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

<div2 id="Prov.xxi" n="xxi" next="Prov.xxii" prev="Prov.xx" progress="82.24%" title="Chapter XX">
<h2 id="Prov.xxi-p0.1">P R O V E R B S</h2>
<h3 id="Prov.xxi-p0.2">CHAP. XX.</h3>
<h4 id="Prov.xxi-p0.3">Miscellaneous Maxims.</h4>
<scripCom id="Prov.xxi-p0.4" osisRef="Bible:Prov.20" parsed="|Prov|20|0|0|0" passage="Pr 20" type="Commentary"/>
<scripCom id="Prov.xxi-p0.5" osisRef="Bible:Prov.20.1" parsed="|Prov|20|1|0|0" passage="Pr 20:1" type="Commentary"/><div class="Commentary" id="Bible:Prov.20.1">
<p class="passage" id="Prov.xxi-p1">1 Wine <i>is</i> a mocker, strong drink
<i>is</i> raging: and whosoever is deceived thereby is not
wise.</p>
<p class="indent" id="Prov.xxi-p2">Here is, 1. The mischief of drunkenness:
<i>Wine is a mocker; strong drink is raging.</i> It is so to the
sinner himself; it mocks him, makes a fool of him, promises him
that satisfaction which it can never give him. It smiles upon him
at first, but <i>at the last it bites.</i> In reflection upon it,
it rages in his conscience. It is raging in the body, puts the
humours into a ferment. <i>When the wine is in the wit is out,</i>
and then the man, according as his natural temper is, either mocks
like a fool or rages like a madman. Drunkenness, which pretends to
be a sociable thing, renders men unfit for society, for it makes
them abusive with their tongues and outrageous in their passions,
<scripRef id="Prov.xxi-p2.1" osisRef="Bible:Prov.23.29" parsed="|Prov|23|29|0|0" passage="Pr 23:29"><i>ch.</i> xxiii. 29</scripRef>. 2.
The folly of drunkards is easily inferred thence. He that <i>is
deceived thereby,</i> that suffers himself to be drawn into this
sin when he is so plainly warned of the consequences of it, <i>is
not wise;</i> he shows that he has no right sense or consideration
of things; and not only so, but he renders himself incapable of
getting wisdom; for it is a sin that infatuates and besots men, and
takes away their heart. A drunkard is a fool, and a fool he is
likely to be.</p>
</div><scripCom id="Prov.xxi-p2.2" osisRef="Bible:Prov.20.2" parsed="|Prov|20|2|0|0" passage="Pr 20:2" type="Commentary"/><div class="Commentary" id="Bible:Prov.20.2">
<p class="passage" id="Prov.xxi-p3">2 The fear of a king <i>is</i> as the roaring of
a lion: <i>whoso</i> provoketh him to anger sinneth <i>against</i>
his own soul.</p>
<p class="indent" id="Prov.xxi-p4">See here, 1. How formidable kings are, and
what a terror they strike upon those they are angry with. Their
<i>fear,</i> with which (especially when they are absolute and
their will is a law) they keep their subjects in awe, <i>is as the
roaring of a lion,</i> which is very dreadful to the creatures he
preys upon, and makes them tremble so that they cannot escape from
him. Those princes that rule by wisdom and love rule like God
himself, and bear his image; but those that rule merely by terror,
and with a high hand, do but rule like a lion in the forest, with a
brutal power. <i>Oderint, dum metuant</i>—<i>Let them hate,
provided they fear.</i> 2. How unwise therefore those are that
quarrel with them, that are angry at them, and so <i>provoke them
to anger.</i> They <i>sin against their own lives.</i> Much more do
those do so that provoke the King of kings to anger. <i>Nemo me
impune lacesset</i>—<i>No one shall provoke me with
impunity.</i></p>
</div><scripCom id="Prov.xxi-p4.1" osisRef="Bible:Prov.20.3" parsed="|Prov|20|3|0|0" passage="Pr 20:3" type="Commentary"/><div class="Commentary" id="Bible:Prov.20.3">
<p class="passage" id="Prov.xxi-p5">3 <i>It is</i> an honour for a man to cease from
strife: but every fool will be meddling.</p>
<p class="indent" id="Prov.xxi-p6">This is designed to rectify men's mistakes
concerning strife. 1. Men think it is their wisdom to engage in
quarrels; whereas it is the greatest folly that can be. He thinks
himself a wise man that is quick in resenting affronts, that stands
upon every nicety of honour and right, and will not abate an ace of
either, that prescribes, and imposes, and gives law, to every body;
but he that thus meddles is a fool, and creates a great deal of
needless vexation to himself. 2. Men think, when they are engaged
in quarrels, that it would be a shame to them to go back and let
fall the weapon; whereas really <i>it is an honour for a man to
cease from strife,</i> an honour to withdraw an action, to drop a
controversy, to forgive an injury, and to be friends with those
that we have fallen out with. It is the honour of a man, a wise
man, a man of spirit, to show the command he has of himself by
<i>ceasing from strife,</i> yielding, and stooping, and receding
from his just demands, for peace-sake, as Abraham, the better man,
<scripRef id="Prov.xxi-p6.1" osisRef="Bible:Gen.13.8" parsed="|Gen|13|8|0|0" passage="Ge 13:8">Gen. xiii. 8</scripRef>.</p>
</div><scripCom id="Prov.xxi-p6.2" osisRef="Bible:Prov.20.4" parsed="|Prov|20|4|0|0" passage="Pr 20:4" type="Commentary"/><div class="Commentary" id="Bible:Prov.20.4">
<p class="passage" id="Prov.xxi-p7">4 The sluggard will not plow by reason of the
cold; <i>therefore</i> shall he beg in harvest, and <i>have</i>
nothing.</p>
<p class="indent" id="Prov.xxi-p8">See here the evil of slothfulness and the
love of ease. 1. It keeps men from the most necessary business,
from ploughing and sowing when the season is: <i>The sluggard</i>
has ground to occupy, and has ability for it; he can plough, but he
<i>will not;</i> some excuse or other he has to shift it off, but
the true reason is that it is <i>cold</i> weather. Though ploughing
