mh_parser/vol_split/20 - Proverbs/Chapter 10.xml

<div2 id="Prov.xi" n="xi" next="Prov.xii" prev="Prov.x" progress="76.98%" title="Chapter X">
<h2 id="Prov.xi-p0.1">P R O V E R B S</h2>
<h3 id="Prov.xi-p0.2">CHAP. X.</h3>
<p class="intro" id="Prov.xi-p1">Hitherto we have been in the porch or preface to
the proverbs, here they begin. They are short but weighty
sentences; most of them are distichs, two sentences in one verse,
illustrating each other; but it is seldom that there is any
coherence between the verses, much less any thread of discourse,
and therefore in these chapters we need not attempt to reduce the
contents to their proper heads, the several sentences will appear
best in their own places. The scope of them all is to set before us
good and evil, the blessing and the curse. Many of the proverbs in
this chapter relate to the good government of the tongue, without
which men's religion is vain.</p>
<scripCom id="Prov.xi-p1.1" osisRef="Bible:Prov.10" parsed="|Prov|10|0|0|0" passage="Pr 10" type="Commentary"/>
<scripCom id="Prov.xi-p1.2" osisRef="Bible:Prov.10.1" parsed="|Prov|10|1|0|0" passage="Pr 10:1" type="Commentary"/><div class="Commentary" id="Bible:Prov.10.1">
<h4 id="Prov.xi-p1.3">Weighty Sayings.</h4>
<p class="passage" id="Prov.xi-p2">1 The proverbs of Solomon. A wise son maketh a
glad father: but a foolish son <i>is</i> the heaviness of his
mother.</p>
<p class="indent" id="Prov.xi-p3">Solomon, speaking to us as unto children,
observes here how much the comfort of parents, natural, political,
and ecclesiastical, depends upon the good behaviour of those under
their charge, as a reason, 1. Why parents should be careful to give
their children a good education, and to train them up in the ways
of religion, which, if it obtain the desired effect, they
themselves will have the comfort of it, or, if not, they will have
for their support under their heaviness that they have done their
duty, have done their endeavour. 2. Why children should conduct
themselves wisely and well, and live up to their good education,
that they may gladden the hearts of their parents, and not sadden
them. Observe, (1.) It adds to the comfort of young people that are
pious and discreet that thereby they do something towards
recompensing their parents for all the care and pains they have
taken with them, and occasion pleasure to them in the evil days of
old age, when they most need it; and it is the duty of parents to
rejoice in their children's wisdom and well-doing, yea, though it
arrive at such an eminency as to eclipse them. (2.) It adds to the
guilt of those that conduct themselves ill that thereby they grieve
those whom they ought to be a joy to, and are a heaviness
particularly to their poor mothers who bore them with sorrow, but
with greater sorrow see them wicked and vile.</p>
</div><scripCom id="Prov.xi-p3.1" osisRef="Bible:Prov.10.2-Prov.10.3" parsed="|Prov|10|2|10|3" passage="Pr 10:2-3" type="Commentary"/><div class="Commentary" id="Bible:Prov.10.2-Prov.10.3">
<p class="passage" id="Prov.xi-p4">2 Treasures of wickedness profit nothing: but
righteousness delivereth from death.   3 The <span class="smallcaps" id="Prov.xi-p4.1">Lord</span> will not suffer the soul of the righteous
to famish: but he casteth away the substance of the wicked.</p>
<p class="indent" id="Prov.xi-p5">These two verses speak to the same purport,
and the latter may be the reason of the former. 1. That wealth
which men get unjustly will do them no good, because God will blast
it: <i>Treasures of wickedness profit nothing,</i> <scripRef id="Prov.xi-p5.1" osisRef="Bible:Prov.10.2" parsed="|Prov|10|2|0|0" passage="Pr 10:2"><i>v.</i> 2</scripRef>. The treasures of wicked
people, much more the treasure which they have made themselves
masters of by any wicked people, by oppression of fraud, though it
be ever so much, as a treasure, and laid up ever so safely, though
it be hidden treasure, yet it <i>profits nothing;</i> when profit
and loss come to be balanced the profit gained by the treasures
will by no means countervail the loss sustained by the wickedness,
<scripRef id="Prov.xi-p5.2" osisRef="Bible:Matt.16.26" parsed="|Matt|16|26|0|0" passage="Mt 16:26">Matt. xvi. 26</scripRef>. They do not
profit the soul; they will not purchase any true comfort or
happiness. They will stand a man in no stead at death, or in the
judgment of the great day; and the reason is because God <i>casts
away the substance of the wicked</i> (<scripRef id="Prov.xi-p5.3" osisRef="Bible:Prov.10.3" parsed="|Prov|10|3|0|0" passage="Pr 10:3"><i>v.</i> 3</scripRef>); he takes that from them which
they have unjustly gotten; he rejects the consideration of it, not
regarding the rich more than the poor. We often see that scattered
by the justice of God which has been gathered together by the
injustice of men. How can the treasures of wickedness profit, when,
though it be counted substance, God casts it away and it vanishes
as a shadow? 2. That which is honestly got will turn to a good
account, for God will bless it. <i>Righteousness delivers from
death,</i> that is, wealth gained, and kept, and used, in a right
manner (righteousness signifies both honesty and charity); it
answers the end of wealth, which is to keep us alive and be a
defence to us. It will deliver from those judgments which men bring
upon themselves by their wickedness. It will profit to such a
degree as to deliver, though not from the stroke of death, yet from
the sting of it, and consequently from the terror of it. For <i>the
Lord will not suffer the soul of the righteous to famish</i>
(<scripRef id="Prov.xi-p5.4" osisRef="Bible:Prov.10.3" parsed="|Prov|10|3|0|0" passage="Pr 10:3"><i>v.</i> 3</scripRef>), and so their
