mh_parser/vol_split/20 - Proverbs/Chapter 15.xml

<div2 id="Prov.xvi" n="xvi" next="Prov.xvii" prev="Prov.xv" progress="79.69%" title="Chapter XV">
<h2 id="Prov.xvi-p0.1">P R O V E R B S</h2>
<h3 id="Prov.xvi-p0.2">CHAP. XV.</h3>
<h4 id="Prov.xvi-p0.3">The Proper Use of the
Tongue.</h4>
<scripCom id="Prov.xvi-p0.4" osisRef="Bible:Prov.15" parsed="|Prov|15|0|0|0" passage="Pr 15" type="Commentary"/>
<scripCom id="Prov.xvi-p0.5" osisRef="Bible:Prov.15.1" parsed="|Prov|15|1|0|0" passage="Pr 15:1" type="Commentary"/><div class="Commentary" id="Bible:Prov.15.1">
<p class="passage" id="Prov.xvi-p1">1 A soft answer turneth away wrath: but grievous
words stir up anger.</p>
<p class="indent" id="Prov.xvi-p2">Solomon, as conservator of the public
peace, here tells us, 1. How the peace may be kept, that we may
know how in our places to keep it; it is by soft words. If wrath be
risen like a threatening cloud, pregnant with storms and thunder,
<i>a soft answer</i> will disperse it and turn it away. When men
are provoked, speak gently to them, and give them good words, and
they will be pacified, as the Ephraimites were by Gideon's mildness
(<scripRef id="Prov.xvi-p2.1" osisRef="Bible:Judg.8.1-Judg.8.3" parsed="|Judg|8|1|8|3" passage="Jdg 8:1-3">Judg. viii. 1-3</scripRef>);
whereas, upon a like occasion, by Jephthah's roughness, they were
exasperated, and the consequences were bad, <scripRef id="Prov.xvi-p2.2" osisRef="Bible:Judg.12.1-Judg.12.3" parsed="|Judg|12|1|12|3" passage="Jdg 12:1-3">Judg. xii. 1-3</scripRef>. Reason will be better
spoken, and a righteous cause better pleaded, with meekness then
with passion; hard arguments do best with soft words. 2. How the
peace will be broken, that we, for our parts, may do nothing
towards the breaking of it. Nothing stirs up anger, and sows
discord, like <i>grievous words,</i> calling foul names, as
<i>Raca,</i> and <i>Thou fool,</i> upbraiding men with their
infirmities and infelicities, their extraction or education, or any
thing that lessens them and makes them mean; scornful spiteful
reflections, by which men affect to show their wit and malice, stir
up the anger of others, which does but increase and inflame their
own anger. Rather than lose a jest some will lose a friend and make
an enemy.</p>
</div><scripCom id="Prov.xvi-p2.3" osisRef="Bible:Prov.15.2" parsed="|Prov|15|2|0|0" passage="Pr 15:2" type="Commentary"/><div class="Commentary" id="Bible:Prov.15.2">
<p class="passage" id="Prov.xvi-p3">2 The tongue of the wise useth knowledge aright:
but the mouth of fools poureth out foolishness.</p>
<p class="indent" id="Prov.xvi-p4">Note, 1. A good heart by the tongue becomes
very useful. He that has knowledge is not only to enjoy it, for his
own entertainment, but to use it, to use it aright, for the
edification of others; and it is <i>the tongue</i> that must make
use of it in pious profitable discourse, in giving suitable and
seasonable instructions, counsels, and comforts, with all possible
expressions of humility and love, and then <i>knowledge is used
aright;</i> and to him that has, and thus uses what he has, more
shall be given. 2. A wicked heart by the tongue becomes very
hurtful; for <i>the mouth of fools belches out foolishness,</i>
which is very offensive; and the corrupt communication which
proceeds from an evil treasure within (the filthiness, and foolish
talking, and jesting) corrupts the good manners of some and
debauches them, and grieves the good hearts of others and disturbs
them.</p>
<h4 id="Prov.xvi-p4.1">The Righteous and the Wicked
Contrasted.</h4>
</div><scripCom id="Prov.xvi-p4.2" osisRef="Bible:Prov.15.3" parsed="|Prov|15|3|0|0" passage="Pr 15:3" type="Commentary"/><div class="Commentary" id="Bible:Prov.15.3">
<p class="passage" id="Prov.xvi-p5">3 The eyes of the <span class="smallcaps" id="Prov.xvi-p5.1">Lord</span> <i>are</i> in every place, beholding the
evil and the good.</p>
<p class="indent" id="Prov.xvi-p6">The great truths of divinity are of great
use to enforce the precepts of morality, and none more than
this—That the eye of God is always upon the children of men. 1. An
eye to discern all, not only from which nothing can be concealed,
but by which every thing is actually inspected, and nothing
overlooked or looked slightly upon: <i>The eyes of the Lord are in
every place;</i> for he not only sees all from on high (<scripRef id="Prov.xvi-p6.1" osisRef="Bible:Ps.33.13" parsed="|Ps|33|13|0|0" passage="Ps 33:13">Ps. xxxiii. 13</scripRef>), but he is every
where present. Angels are <i>full of eyes</i> (<scripRef id="Prov.xvi-p6.2" osisRef="Bible:Rev.4.8" parsed="|Rev|4|8|0|0" passage="Re 4:8">Rev. iv. 8</scripRef>), but God is all eye. It denotes not
only his omniscience, that he sees all, but his universal
providence, that he upholds and governs all. Secret sins, services,
and sorrows, are under his eye. 2. An eye to distinguish both
persons and actions. He <i>beholds the evil and the good,</i> is
displeased with the evil and approves of the good, and will judge
men according to the sight of his eyes, <scripRef id="Prov.xvi-p6.3" osisRef="Bible:Ps.1.6 Bible:Ps.11.4" parsed="|Ps|1|6|0|0;|Ps|11|4|0|0" passage="Ps 1:6,11:4">Ps. i. 6; xi. 4</scripRef>. The wicked shall not go
unpunished, nor the righteous unrewarded, for God has his eye upon
both and knows their true character; this speaks as much comfort to
saints as terror to sinners.</p>
</div><scripCom id="Prov.xvi-p6.4" osisRef="Bible:Prov.15.4" parsed="|Prov|15|4|0|0" passage="Pr 15:4" type="Commentary"/><div class="Commentary" id="Bible:Prov.15.4">
<p class="passage" id="Prov.xvi-p7">4 A wholesome tongue <i>is</i> a tree of life:
but perverseness therein <i>is</i> a breach in the spirit.</p>
<p class="indent" id="Prov.xvi-p8">Note, 1. A good tongue is healing, healing
to wounded consciences by comforting them, to sin-sick souls by
