mh_parser/vol_split/20 - Proverbs/Chapter 21.xml

<div2 id="Prov.xxii" n="xxii" next="Prov.xxiii" prev="Prov.xxi" progress="82.78%" title="Chapter XXI">
<h2 id="Prov.xxii-p0.1">P R O V E R B S</h2>
<h3 id="Prov.xxii-p0.2">CHAP. XXI.</h3>
<h4 id="Prov.xxii-p0.3">Miscellaneous Maxims.</h4>
<scripCom id="Prov.xxii-p0.4" osisRef="Bible:Prov.21" parsed="|Prov|21|0|0|0" passage="Pr 21" type="Commentary"/>
<scripCom id="Prov.xxii-p0.5" osisRef="Bible:Prov.21.1" parsed="|Prov|21|1|0|0" passage="Pr 21:1" type="Commentary"/><div class="Commentary" id="Bible:Prov.21.1">
<p class="passage" id="Prov.xxii-p1">1 The king's heart <i>is</i> in the hand of the
<span class="smallcaps" id="Prov.xxii-p1.1">Lord</span>, <i>as</i> the rivers of water:
he turneth it whithersoever he will.</p>
<p class="indent" id="Prov.xxii-p2">Note, 1. Even the <i>hearts</i> of men are
in God's hand, and not only their <i>goings,</i> as he had said,
<scripRef id="Prov.xxii-p2.1" osisRef="Bible:Prov.20.24" parsed="|Prov|20|24|0|0" passage="Pr 20:24"><i>ch.</i> xx. 24</scripRef>. God can
change men's minds, can, by a powerful insensible operation under
their spirits, turn them from that which they seemed most intent
upon, and incline them to that which they seemed most averse to, as
the husbandman, by canals and gutters, turns the water through his
grounds as he pleases, which does not alter the nature of the
water, nor put any force upon it, any more than God's providence
does upon the native freedom of man's will, but directs the course
of it to serve his own purpose. 2. Even kings' hearts are so,
notwithstanding their powers and prerogatives, as much as the
hearts of common persons. The <i>hearts of kings are
unsearchable</i> to us, much more unmanageable by us; as they have
their <i>arcana imperii</i>—<i>state secrets,</i> so that they
have great prerogatives of their crown; but the great God has them
not only under his eye, but in his hand. Kings are what he makes
them. Those that are most absolute are under God's government; he
<i>puts things into their hearts,</i> <scripRef id="Prov.xxii-p2.2" osisRef="Bible:Rev.17.17 Bible:Ezra.7.27" parsed="|Rev|17|17|0|0;|Ezra|7|27|0|0" passage="Re 17:17,Ezr 7:27">Rev. xvii. 17; Ezra vii. 27</scripRef>.</p>
</div><scripCom id="Prov.xxii-p2.3" osisRef="Bible:Prov.21.2" parsed="|Prov|21|2|0|0" passage="Pr 21:2" type="Commentary"/><div class="Commentary" id="Bible:Prov.21.2">
<p class="passage" id="Prov.xxii-p3">2 Every way of a man <i>is</i> right in his own
eyes: but the <span class="smallcaps" id="Prov.xxii-p3.1">Lord</span> pondereth the
hearts.</p>
<p class="indent" id="Prov.xxii-p4">Note, 1. We are all apt to be partial in
judging of ourselves and our own actions, and to think too
favourably of our own character, as if there was nothing amiss in
it: <i>Every way of a man,</i> even his by-way, <i>is right in his
own eyes.</i> The proud heart is very ingenious in putting a fair
face upon a foul matter, and in making that appear right to itself
which is far from being so, to stop the mouth of conscience. 2. We
are sure that the judgment of God concerning us is according to
truth. Whatever our judgment is concerning ourselves, <i>the Lord
ponders the heart.</i> God looks at the heart, and judges of men
according to that, of their actions according to their principles
and intentions; and his judgment of that is as exact as ours is of
that which we ponder most, and more so; he weighs it in an unerring
balance, <scripRef id="Prov.xxii-p4.1" osisRef="Bible:Prov.16.2" parsed="|Prov|16|2|0|0" passage="Pr 16:2"><i>ch.</i> xvi.
2</scripRef>.</p>
</div><scripCom id="Prov.xxii-p4.2" osisRef="Bible:Prov.21.3" parsed="|Prov|21|3|0|0" passage="Pr 21:3" type="Commentary"/><div class="Commentary" id="Bible:Prov.21.3">
<p class="passage" id="Prov.xxii-p5">3 To do justice and judgment <i>is</i> more
acceptable to the <span class="smallcaps" id="Prov.xxii-p5.1">Lord</span> than
sacrifice.</p>
<p class="indent" id="Prov.xxii-p6">Here, 1. It is implied that many deceive
themselves with a conceit that, if they offer sacrifice, that will
excuse them from doing justice, and procure them a dispensation for
their unrighteousness; and this makes their way <i>seem right,</i>
<scripRef id="Prov.xxii-p6.1" osisRef="Bible:Prov.21.2" parsed="|Prov|21|2|0|0" passage="Pr 21:2"><i>v.</i> 2</scripRef>. <i>We have
fasted,</i> <scripRef id="Prov.xxii-p6.2" osisRef="Bible:Isa.58.3" parsed="|Isa|58|3|0|0" passage="Isa 58:3">Isa. lviii. 3</scripRef>.
<i>I have peace-offerings with me,</i> <scripRef id="Prov.xxii-p6.3" osisRef="Bible:Prov.7.14" parsed="|Prov|7|14|0|0" passage="Pr 7:14">Prov. vii. 14</scripRef>. 2. It is plainly declared that
living a good life (doing justly and loving mercy) is more pleasing
to God than the most pompous and expensive instances of devotion.