<i>righteousness delivers from death,</i> purely by the favour of
God to them, which is their life and livelihood, and which will
keep them alive in famine. The soul of the righteous shall be kept
alive by the word of God, and faith in his promise, when <i>young
lions shall lack and suffer hunger.</i></p>
</div><scripCom id="Prov.xi-p5.5" osisRef="Bible:Prov.10.4" parsed="|Prov|10|4|0|0" passage="Pr 10:4" type="Commentary"/><div class="Commentary" id="Bible:Prov.10.4">
<p class="passage" id="Prov.xi-p6">4 He becometh poor that dealeth <i>with</i> a
slack hand: but the hand of the diligent maketh rich.</p>
<p class="indent" id="Prov.xi-p7">We are here told, 1. Who those are who,
though rich, are in a fair way to <i>become poor</i>—those <i>who
deal with a slack hand,</i> who are careless and remiss in their
business, and never mind which end goes foremost, nor ever set
their hands vigorously to their work or stick to it; those <i>who
deal with a deceitful hand</i> (so it may be read); those who think
to enrich themselves by fraud and tricking will, in the end,
impoverish themselves, not only by bringing the curse of God on
what they have, but by forfeiting their reputation with men; none
will care to deal with those who deal with sleight of hand and are
honest only with good looking to. 2. Who those are who, though
poor, are in a fair way to become rich—those who are diligent and
honest, who are careful about their affairs, and, what their hands
find to do, do it with all their might, in a fair and honourable
way, those are likely to increase what they have. <i>The hand of
the acute</i> (so some), of those who are sharp, but not sharpers;
<i>the hand of the active</i> (so others); the stirring hand gets a
penny. This is true in the affairs of our souls as well as in our
worldly affairs; slothfulness and hypocrisy lead to spiritual
poverty, but those who are <i>fervent in spirit, serving the
Lord,</i> are likely to be <i>rich in faith</i> and <i>rich in good
works.</i></p>
</div><scripCom id="Prov.xi-p7.1" osisRef="Bible:Prov.10.5" parsed="|Prov|10|5|0|0" passage="Pr 10:5" type="Commentary"/><div class="Commentary" id="Bible:Prov.10.5">
<p class="passage" id="Prov.xi-p8">5 He that gathereth in summer <i>is</i> a wise
son: <i>but</i> he that sleepeth in harvest <i>is</i> a son that
causeth shame.</p>
<p class="indent" id="Prov.xi-p9">Here is, 1. The just praise of those who
improve their opportunities, who take pains to gather and increase
what they have, both for soul and body, who provide for hereafter
while provision is to be made, who <i>gather in summer,</i> which
is gathering time. He who does so <i>is a wise son,</i> and it is
his honour; he acts wisely for his parents, whom, if there be
occasion, he ought to maintain, and he gives reputation to himself,
his family, and his education. 2. The just reproach and blame of
those who trifle away these opportunities: <i>He who sleeps,</i>
loves his ease, idles away his time, and neglects his work,
especially <i>who sleeps in harvest,</i> when he should be laying
in for winter, who lets slip the season of furnishing himself with
that which he will have occasion for, <i>is a son that causes
shame;</i> for he is a foolish son; he prepares shame for himself
when winter comes, and reflects shame upon all his friends. He who
gets knowledge and wisdom in the days of his youth <i>gathers in
summer,</i> and he will have the comfort and credit of his
industry; but he who idles away the days of his youth will bear the
shame of his indolence when he is old.</p>
</div><scripCom id="Prov.xi-p9.1" osisRef="Bible:Prov.10.6" parsed="|Prov|10|6|0|0" passage="Pr 10:6" type="Commentary"/><div class="Commentary" id="Bible:Prov.10.6">
<p class="passage" id="Prov.xi-p10">6 Blessings <i>are</i> upon the head of the
just: but violence covereth the mouth of the wicked.</p>
<p class="indent" id="Prov.xi-p11">Here is, 1. <i>The head of the just</i>
crowned with <i>blessings,</i> with the blessings both of God and
man. Variety of blessings, abundance of blessings, shall descend
from above, and visibly abide on the head of good men, real
blessings; they shall not only be spoken well of, but done well to.
Blessings shall be on their head as a coronet to adorn and dignify
them and as a helmet to protect and secure them. 2. <i>The mouth of
the wicked covered</i> with <i>violence.</i> Their mouths shall be
stopped with shame for the violence which they have done; they
shall not have a word to say in excuse for themselves (<scripRef id="Prov.xi-p11.1" osisRef="Bible:Job.5.16" parsed="|Job|5|16|0|0" passage="Job 5:16">Job v. 16</scripRef>); their breath shall be
stopped with the violence that shall be done to them, when their
violent dealings shall return on their heads, shall be returned to
their teeth.</p>
</div><scripCom id="Prov.xi-p11.2" osisRef="Bible:Prov.10.7" parsed="|Prov|10|7|0|0" passage="Pr 10:7" type="Commentary"/><div class="Commentary" id="Bible:Prov.10.7">
<p class="passage" id="Prov.xi-p12">7 The memory of the just <i>is</i> blessed: but
the name of the wicked shall rot.</p>
<p class="indent" id="Prov.xi-p13">Both the just and the wicked, when their
days are fulfilled, must die. Between their bodies in the grave
thee is no visible difference; between the souls of the one and the
other, in the world of spirits, thee is a vast difference, and so
there is, or ought to be, between their memories, which survive
them.</p>
<p class="indent" id="Prov.xi-p14">I. Good men are and ought to be well spoken
of when they are gone; it is one of the blessings that <i>comes
upon the head of the just,</i> even when their head is laid.