convincing them, to peace and love when it is broken by
accommodating differences, compromising matters in variance, and
reconciling parties at variance; this is the healing of the tongue,
which <i>is a tree of life,</i> the leaves of which have a sanative
virtue, <scripRef id="Prov.xvi-p8.1" osisRef="Bible:Rev.22.2" parsed="|Rev|22|2|0|0" passage="Re 22:2">Rev. xxii. 2</scripRef>. He
that knows how to discourse will make the place he lives in a
paradise. 2. An evil tongue is wounding (<i>perverseness,</i>
passion, falsehood, and filthiness <i>there, are a breach in the
spirit</i>); it wounds the conscience of the evil speaker, and
occasions either guilt or grief to the hearers, and both are to be
reckoned <i>breaches in the spirit.</i> Hard words indeed break no
bones, but many a heart has been broken by them.</p>
</div><scripCom id="Prov.xvi-p8.2" osisRef="Bible:Prov.15.5" parsed="|Prov|15|5|0|0" passage="Pr 15:5" type="Commentary"/><div class="Commentary" id="Bible:Prov.15.5">
<p class="passage" id="Prov.xvi-p9">5 A fool despiseth his father's instruction: but
he that regardeth reproof is prudent.</p>
<p class="indent" id="Prov.xvi-p10">Hence, 1. Let superiors be admonished to
give instruction and reproof to those that are under their charge,
as they will answer it in the day of account. They must not only
instruct with the light of knowledge, but reprove with the heat of
zeal; and both these must be done with the authority and affection
of a father, and must be continued, though the desired effect be
not immediately perceived. If the instruction be despised, give
reproof, and rebuke sharply. It is indeed against the grain with
good-humoured men to find fault, and make those about them uneasy;
but better so than to suffer them to go on undisturbed in the way
to ruin. 2. Let inferiors be admonished, not only to submit to
instruction and reproof (even hardships must be submitted to), but
to value them as favours and not despise them, to make use of them
for their direction, and always to have a regard to them; this will
be an evidence that they are wise and a means of making them so;
whereas he that slights his good education is a fool and is likely
to live and die one.</p>
</div><scripCom id="Prov.xvi-p10.1" osisRef="Bible:Prov.15.6" parsed="|Prov|15|6|0|0" passage="Pr 15:6" type="Commentary"/><div class="Commentary" id="Bible:Prov.15.6">
<p class="passage" id="Prov.xvi-p11">6 In the house of the righteous <i>is</i> much
treasure: but in the revenues of the wicked is trouble.</p>
<p class="indent" id="Prov.xvi-p12">Note, 1. Where righteousness is riches are,
and the comforts of them: <i>In the house of the righteous is much
treasure.</i> Religion teaches men to be diligent, temperate, and
just, and by these means, ordinarily, the estate is increased. But
that is not all: God <i>blesses the habitation of the just,</i> and
that blessing makes rich without trouble. Or, if there be not much
of this world's goods, yet where there is grace there is true
treasure; and those who have but little, if they have a heart to be
therewith content, and to enjoy the comfort of that little, it is
enough; it is all riches. The righteous perhaps are not themselves
enriched, but there is treasure in their house, a blessing in
store, which their children after them may reap the benefit of. A
wicked worldly man is only for having his belly filled with those
treasures, his own sensual appetite gratified (<scripRef id="Prov.xvi-p12.1" osisRef="Bible:Ps.17.14" parsed="|Ps|17|14|0|0" passage="Ps 17:14">Ps. xvii. 14</scripRef>); but a righteous man's first
care is for his soul and then for his seed, to have treasure in his
heart and then in his house, which his relations and those about
him may have the benefit of. 2. Where wickedness is, though there
may be riches, yet there is vexation of spirit with them: <i>In the
revenues of the wicked,</i> the great incomes they have, <i>there
is trouble;</i> for there is guilt and a curse; there is pride and
passion, and envy and contention; and those are troublesome lusts,
which rob them of the joy of their revenues and make them
troublesome to their neighbours.</p>
</div><scripCom id="Prov.xvi-p12.2" osisRef="Bible:Prov.15.7" parsed="|Prov|15|7|0|0" passage="Pr 15:7" type="Commentary"/><div class="Commentary" id="Bible:Prov.15.7">
<p class="passage" id="Prov.xvi-p13">7 The lips of the wise disperse knowledge: but
the heart of the foolish <i>doeth</i> not so.</p>
<p class="indent" id="Prov.xvi-p14">This is to the same purport with <scripRef id="Prov.xvi-p14.1" osisRef="Bible:Prov.15.2" parsed="|Prov|15|2|0|0" passage="Pr 15:2"><i>v.</i> 2</scripRef>, and shows what a blessing
a wise man is and what a burden a fool is to those about him. Only
here observe further, 1. That we then use knowledge aright when we
disperse it, not confine it to a few of our intimates, and grudge
it to others who would make as good use of it, but <i>give a
portion</i> of this spiritual alms <i>to seven and also to
eight,</i> not only be communicative, but diffusive, of this good,
with humility and prudence. We must take pains to spread and
propagate useful knowledge, must teach some that they may teach
others, and so it is dispersed. 2. That it is not only a fault to
<i>pour out foolishness,</i> but it is a shame not to <i>disperse
knowledge,</i> at least not to drop some wise word or other: <i>The
heart of the foolish does not so;</i> it has nothing to disperse
that is good, or, if it had, has neither skill nor will to do good
with it and therefore is little worth.</p>
</div><scripCom id="Prov.xvi-p14.2" osisRef="Bible:Prov.15.8" parsed="|Prov|15|8|0|0" passage="Pr 15:8" type="Commentary"/><div class="Commentary" id="Bible:Prov.15.8">
<p class="passage" id="Prov.xvi-p15">8 The sacrifice of the wicked <i>is</i> an
abomination to the <span class="smallcaps" id="Prov.xvi-p15.1">Lord</span>: but the