time is not in the depth of winter, it is in the borders of winter,
when he thinks it too cold for him to be abroad. Those are
scandalously sluggish who, in the way of their business, cannot
find in their hearts to undergo so little toil as that of ploughing
and so little hardship as that of a cold blast. Thus careless are
many in the affairs of their souls; a trifling difficulty will
frighten them from the most important duty; but good soldiers must
endure hardness. 2. Thereby it deprives them of the most necessary
supports: Those that <i>will not plough</i> in seed-time cannot
expect to reap in harvest; and therefore they must beg their bread
with astonishment when the diligent are bringing home their sheaves
with joy. He that will not submit to the labour of ploughing must
submit to the shame of begging. They <i>shall beg in harvest,
and</i> yet <i>have nothing;</i> no, not then when there is great
plenty. Though it may be charity to relieve sluggards, yet a man
may, in justice, not relieve them; they deserve to be left to
starve. Those that would not provide oil in their vessels begged
when the bridegroom came, and were denied.</p>
</div><scripCom id="Prov.xxi-p8.1" osisRef="Bible:Prov.20.5" parsed="|Prov|20|5|0|0" passage="Pr 20:5" type="Commentary"/><div class="Commentary" id="Bible:Prov.20.5">
<p class="passage" id="Prov.xxi-p9">5 Counsel in the heart of man <i>is like</i>
deep water; but a man of understanding will draw it out.</p>
<p class="indent" id="Prov.xxi-p10">A man's wisdom is here said to be of use to
him for the pumping of other people, and diving into them, 1. To
get the knowledge of them. Though men's counsels and designs are
ever so carefully concealed by them, so that they are as <i>deep
water</i> which one cannot fathom, yet there are those who by sly
insinuations, and questions that seem foreign, will get out of them
both what they have done and what they intend to do. Those
therefore who would keep counsel must not only put on resolution,
but stand upon their guard. 2. To get knowledge by them. Some are
very able and fit to give counsel, having an excellent faculty of
cleaving a hair, hitting the joint of a difficulty, and advising
pertinently, but they are modest, and reserved, and not
communicative; they have a great deal in them, but it is loth to
come out. In such a case <i>a man of understanding will draw it
out,</i> as wine out of a vessel. We lose the benefit we might have
by the conversation of wise men for want of the art of being
inquisitive.</p>
</div><scripCom id="Prov.xxi-p10.1" osisRef="Bible:Prov.20.6" parsed="|Prov|20|6|0|0" passage="Pr 20:6" type="Commentary"/><div class="Commentary" id="Bible:Prov.20.6">
<p class="passage" id="Prov.xxi-p11">6 Most men will proclaim every one his own
goodness: but a faithful man who can find?</p>
<p class="indent" id="Prov.xxi-p12">Note, 1. It is easy to find those that will
pretend to be kind and liberal. Many a man will call himself a man
of mercy, will boast what good he has done and what good he designs
to do, or, at least, what an affection he has to well-doing. Most
men will talk a great deal of their charity, generosity,
hospitality, and piety, will sound a trumpet to themselves, as the
Pharisees, and what little goodness they have will proclaim it and
make a mighty matter of it. 2. But it is hard to find those that
really are kind and liberal, that have done and will do more than
either they speak of or care to hear spoken of, that will be true
friends in a strait; such a one as one may trust to is like a black
swan.</p>
</div><scripCom id="Prov.xxi-p12.1" osisRef="Bible:Prov.20.7" parsed="|Prov|20|7|0|0" passage="Pr 20:7" type="Commentary"/><div class="Commentary" id="Bible:Prov.20.7">
<p class="passage" id="Prov.xxi-p13">7 The just <i>man</i> walketh in his integrity:
his children <i>are</i> blessed after him.</p>
<p class="indent" id="Prov.xxi-p14">It is here observed to the honour of a good
man, 1. That he does well for himself. He has a certain rule, which
with an even steady hand he governs himself by: He <i>walks in his
integrity;</i> he keeps good conscience, and he has the comfort of
it, for <i>it is his rejoicing.</i> He is not liable to those
uneasinesses, either in contriving what he shall do or reflecting
on what he has done, which those are liable to that walk in deceit.
2. That he does well for his family: <i>His children are blessed
after him,</i> and fare the better for his sake. God has mercy in
store for the seed of the faithful.</p>
</div><scripCom id="Prov.xxi-p14.1" osisRef="Bible:Prov.20.8" parsed="|Prov|20|8|0|0" passage="Pr 20:8" type="Commentary"/><div class="Commentary" id="Bible:Prov.20.8">
<p class="passage" id="Prov.xxi-p15">8 A king that sitteth in the throne of judgment
scattereth away all evil with his eyes.</p>
<p class="indent" id="Prov.xxi-p16">Here is, 1. The character of a good
governor: He is <i>a king</i> that deserves to be called so who
<i>sits in the throne,</i> not as a throne of honour, to take his
ease, and take state upon him, and oblige men to keep their
distance, but as a <i>throne of judgment,</i> that he may do
justice, give redress to the injured and punish the injurious, who
makes his business his delight and loves no pleasure comparably to
it, who does not devolve the whole care and trouble upon others,
but takes cognizance of affairs himself and sees with his own eyes
as much as may be, <scripRef id="Prov.xxi-p16.1" osisRef="Bible:1Kgs.10.9" parsed="|1Kgs|10|9|0|0" passage="1Ki 10:9">1 Kings x.