Blessed men leave behind them blessed memories. 1. It is part of
the dignity of the saints, especially those who excel in virtue and
are eminently useful, that they are remembered with respect when
they are dead. Their good name, their name with good men, for good
things, is then in a special manner as <i>precious ointment,</i>
<scripRef id="Prov.xi-p14.1" osisRef="Bible:Eccl.7.1" parsed="|Eccl|7|1|0|0" passage="Ec 7:1">Eccl. vii. 1</scripRef>. Those that
honour God he will thus honour, <scripRef id="Prov.xi-p14.2" osisRef="Bible:Ps.112.3 Bible:Ps.112.6 Bible:Ps.112.9" parsed="|Ps|112|3|0|0;|Ps|112|6|0|0;|Ps|112|9|0|0" passage="Ps 112:3,6,9">Ps. cxii. 3, 6, 9</scripRef>. <i>The elders</i> by
faith <i>obtained a good report</i> (<scripRef id="Prov.xi-p14.3" osisRef="Bible:Heb.11.2" parsed="|Heb|11|2|0|0" passage="Heb 11:2">Heb. xi. 2</scripRef>), and, being dead, are yet spoken
of. 2. It is part of the duty of the survivors: <i>Let the memory
of the just be blessed,</i> so the Jews read it, and observe it as
a precept, not naming an eminently just man that is dead without
adding, <i>Let his memory be blessed.</i> We must delight in making
an honourable mention of good men that are gone, bless God for
them, and for his gifts and graces that appeared in them, and
especially be followers of them in <i>that which is good.</i></p>
<p class="indent" id="Prov.xi-p15">II. Bad men are and shall be forgotten, or
spoken of with contempt. When their bodies are putrefying in the
grave their <i>names</i> also <i>shall rot.</i> Either they shall
not be preserved at all, but buried in oblivion (no good can be
said of them, and therefore the greatest kindness that can be done
them will be to say nothing of them), or they shall be loathsome,
and mentioned with detestation, and that rule of honour, <i>De
mortuis nil nisi bonum</i>—<i>Say nothing to the disadvantage of
the dead,</i> will not protect them. Where the wickedness has been
notorious, and cannot but be mentioned, it ought to be mentioned
with abhorrence.</p>
</div><scripCom id="Prov.xi-p15.1" osisRef="Bible:Prov.10.8" parsed="|Prov|10|8|0|0" passage="Pr 10:8" type="Commentary"/><div class="Commentary" id="Bible:Prov.10.8">
<h4 id="Prov.xi-p15.2">Marks of Wisdom and of
Folly.</h4>
<p class="passage" id="Prov.xi-p16">8 The wise in heart will receive commandments:
but a prating fool shall fall.</p>
<p class="indent" id="Prov.xi-p17">Here is, 1. The honour and happiness of the
obedient. They <i>will receive commandments;</i> they will take it
as a privilege, and really an ease to them, to be under government,
which saves them the labour of deliberating and choosing for
themselves; and they will take it as a favour to be told their duty
and admonished concerning it. And this is their wisdom; those are
<i>wise in heart</i> who are tractable, and those who thus bend,
thus stoop, shall stand and be established, shall prosper, being
well advised. 2. The shame and ruin of the disobedient, that will
not be governed, nor endure any yoke, that will not be taught, nor
take any advice. They are fools, for they act against themselves
and their own interest; they are commonly <i>prating fools,</i>
fools of lips, full of talk, but full of nonsense, boasting of
themselves, prating spitefully against those that admonish them
(<scripRef id="Prov.xi-p17.1" osisRef="Bible:3John.1.10" parsed="|3John|1|10|0|0" passage="3Jo 1:10">3 John 10</scripRef>), and pretending
to give counsel and law to others. Of all fools, none more
troublesome than the <i>prating fools,</i> nor that more expose
themselves; but they <i>shall fall</i> into sin, into hell, because
they received not commandments. Those that are full of tongue
seldom look well to their feet, and therefore stumble and fall.</p>
</div><scripCom id="Prov.xi-p17.2" osisRef="Bible:Prov.10.9" parsed="|Prov|10|9|0|0" passage="Pr 10:9" type="Commentary"/><div class="Commentary" id="Bible:Prov.10.9">
<p class="passage" id="Prov.xi-p18">9 He that walketh uprightly walketh surely: but
he that perverteth his ways shall be known.</p>
<p class="indent" id="Prov.xi-p19">We are here told, and we may depend upon
it, 1. That men's integrity will be their security: <i>He that
walks uprightly</i> towards God and man, that is faithful to both,
that designs as he ought and means as he says, <i>walks surely;</i>
he is safe under a divine protection and easy in a holy security.
He goes on his way with a humble boldness, being well armed against
the temptations of Satan, the troubles of the world, and the
reproaches of men. He knows what ground he stands on, what guide he
follows, what guard he is surrounded with, and what glory he is
going to, and therefore proceeds with assurance and <i>great
peace,</i> <scripRef id="Prov.xi-p19.1" osisRef="Bible:Isa.32.17 Bible:Isa.33.15-Isa.33.16" parsed="|Isa|32|17|0|0;|Isa|33|15|33|16" passage="Isa 32:17,33:15,16">Isa. xxxii. 17;
xxxiii. 15, 16</scripRef>. Some understand it as part of the
character of an upright man, that he <i>walks surely,</i> in
opposition to walking at all adventures. He will not dare to do
that which he is not fully satisfied in his own conscience
concerning the lawfulness of, but will see his way clear in every
thing. 2. That men's dishonesty will be their shame: <i>He that
perverts his way,</i> that turns aside into crooked paths, that
dissembles with God and man, looks one way and rows another, though
he may for a time disguise himself, and pass current, <i>shall be
known</i> to be what he is. It is a thousand to one but some time
or other he betrays himself; at least, God will discover him in the
great day. <i>He that perverts his ways documento
erit</i>—<i>shall be made an example of,</i> for warning to
others; so some.</p>
</div><scripCom id="Prov.xi-p19.2" osisRef="Bible:Prov.10.10" parsed="|Prov|10|10|0|0" passage="Pr 10:10" type="Commentary"/><div class="Commentary" id="Bible:Prov.10.10">
<p class="passage" id="Prov.xi-p20">10 He that winketh with the eye causeth sorrow:
but a prating fool shall fall.</p>
<p class="indent" id="Prov.xi-p21">Mischief is here said to attend, 1.
Politic, designing, self-disguising sinners: <i>He that winks with
the eye,</i> as if he took no notice of you, when at the same time
he is watching an opportunity to do you an ill turn, that makes
signs to his accomplices when to come into assist him in executing
his wicked projects, which are all carried on by trick and
artifice, <i>causes sorrow</i> both to others and to himself.
Ingenuity will be no excuse for iniquity, but the sinner must
either repent or do worse, either rue it or be ruined by it. 2.