prayer of the upright <i>is</i> his delight.</p>
<p class="indent" id="Prov.xvi-p16">Note, 1. God so hates wicked people, whose
hearts are malicious and their lives mischievous, that even their
<i>sacrifices are an abomination to</i> him. God has sacrifices
brought him even by wicked men, to stop the mouth of conscience and
to keep up their reputation in the world, as malefactors come to a
sanctuary, not because it is a holy place, but because it shelters
them from justice; but their sacrifices, though ever so costly, are
not accepted of God, because not offered in sincerity nor from a
good principle; they dissemble with God, and in their conversations
give the lie to their devotions, and for that reason they are <i>an
abomination</i> to him, because they are made a cloak for sin,
<scripRef id="Prov.xvi-p16.1" osisRef="Bible:Prov.7.14" parsed="|Prov|7|14|0|0" passage="Pr 7:14"><i>ch.</i> vii. 14</scripRef>. See
<scripRef id="Prov.xvi-p16.2" osisRef="Bible:Isa.1.11" parsed="|Isa|1|11|0|0" passage="Isa 1:11">Isa. i. 11</scripRef>. 2. God has such
a love for upright good people that, though they are not at the
expense of a sacrifice (he himself has provided that), their
<i>prayer is a delight</i> to him. Praying graces are his own gift,
and the work of his own Spirit in them, with which he is well
pleased. He not only answers their prayers, but delights in their
addresses to him, and in doing them good.</p>
</div><scripCom id="Prov.xvi-p16.3" osisRef="Bible:Prov.15.9" parsed="|Prov|15|9|0|0" passage="Pr 15:9" type="Commentary"/><div class="Commentary" id="Bible:Prov.15.9">
<p class="passage" id="Prov.xvi-p17">9 The way of the wicked <i>is</i> an abomination
unto the <span class="smallcaps" id="Prov.xvi-p17.1">Lord</span>: but he loveth him
that followeth after righteousness.</p>
<p class="indent" id="Prov.xvi-p18">This is a reason of what was said in the
foregoing verse. 1. <i>The sacrifices of the wicked are an
abomination to God,</i> not for want of some nice points of
ceremony, but because <i>their way,</i> the whole course and tenour
of their conversation, is wicked, and consequently an abomination
to him. Sacrifices for sin were not accepted of those that resolved
to go on in sin, and were to the highest degree abominable if
intended to obtain a connivance at sin and a permission to go on in
it. 2. Therefore <i>the prayer of the upright is his delight,</i>
because he is a friend of God, and <i>he loves him who,</i> though
he have not yet attained, is <i>following after righteousness,</i>
aiming at it and pressing towards it, as St. Paul, <scripRef id="Prov.xvi-p18.1" osisRef="Bible:Phil.3.13" parsed="|Phil|3|13|0|0" passage="Php 3:13">Phil. iii. 13</scripRef>.</p>
</div><scripCom id="Prov.xvi-p18.2" osisRef="Bible:Prov.15.10" parsed="|Prov|15|10|0|0" passage="Pr 15:10" type="Commentary"/><div class="Commentary" id="Bible:Prov.15.10">
<p class="passage" id="Prov.xvi-p19">10 Correction <i>is</i> grievous unto him that
forsaketh the way: <i>and</i> he that hateth reproof shall die.</p>
<p class="indent" id="Prov.xvi-p20">This shows that those who cannot bear to be
corrected must expect to be destroyed. 1. It is common for those
who have known the way of righteousness, but have forsaken it, to
reckon it a great affront to be reproved and admonished. They are
very uneasy at reproof; they cannot, they will not, bear it; nay,
because they hate to be reformed, they hate to be reproved, and
hate those who deal faithfully and kindly with them. Of all
sinners, reproofs are worst resented by apostates. 2. It is certain
that those who will not be reproved will be ruined: <i>He that
hates reproof,</i> and hardens his heart against it, is joined to
his idols; let him alone. He <i>shall die,</i> and perish for ever,
in his sins, since he would not be parted from his sins. <scripRef id="Prov.xvi-p20.1" osisRef="Bible:2Chr.25.15" parsed="|2Chr|25|15|0|0" passage="2Ch 25:15">2 Chron. xxv. 15</scripRef>, <i>I know that God
has determined to destroy thee,</i> because thou couldst not bear
to be reproved; see also <scripRef id="Prov.xvi-p20.2" osisRef="Bible:Prov.29.1" parsed="|Prov|29|1|0|0" passage="Pr 29:1"><i>ch.</i>
xxix. 1</scripRef>.</p>
</div><scripCom id="Prov.xvi-p20.3" osisRef="Bible:Prov.15.11" parsed="|Prov|15|11|0|0" passage="Pr 15:11" type="Commentary"/><div class="Commentary" id="Bible:Prov.15.11">
<p class="passage" id="Prov.xvi-p21">11 Hell and destruction <i>are</i> before the
<span class="smallcaps" id="Prov.xvi-p21.1">Lord</span>: how much more then the hearts
of the children of men?</p>
<p class="indent" id="Prov.xvi-p22">This confirms what was said (<scripRef id="Prov.xvi-p22.1" osisRef="Bible:Prov.15.3" parsed="|Prov|15|3|0|0" passage="Pr 15:3"><i>v.</i> 3</scripRef>) concerning God's
omnipresence, in order to his judging of evil and good. 1. God
knows all things, even those things that are hidden from the eyes
of all living: <i>Hell and destruction are before the Lord,</i> not
only the centre of the earth, and its subterraneous caverns, but
the grave, and all the dead bodies which are there buried out of
our sight; they are all <i>before the Lord,</i> all under his eye,
so that none of them can be lost or be to seek when they are to be
raised again. He knows where every man lies buried, even Moses,
even those that are buried in the greatest obscurity; nor needs he
any monument with a <i>Hic jacet—Here he lies,</i> to direct him.
The place of the damned in particular, and all their torments,
which are inexpressible, the state of separate souls in general,
and all their circumstances, are under God's eye. The word here
used for <i>destruction</i> is <i>Abaddon,</i> which is one of the
devil's names, <scripRef id="Prov.xvi-p22.2" osisRef="Bible:Rev.9.11" parsed="|Rev|9|11|0|0" passage="Re 9:11">Rev. ix. 11</scripRef>.