9</scripRef>. 2. The happy effect of a good government. The
presence of the prince goes far towards the putting of wickedness
out of countenance; if he inspect his affairs himself, those that
are employed under him will be kept in awe and restrained from
doing wrong. If great men be good men, and will use their power as
they may and ought, what good may they do and what evil may they
prevent!</p>
</div><scripCom id="Prov.xxi-p16.2" osisRef="Bible:Prov.20.9" parsed="|Prov|20|9|0|0" passage="Pr 20:9" type="Commentary"/><div class="Commentary" id="Bible:Prov.20.9">
<p class="passage" id="Prov.xxi-p17">9 Who can say, I have made my heart clean, I am
pure from my sin?</p>
<p class="indent" id="Prov.xxi-p18">This question is not only a challenge to
any man in the world to prove himself sinless, whatever he
pretends, but a lamentation of the corruption of mankind, even that
which remains in the best. Alas! <i>Who can say,</i> "I am
sinless?" Observe, 1. Who the persons are that are excluded from
these pretensions—all, one as well as another. Here, in this
imperfect state, no person whatsoever can pretend to be without
sin. Adam could say so in innocency, and saints can say so in
heaven, but none in this life. Those that think themselves as good
as they should be cannot, nay, and those that are really good will
not, dare not, say this. 2. What the pretension is that is
excluded. We cannot say, We <i>have made our hearts clean.</i>
Though we can say, through grace, "We are cleaner than we have
been," yet we cannot say, "We are clean and pure from all
remainders of sin." Or, though we are clean from the gross acts of
sin, yet we cannot say, "Our hearts are clean." Or, though we are
washed and cleansed, yet we cannot say, "We ourselves made our own
hearts clean;" it was the work of the Spirit. Or, though we are
pure from the sins of many others, yet we cannot say, "We are
<i>pure from our sin, the sin that easily besets us,</i> the
<i>body of death</i> which Paul complained of," <scripRef id="Prov.xxi-p18.1" osisRef="Bible:Rom.7.24" parsed="|Rom|7|24|0|0" passage="Ro 7:24">Rom. vii. 24</scripRef>.</p>
</div><scripCom id="Prov.xxi-p18.2" osisRef="Bible:Prov.20.10" parsed="|Prov|20|10|0|0" passage="Pr 20:10" type="Commentary"/><div class="Commentary" id="Bible:Prov.20.10">
<p class="passage" id="Prov.xxi-p19">10 Divers weights, <i>and</i> divers measures,
both of them <i>are</i> alike abomination to the <span class="smallcaps" id="Prov.xxi-p19.1">Lord</span>.</p>
<p class="indent" id="Prov.xxi-p20">See here, 1. The various arts of deceiving
that men have, all which evils the <i>love of money</i> is the root
of. In paying and receiving money, which was then commonly done by
the scale, they had <i>divers weights,</i> an under-weight for what
they paid and an over-weight for what they received; in delivering
out and taking in goods they had <i>divers measures,</i> a scanty
measure to sell by and a large measure to buy by. This was done
wrong with plot and contrivance, and under colour of doing right.
Under these is included all manner of fraud and deceit in commerce
and trade. 2. The displeasure of God against them. Whether they be
about the money or the goods, in the buyer or in the seller, they
are all <i>alike an abomination to the Lord.</i> He will not
prosper the trade that is thus driven, nor bless what is thus got.
He hates those that thus break the common faith by which justice is
maintained, and will be <i>the avenger of all such.</i></p>
</div><scripCom id="Prov.xxi-p20.1" osisRef="Bible:Prov.20.11" parsed="|Prov|20|11|0|0" passage="Pr 20:11" type="Commentary"/><div class="Commentary" id="Bible:Prov.20.11">
<p class="passage" id="Prov.xxi-p21">11 Even a child is known by his doings, whether
his work <i>be</i> pure, and whether <i>it be</i> right.</p>
<p class="indent" id="Prov.xxi-p22">The tree is known by its fruits, a man
<i>by his doings,</i> even a young tree by its first fruits, <i>a
child by his</i> childish things, <i>whether his work be clean</i>
only, appearing good (the word is used <scripRef id="Prov.xxi-p22.1" osisRef="Bible:Prov.16.2" parsed="|Prov|16|2|0|0" passage="Pr 16:2"><i>ch.</i> xvi. 2</scripRef>), or <i>whether it be
right,</i> that is, really good. This intimates, 1. That children
will discover themselves. One may soon see what their temper is,
and which way their inclination leads them, according as their
constitution is. Children have not learned the art of dissembling
and concealing their bent as grown people have. 2. That parents
should observe their children, that they may discover their
disposition and genius, and both manage and dispose of them
accordingly, drive the nail that will go and draw out that which
goes amiss. <i>Wisdom is</i> herein <i>profitable to
direct.</i></p>
</div><scripCom id="Prov.xxi-p22.2" osisRef="Bible:Prov.20.12" parsed="|Prov|20|12|0|0" passage="Pr 20:12" type="Commentary"/><div class="Commentary" id="Bible:Prov.20.12">
<p class="passage" id="Prov.xxi-p23">12 The hearing ear, and the seeing eye, the
<span class="smallcaps" id="Prov.xxi-p23.1">Lord</span> hath made even both of
them.</p>
<p class="indent" id="Prov.xxi-p24">Note, 1. God is the God of nature, and all
the powers and faculties of nature are derived from him and depend
upon him, and therefore are to be employed for him. It was he that
<i>formed the eye</i> and <i>planted the ear</i> (<scripRef id="Prov.xxi-p24.1" osisRef="Bible:Ps.94.9" parsed="|Ps|94|9|0|0" passage="Ps 94:9">Ps. xciv. 9</scripRef>), and the structure of
both is admirable; and it is he that preserves to us the use of
both; to his providence we owe it that our eyes are <i>seeing
eyes</i> and our ears <i>hearing ears.</i> Hearing and seeing are
the learning senses, and must particularly own God's goodness in
them. 2. God is the God of grace. It is he that gives the ear that
hears God's voice, the eye that sees his beauty, for it is he that
opens the understanding.</p>