Public, silly, self-exposing sinners: A <i>prating fool,</i> whose
sins go before unto judgment, <i>shall fall,</i> as was said
before, <scripRef id="Prov.xi-p21.1" osisRef="Bible:Prov.10.8" parsed="|Prov|10|8|0|0" passage="Pr 10:8"><i>v.</i> 8</scripRef>. But his
case is less dangerous of the two, and, though he destroys himself,
he does not create so much sorrow to others as <i>he that winks
with his eyes.</i> The dog that bites is not always the dog that
barks.</p>
</div><scripCom id="Prov.xi-p21.2" osisRef="Bible:Prov.10.11" parsed="|Prov|10|11|0|0" passage="Pr 10:11" type="Commentary"/><div class="Commentary" id="Bible:Prov.10.11">
<p class="passage" id="Prov.xi-p22">11 The mouth of a righteous <i>man is</i> a well
of life: but violence covereth the mouth of the wicked.</p>
<p class="indent" id="Prov.xi-p23">See here, 1. How industrious a good man is,
by communicating his goodness, to do good with it: <i>His
mouth,</i> the outlet of his mind, <i>is a well of life;</i> it is
a constant spring, whence issues good discourse for the edification
of others, like streams that water the ground and make it fruitful,
and for their consolation, like streams that quench the thirst of
the weary traveller. It is like <i>a well of life,</i> that is pure
and clean, not only not poisoned, but not muddled, with any corrupt
communication. 2. How industrious a bad man is, by concealing his
badness, to do hurt with it: <i>The mouth of the wicked covers
violence,</i> disguises the designed mischief with professions of
friendship, that it may be carried on the more securely and
effectually, as Joab kissed and killed, Judas kissed and betrayed;
this is his sin, to which the punishment answers (<scripRef id="Prov.xi-p23.1" osisRef="Bible:Prov.10.6" parsed="|Prov|10|6|0|0" passage="Pr 10:6"><i>v.</i> 6</scripRef>): <i>Violence covers the
mouth of the wicked;</i> what he got by violence shall by violence
be taken from him, <scripRef id="Prov.xi-p23.2" osisRef="Bible:Job.5.4-Job.5.5" parsed="|Job|5|4|5|5" passage="Job 5:4,5">Job v. 4,
5</scripRef>.</p>
</div><scripCom id="Prov.xi-p23.3" osisRef="Bible:Prov.10.12" parsed="|Prov|10|12|0|0" passage="Pr 10:12" type="Commentary"/><div class="Commentary" id="Bible:Prov.10.12">
<p class="passage" id="Prov.xi-p24">12 Hatred stirreth up strifes: but love covereth
all sins.</p>
<p class="indent" id="Prov.xi-p25">Here is, 1. The great mischief-maker, and
that is malice. Even where there is no manifest occasion of strife,
yet <i>hatred</i> seeks occasion and so <i>stirs it up</i> and does
the devil's work. Those are the most spiteful ill-natured people
that can be who take a pleasure in setting their neighbours
together by the ears, by tale-bearing, evil surmises, and
misrepresentations, blowing up the sparks of contention, which had
lain buried, into a flame, at which, with an unaccountable
pleasure, they warm their hands. 2. The great peace-maker, and that
is <i>love,</i> which <i>covers all sins,</i> that is, the offences
among relations which occasion discord. Love, instead of
proclaiming and aggravating the offence, conceals and extenuates it
as far as it is capable of being concealed and extenuated. Love
will excuse the offence which we give through mistake and
unadvisedly; when we are able to say that there was no ill
intended, but it was an oversight, and we love our friend
notwithstanding, this covers it. It will also overlook the offence
that is given us, and so cover it, and make the best of it: by this
means strife is prevented, or, if begun, peace is recovered and
restored quickly. The apostle quotes this, <scripRef id="Prov.xi-p25.1" osisRef="Bible:1Pet.4.8" parsed="|1Pet|4|8|0|0" passage="1Pe 4:8">1 Pet. iv. 8</scripRef>. <i>Love will cover a multitude
of sins.</i></p>
</div><scripCom id="Prov.xi-p25.2" osisRef="Bible:Prov.10.13" parsed="|Prov|10|13|0|0" passage="Pr 10:13" type="Commentary"/><div class="Commentary" id="Bible:Prov.10.13">
<p class="passage" id="Prov.xi-p26">13 In the lips of him that hath understanding
wisdom is found: but a rod <i>is</i> for the back of him that is
void of understanding.</p>
<p class="indent" id="Prov.xi-p27">Observe, 1. Wisdom and grace are the honour
of good men: He <i>that has understanding,</i> that good
understanding which those have that do the commandments, <i>wisdom
is found in his lips,</i> that is, it is discovered to be there,
and consequently that he has within a good treasure of it, and it
is derived thence for the benefit of others. It is a man's honour
to have wisdom, but much more to be instrumental to make others
wise. 2. Folly and sin are the shame of bad men: <i>A rod is for
the back of him that is void of understanding—of him that wants a
heart;</i> he exposes himself to the lashes of his own conscience,
to the scourges of the tongue, to the censures of the magistrate,
and to the righteous judgments of God. Those that foolishly and
wilfully go on in wicked ways are preparing rods for themselves,
the marks of which will be their perpetual disgrace.</p>
</div><scripCom id="Prov.xi-p27.1" osisRef="Bible:Prov.10.14" parsed="|Prov|10|14|0|0" passage="Pr 10:14" type="Commentary"/><div class="Commentary" id="Bible:Prov.10.14">
<p class="passage" id="Prov.xi-p28">14 Wise <i>men</i> lay up knowledge: but the
mouth of the foolish <i>is</i> near destruction.</p>
<p class="indent" id="Prov.xi-p29">Observe, 1. It is the wisdom of the wise
that they treasure up a stock of useful knowledge, which will be
their preservation: <i>Wisdom is</i> therefore <i>found in their
lips</i> (<scripRef id="Prov.xi-p29.1" osisRef="Bible:Prov.10.13" parsed="|Prov|10|13|0|0" passage="Pr 10:13"><i>v.</i> 13</scripRef>),
because it is laid up in their hearts, out of which store, like the
good householder, they bring things new and old. Whatever knowledge
may be at any time useful to us we must <i>lay it up,</i> because
we know not but some time or other we may have occasion for it. We
must continue laying up as long as we live; and be sure to lay it
up safely, that it may not be to seek when we want it. 2. It is the
folly of fools that they lay up mischief in their hearts, which is
ready to them in all they say, and works terror and destruction
both to others and to themselves. They <i>love devouring words</i>
(<scripRef id="Prov.xi-p29.2" osisRef="Bible:Ps.52.4" parsed="|Ps|52|4|0|0" passage="Ps 52:4">Ps. lii. 4</scripRef>), and these come
uppermost. Their <i>mouth is near destruction,</i> having the
<i>sharp arrows of bitter words</i> always at hand to throw
about.</p>
</div><scripCom id="Prov.xi-p29.3" osisRef="Bible:Prov.10.15" parsed="|Prov|10|15|0|0" passage="Pr 10:15" type="Commentary"/><div class="Commentary" id="Bible:Prov.10.15">
<p class="passage" id="Prov.xi-p30">15 The rich man's wealth <i>is</i> his strong
city: the destruction of the poor <i>is</i> their poverty.</p>
<p class="indent" id="Prov.xi-p31">This may be taken two ways:—1. As a
reason why we should be diligent in our business, that we may avoid
that sinking dispiriting uneasiness which attends poverty, and may
enjoy the benefit and comfort which those have that are beforehand
in the world. Taking pains is really the way to make ourselves and
our families easy. Or, rather, 2. As a representation of the common
mistakes both of rich and poor, concerning their outward condition.