That destroyer, though he deceives us, cannot evade or elude the
divine cognizance. God examines him whence he comes (<scripRef id="Prov.xvi-p22.3" osisRef="Bible:Job.1.7" parsed="|Job|1|7|0|0" passage="Job 1:7">Job i. 7</scripRef>), and sees through all his
disguises though he is sly, and subtle, and swift, <scripRef id="Prov.xvi-p22.4" osisRef="Bible:Job.26.6" parsed="|Job|26|6|0|0" passage="Job 26:6">Job xxvi. 6</scripRef>. 2. He knows particularly
<i>the hearts of the children of men.</i> If he sees through the
depths and wiles of Satan himself, <i>much more</i> can he search
men's hearts, though they be deceitful, since they learned all
their fraudulent arts of Satan. <i>God is greater than our
hearts,</i> and knows them better than we know them ourselves, and
therefore is an infallible Judge of every man's character,
<scripRef id="Prov.xvi-p22.5" osisRef="Bible:Heb.4.13" parsed="|Heb|4|13|0|0" passage="Heb 4:13">Heb. iv. 13</scripRef>.</p>
</div><scripCom id="Prov.xvi-p22.6" osisRef="Bible:Prov.15.12" parsed="|Prov|15|12|0|0" passage="Pr 15:12" type="Commentary"/><div class="Commentary" id="Bible:Prov.15.12">
<p class="passage" id="Prov.xvi-p23">12 A scorner loveth not one that reproveth him:
neither will he go unto the wise.</p>
<p class="indent" id="Prov.xvi-p24">A scorner is one that not only makes a jest
of God and religion, but bids defiance to the methods employed for
his conviction and reformation, and, as an evidence of that, 1. He
cannot endure the checks of his own conscience, nor will he suffer
it to deal plainly with him: <i>He loves not to reprove him</i> (so
some read it); he cannot endure to retire into his own heart and
commune seriously with that, will not admit of any free thought or
fair reasoning with himself, nor let his own heart smite him, if he
can help it. That man's case is sad who is afraid of being
acquainted and of arguing with himself. 2. He cannot endure the
advice and admonitions of his friends: <i>He will not go unto the
wise,</i> lest they should give him wise counsel. We ought not only
to bid the wise welcome when they come to us, but to go to them, as
beggars to the rich man's door for an alms; but this the scorner
will not do, for fear of being told of his faults and prevailed
upon to reform.</p>
</div><scripCom id="Prov.xvi-p24.1" osisRef="Bible:Prov.15.13" parsed="|Prov|15|13|0|0" passage="Pr 15:13" type="Commentary"/><div class="Commentary" id="Bible:Prov.15.13">
<p class="passage" id="Prov.xvi-p25">13 A merry heart maketh a cheerful countenance:
but by sorrow of the heart the spirit is broken.</p>
<p class="indent" id="Prov.xvi-p26">Here, 1. Harmless mirth is recommended to
us, as that which contributes to the health of the body, making men
lively and fit for business, and to the acceptableness of the
conversation, making the face to shine and rendering us pleasant
one to another. A cheerful spirit, under the government of wisdom
and grace, is a great ornament to religion, puts a further lustre
upon the beauty of holiness, and makes men the more capable of
doing good. 2. Hurtful melancholy is what we are cautioned against,
as a great enemy to us, both in our devotion and in our
conversation: <i>By sorrow of the heart,</i> when it has got
dominion and plays the tyrant, as it will be apt to do it if be
indulged awhile, <i>the spirit is broken</i> and sunk, and becomes
unfit for the service of God. <i>The sorrow of the world works
death.</i> Let us therefore <i>weep as though we wept not,</i> in
justice to ourselves, as well as in conformity to God and his
providence.</p>
<h4 id="Prov.xvi-p26.1">Wisdom and Folly.</h4>
</div><scripCom id="Prov.xvi-p26.2" osisRef="Bible:Prov.15.14" parsed="|Prov|15|14|0|0" passage="Pr 15:14" type="Commentary"/><div class="Commentary" id="Bible:Prov.15.14">
<p class="passage" id="Prov.xvi-p27">14 The heart of him that hath understanding
seeketh knowledge: but the mouth of fools feedeth on
foolishness.</p>
<p class="indent" id="Prov.xvi-p28">Here are two things to be wondered at:—1.
A wise man not satisfied with his wisdom, but still seeking the
increase of it; the more he has the more he would have: <i>The
heart of him that has understanding,</i> rejoices so in the
knowledge it has attained to that it is still coveting more, and in
the use of the means of knowledge is still labouring for more,
<i>growing in grace, and in the knowledge of Christ. Si dixisti,
Sufficit, periisti—If you say, I have enough, you are undone.</i>
2. A fool well satisfied with his folly and not seeking the cure of
it. While a good man hungers after the solid satisfactions of
grace, a carnal mind feasts on the gratifications of appetite and
fancy. Vain mirth and sensual pleasures are its delight, and with
these it can rest contented, flattering itself in these foolish
ways.</p>
</div><scripCom id="Prov.xvi-p28.1" osisRef="Bible:Prov.15.15" parsed="|Prov|15|15|0|0" passage="Pr 15:15" type="Commentary"/><div class="Commentary" id="Bible:Prov.15.15">
<p class="passage" id="Prov.xvi-p29">15 All the days of the afflicted <i>are</i>
evil: but he that is of a merry heart <i>hath</i> a continual
feast.</p>
<p class="indent" id="Prov.xvi-p30">See here what a great difference there is
between the condition and temper of some and others of the children
of men. 1. Some are much in affliction, and of a sorrowful spirit,
and all their days are evil days, like those of old age, and days
of which they say they <i>have no pleasure in them.</i> They <i>eat
in darkness</i> (<scripRef id="Prov.xvi-p30.1" osisRef="Bible:Eccl.5.17" parsed="|Eccl|5|17|0|0" passage="Ec 5:17">Eccl. v.
17</scripRef>) and never <i>eat with pleasure,</i> <scripRef id="Prov.xvi-p30.2" osisRef="Bible:Job.21.25" parsed="|Job|21|25|0|0" passage="Job 21:25">Job xxi. 25</scripRef>. How many are the
afflictions of the afflicted in this world! Such are not to be
censured or despised, but pitied and prayed for, succoured and
comforted. It might have been our own lot, or may be yet, merry as
we are at present. 2. Others enjoy great prosperity and are of a
cheerful spirit; and they have not only good days, but have <i>a
continual feast;</i> and if in the abundance of all things they
serve God with gladness of heart, and it is oil to the wheels of
their obedience (all this, and heaven too), then they serve a good
Master. But let not such feast without fear; a sudden change may
come; therefore <i>rejoice with trembling.</i></p>
</div><scripCom id="Prov.xvi-p30.3" osisRef="Bible:Prov.15.16-Prov.15.17" parsed="|Prov|15|16|15|17" passage="Pr 15:16-17" type="Commentary"/><div class="Commentary" id="Bible:Prov.15.16-Prov.15.17">
<p class="passage" id="Prov.xvi-p31">16 Better <i>is</i> little with the fear of the
<span class="smallcaps" id="Prov.xvi-p31.1">Lord</span> than great treasure and trouble
therewith.   17 Better <i>is</i> a dinner of herbs where love
is, than a stalled ox and hatred therewith.</p>
<p class="indent" id="Prov.xvi-p32">Solomon had said in the foregoing verse
that he who has not a large estate, or a great income, but a
cheerful spirit, has <i>a continual feast;</i> Christian
contentment, and joy in God, make the life easy and pleasant; now
here he tells us what is necessary to that cheerfulness of spirit
which will furnish a man with <i>a continual feast,</i> though he
has but little in the world—holiness and love.</p>
<p class="indent" id="Prov.xvi-p33">I. Holiness. <i>A little,</i> if we manage
it and enjoy it in <i>the fear of the Lord,</i> if we keep a good
conscience and go on in the way of duty, and serve God faithfully
with the little we have, will be more comfortable, and turn to a
better account, <i>than great treasure and trouble therewith.</i>
Observe here, 1. It is often the lot of those that fear God to have
but a little of this world. <i>The poor receive the gospel,</i> and
poor they still are, <scripRef id="Prov.xvi-p33.1" osisRef="Bible:Jas.2.5" parsed="|Jas|2|5|0|0" passage="Jam 2:5">Jam. ii.