</div><scripCom id="Prov.xxi-p24.2" osisRef="Bible:Prov.20.13" parsed="|Prov|20|13|0|0" passage="Pr 20:13" type="Commentary"/><div class="Commentary" id="Bible:Prov.20.13">
<p class="passage" id="Prov.xxi-p25">13 Love not sleep, lest thou come to poverty;
open thine eyes, <i>and</i> thou shalt be satisfied with bread.</p>
<p class="indent" id="Prov.xxi-p26">Note, 1. Those that indulge themselves in
their ease may expect to want necessaries, which should have been
gotten by honest labour. "Therefore, though thou must sleep (nature
requires it), yet <i>love not sleep,</i> as those do that hate
business. Love not sleep for its own sake, but only as it fits for
further work. Love not much sleep, but rather grudge the time that
is spent in it, and wish thou couldst live without it, that thou
mightest always be employed in some good exercise." We must allow
it to our bodies as men allow it to their servants, because they
cannot help it and otherwise they shall have no good of them. Those
that love sleep are likely to <i>come to poverty,</i> not only
because they lose the time they spend in excess of sleep, but
because they contract a listless careless disposition, and are
still half asleep, never well awake. 2. Those that stir up
themselves to their business may expect to have conveniences:
"<i>Open thy eyes,</i> awake and shake off sleep, see how far in
the day it is, how thy work wants thee, and how busy others are
about thee! And, when thou art awake, look up, look to thy
advantages, and do not let slip thy opportunities; apply thy mind
closely to thy business and be in care about it. It is the easy
condition of a great advantage: <i>Open thy eyes and thou shalt be
satisfied with bread;</i> if thou dost not grow rich, yet though
shalt have enough, and that is as good as a feast."</p>
</div><scripCom id="Prov.xxi-p26.1" osisRef="Bible:Prov.20.14" parsed="|Prov|20|14|0|0" passage="Pr 20:14" type="Commentary"/><div class="Commentary" id="Bible:Prov.20.14">
<p class="passage" id="Prov.xxi-p27">14 <i>It is</i> naught, <i>it is</i> naught,
saith the buyer: but when he is gone his way, then he boasteth.</p>
<p class="indent" id="Prov.xxi-p28">See here 1. What arts men use to get a good
bargain and to buy cheap. They not only cheapen carelessly, as if
they had no need, no mind for the commodity, when perhaps they
cannot go without it (there may be prudence in that), but they
vilify and run down that which yet they know to be of value; they
cry, "<i>It is naught, it is naught;</i> it has this and the other
fault, or perhaps may have; it is not good of the sort; and it is
too dear; we can have better and cheaper elsewhere, or have bought
better and cheaper." This is the common way of dealing; and after
all, it may be, they know the contrary of what they affirm; but the
buyer, who may think he has no other way of being even with the
seller, does as extravagantly commend his goods and justify the
price he sets on them, and so there is a fault on both sides;
whereas the bargain would be made every jot as well if both buyer
and seller would be modest and speak as they think. 2. What pride
and pleasure men take in a good bargain when they have got it,
though therein they contradict themselves, and own they dissembled
when they were driving the bargain. When the buyer has beaten down
the seller, who was content to lower his price rather than lose a
customer (as many poor tradesmen are forced to do—small profit is
better than none), then he goes his way, and boasts what excellent
goods he has got at his own price, and takes it as an affront and a
reflection upon his judgment if any body disparages his bargain.
Perhaps he knew the worth of the good better than the seller
himself did and knows how to get a great deal by them. See how apt
men are to be pleased with their gettings and proud of their
tricks; whereas a fraud and a lie are what a man ought to be
ashamed of, though he have gained ever so much by them.</p>
</div><scripCom id="Prov.xxi-p28.1" osisRef="Bible:Prov.20.15" parsed="|Prov|20|15|0|0" passage="Pr 20:15" type="Commentary"/><div class="Commentary" id="Bible:Prov.20.15">
<p class="passage" id="Prov.xxi-p29">15 There is gold, and a multitude of rubies: but
the lips of knowledge <i>are</i> a precious jewel.</p>
<p class="indent" id="Prov.xxi-p30">The <i>lips of knowledge</i> (a good
understanding to guide the lips and a good elocution to diffuse the
knowledge) are to be preferred far before gold, and pearl, and
rubies; for, 1. They are more rare in themselves, more scarce and
hard to be got. <i>There is gold</i> in many a man's pocket that
has no grace in his heart. In Solomon's time there was plenty of
gold (<scripRef id="Prov.xxi-p30.1" osisRef="Bible:1Kgs.10.21" parsed="|1Kgs|10|21|0|0" passage="1Ki 10:21">1 Kings x. 21</scripRef>) and
<i>abundance of rubies;</i> every body wore them; they were to be
bought in every town. But wisdom is a rare thing, a precious jewel;
few have it so as to do good with it, nor is it to be purchased of
the merchants. 2. They are more enriching to us and more adorning.
They make us rich towards God, rich in good works, <scripRef id="Prov.xxi-p30.2" osisRef="Bible:1Tim.2.9-1Tim.2.10" parsed="|1Tim|2|9|2|10" passage="1Ti 2:9,10">1 Tim. ii. 9, 10</scripRef>. Most people are
fond of gold, and a ruby or two will not serve, they must have a
multitude of them, a cabinet of jewels; but he that has the lips of
knowledge despises these, because he knows and possesses better
things.</p>
</div><scripCom id="Prov.xxi-p30.3" osisRef="Bible:Prov.20.16" parsed="|Prov|20|16|0|0" passage="Pr 20:16" type="Commentary"/><div class="Commentary" id="Bible:Prov.20.16">
<p class="passage" id="Prov.xxi-p31">16 Take his garment that is surety <i>for</i> a
stranger: and take a pledge of him for a strange woman.</p>
<p class="indent" id="Prov.xxi-p32">Two sorts of persons are here spoken of
that are ruining their own estates, and will be beggars shortly,
and therefore are not to be trusted with any good security:—1.
