast destroyed
thyself.</i> Their sin will be their punishment; that very thing by
which they contrived to shelter themselves will make against
them.</p>
</div><scripCom id="Prov.xii-p12.1" osisRef="Bible:Prov.11.7" parsed="|Prov|11|7|0|0" passage="Pr 11:7" type="Commentary"/><div class="Commentary" id="Bible:Prov.11.7">
<p class="passage" id="Prov.xii-p13">7 When a wicked man dieth, <i>his</i>
expectation shall perish: and the hope of unjust <i>men</i>
perisheth.</p>
<p class="indent" id="Prov.xii-p14">Note, 1. Even wicked men, while they live,
may keep up a confident expectation of a happiness when they die,
or at least a happiness in this world. The hypocrite has his hope,
in which he wraps himself as the spider in her web. The worldling
expects great matters from his wealth; he calls it <i>goods laid up
for many years,</i> and hopes to take his ease in it and to be
merry; but in death their expectation will be frustrated: the
worldling must leave this world which he expected to continue in
and the hypocrite will come short of that world which he expected
to remove to, <scripRef id="Prov.xii-p14.1" osisRef="Bible:Job.27.8" parsed="|Job|27|8|0|0" passage="Job 27:8">Job xxvii. 8</scripRef>.
2. It will be the great aggravation of the misery of wicked people
that their hopes will sink into despair just when they expect them
to be crowned with fruition. When a godly man dies his expectations
are out-done, and all his fears vanish; but when a wicked man dies
his expectations are dashed, dashed to pieces; in that very day his
thoughts perish with which he had pleased himself, his hopes
vanish.</p>
</div><scripCom id="Prov.xii-p14.2" osisRef="Bible:Prov.11.8" parsed="|Prov|11|8|0|0" passage="Pr 11:8" type="Commentary"/><div class="Commentary" id="Bible:Prov.11.8">
<p class="passage" id="Prov.xii-p15">8 The righteous is delivered out of trouble, and
the wicked cometh in his stead.</p>
<p class="indent" id="Prov.xii-p16">As always in death, so sometimes in life,
the righteous are remarkably favoured and the wicked crossed. 1.
Good people are helped out of the distresses which they thought
themselves lost in, and their feet are set in a large room,
<scripRef id="Prov.xii-p16.1" osisRef="Bible:Ps.66.12 Bible:Ps.34.19" parsed="|Ps|66|12|0|0;|Ps|34|19|0|0" passage="Ps 66:12,34:19">Ps. lxvi. 12; xxxiv.
19</scripRef>. God has found out a way to deliver his people even
when they have despaired and their enemies have triumphed, as if
the wilderness had shut them in. 2. The wicked have fallen into the
distresses which they thought themselves far from, nay, which they
had been instrumental to bring the righteous into, so that they
seem to come in their stead, as a ransom for the just. Mordecai is
saved from the gallows, Daniel from the lion's den, and Peter from
the prison; and their persecutors <i>come in their stead.</i> The
Israelites are delivered out of the Red Sea and the Egyptians
drowned in it. So precious are the saints in God's eye that he
<i>gives men for them,</i> <scripRef id="Prov.xii-p16.2" osisRef="Bible:Isa.43.3-Isa.43.4" parsed="|Isa|43|3|43|4" passage="Isa 43:3,4">Isa.
xliii. 3, 4</scripRef>.</p>
</div><scripCom id="Prov.xii-p16.3" osisRef="Bible:Prov.11.9" parsed="|Prov|11|9|0|0" passage="Pr 11:9" type="Commentary"/><div class="Commentary" id="Bible:Prov.11.9">
<h4 id="Prov.xii-p16.4">Common Truths.</h4>
<p class="passage" id="Prov.xii-p17">9 An hypocrite with <i>his</i> mouth destroyeth
his neighbour: but through knowledge shall the just be
delivered.</p>
<p class="indent" id="Prov.xii-p18">Here is, 1. Hypocrisy designing ill. It is
not only the murderer with his sword, but the <i>hypocrite with his
mouth,</i> that <i>destroys his neighbour,</i> decoying him into
sin, or into mischief, by the specious pretences of kindness and
good-will. <i>Death and life are in the power of the tongue,</i>
but no tongue more fatal than the flattering tongue. 2. Honesty
defeating the design and escaping the snare: <i>Through
knowledge</i> of the devices of Satan <i>shall the just be
delivered</i> from the snares which the hypocrite has laid for him;
seducers shall not deceive the elect. By the knowledge of God, and
the scriptures, and their own hearts, shall the just be delivered
from those that lie in wait to deceive, and so to destroy,
<scripRef id="Prov.xii-p18.1" osisRef="Bible:Rom.16.18-Rom.16.19" parsed="|Rom|16|18|16|19" passage="Ro 16:18,19">Rom. xvi. 18, 19</scripRef>.</p>
</div><scripCom id="Prov.xii-p18.2" osisRef="Bible:Prov.11.10-Prov.11.11" parsed="|Prov|11|10|11|11" passage="Pr 11:10-11" type="Commentary"/><div class="Commentary" id="Bible:Prov.11.10-Prov.11.11">
<p class="passage" id="Prov.xii-p19">10 When it goeth well with the righteous, the
city rejoiceth: and when the wicked perish, <i>there is</i>
shouting.   11 By the blessing of the upright the city is
exalted: but it is overthrown by the mouth of the wicked.</p>
<p class="indent" id="Prov.xii-p20">It is here observed,</p>
<p class="indent" id="Prov.xii-p21">I. That good men are generally well-beloved
by their neighbours, but nobody cares for wicked people. 1. It is
true there are some few that are enemies to the righteous, that are
prejudiced against God and godliness, and are therefore vexed to
see good men in power and prosperity; but all indifferent persons,