(1.) Rich people think themselves happy because they are rich; but
it is their mistake: <i>The rich man's wealth is,</i> in his own
conceit, <i>his strong city,</i> whereas the worst of evils it is
too weak and utterly insufficient to protect them from. It will
prove that they are not so safe as they imagine; nay, their wealth
may perhaps expose them. (2.) Poor people think themselves undone
because they are poor; but it is their mistake: <i>The destruction
of the poor is their poverty;</i> it sinks their spirits, and ruins
all their comforts; whereas a man may live very comfortably, though
he has but a little to live on, if he be but content, and keep a
good conscience, and live by faith.</p>
</div><scripCom id="Prov.xi-p31.1" osisRef="Bible:Prov.10.16" parsed="|Prov|10|16|0|0" passage="Pr 10:16" type="Commentary"/><div class="Commentary" id="Bible:Prov.10.16">
<p class="passage" id="Prov.xi-p32">16 The labour of the righteous <i>tendeth</i> to
life: the fruit of the wicked to sin.</p>
<p class="indent" id="Prov.xi-p33">Solomon here confirms what his father had
said (<scripRef id="Prov.xi-p33.1" osisRef="Bible:Ps.37.16" parsed="|Ps|37|16|0|0" passage="Ps 37:16">Ps. xxxvii. 16</scripRef>), <i>A
little that a righteous man has is better than the riches of many
wicked.</i> 1. Perhaps a righteous man has no more than what he
works hard for; he eats only <i>the labour of his hands,</i> but
that <i>labour tends to life;</i> he aims at nothing but to get an
honest livelihood, covets not to be rich and great, but is willing
to live and maintain his family. Nor does it tend only to his own
life, but he would enable himself to do good to others; he labours
<i>that he may have to give</i> (<scripRef id="Prov.xi-p33.2" osisRef="Bible:Eph.4.28" parsed="|Eph|4|28|0|0" passage="Eph 4:28">Eph.
iv. 28</scripRef>); all his business turns to some good account or
other. Or it may be meant of his labour in religion; he takes most
pains in that which has a tendency to eternal life; he <i>sows to
the Spirit,</i> that he may <i>reap life everlasting.</i> 2.
Perhaps a wicked man's wealth is fruit which he did not labour for,
but came easily by, but it tends <i>to sin.</i> He makes it the
food and fuel of his lusts, his pride and luxury; he gets hurt with
it and not good; he gets hurt by it and is hardened by it in his
wicked ways. The things of this world are good or evil, life or
death, as they are used, and as those are that have them.</p>
</div><scripCom id="Prov.xi-p33.3" osisRef="Bible:Prov.10.17" parsed="|Prov|10|17|0|0" passage="Pr 10:17" type="Commentary"/><div class="Commentary" id="Bible:Prov.10.17">
<p class="passage" id="Prov.xi-p34">17 He <i>is in</i> the way of life that keepeth
instruction: but he that refuseth reproof erreth.</p>
<p class="indent" id="Prov.xi-p35">See here, 1. That those are in the right
that do not only receive instruction, but retain it, that do not
let it slip through carelessness, as most do, nor let it go to
those that would rob them of it, that <i>keep instruction</i>
safely, keep it pure and entire, keep it for their own use, that
they may govern themselves by it, keep it for the benefit of
others, that they may instruct them; those that do so are <i>in the
way of life,</i> the way that has true comfort in it and eternal
life at the end of it. 2. That those are in the wrong that do not
only not receive instruction, but wilfully and obstinately refuse
it when it is offered them. They will not be taught their duty
because it discovers their faults to them; that instruction which
carries reproof in it they have a particular aversion to, and
certainly they err; it is a sign that they err in judgment, and
have false notions of good and evil; it is a cause of their erring
in conversation. The traveller that has missed his way, and cannot
bear to be told of it and shown the right way, must needs err
still, err endlessly; he certainly misses <i>the way of
life.</i></p>
</div><scripCom id="Prov.xi-p35.1" osisRef="Bible:Prov.10.18" parsed="|Prov|10|18|0|0" passage="Pr 10:18" type="Commentary"/><div class="Commentary" id="Bible:Prov.10.18">
<h4 id="Prov.xi-p35.2">The Proper of the Use of the
Tongue.</h4>
<p class="passage" id="Prov.xi-p36">18 He that hideth hatred <i>with</i> lying lips,
and he that uttereth a slander, <i>is</i> a fool.</p>
<p class="indent" id="Prov.xi-p37">Observe here, Malice is folly and
wickedness. 1. It is so when it is concealed by flattery and
dissimulation: He <i>is a fool,</i> though he may think himself a
politician, <i>that hides hatred with lying lips,</i> lest, if it
break out, he should be ashamed before men and should lose the
opportunity of gratifying his malice. <i>Lying lips</i> are bad
enough of themselves, but have a peculiar malignity in them when
they are made <i>a cloak of maliciousness.</i> But he <i>is a
fool</i> who thinks to hide any thing from God. 2. It is no better
when it is vented in spiteful and mischievous language: <i>He that
utters slander is a fool</i> too, for God will sooner or later
bring forth that righteousness as the light which he endeavours to
cloud, and will find an expedient to roll the reproach away.</p>
</div><scripCom id="Prov.xi-p37.1" osisRef="Bible:Prov.10.19" parsed="|Prov|10|19|0|0" passage="Pr 10:19" type="Commentary"/><div class="Commentary" id="Bible:Prov.10.19">
<p class="passage" id="Prov.xi-p38">19 In the multitude of words there wanteth not
sin: but he that refraineth his lips <i>is</i> wise.</p>
<p class="indent" id="Prov.xi-p39">We are here admonished concerning the
government of the tongue, that necessary duty of a Christian. 1. It
is good to say little, because <i>in the multitude of words there
wanteth not sin,</i> or <i>sin doth not cease.</i> Usually, those
that speak much speak much amiss, and among many words there cannot
but be many idle words, which they must shortly give an account of.