Those that will be bound for any body that will ask them, that
entangle themselves in rash suretiship to oblige their idle
companions; they will break at last, nay, they cannot hold out
long; these waste by wholesale. 2. Those that are in league with
abandoned women, that treat them, and court them, and keep company
with them. They will be beggars in a little time; never give them
credit without good pledge. Strange women have strange ways of
impoverishing men to enrich themselves.</p>
</div><scripCom id="Prov.xxi-p32.1" osisRef="Bible:Prov.20.17" parsed="|Prov|20|17|0|0" passage="Pr 20:17" type="Commentary"/><div class="Commentary" id="Bible:Prov.20.17">
<p class="passage" id="Prov.xxi-p33">17 Bread of deceit <i>is</i> sweet to a man; but
afterwards his mouth shall be filled with gravel.</p>
<p class="indent" id="Prov.xxi-p34">Note, 1. Sin may possibly be pleasant in
the commission: <i>Bread of deceit,</i> wealth gotten by fraud, by
lying and oppression, may be <i>sweet to a man,</i> and the more
sweet for its being ill-gotten, such pleasure does the carnal mind
take in the success of its wicked projects. All the pleasures and
profits of sin are <i>bread of deceit.</i> They are stolen, for
they are forbidden fruit; and they will deceive men, for they are
not what they promise. For a time, however, they are <i>rolled
under the tongue as a sweet morsel,</i> and the sinner blesses
himself in them. But, 2. It will be bitter in reflection.
Afterwards the sinner's <i>mouth shall be filled with gravel.</i>
When his conscience is awakened, when he sees himself cheated, and
becomes apprehensive of the wrath of God against him for his sin,
how painful and uneasy then is the thought of it! The pleasures of
sin are but for a season, and are succeeded with sorrow. Some
nations have punished malefactors by mingling gravel with their
bread.</p>
</div><scripCom id="Prov.xxi-p34.1" osisRef="Bible:Prov.20.18" parsed="|Prov|20|18|0|0" passage="Pr 20:18" type="Commentary"/><div class="Commentary" id="Bible:Prov.20.18">
<p class="passage" id="Prov.xxi-p35">18 <i>Every</i> purpose is established by
counsel: and with good advice make war.</p>
<p class="indent" id="Prov.xxi-p36">Note, 1. It is good in every thing to act
with deliberation, and to consult with ourselves at least, and, in
matters of moment, with our friends, too, before we determine, but
especially to ask counsel of God, and beg direction from him, and
observe the guidance of this eye. This is the way to have both our
minds and our purposes established, and to succeed well in our
affairs; whereas what is done hastily and with precipitation is
repented of at leisure. Take time, and you will have done the
sooner. <i>Deliberandum est diu, quod statuendum est
semel</i>—<i>A final decision should be preceded by mature
deliberation.</i> 2. It is especially our wisdom to be cautious in
making war. Consider, and take advice, whether the war should be
begun or no, whether it be just, whether it be prudent, whether we
be a match for the enemy, and able to carry it on when it is too
late to retreat (<scripRef id="Prov.xxi-p36.1" osisRef="Bible:Luke.14.31" parsed="|Luke|14|31|0|0" passage="Lu 14:31">Luke xiv.
31</scripRef>); and, when it is begun, consider how and by what
arts it may be prosecuted, for management is as necessary as
courage. Going to law is a kind of going to war, and therefore must
be done with good advice, <scripRef id="Prov.xxi-p36.2" osisRef="Bible:Prov.25.8" parsed="|Prov|25|8|0|0" passage="Pr 25:8">Prov. xxv.
8</scripRef>. The rule among the Romans was <i>nec sequi bellum,
nec fugere</i>—<i>neither to urge war nor yet to shun it.</i></p>
</div><scripCom id="Prov.xxi-p36.3" osisRef="Bible:Prov.20.19" parsed="|Prov|20|19|0|0" passage="Pr 20:19" type="Commentary"/><div class="Commentary" id="Bible:Prov.20.19">
<p class="passage" id="Prov.xxi-p37">19 He that goeth about <i>as</i> a talebearer
revealeth secrets: therefore meddle not with him that flattereth
with his lips.</p>
<p class="indent" id="Prov.xxi-p38">Two sorts of people are dangerous to be
conversed with:—1. Tale-bearers, though they are commonly
flatterers, and by fair speeches insinuate themselves into men's
acquaintance. Those are unprincipled people that go about carrying
stories, that make mischief among neighbours and relations, that
sow in the minds of people jealousies of their governors, of their
ministers, and of one another, that reveal secrets which they are
entrusted with or which by unfair means they come to the knowledge
of, under pretence of guessing at men's thoughts and intentions,
tell that of them which is really false. "Be not familiar with
such; do not give them the hearing when they tell their tales and
reveal secrets, for you may be sure that they will betray your
secrets too and tell tales of you." 2. Flatterers, for they are
commonly tale-bearers. If a man fawn upon you, compliment and
commend you, suspect him to have some design upon you, and stand
upon your guard; he would pick that out of you which will serve him
to make a story of to somebody else to your prejudice; therefore
<i>meddle not with him that flatters with his lips.</i> Those too
dearly love, and too dearly buy, their own praise, that will put
confidence in a man and trust him with a secret or business because
he flatters them.</p>
</div><scripCom id="Prov.xxi-p38.1" osisRef="Bible:Prov.20.20" parsed="|Prov|20|20|0|0" passage="Pr 20:20" type="Commentary"/><div class="Commentary" id="Bible:Prov.20.20">
<p class="passage" id="Prov.xxi-p39">20 Whoso curseth his father or his mother, his
lamp shall be put out in obscure darkness.</p>
<p class="indent" id="Prov.xxi-p40">Here is, 1. An undutiful child become very
wicked by degrees. He began with despising his father and mother,
slighting their instructions, disobeying their commands, and raging
at their rebukes, but at length he arrives at such a pitch of
impudence and impiety as to curse them, to give them scurrilous and
opprobrious language, and to wish mischief to those that were
instruments of his being and have taken so much care and pains
about him, and this in defiance of God and his law, which had made
this a capital crime (<scripRef id="Prov.xxi-p40.1" osisRef="Bible:Exod.21.17 Bible:Matt.15.4" parsed="|Exod|21|17|0|0;|Matt|15|4|0|0" passage="Ex 21:17,Mt 15:4">Exod.