even those that have no great stock of religion themselves, have a
good word for a good man; and therefore <i>when it goes well with
the righteous,</i> when they are advanced and put into a capacity
of doing good according to their desire, it is so much the better
for all about them, and <i>the city rejoices.</i> For the honour
and encouragement of virtue, and as it is the accomplishment of the
promise of God, we should be glad to see virtuous men prosper in
the world, and brought into reputation. 2. Wicked people may
perhaps have here and there a well-wisher among those who are
altogether such as themselves, but among the generality of their
neighbours they get ill-will; they may be feared, but they are not
loved, and therefore <i>when they perish there is shouting;</i>
every body takes a pleasure in seeing them disgraced and disarmed,
removed out of places of trust and power, chased out of the world,
and wishes no greater loss may come to the town, the rather because
they hope <i>the righteous may come in their stead,</i> as they
into trouble instead of the righteous, <scripRef id="Prov.xii-p21.1" osisRef="Bible:Prov.11.8" parsed="|Prov|11|8|0|0" passage="Pr 11:8"><i>v.</i> 8</scripRef>. Let a sense of honour therefore
keep us in the paths of virtue, that we may live desired and die
lamented, and not be hissed off the stage, <scripRef id="Prov.xii-p21.2" osisRef="Bible:Job.27.23 Bible:Ps.52.6" parsed="|Job|27|23|0|0;|Ps|52|6|0|0" passage="Job 27:23,Ps 52:6">Job xxvii. 23; Ps. lii. 6</scripRef>.</p>
<p class="indent" id="Prov.xii-p22">II. That there is good reason for this,
because those that are good do good, but (<i>as saith the proverb
of the ancients) wickedness proceeds from the wicked.</i> 1.
<i>Good men are public blessings</i>—<i>Vir bonus est commune
bonum. By the blessing of the upright,</i> the blessings with which
they are blessed, which enlarge their sphere of usefulness,—by the
blessings with which they bless their neighbours, their advice,
their example, their prayers, and all the instances of their
serviceableness to the public interest,—by the blessings with
which God blesses others for their sake,—by these <i>the city is
exalted</i> and made more comfortable to the inhabitants, and more
considerable among its neighbours. 2. Wicked men are public
nuisances, not only the burdens, but the plagues of their
generation. The city is <i>overthrown by the mouth of the
wicked,</i> whose evil communications corrupt good manners, are
enough to debauch a town, to ruin virtue in it, and bring down the
judgments of God upon it.</p>
</div><scripCom id="Prov.xii-p22.1" osisRef="Bible:Prov.11.12-Prov.11.13" parsed="|Prov|11|12|11|13" passage="Pr 11:12-13" type="Commentary"/><div class="Commentary" id="Bible:Prov.11.12-Prov.11.13">
<p class="passage" id="Prov.xii-p23">12 He that is void of wisdom despiseth his
neighbour: but a man of understanding holdeth his peace.   13
A talebearer revealeth secrets: but he that is of a faithful spirit
concealeth the matter.</p>
<p class="indent" id="Prov.xii-p24">I. Silence is here recommended as an
instance of true friendship, and a preservative of it, and
therefore an evidence, 1. Of wisdom: <i>A man of understanding,</i>
that has rule over his own spirit, if he be provoked, <i>holds his
peace,</i> that he may neither give vent to his passion nor kindle
the passion of others by any opprobrious language or peevish
reflections. 2. Of sincerity: <i>He that is of a faithful
spirit,</i> that is true, not only to his own promise, but to the
interest of his friend, <i>conceals every matter</i> which, if
divulged, may turn to the prejudice of his neighbour.</p>
<p class="indent" id="Prov.xii-p25">II. This prudent friendly concealment is
here opposed to two very bad vices of the tongue:—1. Speaking
scornfully of a man to his face: <i>He that is void of wisdom</i>
discovers his folly by this; he <i>despises his neighbour,</i>
calls him <i>Raca,</i> and <i>Thou fool,</i> upon the least
provocation, and tramples upon him as not worthy to be set with the
dogs of his flock. He undervalues himself who thus undervalues one
that is made of the same mould. 2. Speaking spitefully of a man
behind his back: <i>A tale-bearer,</i> that carries all the stories
he can pick up, true or false, from house to house, to make
mischief and sow discord, <i>reveals secrets</i> which he has been
entrusted with, and so breaks the laws, and forfeits all the
privileges, of friendship and conversation.</p>
</div><scripCom id="Prov.xii-p25.1" osisRef="Bible:Prov.11.14" parsed="|Prov|11|14|0|0" passage="Pr 11:14" type="Commentary"/><div class="Commentary" id="Bible:Prov.11.14">
<p class="passage" id="Prov.xii-p26">14 Where no counsel <i>is,</i> the people fall:
but in the multitude of counsellors <i>there is</i> safety.</p>
<p class="indent" id="Prov.xii-p27">Here is, 1. The bad omen of a kingdom's
ruin: <i>Where no counsel is,</i> no consultation at all, but every
thing done rashly, or no prudent consultation for the common good,
but only caballing for parties and divided interests, <i>the people
fall,</i> crumble into factions, fall to pieces, fall together by
the ears, and fall an easy prey to their common enemies. Councils
of war are necessary to the operations of war; two eyes see more
than one; and mutual advice is in order to mutual assistance. 2.