5</scripRef>. 2. Those that have <i>great treasure</i> have often
great <i>trouble therewith;</i> it is so far from making them easy
that it increases their care and hurry. <i>The abundance of the
rich will not suffer them to sleep.</i> 3. If great treasure bring
trouble with it, it is for want of the fear of God. If those that
have great estates would do their duty with them, and then trust
God with them, their treasure would not have so much trouble
attending it. 4. It is therefore far better, and more desirable, to
have but a little of the world and to have it with a good
conscience, to keep up communion with God, and enjoy him in it, and
live by faith, than to have the greatest plenty and live without
God in the world.</p>
<p class="indent" id="Prov.xvi-p34">II. Love. Next to the fear of God, peace
with all men is necessary to the comfort of this life. 1. If
<i>brethren dwell together in unity,</i> if they are friendly, and
hearty, and pleasant, both in their daily meals and in more solemn
entertainments, that will make <i>a dinner of herbs</i> a feast
sufficient; though the fare be coarse, and the estate so small that
they can afford no better, yet love will sweeten it and they may be
as merry over it as if they had all dainties. 2. If there be mutual
enmity and strife, though there be a whole ox for dinner, a fat ox,
there can be no comfort in it; the leaven of malice, of hating and
being hated, is enough to sour it all. Some refer it to him that
makes the entertainment; better have a slender dinner and be
heartily welcome than a table richly spread with a grudging evil
eye.</p>
<verse id="Prov.xvi-p34.1">
<l class="t1" id="Prov.xvi-p34.2">Cum torvo vultu mihi conula nulla placebit,</l>
<l class="t2" id="Prov.xvi-p34.3">Cum placido vultu conula ulla placet.</l>
<l class="t1" id="Prov.xvi-p34.4"/>
<l class="t1" id="Prov.xvi-p34.5">The most sumptuous entertainment, presented with a sullen brow,</l>
<l class="t2" id="Prov.xvi-p34.6">would offend me; while the plainest
repast, presented kindly,</l>
<l class="t2" id="Prov.xvi-p34.7">would delight me.</l>
</verse>
</div><scripCom id="Prov.xvi-p34.8" osisRef="Bible:Prov.15.18" parsed="|Prov|15|18|0|0" passage="Pr 15:18" type="Commentary"/><div class="Commentary" id="Bible:Prov.15.18">
<p class="passage" id="Prov.xvi-p35">18 A wrathful man stirreth up strife: but <i>he
that is</i> slow to anger appeaseth strife.</p>
<p class="indent" id="Prov.xvi-p36">Here is, 1. Passion the great make-bate.
Thence <i>come wars and fightings.</i> Anger strikes the fire which
sets cities and churches into a flame: <i>A wrathful man,</i> with
his peevish passionate reflections, <i>stirs up strife,</i> and
sets people together by the ears; he gives occasion to others to
quarrel, and takes the occasion that others give, though ever so
trifling. When men carry their resentments too far, one quarrel
still produces another. 2. Meekness the great peace-maker: <i>He
that is slow to anger</i> not only <i>prevents</i> strife, that it
be not kindled, but <i>appeases</i> it if it be already kindled,
brings water to the flame, unites those again that have fallen out,
and by gentle methods brings them to mutual concessions for
peace-sake.</p>
</div><scripCom id="Prov.xvi-p36.1" osisRef="Bible:Prov.15.19" parsed="|Prov|15|19|0|0" passage="Pr 15:19" type="Commentary"/><div class="Commentary" id="Bible:Prov.15.19">
<p class="passage" id="Prov.xvi-p37">19 The way of the slothful <i>man is</i> as an
hedge of thorns: but the way of the righteous <i>is</i> made
plain.</p>
<p class="indent" id="Prov.xvi-p38">See here, 1. Whence those difficulties
arise which men pretend to meet with in the way of their duty, and
to be insuperable; they arise not from any thing in the nature of
the duty, but from the slothfulness of those that have really no
mind to it. Those that have no heart to their work pretend that
their way is hedged up with thorns, and they cannot do their work
at all (as if God were a hard Master, reaping where he had not
sown), at least that their way is strewed with thorns, that they
cannot do their work without a great deal of hardship and danger;
and therefore they go about it with as much reluctance as if they
were to go barefoot through a thorny hedge. 2. How these imaginary
difficulties may be conquered. An honest desire and endeavour to do
our duty will, by the grace of God, make it easy, and we shall find
it strewed with roses: <i>The way of the righteous is made
plain;</i> it is easy to be trodden and not rough, easy to be
found, and not intricate.</p>
</div><scripCom id="Prov.xvi-p38.1" osisRef="Bible:Prov.15.20" parsed="|Prov|15|20|0|0" passage="Pr 15:20" type="Commentary"/><div class="Commentary" id="Bible:Prov.15.20">
<p class="passage" id="Prov.xvi-p39">20 A wise son maketh a glad father: but a
foolish man despiseth his mother.</p>
<p class="indent" id="Prov.xvi-p40">Observe here, 1. To the praise of good
children, that they are the joy of their parents, who ought to have
joy of them, having taken so much care and pains about them. And it
adds much to the satisfaction of those that are good if they have
reason to think that they have been a comfort to their parents in
their declining years, when evil days come. 2. To the shame of
wicked children, that by their wickedness they put contempt upon
their parents, slight their authority, and make an ill requital for
their kindness: <i>A foolish son despises his mother,</i> that had
most sorrow with him and perhaps had too much indulged him, which
makes his sin in despising her the more sinful and her sorrow the
more sorrowful.</p>
</div><scripCom id="Prov.xvi-p40.1" osisRef="Bible:Prov.15.21" parsed="|Prov|15|21|0|0" passage="Pr 15:21" type="Commentary"/><div class="Commentary" id="Bible:Prov.15.21">
<p class="passage" id="Prov.xvi-p41">21 Folly <i>is</i> joy to <i>him that is</i>
destitute of wisdom: but a man of understanding walketh
uprightly.</p>
<p class="indent" id="Prov.xvi-p42">Note, 1. It is the character of a wicked
man that he takes pleasure in sin; he has an appetite to the bait,
and swallows it greedily, and has no dread of the hook, nor feels