Those that love to hear themselves talk do not consider what work
they are making for repentance; for that will be wanted, and first
or last will be had, where <i>there wanteth not sin.</i> 2. It is
therefore good to <i>keep our mouth as with a bridle: He that
refrains his lips,</i> that often checks himself, suppresses what
he has thought, and holds in that which would transpire, is a wise
man; it is an evidence of his wisdom, and he therein consults his
own peace. Little said is soon amended, <scripRef id="Prov.xi-p39.1" osisRef="Bible:Amos.5.13 Bible:Jas.1.19" parsed="|Amos|5|13|0|0;|Jas|1|19|0|0" passage="Am 5:13,Jam 1:19">Amos v. 13; Jam. i. 19</scripRef>.</p>
</div><scripCom id="Prov.xi-p39.2" osisRef="Bible:Prov.10.20-Prov.10.21" parsed="|Prov|10|20|10|21" passage="Pr 10:20-21" type="Commentary"/><div class="Commentary" id="Bible:Prov.10.20-Prov.10.21">
<p class="passage" id="Prov.xi-p40">20 The tongue of the just <i>is as</i> choice
silver: the heart of the wicked <i>is</i> little worth.   21
The lips of the righteous feed many: but fools die for want of
wisdom.</p>
<p class="indent" id="Prov.xi-p41">We are here taught how to value men, not by
their wealth and preferment in the world, but by their virtue.</p>
<p class="indent" id="Prov.xi-p42">I. Good men are good for something. Though
they may be poor and low in the world, and may not have power and
riches to do good with, yet, as long as they have a mouth to speak,
that will make them valuable and useful, and upon that account we
must honour those that fear the Lord, because <i>out of the good
treasure of their heart they bring forth good things.</i> 1. This
makes them valuable: <i>The tongue of the just is as choice
silver;</i> they are sincere, freed from the dross of guile and
evil design. God's words are compared to <i>silver purified</i>
(<scripRef id="Prov.xi-p42.1" osisRef="Bible:Ps.12.6" parsed="|Ps|12|6|0|0" passage="Ps 12:6">Ps. xii. 6</scripRef>), for they may
be relied on; and such are the words of just men. They are of
weight and worth, and will enrich those that hear them with wisdom,
which is better than <i>choice silver.</i> 2. It makes them useful:
<i>The lips of the righteous feed many;</i> for they are full of
the word of God, which is the bread of life, and that sound
doctrine wherewith souls are nourished up. Pious discourse is
spiritual food to the needy, to the hungry.</p>
<p class="indent" id="Prov.xi-p43">II. Bad men are good for nothing. 1. One
can get no good by them: <i>The heart of the wicked is little
worth,</i> and therefore that which comes out of the abundance of
his heart cannot be worth much. His principles, his notions, his
thoughts, his purposes, and all the things that fill him, and
affect him, are worldly and carnal, and therefore of no value.
<i>He that is of the earth speaks of the earth,</i> and neither
understands nor relishes the things of God, <scripRef id="Prov.xi-p43.1" osisRef="Bible:John.3.31 Bible:1Cor.2.14" parsed="|John|3|31|0|0;|1Cor|2|14|0|0" passage="Joh 3:31,1Co 2:14">John iii. 31; 1 Cor. ii. 14</scripRef>. The
wicked man pretends that, though he does not talk of religion as
the just do, yet he has it within him, and thanks God that his
heart is good; but he that searches the heart here says the
contrary: <i>It is nothing worth.</i> 2. One can do no good to
them. While many are fed by <i>the lips of the righteous, fools die
for want of wisdom;</i> and fools indeed they are to die for want
of that which they might so easily come by. <i>Fools die for want
of a heart</i> (so the word is); they perish for want of
consideration and resolution; they have no heart to do any thing
for their own good. While the righteous feed others fools starve
themselves.</p>
</div><scripCom id="Prov.xi-p43.2" osisRef="Bible:Prov.10.22" parsed="|Prov|10|22|0|0" passage="Pr 10:22" type="Commentary"/><div class="Commentary" id="Bible:Prov.10.22">
<h4 id="Prov.xi-p43.3">The Advantages of the
Righteous.</h4>
<p class="passage" id="Prov.xi-p44">22 The blessing of the <span class="smallcaps" id="Prov.xi-p44.1">Lord</span>, it maketh rich, and he addeth no sorrow
with it.</p>
<p class="indent" id="Prov.xi-p45">Worldly wealth is that which most men have
their hearts very much upon, but they generally mistake both in the
nature of the thing they desire and in the way by which they hope
to obtain it; we are therefore told here, 1. What that wealth is
which is indeed desirable, not having abundance only, but having it
and <i>no sorrow with it,</i> no disquieting care to get and keep
it, no vexation of spirit in the enjoyment of it, no tormenting
grief for the loss of it, no guilt contracted by the abuse of
it—to have it and to have a heart to take the comfort of it, to do
good with it and to serve God with joyfulness and gladness of heart
in the use of it. 2. Whence this desirable wealth is to be
expected, not by making ourselves drudges to the world (<scripRef id="Prov.xi-p45.1" osisRef="Bible:Ps.127.2" parsed="|Ps|127|2|0|0" passage="Ps 127:2">Ps. cxxvii. 2</scripRef>), but by <i>the
blessing of God.</i> It is this that <i>makes rich and adds no
sorrow;</i> what comes from the love of God has the grace of God
for its companion, to preserve the soul from those turbulent lusts
and passions of which, otherwise, the increase of riches is
commonly the incentive. He had said (<scripRef id="Prov.xi-p45.2" osisRef="Bible:Prov.10.4" parsed="|Prov|10|4|0|0" passage="Pr 10:4"><i>v.</i> 4</scripRef>), <i>The hand of the diligent
makes rich,</i> as a means; but here he ascribes it to <i>the
blessing of the Lord;</i> but that blessing is upon <i>the hand of
the diligent.</i> It is thus in spiritual riches. Diligence in
getting them is our duty, but God's blessing and grace must have
all the glory of that which is acquired, <scripRef id="Prov.xi-p45.3" osisRef="Bible:Deut.8.17-Deut.8.18" parsed="|Deut|8|17|8|18" passage="De 8:17,18">Deut. viii. 17, 18</scripRef>.</p>
</div><scripCom id="Prov.xi-p45.4" osisRef="Bible:Prov.10.23" parsed="|Prov|10|23|0|0" passage="Pr 10:23" type="Commentary"/><div class="Commentary" id="Bible:Prov.10.23">
<p class="passage" id="Prov.xi-p46">23 <i>It is</i> as sport to a fool to do
mischief: but a man of understanding hath wisdom.</p>
<p class="indent" id="Prov.xi-p47">Here is, 1. Sin exceedingly sinful: <i>It
is as laughter to a fool to do mischief;</i> it is as natural to
him, and as pleasant, as it is to a man to laugh. <i>Wickedness is
his Isaac</i> (that is the word here); it is his delight, his
darling, and that in which he pleases himself. He makes a laughing
matter of sin. When he is warned not to sin, from the consideration
of the law of God and the revelation of his wrath against sin, he
makes a jest of the admonition, and laughs at the shaking of the
spear; when he has sinned, instead of sorrowing for it, he boasts
of it, ridicules reproofs, and laughs away the convictions of his
own conscience, <scripRef id="Prov.xi-p47.1" osisRef="Bible:Prov.14.9" parsed="|Prov|14|9|0|0" passage="Pr 14:9"><i>ch.</i> xiv.