The good presage of a kingdom's prosperity: <i>In the multitude of
counsellors,</i> that see their need one of another, and act in
concert and with concern for the public welfare, <i>there is
safety;</i> for what prudent methods one discerns not another may.
In our private affairs we shall often find it to our advantage to
advise with many; if they agree in their advice, our way will be
the more clear; if they differ, we shall hear what is to be said on
all sides, and be the better able to determine.</p>
</div><scripCom id="Prov.xii-p27.1" osisRef="Bible:Prov.11.15" parsed="|Prov|11|15|0|0" passage="Pr 11:15" type="Commentary"/><div class="Commentary" id="Bible:Prov.11.15">
<h4 id="Prov.xii-p27.2">The Rewards of
Righteousness.</h4>
<p class="passage" id="Prov.xii-p28">15 He that is surety for a stranger shall smart
<i>for it:</i> and he that hateth suretiship is sure.</p>
<p class="indent" id="Prov.xii-p29">Here we are taught, 1. In general, that we
may not use our estates as we will (he that gave them to us has
reserved to himself a power to direct us how we shall use them, for
they are not our own; we are but stewards), and further that God in
his law consults our interests and teaches us that charity which
begins at home, as well as that which must not end there. There is
a good husbandry which is good divinity, and a discretion in
ordering our affairs which is part of the character of a good man,
<scripRef id="Prov.xii-p29.1" osisRef="Bible:Ps.112.5" parsed="|Ps|112|5|0|0" passage="Ps 112:5">Ps. cxii. 5</scripRef>. Every man must
be just to his family, else he is not true to his stewardship. 2.
In particular, that we must not enter rashly into suretiship, (1.)
Because there is danger of bringing ourselves into trouble by it,
and our families too when we are gone: <i>He that is surety for a
stranger,</i> for any one that asks him and promises him to be
bound for him another time, for one whose person perhaps he knows,
and thinks he knows his circumstances, but is mistaken, he <i>shall
smart for it. Contritione conteretur—he shall be certainly and
sadly crushed and broken by it,</i> and perhaps become a bankrupt.
Our Lord Jesus was surety for us when we were strangers, nay,
enemies, and he smarted for it; <i>it pleased the Lord to bruise
him.</i> (2.) Because he that resolves against all such suretiship
keeps upon sure grounds, which a man may do if he take care not to
launch out any further into business than his own credit will carry
him, so that he needs not ask others to be bound for him.</p>
</div><scripCom id="Prov.xii-p29.2" osisRef="Bible:Prov.11.16" parsed="|Prov|11|16|0|0" passage="Pr 11:16" type="Commentary"/><div class="Commentary" id="Bible:Prov.11.16">
<p class="passage" id="Prov.xii-p30">16 A gracious woman retaineth honour: and strong
<i>men</i> retain riches.</p>
<p class="indent" id="Prov.xii-p31">Here, 1. It is allowed that <i>strong men
retain riches,</i> that those who bustle in the world, who are men
of spirit and interest, and are able to make their part good
against all who stand in their way, are likely to keep what they
have and to get more, while those who are weak are preyed upon by
all about them. 2. It is taken for granted that <i>a gracious
woman</i> is as solicitous to preserve her reputation for wisdom
and modesty, humility and courtesy, and all those other graces that
are the true ornaments of her sex, as strong men are to secure
their estates; and those women who are truly gracious will, in like
manner, effectually secure their honour by their prudence and good
conduct. <i>A gracious woman</i> is as honourable as a valiant man
and her honour is as sure.</p>
</div><scripCom id="Prov.xii-p31.1" osisRef="Bible:Prov.11.17" parsed="|Prov|11|17|0|0" passage="Pr 11:17" type="Commentary"/><div class="Commentary" id="Bible:Prov.11.17">
<p class="passage" id="Prov.xii-p32">17 The merciful man doeth good to his own soul:
but <i>he that is</i> cruel troubleth his own flesh.</p>
<p class="indent" id="Prov.xii-p33">It is a common principle, Every one for
himself. <i>Proximus egomet mihi—None so near to me as myself.</i>
Now, if this be rightly understood, it will be a reason for the
cherishing of gracious dispositions in ourselves and the crucifying
of corrupt ones. We are friends or enemies to ourselves, even in
respect of present comfort, according as we are or are not governed
by religious principles. 1. A <i>merciful,</i> tender, good
humoured <i>man, does good to his own soul,</i> makes and keeps
himself easy. He has the pleasure of doing his duty, and
contributing to the comfort of those that are to him as <i>his own
soul;</i> for <i>we are members one of another.</i> He that waters
others with his temporal good things shall find that God will water
him with his spiritual blessings, which will do the best <i>good to
his own soul.</i> See <scripRef id="Prov.xii-p33.1" osisRef="Bible:Isa.58.7" parsed="|Isa|58|7|0|0" passage="Isa 58:7">Isa. lviii.