from it when he has swallowed it: <i>Folly is joy to him;</i> the
folly of others is so, and his own much more. He sins, not only
without regret, but with delight, not only repents not of it, but
makes his boast of it. This is a certain sign of one that is
graceless. 2. It is the character of a wise and good man that he
makes conscience of his duty. A fool lives at large, walks at all
adventures, by no rule, acts with no sincerity or steadiness;
<i>but a man of understanding,</i> the eyes of whose understanding
are enlightened by the Spirit (and those that have not a good
understanding have no understanding), <i>walks uprightly,</i> lives
a sober, orderly, regular life, and studies in every thing to
conform himself to the will of God; and this is a constant pleasure
and <i>joy to him.</i> But what foolishness remains in him, or
proceeds from him at any time, is a grief to him, and he is ashamed
of it. By these characters we may try ourselves.</p>
</div><scripCom id="Prov.xvi-p42.1" osisRef="Bible:Prov.15.22" parsed="|Prov|15|22|0|0" passage="Pr 15:22" type="Commentary"/><div class="Commentary" id="Bible:Prov.15.22">
<p class="passage" id="Prov.xvi-p43">22 Without counsel purposes are disappointed:
but in the multitude of counsellors they are established.</p>
<p class="indent" id="Prov.xvi-p44">See here, 1. Of what ill consequence it is
to be precipitate and rash, and to act without advice: Men's
<i>purposes are disappointed,</i> their measures broken, and they
come short of their point, gain not their end, because they would
not ask counsel about the way. If men will not take time and pains
to deliberate with themselves, or are so confident of their own
judgment that they scorn to consult with others, they are not
likely to bring any thing considerable to pass; circumstances
defeat them which, with a little consultation, might have been
foreseen and obviated. It is a good rule, both in public and
domestic affairs, to do nothing rashly and of one's own head.
<i>Plus vident oculi quam oculus—Many eyes see more than one.</i>
That often proves best which was least our own doing. 2. How much
it will be for our advantage to ask the advice of our friends:
<i>In the multitude of counsellors</i> (provided they be discreet
and honest, and will not give counsel with a spirit of
contradiction) <i>purposes are established.</i> Solomon's son made
no good use of this proverb when he acquiesced not in the counsel
of the old men, but because he would have a <i>multitude of
counsellors,</i> regarding number more than weight, advised with
the young men.</p>
</div><scripCom id="Prov.xvi-p44.1" osisRef="Bible:Prov.15.23" parsed="|Prov|15|23|0|0" passage="Pr 15:23" type="Commentary"/><div class="Commentary" id="Bible:Prov.15.23">
<p class="passage" id="Prov.xvi-p45">23 A man hath joy by the answer of his mouth:
and a word <i>spoken</i> in due season, how good <i>is it!</i></p>
<p class="indent" id="Prov.xvi-p46">Note, 1. We speak wisely when we speak
seasonably: <i>The answer of the mouth</i> will be our credit and
joy when it is pertinent and to the purpose, and is <i>spoken in
due season,</i> when it is needed and will be regarded, and, as we
say, hits the joint. Many a good word comes short of doing the good
it might have done, for want of being well-timed. Nor is any thing
more the beauty of discourse than to have a proper answer ready
off-hand, just when there is occasion for it, and it comes in well.
2. If we speak wisely and well, it will redound to our own comfort
and to the advantage of others: <i>A man has joy by the answer of
his mouth;</i> he may take a pleasure, but may by no means take a
pride, in having spoken so acceptably and well that the hearers
admire him and say, "<i>How good is it,</i> and how much good does
it do!"</p>
</div><scripCom id="Prov.xvi-p46.1" osisRef="Bible:Prov.15.24" parsed="|Prov|15|24|0|0" passage="Pr 15:24" type="Commentary"/><div class="Commentary" id="Bible:Prov.15.24">
<p class="passage" id="Prov.xvi-p47">24 The way of life <i>is</i> above to the wise,
that he may depart from hell beneath.</p>
<p class="indent" id="Prov.xvi-p48">The way of wisdom and holiness is here
recommended to us, 1. As very safe and comfortable: It is <i>the
way of life,</i> the way that leads to eternal life, in which we
shall find the joy and satisfaction which will be the life of the
soul, and at the end of which we shall find the perfection of
blessedness. Be wise and live. It is the way to escape that misery
which we cannot but see ourselves exposed to, and in danger of. It
is to <i>depart from hell beneath,</i> from the snares of hell, the
temptations of Satan, and all his wiles, from the pains of hell,
that everlasting destruction which our sins have deserved. 2. As
very sublime and honourable: It <i>is above.</i> A good man sets
his <i>affections on things above,</i> and deals in those things.
His <i>conversation is in heaven;</i> his way leads directly
thither; there his treasure is, <i>above,</i> out of the reach of
enemies, above the changes of this lower world. A good man is truly
noble and great; his desires and designs are high, and he lives
above the common rate of other men. It is above the capacity and
out of the sight of foolish men.</p>
<h4 id="Prov.xvi-p48.1">The Righteous and the Wicked
Contrasted.</h4>
</div><scripCom id="Prov.xvi-p48.2" osisRef="Bible:Prov.15.25" parsed="|Prov|15|25|0|0" passage="Pr 15:25" type="Commentary"/><div class="Commentary" id="Bible:Prov.15.25">
<p class="passage" id="Prov.xvi-p49">25 The <span class="smallcaps" id="Prov.xvi-p49.1">Lord</span> will
destroy the house of the proud: but he will establish the border of
the widow.</p>
<p class="indent" id="Prov.xvi-p50">Note, 1. Those that are elevated God
delights to abase, and commonly does it in the course of his
providence: <i>The proud,</i> that magnify themselves, bid defiance
to the God above them and trample on all about them, are such as
God resists and <i>will destroy,</i> not them only, but <i>their
houses,</i> which they are proud of and are confident of the
continuance and perpetuity of. Pride is the ruin of multitudes. 2.