9</scripRef>. 2. Wisdom exceedingly wise, for it carries along with
it the evidence of its own excellency; it may be predicated of
itself, and this is encomium enough; you need say no more in praise
of <i>a man of understanding</i> than this, "He is an
<i>understanding man;</i> he <i>has wisdom;</i> he is so wise as
not to do mischief, or if he has, through oversight, offended, he
is so wise as not to make a jest of it." Or, to pronounce wisdom
wise indeed, read it thus: <i>As it is a sport to a fool to do
mischief, so it is to a man of understanding to have wisdom and to
show it.</i> Besides the future recompence, a good man has as much
present pleasure in the restraints and exercises of religion as
sinners can pretend to in the liberties and enjoyments of sin, and
much more, and much better.</p>
</div><scripCom id="Prov.xi-p47.2" osisRef="Bible:Prov.10.24-Prov.10.25" parsed="|Prov|10|24|10|25" passage="Pr 10:24-25" type="Commentary"/><div class="Commentary" id="Bible:Prov.10.24-Prov.10.25">
<p class="passage" id="Prov.xi-p48">24 The fear of the wicked, it shall come upon
him: but the desire of the righteous shall be granted.   25 As
the whirlwind passeth, so <i>is</i> the wicked no <i>more:</i> but
the righteous <i>is</i> an everlasting foundation.</p>
<p class="indent" id="Prov.xi-p49">It is here said, and said again, to the
righteous, that <i>it shall be well with them,</i> and to the
wicked, <i>Woe to them;</i> and these are set the one over against
the other, for their mutual illustration.</p>
<p class="indent" id="Prov.xi-p50">I. It shall be as ill with the wicked as
they can fear, and as well with the righteous as they can desire.
1. The wicked, it is true, buoy themselves up sometimes in their
wickedness with vain hopes which will deceive them, but at other
times they cannot but be haunted with just fears, and those
<i>fears shall come upon them;</i> the God they provoke will be
every whit as terrible as they, when they are under their greatest
damps, apprehend him to be. <i>As is thy fear, so is thy wrath,</i>
<scripRef id="Prov.xi-p50.1" osisRef="Bible:Ps.90.11" parsed="|Ps|90|11|0|0" passage="Ps 90:11">Ps. xc. 11</scripRef>. Wicked men fear
the punishment of sin, but they have not wisdom to improve their
fears by making their escape, and so the thing they feared comes
upon them, and their present terrors are earnests of their future
torments. 2. The righteous, it is true, sometimes have their fears,
but their desire is towards the favour of God and a happiness in
him, and that <i>desire shall be granted.</i> According to their
faith, not according to their fear, it shall be <i>unto them,</i>
<scripRef id="Prov.xi-p50.2" osisRef="Bible:Ps.37.4" parsed="|Ps|37|4|0|0" passage="Ps 37:4">Ps. xxxvii. 4</scripRef>.</p>
<p class="indent" id="Prov.xi-p51">II. The prosperity of the wicked shall
quickly end, but the happiness of the righteous shall never end,
<scripRef id="Prov.xi-p51.1" osisRef="Bible:Prov.10.25" parsed="|Prov|10|25|0|0" passage="Pr 10:25"><i>v.</i> 25</scripRef>. The wicked
make a great noise, hurry themselves and others, like a
<i>whirlwind,</i> which threatens to bear down all before it; but,
like a <i>whirlwind,</i> they are presently gone, and they pass
irrecoverably; they are <i>no more;</i> all about them are quiet
and glad when the storm is over, <scripRef id="Prov.xi-p51.2" osisRef="Bible:Ps.37.10 Bible:Ps.37.36 Bible:Job.20.5" parsed="|Ps|37|10|0|0;|Ps|37|36|0|0;|Job|20|5|0|0" passage="Ps 37:10,36,Job 20:5">Ps. xxxvii. 10, 36; Job xx. 5</scripRef>.
<i>The righteous,</i> on the contrary, make no show; they lie hid,
like a <i>foundation,</i> which is low and out of sight, but they
are fixed in their resolution to cleave to God, established in
virtue, and they shall be an <i>everlasting foundation,</i>
immovably good. He that is holy shall be holy still and immovably
happy; his hope is built on a rock, and therefore not shocked by
the storm, <scripRef id="Prov.xi-p51.3" osisRef="Bible:Matt.7.24" parsed="|Matt|7|24|0|0" passage="Mt 7:24">Matt. vii. 24</scripRef>.
<i>The righteous is the pillar of the world</i> (so some read it);
the world stands for their sakes; the holy seed is the substance
thereof.</p>
</div><scripCom id="Prov.xi-p51.4" osisRef="Bible:Prov.10.26" parsed="|Prov|10|26|0|0" passage="Pr 10:26" type="Commentary"/><div class="Commentary" id="Bible:Prov.10.26">
<h4 id="Prov.xi-p51.5">The Righteous Exclusively
Happy.</h4>
<p class="passage" id="Prov.xi-p52">26 As vinegar to the teeth, and as smoke to the
eyes, so <i>is</i> the sluggard to them that send him.</p>
<p class="indent" id="Prov.xi-p53">Observe, 1. Those that are of a slothful
disposition, that love their ease and cannot apply their minds to
any business, are not fit to be employed, no, not so much as to be
sent on an errand, for they will neither deliver a message with any
care nor make any haste back. Such therefore are very unmeet to be
ministers, Christ's messengers; he will not own the sending forth
of sluggards into his harvest. 2. Those that are guilty of so great
an oversight as to entrust such with any affair, and put confidence
in them, will certainly have vexation with them. A slothful servant
is to his master as uneasy and troublesome as <i>vinegar to the
teeth</i> and <i>smoke to the eyes;</i> he provokes his passion, as
vinegar sets the teeth on edge, and occasions him grief to see his
business neglected and undone, as smoke sets the eyes a
weeping.</p>
</div><scripCom id="Prov.xi-p53.1" osisRef="Bible:Prov.10.27-Prov.10.28" parsed="|Prov|10|27|10|28" passage="Pr 10:27-28" type="Commentary"/><div class="Commentary" id="Bible:Prov.10.27-Prov.10.28">
<p class="passage" id="Prov.xi-p54">27 The fear of the <span class="smallcaps" id="Prov.xi-p54.1">Lord</span> prolongeth days: but the years of the
wicked shall be shortened.   28 The hope of the righteous
<i>shall be</i> gladness: but the expectation of the wicked shall
perish.</p>
<p class="indent" id="Prov.xi-p55">Observe, 1. Religion lengthens men's lives
and crowns their hopes. <i>What man is he that loves life?</i> Let
him <i>fear God,</i> and that will secure him from many things that
would prejudice his life, and secure to him life enough in this
world and eternal life in the other; <i>the fear of the Lord</i>