7</scripRef>, &amp;c. <i>If thou hide not thy eyes from thy own
flesh,</i> but do good to others, as to thyself, if thou do good
with thy own soul and <i>draw that out to the hungry,</i> thou wilt
do good to thy own soul; for the Lord shall <i>satisfy thy soul</i>
and <i>make fat thy bones.</i> Some make it part of the character
of a <i>merciful man,</i> that he will make much of himself; that
disposition which inclines him to be charitable to others will
oblige him to allow himself also that which is convenient and to
<i>enjoy the good of all his labour.</i> We may by the <i>soul</i>
understand the <i>inward man,</i> as the apostle calls it, and then
it teaches us that the first and great act of mercy is to provide
well for our own souls the necessary supports of the spiritual
life. 2. A <i>cruel,</i> froward, ill-natured man, <i>troubles his
own flesh,</i> and so his sin becomes his punishment; he starves
and dies for want of what he has, because he has not a heart to use
it either for the good of others of for his own. He is vexatious to
his nearest relations, that are, and should be, to him as his own
flesh, <scripRef id="Prov.xii-p33.2" osisRef="Bible:Eph.5.29" parsed="|Eph|5|29|0|0" passage="Eph 5:29">Eph. v. 29</scripRef>. Envy,
and malice, and greediness of the world, are the rottenness of the
bones and the consumption of the flesh.</p>
</div><scripCom id="Prov.xii-p33.3" osisRef="Bible:Prov.11.18" parsed="|Prov|11|18|0|0" passage="Pr 11:18" type="Commentary"/><div class="Commentary" id="Bible:Prov.11.18">
<p class="passage" id="Prov.xii-p34">18 The wicked worketh a deceitful work: but to
him that soweth righteousness <i>shall be</i> a sure reward.</p>
<p class="indent" id="Prov.xii-p35">Note, 1. Sinners put a most fatal cheat
upon themselves: <i>The wicked works a deceitful work,</i> builds
himself a house upon the sand, which will deceive him when the
storm comes, promises himself <i>that</i> by his sin which he will
never gain; nay, it is cutting his throat when it smiles upon him.
<i>Sin deceived me, and by it slew me.</i> 2. Saints lay up the
best securities for themselves: He <i>that sows righteousness,</i>
that is good, and makes it his business to do good, with an eye to
a future recompence, he shall have <i>a sure reward;</i> it is made
as sure to him as eternal truth can make it. If the seedness fail
not, the harvest shall not, <scripRef id="Prov.xii-p35.1" osisRef="Bible:Gal.6.8" parsed="|Gal|6|8|0|0" passage="Ga 6:8">Gal. vi.
8</scripRef>.</p>
</div><scripCom id="Prov.xii-p35.2" osisRef="Bible:Prov.11.19" parsed="|Prov|11|19|0|0" passage="Pr 11:19" type="Commentary"/><div class="Commentary" id="Bible:Prov.11.19">
<p class="passage" id="Prov.xii-p36">19 As righteousness <i>tendeth</i> to life: so
he that pursueth evil <i>pursueth it</i> to his own death.</p>
<p class="indent" id="Prov.xii-p37">It is here shown that righteousness, not
only by the divine judgment, will end in life, and wickedness in
death, but that righteousness, in its own nature, has a direct
tendency to life and wickedness to death. 1. True holiness is true
happiness; it is a preparative for it, a pledge and earnest of it.