xxi. 17, Matt. xv. 4</scripRef>), and in violation of all the bonds
of duty, natural affection, and gratitude. 2. An undutiful child
become very miserable at last: <i>His lamp shall be put out in
obscure darkness;</i> all his honour shall be laid in the dust, and
he shall for ever lose his reputation. Let him never expect any
peace or comfort in his own mind, no, nor to prosper in this world.
His days shall be shortened, and the lamp of his life extinguished,
according to the reverse of the promise of the fifth commandment.
His family shall be cut off and his posterity be a curse to him.
And it will be his eternal ruin; the lamp of his happiness shall be
<i>put out in the blackness of darkness</i> (so the word is), even
that which is <i>for ever,</i> <scripRef id="Prov.xxi-p40.2" osisRef="Bible:Jude.1.13 Bible:Matt.22.13" parsed="|Jude|1|13|0|0;|Matt|22|13|0|0" passage="Jude 1:13,Mt 22:13">Jude 13, Matt. xxii. 13</scripRef>.</p>
</div><scripCom id="Prov.xxi-p40.3" osisRef="Bible:Prov.20.21" parsed="|Prov|20|21|0|0" passage="Pr 20:21" type="Commentary"/><div class="Commentary" id="Bible:Prov.20.21">
<p class="passage" id="Prov.xxi-p41">21 An inheritance <i>may be</i> gotten hastily
at the beginning; but the end thereof shall not be blessed.</p>
<p class="indent" id="Prov.xxi-p42">Note, 1. It is possible that an estate may
be suddenly raised. There are those that will be rich, by right or
wrong, who make no conscience of what they say or do if they can
but get money by it, who, when it is in their power, will cheat
their own father, and who sordidly spare and hoard up what they
get, grudging themselves and their families food convenient and
thinking all lost but what they buy land with or put out to
interest. By such ways as these a man may grow rich, may grow very
rich, in a little time, at his first setting out. 2. An estate that
is suddenly raised is often as suddenly ruined. It was raised
hastily, but, not being raised honestly, it proves <i>soon ripe and
soon rotten: The end thereof shall not be blessed</i> of God, and,
if he do not bless it, it can neither be comfortable nor of any
continuance; so that he who got it at the end will be a fool. He
had better have taken time and built firmly.</p>
</div><scripCom id="Prov.xxi-p42.1" osisRef="Bible:Prov.20.22" parsed="|Prov|20|22|0|0" passage="Pr 20:22" type="Commentary"/><div class="Commentary" id="Bible:Prov.20.22">
<p class="passage" id="Prov.xxi-p43">22 Say not thou, I will recompense evil;
<i>but</i> wait on the <span class="smallcaps" id="Prov.xxi-p43.1">Lord</span>, and he
shall save thee.</p>
<p class="indent" id="Prov.xxi-p44">Those that live in this world must expect
to have injuries done them, affronts given them, and trouble
wrongfully created them, for we dwell among briers. Now here we are
told what to do when we have wrong done us. 1. We must not avenge
ourselves, no, nor so much as think of revenge, or design it:
"<i>Say not thou,</i> no, not in thy heart, <i>I will recompense
evil</i> for evil. Do not please thyself with the thought that some
time or other thou shalt have an opportunity of being quits with
him. Do not wish revenge, or hope for it, much less resolve upon
it, no, not when the injury is fresh and the resentment of it most
deep. Never say that thou wilt do a thing which thou canst not in
faith pray to God to assist thee in, and <i>that</i> thou canst not
do in mediating revenge." 2. We must refer ourselves to God, and
leave it to him to plead our cause, to maintain our right, and
reckon with those that do us wrong in such a way and manner as he
thinks fit and in his own due time: "<i>Wait on the Lord,</i> and
attend his pleasure, acquiesce in his will, and he does not say
that he will punish him that has injured thee (instead of desiring
that thou must forgive him and pray for him), but <i>he will save
thee,</i> and that is enough. He will protect thee, so that thy
passing by one injury shall not (as is commonly feared) expose thee
to another; nay, he will recompense good to thee, to balance thy
trouble and encourage thy patience," as David hoped, when Shimei
cursed him, <scripRef id="Prov.xxi-p44.1" osisRef="Bible:2Sam.16.12" parsed="|2Sam|16|12|0|0" passage="2Sa 16:12">2 Sam. xvi.