will add days more than was expected, will add them endlessly, will
prolong them to the days of eternity. <i>What man is he that would
see good days?</i> Let him be religious, and then his days shall
not only be many, but happy, very happy as well as very many, for
<i>the hope of the righteous shall be gladness;</i> they shall have
what they hope for, to their unspeakable satisfaction. It is
something future and unseen that they place their happiness in
(<scripRef id="Prov.xi-p55.1" osisRef="Bible:Rom.8.24-Rom.8.25" parsed="|Rom|8|24|8|25" passage="Ro 8:24,25">Rom. viii. 24, 25</scripRef>), not
what they have in hand, but what they have in hope, and their hope
will shortly be swallowed up in fruition, and it will be their
everlasting <i>gladness. Enter thou into the joy of thy Lord.</i>
2. Wickedness shortens men's lives, and frustrates their hopes:
<i>The years of the wicked,</i> that are spent in the pleasures of
sin and the drudgery of the world, <i>shall be shortened.</i> Cut
down the trees that cumber the ground. And whatever comfort or
happiness a wicked man promises himself, in this world or the
other, he will be frustrated; for <i>the expectation of the wicked
shall perish;</i> his hope shall be turned into endless
despair.</p>
</div><scripCom id="Prov.xi-p55.2" osisRef="Bible:Prov.10.29-Prov.10.30" parsed="|Prov|10|29|10|30" passage="Pr 10:29-30" type="Commentary"/><div class="Commentary" id="Bible:Prov.10.29-Prov.10.30">
<p class="passage" id="Prov.xi-p56">29 The way of the <span class="smallcaps" id="Prov.xi-p56.1">Lord</span> <i>is</i> strength to the upright: but
destruction <i>shall be</i> to the workers of iniquity.   30
The righteous shall never be removed: but the wicked shall not
inhabit the earth.</p>
<p class="indent" id="Prov.xi-p57">These two verses are to the same purport
with those next before, intimating the happiness of the godly and
the misery of the wicked; it is necessary that this be inculcated
upon us, so loth are we to believe and consider it. 1. Strength and
stability are entailed upon integrity: <i>The way of the Lord</i>
(the providence of God, the way in which he walks towards us) <i>is
strength to the upright,</i> confirms him in his uprightness. All
God's dealings with him, merciful and afflictive, serve to quicken
him to his duty and animate him against his discouragements. Or
<i>the way of the Lord</i> (the way of godliness, in which he
appoints us to walk) is <i>strength to the upright;</i> the closer
we keep to that way, the more our hearts are enlarged to proceed in
it, the better fitted we are both for services and sufferings. A
good conscience, kept pure from sin, gives a man boldness in a
dangerous time, and constant diligence in duty makes a man's work
easy in a busy time. The more we do for God the more we may do,
<scripRef id="Prov.xi-p57.1" osisRef="Bible:Job.17.9" parsed="|Job|17|9|0|0" passage="Job 17:9">Job xvii. 9</scripRef>. That <i>joy of
the Lord</i> which is to be found only in the <i>way of the
Lord</i> will be our strength (<scripRef id="Prov.xi-p57.2" osisRef="Bible:Neh.8.10" parsed="|Neh|8|10|0|0" passage="Ne 8:10">Neh.
viii. 10</scripRef>), and therefore <i>the righteous shall never be
removed.</i> Those that have an established virtue have an
established peace and happiness which nothing can rob them of; they
<i>have an everlasting foundation,</i> <scripRef id="Prov.xi-p57.3" osisRef="Bible:Prov.10.25" parsed="|Prov|10|25|0|0" passage="Pr 10:25"><i>v.</i> 25</scripRef>. 2. Ruin and destruction are the
certain consequences of wickedness. <i>The wicked shall not</i>
only not inherit the earth, though they lay up their treasure in
it, but they shall not so much as <i>inhabit the earth;</i> God's
judgments will root them out. <i>Destruction,</i> swift and sure
destruction, <i>shall be to the workers of iniquity,</i>
destruction from the presence of the Lord and the glory of his
power. Nay, that way of the Lord which is the strength of the
upright is consumption and terror <i>to the workers of
iniquity;</i> the same gospel which to the one is a <i>savour of
life unto life</i> to the other is a <i>savour of death unto
death;</i> the same providence, like the same sun, softens the one
and hardens the other, <scripRef id="Prov.xi-p57.4" osisRef="Bible:Hos.14.9" parsed="|Hos|14|9|0|0" passage="Ho 14:9">Hos. xiv.
9</scripRef>.</p>
</div><scripCom id="Prov.xi-p57.5" osisRef="Bible:Prov.10.31-Prov.10.32" parsed="|Prov|10|31|10|32" passage="Pr 10:31-32" type="Commentary"/><div class="Commentary" id="Bible:Prov.10.31-Prov.10.32">
<p class="passage" id="Prov.xi-p58">31 The mouth of the just bringeth forth wisdom:
but the froward tongue shall be cut out.   32 The lips of the
righteous know what is acceptable: but the mouth of the wicked
<i>speaketh</i> frowardness.</p>
<p class="indent" id="Prov.xi-p59">Here, as before, men are judged of, and,
accordingly, are justified or condemned, by their words, <scripRef id="Prov.xi-p59.1" osisRef="Bible:Matt.12.37" parsed="|Matt|12|37|0|0" passage="Mt 12:37">Matt. xii. 37</scripRef>. 1. It is both the
proof and the praise of a man's wisdom and goodness that he speaks
wisely and well. A good man, in his discourse, <i>brings forth
wisdom</i> for the benefit of others. God gives him wisdom as a
reward of his righteousness (<scripRef id="Prov.xi-p59.2" osisRef="Bible:Eccl.2.26" parsed="|Eccl|2|26|0|0" passage="Ec 2:26">Eccl. ii.
26</scripRef>), and he, in gratitude for that gift and justice to
the giver, does good with it, and with his wise and pious
discourses edifies many. He <i>knows what is acceptable,</i> what
discourse will be pleasing to God (for that is it that he studies
more than to oblige the company), and what will be agreeable both
to the speaker and to the hearers, what will become him and benefit
them, and that he will speak. 2. It is the sin, and will be the
ruin, of a wicked man, that he speaks wickedly like himself. <i>The
mouth of the wicked speaks frowardness,</i> that which is
displeasing to God and provoking to those he converses with; and
what is the issue of it? Why, <i>the froward tongue shall be cut
out,</i> as surely as the <i>flattering one,</i> <scripRef id="Prov.xi-p59.3" osisRef="Bible:Ps.12.3" parsed="|Ps|12|3|0|0" passage="Ps 12:3">Ps. xii. 3</scripRef>.</p>
</div></div2>