Those that are dejected God delights to support, and often does it
remarkably: <i>He will establish the border of the poor widow,</i>
which proud injurious men break in upon, and which the poor widow
is not herself able to defend and make good. It is the honour of
God to protect the weak and appear for those that are
oppressed.</p>
</div><scripCom id="Prov.xvi-p50.1" osisRef="Bible:Prov.15.26" parsed="|Prov|15|26|0|0" passage="Pr 15:26" type="Commentary"/><div class="Commentary" id="Bible:Prov.15.26">
<p class="passage" id="Prov.xvi-p51">26 The thoughts of the wicked <i>are</i> an
abomination to the <span class="smallcaps" id="Prov.xvi-p51.1">Lord</span>: but <i>the
words</i> of the pure <i>are</i> pleasant words.</p>
<p class="indent" id="Prov.xvi-p52">The former part of this verse speaks of
thoughts, the latter of words, but they come all to one; for
thoughts are words to God, and words are judged of by the thoughts
from which they proceed, so that, 1. <i>The thoughts</i> and words
<i>of the wicked,</i> which are, like themselves, wicked, which aim
at mischief, and have some ill tendency or other, <i>are an
abomination to the Lord;</i> he is displeased at them and will
reckon for them. The thoughts of wicked men, for the most part, are
such as God hates, and are an offence to him, who not only knows
the heart and all that passes and repasses there, but requires the
innermost and uppermost place in it. 2. The thoughts and <i>words
of the pure,</i> being pure like themselves, clean, honest, and
sincere, <i>are pleasant words</i> and pleasant thoughts,
well-pleasing to the holy God, who delights in purity. It may be
understood both of their devotions to God (<i>the words of their
mouth and the meditations of their heart,</i> in prayer and praise,
are <i>acceptable to God,</i> <scripRef id="Prov.xvi-p52.1" osisRef="Bible:Ps.19.14 Bible:Ps.69.13" parsed="|Ps|19|14|0|0;|Ps|69|13|0|0" passage="Ps 19:14,69:13">Ps. xix. 14; lxix. 13</scripRef>) and of their
discourses with men, tending to edification. Both are pleasant when
they come from a pure, a purified, heart.</p>
</div><scripCom id="Prov.xvi-p52.2" osisRef="Bible:Prov.15.27" parsed="|Prov|15|27|0|0" passage="Pr 15:27" type="Commentary"/><div class="Commentary" id="Bible:Prov.15.27">
<p class="passage" id="Prov.xvi-p53">27 He that is greedy of gain troubleth his own
house; but he that hateth gifts shall live.</p>
<p class="indent" id="Prov.xvi-p54">Note, 1. Those that are covetous entail
trouble upon their families: <i>He that is greedy of gain,</i> and
therefore makes himself a slave to the world, rises up early, sits
up late, and eats the bread of carefulness, in pursuit of it—he
that hurries, and puts himself and all about him upon the stretch,
in business, frets and vexes at every loss and disappointment, and
quarrels with every body that stands in the way of his profit—he
<i>troubles his own house,</i> is a burden and vexation to his
children and servants. He that, in his greediness of gain, takes
bribes, and uses unlawful ways of getting money, leaves a curse
with what he gets to those that come after him, which sooner or
later will bring trouble into the house, <scripRef id="Prov.xvi-p54.1" osisRef="Bible:Hab.2.9-Hab.2.10" parsed="|Hab|2|9|2|10" passage="Hab 2:9,10">Hab. ii. 9, 10</scripRef>. 2. Those that are generous
as well as righteous entail a blessing upon their families: <i>He
that hates gifts,</i> that shakes his hands from holding the bribes
that are thrust into his hand to pervert justice and abhors all
sinful indirect ways of getting money—that hates to be paltry and
mercenary, and is willing, if there be occasion, to do good
gratis—he shall live; he shall have the comfort of life, shall
live in prosperity and reputation; his name and family shall live
and continue.</p>
</div><scripCom id="Prov.xvi-p54.2" osisRef="Bible:Prov.15.28" parsed="|Prov|15|28|0|0" passage="Pr 15:28" type="Commentary"/><div class="Commentary" id="Bible:Prov.15.28">
<p class="passage" id="Prov.xvi-p55">28 The heart of the righteous studieth to
answer: but the mouth of the wicked poureth out evil things.</p>
<p class="indent" id="Prov.xvi-p56">Here is, 1. A good man proved to be a wise
man by this, that he governs his tongue well; he that does so
<i>the same is a perfect man,</i> <scripRef id="Prov.xvi-p56.1" osisRef="Bible:Jas.3.2" parsed="|Jas|3|2|0|0" passage="Jam 3:2">Jam.
iii. 2</scripRef>. It is part of the character of a righteous man
that being convinced of the account he must give of his words, and
of the good and bad influence of them upon others, he makes
conscience of speaking truly (it is his <i>heart</i> that
<i>answers,</i> that is, he speaks as he thinks, and dares not do
otherwise, he <i>speaks the truth in his heart,</i> <scripRef id="Prov.xvi-p56.2" osisRef="Bible:Ps.15.2" parsed="|Ps|15|2|0|0" passage="Ps 15:2">Ps. xv. 2</scripRef>), and of speaking
pertinently and profitably, and therefore he <i>studies to
answer,</i> that his speech may be with grace, <scripRef id="Prov.xvi-p56.3" passage="Ne 2:4,5:7">Neh. ii. 4; v. 7</scripRef>. 2. A wicked man is proved
to be a fool by this, that he never heeds what he says, but his
<i>mouth pours out evil things,</i> to the dishonour of God and
religion, his own reproach, and the hurt of others. Doubtless that
is an evil heart which thus overflows with evil.</p>
</div><scripCom id="Prov.xvi-p56.4" osisRef="Bible:Prov.15.29" parsed="|Prov|15|29|0|0" passage="Pr 15:29" type="Commentary"/><div class="Commentary" id="Bible:Prov.15.29">
<p class="passage" id="Prov.xvi-p57">29 The <span class="smallcaps" id="Prov.xvi-p57.1">Lord</span>
<i>is</i> far from the wicked: but he heareth the prayer of the
righteous.</p>
<p class="indent" id="Prov.xvi-p58">Note, 1. God sets himself at a distance
from those that set him at defiance: <i>The wicked say to the
Almighty, Depart from us,</i> and he is, accordingly, <i>far
from</i> them; he does not manifest himself to them, has no
communion with them, will not hear them, will not help them, no,
not in the time of their need. They shall be for ever banished from
his presence and he will behold them afar off. <i>Depart from me,
you cursed.</i> 2. He will draw nigh to those in a way of mercy who
draw nigh to him in a way of duty: <i>He hears the prayer of the
righteous,</i> accepts it, is well pleased with it, and will grant
an answer of peace to it. It is <i>the prayer of a righteous
man</i> that <i>avails much,</i> <scripRef id="Prov.xvi-p58.1" osisRef="Bible:Jas.5.16" parsed="|Jas|5|16|0|0" passage="Jam 5:16">Jam.