12</scripRef>.</p>
</div><scripCom id="Prov.xxi-p44.2" osisRef="Bible:Prov.20.23" parsed="|Prov|20|23|0|0" passage="Pr 20:23" type="Commentary"/><div class="Commentary" id="Bible:Prov.20.23">
<p class="passage" id="Prov.xxi-p45">23 Divers weights <i>are</i> an abomination unto
the <span class="smallcaps" id="Prov.xxi-p45.1">Lord</span>; and a false balance
<i>is</i> not good.</p>
<p class="indent" id="Prov.xxi-p46">This is to the same purport with what was
said <scripRef id="Prov.xxi-p46.1" osisRef="Bible:Prov.20.20" parsed="|Prov|20|20|0|0" passage="Pr 20:20"><i>v.</i> 20</scripRef>. 1. It is
here repeated, because it is a sin that God doubly hates (as lying,
which is of the same nature with this sin, is mentioned twice among
the seven things that God hates, <scripRef id="Prov.xxi-p46.2" osisRef="Bible:Prov.6.17 Bible:Prov.6.19" parsed="|Prov|6|17|0|0;|Prov|6|19|0|0" passage="Pr 6:17,19"><i>ch.</i> vi. 17, 19</scripRef>), and because it was
probably a sin very much practised at that time in Israel, and
therefore made light of as if there were no harm in it, under
pretence that, being commonly used, there was no trading without
it. 2. It is here added, <i>A false balance is not good,</i> to
intimate that it is not only abominable to God, but unprofitable to
the sinner himself; there is really no good to be got by it, no,
not a good bargain, for a bargain made by fraud will prove a losing
bargain in the end.</p>
</div><scripCom id="Prov.xxi-p46.3" osisRef="Bible:Prov.20.24" parsed="|Prov|20|24|0|0" passage="Pr 20:24" type="Commentary"/><div class="Commentary" id="Bible:Prov.20.24">
<p class="passage" id="Prov.xxi-p47">24 Man's goings <i>are</i> of the <span class="smallcaps" id="Prov.xxi-p47.1">Lord</span>; how can a man then understand his own
way?</p>
<p class="indent" id="Prov.xxi-p48">We are here taught that in all our affairs,
1. We have a necessary and constant dependence upon God. All our
natural actions depend upon his providence, all our spiritual
actions upon his grace. The best man is no better than God makes
him; and every creature is that to us which it is the will of God
that it should be. Our enterprises succeed, not as we desire and
design, but as God directs and disposes. The goings even of a
strong man (so the word signifies) <i>are of the Lord,</i> for his
strength is weakness without God, nor is the battle always to the
strong. 2. We have no foresight of future events, and therefore
know not how to forecast for them: <i>How can a man understand his
own way?</i> How can he tell what will befal him, since God's
counsels concerning him are secret, and therefore how can he of
himself contrive what to do without divine direction? We so little
understand our own way that we know not what is good for ourselves,
and therefore we must make a virtue of necessity, and commit our
way unto the Lord, in whose hand it is, follow the guidance and
submit to the disposal of Providence.</p>
</div><scripCom id="Prov.xxi-p48.1" osisRef="Bible:Prov.20.25" parsed="|Prov|20|25|0|0" passage="Pr 20:25" type="Commentary"/><div class="Commentary" id="Bible:Prov.20.25">
<p class="passage" id="Prov.xxi-p49">25 <i>It is</i> a snare to the man <i>who</i>
devoureth <i>that which is</i> holy, and after vows to make
enquiry.</p>
<p class="indent" id="Prov.xxi-p50">Two things, by which God is greatly
affronted, men are here said to be ensnared by, and entangled not
only in guilt, but in trouble and ruin at length:—1. Sacrilege,
men's alienating holy things and converting them to their own use,
which is here called <i>devouring</i> them. What is devoted in any
way to the service and honour of God, for the support of religion
and divine worship or the relief of the poor, ought to be
conscientiously preserved to the purposes designed; and those that
directly or indirectly embezzle it, or defeat the purpose for which
it was given, will have a great deal to answer for. <i>Will a man
rob God in tithes and offerings?</i> <scripRef id="Prov.xxi-p50.1" osisRef="Bible:Mal.3.8" parsed="|Mal|3|8|0|0" passage="Mal 3:8">Mal. iii. 8</scripRef>. Those that hurry over religious
offices (their praying and preaching) and huddle them up in haste,
as being impatient to get done, may be said to <i>devour that which
is holy.</i> 2. Covenant-breaking. <i>It is a snare to a man,
after</i> he has made <i>vows</i> to God, to <i>enquire</i> how he
may evade them or get dispensed with, and to contrive excuses for
the violating of them. If the matter of them was doubtful, and the
expressions were ambiguous, that was his fault; he should have made
them with more caution and consideration, for it will involve his
conscience (if it be tender) in great perplexities, if he be to
enquire concerning them afterwards (<scripRef id="Prov.xxi-p50.2" osisRef="Bible:Eccl.5.6" parsed="|Eccl|5|6|0|0" passage="Ec 5:6">Eccl. v. 6</scripRef>); for, when we have opened our mouth
to the Lord, it is too late to think of going back, <scripRef id="Prov.xxi-p50.3" osisRef="Bible:Acts.5.4" parsed="|Acts|5|4|0|0" passage="Ac 5:4">Acts v. 4</scripRef>.</p>
</div><scripCom id="Prov.xxi-p50.4" osisRef="Bible:Prov.20.26" parsed="|Prov|20|26|0|0" passage="Pr 20:26" type="Commentary"/><div class="Commentary" id="Bible:Prov.20.26">
<p class="passage" id="Prov.xxi-p51">26 A wise king scattereth the wicked, and
bringeth the wheel over them.</p>
<p class="indent" id="Prov.xxi-p52">See here, 1. What is the business of
magistrates. They are to be a terror to evil-doers. They must
<i>scatter the wicked,</i> who are linked in confederacies to
assist and embolden one another in doing mischief; and there is no
doing this but by <i>bringing the wheel over them,</i> that is,
putting the laws in execution against them, crushing their power
and quashing their projects. Severity must sometimes be used to rid
the country of those that are openly vicious and mischievous,
debauched and debauching. 2. What is the qualification of
magistrates, which is necessary in order to do this. They have need
to be both pious and prudent, for it is the wise king, who is both
religious and discreet, that is likely to effect the suppression of
vice and reformation of manners.</p>
</div><scripCom id="Prov.xxi-p52.1" osisRef="Bible:Prov.20.27" parsed="|Prov|20|27|0|0" passage="Pr 20:27" type="Commentary"/><div class="Commentary" id="Bible:Prov.20.27">
<p class="passage" id="Prov.xxi-p53">27 The spirit of man <i>is</i> the candle of the
<span class="smallcaps" id="Prov.xxi-p53.1">Lord</span>, searching all the inward parts
of the belly.</p>
<p class="indent" id="Prov.xxi-p54">We have here the dignity of the soul, the
great soul of man, that light which lighteth every man. 1. It is a
divine light; it is the <i>candle of the Lord,</i> a candle of his
lighting, for it is <i>the inspiration of the Almighty</i> that
<i>gives us understanding.</i> He <i>forms the spirit of man within
him.</i> It is after the image of God that man is created in
knowledge. Conscience, that noble faculty, is God's deputy in the
soul; it is a candle not only lighted by him, but lighted for him.