<i>Righteousness</i> inclines, disposes, and leads, the soul <i>to
life.</i> 2. In like manner, those that indulge themselves in sin
are fitting themselves for destruction. The more violent a man is
in sinful pursuits the more eagerly bent he is upon his own
destruction; he awakens it when it seemed to slumber and hastens it
when it seemed to linger.</p>
<h4 id="Prov.xii-p37.1">Weighty Sayings.</h4>
<p class="passage" id="Prov.xii-p38">20 They that are of a froward heart <i>are</i>
abomination to the <span class="smallcaps" id="Prov.xii-p38.1">Lord</span>: but <i>such
as are</i> upright in <i>their</i> way <i>are</i> his delight.</p>
<p class="indent" id="Prov.xii-p39">It concerns us to know what God hates and
what he loves, that we may govern ourselves accordingly, may avoid
his displeasure and recommend ourselves to his favour. Now here we
are told, 1. That nothing is more offensive to God than hypocrisy
and double-dealing, for these are signified by the word which we
translate <i>frowardness,</i> pretending justice, but intending
wrong, walking in crooked ways, to avoid discovery. Those <i>are of
a froward heart</i> who act in contradiction to that which is good,
under a profession of that which is good, and such are, more than
any sinners, an <i>abomination to the Lord,</i> <scripRef id="Prov.xii-p39.1" osisRef="Bible:Isa.65.5" parsed="|Isa|65|5|0|0" passage="Isa 65:5">Isa. lxv. 5</scripRef>. 2. That nothing is more pleasing
to God than sincerity and plain-dealing: <i>Such as are upright in
their way,</i> such as aim and act with integrity, such as have
their conversation in the world <i>in simplicity and godly
sincerity, not with fleshly wisdom,</i> these God delights in,
these he even boasts of (<i>Hast thou considered my servant
Job?</i>) and will have us to admire. <i>Behold an Israelite
indeed!</i></p>
</div><scripCom id="Prov.xii-p39.2" osisRef="Bible:Prov.11.21" parsed="|Prov|11|21|0|0" passage="Pr 11:21" type="Commentary"/><div class="Commentary" id="Bible:Prov.11.21">
<p class="passage" id="Prov.xii-p40">21 <i>Though</i> hand <i>join</i> in hand, the
wicked shall not be unpunished: but the seed of the righteous shall
be delivered.</p>
<p class="indent" id="Prov.xii-p41">Observe, 1. That confederacies in sin shall
certainly be broken, and shall not avail to protect the sinners:
<i>Though hand join in hand,</i> though there are many that concur
by their practice to keep wickedness in countenance, and engage to
stand by one another in defending it against all the attacks of
virtue and justice,—though they are in league for the support and
propagation of it,—though wicked children tread in the steps of
their wicked parents, and resolve to keep up the trade, in defiance
of religion,—yet all this will not protect them from the justice
of God; they shall not be held guiltless; it will not excuse them
to say that they did as the most did and as their company did; they
<i>shall not be unpunished;</i> witness the flood that was brought
upon a whole world of ungodly men. Their number, and strength, and
unanimity in sin will stand them in no stead when the day of
vengeance comes. 2. That entails of religion shall certainly be
blessed: <i>The seed of the righteous,</i> that follow the steps of
their righteousness, though they may fall into trouble, shall, in
due time, <i>be delivered.</i> Though justice may come slowly to
punish the wicked, and mercy may come slowly to save the righteous,
yet both will come surely. Sometimes <i>the seed of the
righteous,</i> though they are not themselves righteous, are
delivered for the sake of their godly ancestors, as Israel often,
and the seed of David.</p>
</div><scripCom id="Prov.xii-p41.1" osisRef="Bible:Prov.11.22" parsed="|Prov|11|22|0|0" passage="Pr 11:22" type="Commentary"/><div class="Commentary" id="Bible:Prov.11.22">
<p class="passage" id="Prov.xii-p42">22 <i>As</i> a jewel of gold in a swine's snout,
<i>so is</i> a fair woman which is without discretion.</p>
<p class="indent" id="Prov.xii-p43">By <i>discretion</i> here we must
understand <i>religion</i> and <i>grace,</i> a true taste and
relish (so the word signifies) of the honours and pleasures that
attend an unspotted virtue; so that <i>a woman without
discretion</i> is a woman of a loose and dissolute conversation;
and then observe, 1. It is taken for granted here that beauty or
comeliness of body is <i>as a jewel of gold,</i> a thing very
valuable, and, where there is wisdom and grace to guard against the
temptations of it, it is a great ornament, (<i>Gratior est pulchro
veniens de corpore virtus—Virtue appears peculiarly graceful when
associated with beauty</i>); but a foolish wanton woman, of a light
carriage, is fitly compared to a swine, though she be ever so
handsome, wallowing in the mire of filthy lusts, with which the
mind and conscience are defiled, and, though washed, returning to
them. 2. It is lamented that beauty should be so abused as it is by
those that have not modesty with it. It seems ill-bestowed upon
them; it is quite misplaced, <i>as a jewel in a swine's snout,</i>
with which he roots in the dunghill. If beauty be not guarded by