v. 16</scripRef>. <i>He is nigh to them,</i> a present help, <i>in
all that they call upon him for.</i></p>
</div><scripCom id="Prov.xvi-p58.2" osisRef="Bible:Prov.15.30" parsed="|Prov|15|30|0|0" passage="Pr 15:30" type="Commentary"/><div class="Commentary" id="Bible:Prov.15.30">
<p class="passage" id="Prov.xvi-p59">30 The light of the eyes rejoiceth the heart:
<i>and</i> a good report maketh the bones fat.</p>
<p class="indent" id="Prov.xvi-p60">Two things are here pronounced pleasant:—
1. It is pleasant to have a good prospect to see the light of the
sun (<scripRef id="Prov.xvi-p60.1" osisRef="Bible:Eccl.11.7" parsed="|Eccl|11|7|0|0" passage="Ec 11:7">Eccl. xi. 7</scripRef>) and by it
to see the wonderful works of God, with which this lower world is
beautified and enriched. Those that want the mercy know how to
value it; how would <i>the light of the eyes rejoice their
hearts!</i> The consideration of this should make us thankful for
our eyesight. 2. It is more pleasant to have <i>a good name,</i> a
name for good things with God and good people; this <i>is as
precious ointment,</i> <scripRef id="Prov.xvi-p60.2" osisRef="Bible:Eccl.7.1" parsed="|Eccl|7|1|0|0" passage="Ec 7:1">Eccl. vii.
1</scripRef>. <i>It makes the bones fat;</i> it gives a secret
pleasure, and that which is strengthening. It is also very
comfortable to hear (as some understand it) <i>a good report</i>
concerning others; a good man has no greater joy than to hear that
his friends walk in the truth.</p>
</div><scripCom id="Prov.xvi-p60.3" osisRef="Bible:Prov.15.31" parsed="|Prov|15|31|0|0" passage="Pr 15:31" type="Commentary"/><div class="Commentary" id="Bible:Prov.15.31">
<p class="passage" id="Prov.xvi-p61">31 The ear that heareth the reproof of life
abideth among the wise.</p>
<p class="indent" id="Prov.xvi-p62">Note, 1. It is the character of a wise man
that he is very willing to be reproved, and therefore chooses to
converse with those that, both by their words and example, will
show him what is amiss in him: <i>The ear that</i> can take <i>the
reproof</i> will love the reprover. Faithful friendly reproofs are
here called <i>the reproofs of life,</i> not only because they are
to be given in a lively manner, and with a prudent zeal (and we
must reprove by our lives as well as by our doctrine), but because,
where they are well-taken, they are means of spiritual life, and
lead to eternal life, and (as some think) to distinguish them from
rebukes and reproaches for well-doing, which are rather reproofs of
death, which we must not regard nor be influenced by. 2. Those that
are so wise as to bear reproof well will hereby be <i>made
wiser</i> (<scripRef id="Prov.xvi-p62.1" osisRef="Bible:Prov.9.9" parsed="|Prov|9|9|0|0" passage="Pr 9:9"><i>ch.</i> ix. 9</scripRef>),
and come at length to be numbered among the wise men of the age,
and will have both ability and authority to reprove and instruct
others. Those that learn well, and obey well, are likely in time to
teach well and rule well.</p>
</div><scripCom id="Prov.xvi-p62.2" osisRef="Bible:Prov.15.32" parsed="|Prov|15|32|0|0" passage="Pr 15:32" type="Commentary"/><div class="Commentary" id="Bible:Prov.15.32">
<p class="passage" id="Prov.xvi-p63">32 He that refuseth instruction despiseth his
own soul: but he that heareth reproof getteth understanding.</p>
<p class="indent" id="Prov.xvi-p64">See here, 1. The folly of those that will
not be taught, that <i>refuse instruction,</i> that will not heed
it, but turn their backs upon it, or will not hear it, but turn
their hearts against it. They <i>refuse correction</i> (margin);
they will not <i>take it,</i> no, not from God himself, but kick
against the pricks. Those that do so <i>despise their own
souls;</i> they show that they have a low and mean opinion of them,
and are in little care and concern about them, considered as
rational and immortal, instruction being designed to cultivate
reason and prepare for the immortal state. The fundamental error of
sinners is undervaluing their own souls; therefore they neglect to
provide for them, abuse them, expose them, prefer the body before
the soul, and wrong the soul to please the body. 2. The wisdom of
those that are willing, not only to be taught, but to be reproved:
<i>He that hears reproof,</i> and amends the faults he is reproved
for, <i>gets understanding,</i> by which his soul is secured from
bad ways and directed in good ways, and thereby he both evidences
the value he has for his own soul and puts true honour upon it.</p>
</div><scripCom id="Prov.xvi-p64.1" osisRef="Bible:Prov.15.33" parsed="|Prov|15|33|0|0" passage="Pr 15:33" type="Commentary"/><div class="Commentary" id="Bible:Prov.15.33">
<p class="passage" id="Prov.xvi-p65">33 The fear of the <span class="smallcaps" id="Prov.xvi-p65.1">Lord</span> <i>is</i> the instruction of wisdom; and
before honour <i>is</i> humility.</p>
<p class="indent" id="Prov.xvi-p66">See here how much it is our interest, as
well as duty, 1. To submit to our God, and keep up a reverence for
him: <i>The fear of the Lord,</i> as it is <i>the beginning of
wisdom,</i> so it is <i>the instruction</i> and correction <i>of
wisdom;</i> the principles of religion, closely adhered to, will
improve our knowledge, rectify our mistakes, and be the best and
surest guide of our way. An awe of God upon our spirits will put us
upon the wisest counsels and chastise us when we say or do
unwisely. 2. To stoop to our brethren, and keep up a respect for
them. Where there is humility there is a happy presage of honour
and preparative for it. Those that humble themselves shall be
exalted here and hereafter.</p>
</div></div2>