The Father of spirits is therefore called the <i>Father of
lights.</i> 2. It is a discovering light. By the help of reason we
come to know men, to judge of their characters, and dive into their
designs; by the help of conscience we come to know ourselves. The
spirit of a man has a self-consciousness (<scripRef id="Prov.xxi-p54.1" osisRef="Bible:1Cor.2.11" parsed="|1Cor|2|11|0|0" passage="1Co 2:11">1 Cor. ii. 11</scripRef>); it searches into the
dispositions and affections of the soul, praises what is good,
condemns what is otherwise, and judges of the thoughts and intents
of the heart. This is the office, this the power, of conscience,
which we are therefore concerned to get rightly informed and to
keep void of offence.</p>
</div><scripCom id="Prov.xxi-p54.2" osisRef="Bible:Prov.20.28" parsed="|Prov|20|28|0|0" passage="Pr 20:28" type="Commentary"/><div class="Commentary" id="Bible:Prov.20.28">
<p class="passage" id="Prov.xxi-p55">28 Mercy and truth preserve the king: and his
throne is upholden by mercy.</p>
<p class="indent" id="Prov.xxi-p56">Here we have, 1. The virtues of a good
king. Those are <i>mercy and truth,</i> especially mercy, for that
is mentioned twice here. He must be strictly faithful to his word,
must be sincere, and abhor all dissimulation, must religiously
discharge all the trusts reposed in him, must support and
countenance truth. He must likewise rule with clemency, and by all
acts of compassion gain the affections of his people. <i>Mercy and
truth</i> are the glories of God's throne, and kings are called
<i>gods.</i> 2. The advantages he gains thereby. These virtues will
preserve his person and support his government, will make him easy
and safe, beloved by his own people and feared by his enemies, if
it be possible that he should have any.</p>
</div><scripCom id="Prov.xxi-p56.1" osisRef="Bible:Prov.20.29" parsed="|Prov|20|29|0|0" passage="Pr 20:29" type="Commentary"/><div class="Commentary" id="Bible:Prov.20.29">
<p class="passage" id="Prov.xxi-p57">29 The glory of young men <i>is</i> their
strength: and the beauty of old men <i>is</i> the gray head.</p>
<p class="indent" id="Prov.xxi-p58">This shows that both young and old have
their advantages, and therefore must each of them be, according to
their capacities, serviceable to the public, and neither of them
despise nor envy the other. 1. Let not old people despise the
young, for they are strong and fit for action, able to go through
business and break through difficulties, which the aged and weak
cannot grapple with. The <i>glory of young men is their
strength,</i> provided they use it well (in the service of God and
their country, not of their lusts), and that they be not proud of
it nor trust to it. 2. Let not young people despise the old, for
they are grave, and fit for counsel, and, though they have not the
strength that young men have, yet they have more wisdom and
experience. <i>Juniores ad labores, seniores ad
honores</i>—<i>Labour is for the young, honour for the aged.</i>
God has put honour upon the old man; for his <i>gray head</i> is
his beauty. See <scripRef id="Prov.xxi-p58.1" osisRef="Bible:Dan.7.9" parsed="|Dan|7|9|0|0" passage="Da 7:9">Dan. vii.
9</scripRef>.</p>
</div><scripCom id="Prov.xxi-p58.2" osisRef="Bible:Prov.20.30" parsed="|Prov|20|30|0|0" passage="Pr 20:30" type="Commentary"/><div class="Commentary" id="Bible:Prov.20.30">
<p class="passage" id="Prov.xxi-p59">30 The blueness of a wound cleanseth away evil:
so <i>do</i> stripes the inward parts of the belly.</p>
<p class="indent" id="Prov.xxi-p60">Note, 1. Many need severe rebukes. Some
children are so obstinate that their parents can do no good with
them without sharp correction; some criminals must feel the rigour
of the law and public justice; gentle methods will not work upon
them; they must be beaten black and blue. And the wise God sees
that his own children sometimes need very sharp afflictions. 2.
Severe rebukes sometimes do a great deal of good, as corrosives
contribute to the cure of a wound, eating out the proud flesh. The
rod drives out even that foolishness which was bound up in the
heart, and cleanses away the evil there. 3. Frequently those that
most need severe rebukes can worse bear them. Such is the
corruption of nature that men are as loth to be rebuked sharply for
their sins as to be beaten till their bones ache. <i>Correction is
grievous to him that forsakes the way,</i> and yet it is good for
him, <scripRef id="Prov.xxi-p60.1" osisRef="Bible:Heb.12.11" parsed="|Heb|12|11|0|0" passage="Heb 12:11">Heb. xii. 11</scripRef>.</p>
</div></div2>