virtue, the virtue is exposed by the beauty. It may be applied to
all other bodily endowments and accomplishments; it is a pity that
those should have them who have not discretion to use them
well.</p>
</div><scripCom id="Prov.xii-p43.1" osisRef="Bible:Prov.11.23" parsed="|Prov|11|23|0|0" passage="Pr 11:23" type="Commentary"/><div class="Commentary" id="Bible:Prov.11.23">
<p class="passage" id="Prov.xii-p44">23 The desire of the righteous <i>is</i> only
good: <i>but</i> the expectation of the wicked <i>is</i> wrath.</p>
<p class="indent" id="Prov.xii-p45">This tells us what <i>the desire</i> and
<i>expectation of the righteous</i> and <i>of the wicked</i> are
and how they will prove, what they would have and what they shall
have. 1. <i>The righteous</i> would have <i>good, only good;</i>
all they desire is that it may go well with all about them; they
wish no hurt to any, but happiness to all; as to themselves, their
desire is not to gratify any evil lust, but to obtain the favour of
a good God and to preserve the peace of a good conscience; and good
they shall have, that good which they desire, <scripRef id="Prov.xii-p45.1" osisRef="Bible:Ps.37.4" parsed="|Ps|37|4|0|0" passage="Ps 37:4">Ps. xxxvii. 4</scripRef>. 2. <i>The wicked</i> would have
<i>wrath;</i> they desire the woeful day, that God's judgments may
gratify their passion and revenge, may remove those that stand in
their way, and that they may make an advantage to themselves by
fishing in troubled waters; and wrath they shall have, so shall
their doom be. They expect and desire mischief to others, but it
shall return upon themselves; as they loved cursing, they shall
have enough of it.</p>
</div><scripCom id="Prov.xii-p45.2" osisRef="Bible:Prov.11.24" parsed="|Prov|11|24|0|0" passage="Pr 11:24" type="Commentary"/><div class="Commentary" id="Bible:Prov.11.24">
<h4 id="Prov.xii-p45.3">The Praise of Liberality.</h4>
<p class="passage" id="Prov.xii-p46">24 There is that scattereth, and yet increaseth;
and <i>there is</i> that withholdeth more than is meet, but <i>it
tendeth</i> to poverty.</p>
<p class="indent" id="Prov.xii-p47">Note, 1. It is possible a man may grow rich
by prudently spending what he has, may scatter in works of piety,
charity, and generosity, and yet may increase; nay, by that means
may increase, as the corn is increased by being sown. By cheerfully
using what we have our spirits are exhilarated, and so fitted for
the business we have to do, by minding which closely what we have
is increased; it gains a reputation which contributes to the
increase. But it is especially to be ascribed to God; he blesses
the giving hand, and so makes it a getting hand, <scripRef id="Prov.xii-p47.1" osisRef="Bible:2Cor.9.20" parsed="|2Cor|9|20|0|0" passage="2Co 9:20">2 Cor. ix. 20</scripRef>. <i>Give, and it shall be given
you.</i> 2. It is possible a man may grow poor by meanly sparing
what he has, <i>withholding more than is meet,</i> not paying just
debts, not relieving the poor, not providing what is convenient for
the family, not allowing necessary expenses for the preservation of
the goods; this <i>tends to poverty;</i> it cramps men's ingenuity
and industry, weakens their interest, destroys their credit, and
forfeits the blessing of God: and, let men be ever so saving of
what they have, if God blast it and blow upon it, it comes to
nothing. <i>A fire not blown</i> shall <i>consume it,</i> <scripRef id="Prov.xii-p47.2" osisRef="Bible:Hag.1.6 Bible:Hag.1.9" parsed="|Hag|1|6|0|0;|Hag|1|9|0|0" passage="Hag 1:6,9">Hag. i. 6, 9</scripRef>.</p>
</div><scripCom id="Prov.xii-p47.3" osisRef="Bible:Prov.11.25" parsed="|Prov|11|25|0|0" passage="Pr 11:25" type="Commentary"/><div class="Commentary" id="Bible:Prov.11.25">
<p class="passage" id="Prov.xii-p48">25 The liberal soul shall be made fat: and he
that watereth shall be watered also himself.</p>
<p class="indent" id="Prov.xii-p49">So backward we are to works of charity, and
so ready to think that giving undoes us, that we need to have it
very much pressed upon us how much it is for our own advantage to
do good to others, as before, <scripRef id="Prov.xii-p49.1" osisRef="Bible:Prov.11.17" parsed="|Prov|11|17|0|0" passage="Pr 11:17"><i>v.</i> 17</scripRef>. 1. We shall have the comfort of
it in our own bosoms: <i>The liberal soul,</i> the soul of
blessing, that prays for the afflicted and provides for them, that
scatters blessings with gracious lips and generous hands, that soul
<i>shall be made fat</i> with true pleasure and enriched with more
grace. 2. We shall have the recompence of it both from God and man:
<i>He that waters</i> others with the streams of his bounty
<i>shall be also watered himself;</i> God will certainly return it
in the dews, in the plentiful showers, of his blessing, which he
will <i>pour out, till there be not room enough to receive it,</i>
<scripRef id="Prov.xii-p49.2" osisRef="Bible:Mal.3.10" parsed="|Mal|3|10|0|0" passage="Mal 3:10">Mal. iii. 10</scripRef>. Men that have
any sense of gratitude will return it if there be occasion; the
<i>merciful shall find mercy</i> and the kind be kindly dealt with.
3. We shall be enabled still to do yet more good: <i>He that
waters, even he shall be as rain</i> (so some read it); he shall be
recruited as the clouds are which return after the rain, and shall
be further useful and acceptable, as the rain to the new-mown
grass. <i>He that teaches shall learn</i> (so the Chaldee reads
it); he that uses his knowledge in teaching others shall himself be
taught of God; to him that has, and uses what he has, more shall be
given.</p>
</div><scripCom id="Prov.xii-p49.3" osisRef="Bible:Prov.11.26" parsed="|Prov|11|26|0|0" passage="Pr 11:26" type="Commentary"/><div class="Commentary" id="Bible:Prov.11.26">
<p class="passage" id="Prov.xii-p50">26 He that withholdeth corn, the people shall
curse him: but blessing <i>shall be</i> upon the head of him that
selleth <i>it.</i></p>
<p class="indent" id="Prov.xii-p51">See here, 1. What use we are to make of the
gifts of God's bounty; we must not hoard them up merely for our own
advantage, that we may be enriched by them, but we must bring them
forth for the benefit of others, that they may be supported and
maintained by them. It is a sin, when corn is dear and scarce, to
withhold it, in hopes that it will still grow dearer, so to keep up
and advance the market, when it is already so high that the poor
suffer by it; and at such a time it is the duty of those that have
stocks of corn by them to consider the poor, and to be willing to
sell at the market-price, to be content with moderate profit, and
not aim to make a gain of God's judgments. It is a noble and
extensive piece of charity for those that have stores wherewithal
to do it to help to keep the markets low when the price of our
commodities grows excessive. 2. What regard we are to have to the
voice of the people. We are not to think it an indifferent thing,
and not worth heeding, whether we have the ill will and word, or
the good will and word, of our neighbours, their prayers or their
curses; for here we are taught to dread their curses, and forego
our own profit rather than incur them; and to court their
blessings, and be at some expense to purchase them. Sometimes,
<i>vox populi est vox Dei</i>—<i>the voice of the people is the
voice of God.</i></p>
</div><scripCom id="Prov.xii-p51.1" osisRef="Bible:Prov.11.27" parsed="|Prov|11|27|0|0" passage="Pr 11:27" type="Commentary"/><div class="Commentary" id="Bible:Prov.11.27">
<h4 id="Prov.xii-p51.2">The Folly and Misery of
Sinners.</h4>
<p class="passage" id="Prov.xii-p52">27 He that diligently seeketh good procureth
favour: but he that seeketh mischief, it shall come unto him.</p>
<p class="indent" id="Prov.xii-p53">Observe, 1. Those that are industrious to
do good in the world get themselves beloved both with God and man:
<i>He that rises early to that which is good</i> (so the word is),
that seeks opportunities of serving his friends and relieving the
poor, and lays out himself therein, <i>procures favour.</i> All
about him love him, and speak well of him, and will be ready to do
him a kindness; and, which is better than that, better than life,
he has God's lovingkindness. 2. Those that are industrious to do
mischief are preparing ruin for themselves: <i>It shall come unto
them;</i> some time or other they will be paid in their own coin.
And, observe, <i>seeking mischief</i> is here set in opposition to
<i>seeking good;</i> for those that are not doing good are doing
hurt.</p>
</div><scripCom id="Prov.xii-p53.1" osisRef="Bible:Prov.11.28" parsed="|Prov|11|28|0|0" passage="Pr 11:28" type="Commentary"/><div class="Commentary" id="Bible:Prov.11.28">
<p class="passage" id="Prov.xii-p54">28 He that trusteth in his riches shall fall:
but the righteous shall flourish as a branch.</p>
<p class="indent" id="Prov.xii-p55">Observe, 1. Our riches will fail us when we
are in the greatest need: <i>He that trusts in them,</i> as if they
would secure him the favour of God and be his protection and
portion, <i>shall fall,</i> as a man who lays his weight on a
broken reed, which will not only disappoint him, but run into his
hand and pierce him. 2. Our righteousness will stand us in stead
when our riches fail us: <i>The righteous shall</i> then
<i>flourish as a branch,</i> the branch of righteousness, like a
tree whose leaf shall not wither, <scripRef id="Prov.xii-p55.1" osisRef="Bible:Ps.1.3" parsed="|Ps|1|3|0|0" passage="Ps 1:3">Ps. i.
3</scripRef>. Even in death, when riches fail men, the <i>bones</i>
of the righteous <i>shall flourish as a herb,</i> <scripRef id="Prov.xii-p55.2" osisRef="Bible:Isa.66.14" parsed="|Isa|66|14|0|0" passage="Isa 66:14">Isa. lxvi. 14</scripRef>. When those that take
root in the world wither those that are grafted into Christ and
partake of his root and fatness shall be fruitful and
flourishing.</p>
</div><scripCom id="Prov.xii-p55.3" osisRef="Bible:Prov.11.29" parsed="|Prov|11|29|0|0" passage="Pr 11:29" type="Commentary"/><div class="Commentary" id="Bible:Prov.11.29">
<p class="passage" id="Prov.xii-p56">29 He that troubleth his own house shall inherit
the wind: and the fool <i>shall be</i> servant to the wise of
heart.</p>
<p class="indent" id="Prov.xii-p57">Two extremes in the management of
family-affairs are here condemned and the ill consequences of them
foretold:—1. Carefulness and carnal policy, on the one hand.
There are those that by their extreme earnestness in pursuit of the
world, their anxiety about their business and fretfulness about
their losses, their strictness with their servants and their
niggardliness towards their families, <i>trouble their own
houses</i> and give continual vexation to all about them; while
others think, by supporting factions and feuds in their families,
which are really a trouble to their houses, to serve some turn for
themselves, and either to get or to save by it. But they will both
be disappointed; they will <i>inherit the wind.</i> All they will
get by these arts will not only be empty and worthless as the wind,
but noisy and troublesome, vanity and vexation. 2. Carelessness and
want of common prudence, on the other. He that is a fool in his
business, that either minds it not or goes awkwardly about it, that
has no contrivance and consideration, no only loses his reputation
and interest, but becomes a <i>servant to the wise in heart.</i> He
is impoverished, and forced to work for his living; while those
that manage wisely raise themselves, and come to have dominion over
him, and others like him. It is rational, and very fit, that <i>the
fool</i> should <i>be servant to the wise in heart,</i> and upon
that account, among others, we are bound to submit our wills to the
will of God, and to be subject to him, because we are fools and he
is infinitely wise.</p>
</div><scripCom id="Prov.xii-p57.1" osisRef="Bible:Prov.11.30" parsed="|Prov|11|30|0|0" passage="Pr 11:30" type="Commentary"/><div class="Commentary" id="Bible:Prov.11.30">
<p class="passage" id="Prov.xii-p58">30 The fruit of the righteous <i>is</i> a tree
of life; and he that winneth souls <i>is</i> wise.</p>
<p class="indent" id="Prov.xii-p59">This shows what great blessings good men
are, especially those that are eminently wise, to the places where
they live, and therefore how much to be valued. 1. The righteous
are as <i>trees of life;</i> the fruits of their piety and charity,
their instructions, reproofs, examples, and prayers, their interest
in heaven, and their influence upon earth, are like the fruits of
that tree, precious and useful, contributing to the support and
nourishment of the spiritual life in many; they are the ornaments
of paradise, God's church on earth, for whose sake it stands. 2.
The wise are something more; they are as trees of knowledge, not
forbidden, but commanded knowledge. <i>He that is wise,</i> by
communicating his wisdom, <i>wins souls,</i> wins upon them to
bring them in love with God and holiness, and so wins them over
into the interests of God's kingdom among men. The wise are said to
<i>turn many to righteousness,</i> and that is the same with
winning souls here, <scripRef id="Prov.xii-p59.1" osisRef="Bible:Dan.12.3" parsed="|Dan|12|3|0|0" passage="Da 12:3">Dan. xii.
3</scripRef>. Abraham's proselytes are called <i>the souls that he
had gotten,</i> <scripRef id="Prov.xii-p59.2" osisRef="Bible:Gen.12.5" parsed="|Gen|12|5|0|0" passage="Ge 12:5">Gen. xii. 5</scripRef>.
Those that would win souls have need of wisdom to know how to deal
with them; and those that do win souls show that they are wise.</p>
</div><scripCom id="Prov.xii-p59.3" osisRef="Bible:Prov.11.31" parsed="|Prov|11|31|0|0" passage="Pr 11:31" type="Commentary"/><div class="Commentary" id="Bible:Prov.11.31">
<p class="passage" id="Prov.xii-p60">31 Behold, the righteous shall be recompensed in
the earth: much more the wicked and the sinner.</p>
<p class="indent" id="Prov.xii-p61">This, I think, is the only one of Solomon's
proverbs that has that note of attention prefixed to it,
<i>Behold!</i> which intimates that it contains not only an evident
truth, which may be beheld, but an eminent truth, which must be
considered. 1. Some understand both parts of a recompence in
displeasure: <i>The righteous,</i> if they do amiss, shall be
punished for their offences in this world; much more shall wicked
people be punished for theirs, which are committed, not through
infirmity, but with a high hand. If judgment begin at the house of
God, what will become of the ungodly? <scripRef id="Prov.xii-p61.1" osisRef="Bible:1Pet.4.17-1Pet.4.18 Bible:Luke.23.31" parsed="|1Pet|4|17|4|18;|Luke|23|31|0|0" passage="1Pe 4:17,18,Lu 23:31">1 Pet. iv. 17, 18; Luke xxiii.
31</scripRef>. 2. I rather understand it of a recompence of reward
to the righteous and punishment to sinners. Let us behold
providential retributions. There are some recompences <i>in the
earth,</i> in this world, and in the things of this world, which
prove that <i>verily there is a God that judges in the earth</i>
(<scripRef id="Prov.xii-p61.2" osisRef="Bible:Ps.58.11" parsed="|Ps|58|11|0|0" passage="Ps 58:11">Ps. lviii. 11</scripRef>); but they
are not universal; many sins go unpunished in the earth, and
services unrewarded, which indicates that there is a judgment to
come, and that there will be more exact and full retributions in
the future state. Many times <i>the righteous</i> are
<i>recompensed</i> for their righteousness here <i>in the
earth,</i> though that is not the principal, much less the only
reward either intended for them or intended by them; but whatever
the word of God has promised them, or the wisdom of God sees good
for them, they shall have <i>in the earth. The wicked</i> also,
<i>and the sinner,</i> are sometimes remarkably punished in this
life, nations, families, particular persons. And if the righteous,
who do not deserve the least reward, yet have part of their
recompence here on earth, much more shall the wicked, who deserve
the greatest punishment, have part of their punishment on earth, as
an earnest of worse to come. Therefore <i>stand in awe and sin
not.</i> If those have two heavens that merit none, much more shall
those have two hells that merit both.</p>
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