Sacrifices were of divine institution, and were acceptable to God
if they were offered in faith and with repentance, otherwise not,
<scripRef id="Prov.xxii-p6.4" osisRef="Bible:Isa.1.11" parsed="|Isa|1|11|0|0" passage="Isa 1:11">Isa. i. 11</scripRef>, &amp;c. But
even then moral duties were preferred before them (<scripRef id="Prov.xxii-p6.5" osisRef="Bible:1Sam.15.22" parsed="|1Sam|15|22|0|0" passage="1Sa 15:22">1 Sam. xv. 22</scripRef>), which intimates that
their excellency was not innate nor the obligation to them
perpetual, <scripRef id="Prov.xxii-p6.6" osisRef="Bible:Mic.6.6-Mic.6.8" parsed="|Mic|6|6|6|8" passage="Mic 6:6-8">Mic. vi. 6-8</scripRef>.
Much of religion lies in doing judgment and justice from a
principle of duty to God, contempt of the world, and love to our
neighbour; and this is more pleasing to God than all
burnt-offerings and sacrifices, <scripRef id="Prov.xxii-p6.7" osisRef="Bible:Mark.12.33" parsed="|Mark|12|33|0|0" passage="Mk 12:33">Mark
xii. 33</scripRef>.</p>
</div><scripCom id="Prov.xxii-p6.8" osisRef="Bible:Prov.21.4" parsed="|Prov|21|4|0|0" passage="Pr 21:4" type="Commentary"/><div class="Commentary" id="Bible:Prov.21.4">
<p class="passage" id="Prov.xxii-p7">4 An high look, and a proud heart, <i>and</i>
the plowing of the wicked, <i>is</i> sin.</p>
<p class="indent" id="Prov.xxii-p8">This may be taken as showing us, 1. The
marks of a wicked man. He that has a <i>high look and a proud
heart,</i> that carries himself insolently and scornfully towards
both God and man, and that is always ploughing and plotting,
designing and devising some mischief or other, is indeed a wicked
man. <i>The light of the wicked is sin.</i> Sin is <i>the pride,
the ambition, the glory and joy,</i> and <i>the business of wicked
men.</i> 2. The miseries of wicked man. His raised expectations,
his high designs, and most elaborate contrivances and projects, are
sin to him; he contracts guilt in them and so prepares trouble for
himself. The very business of all wicked men, as well as their
pleasure, is nothing but sin; so Bishop Patrick. They do all to
serve their lusts, and have no regard to the glory of God in it,
and therefore <i>their ploughing is sin,</i> and no marvel when
their sacrificing is so, <scripRef id="Prov.xxii-p8.1" osisRef="Bible:Prov.15.8" parsed="|Prov|15|8|0|0" passage="Pr 15:8"><i>ch.</i> xv.
8</scripRef>.</p>
</div><scripCom id="Prov.xxii-p8.2" osisRef="Bible:Prov.21.5" parsed="|Prov|21|5|0|0" passage="Pr 21:5" type="Commentary"/><div class="Commentary" id="Bible:Prov.21.5">
<p class="passage" id="Prov.xxii-p9">5 The thoughts of the diligent <i>tend</i> only
to plenteousness; but of every one <i>that is</i> hasty only to
want.</p>
<p class="indent" id="Prov.xxii-p10">Here is, 1. The way to be rich. If we would
live plentifully and comfortably in the world, we must be diligent
in our business, and not shrink from the toil and trouble of it,
but prosecute it closely, improving all advantages and
opportunities for it, and doing what we do with all our might; yet
we must not be hasty in it, nor hurry ourselves and others with it,
but keep doing fair and softly, which, we say, goes far in a day.
With diligence there must be contrivance. The <i>thoughts of the
diligent</i> are as necessary as the hand of the diligent. Forecast
is as good as work. Seest thou a man thus prudent and diligent? He
will have enough to live on. 2. The way to be poor. Those that are
hasty, that are rash and inconsiderate in their affairs, and will
not take time to think, that are greedy of gain, by right or wrong,
and make haste to be rich by unjust practices or unwise projects,
are in the ready road to poverty. Their thoughts and contrivances,
by which they hope to raise themselves, will ruin them.</p>
</div><scripCom id="Prov.xxii-p10.1" osisRef="Bible:Prov.21.6" parsed="|Prov|21|6|0|0" passage="Pr 21:6" type="Commentary"/><div class="Commentary" id="Bible:Prov.21.6">
<p class="passage" id="Prov.xxii-p11">6 The getting of treasures by a lying tongue
<i>is</i> a vanity tossed to and fro of them that seek death.</p>
<p class="indent" id="Prov.xxii-p12">This shows the folly of those that hope to
enrich themselves by dishonest practices, by oppressing and
over-reaching those with whom they deal, by false-witness-bearing,
or by fraudulent contracts, of those that make no scruples of lying
when there is any thing to be got by it. They may perhaps heap up
treasures by these means, that which they make their treasure; but,
1. They will not meet with the satisfaction they expect. It is a
<i>vanity tossed to and fro;</i> it will be disappointment and
vexation of spirit to them; they will not have the comfort of it,
nor can they put any confidence in it, but will be perpetually
uneasy. It will be <i>tossed to and fro</i> by their own
consciences, and by the censures of men; let them expect to be in a
constant hurry. 2. They will meet with destruction they do not
expect. While they are seeking wealth by such unlawful practices
they are really seeking death; they lay themselves open to the envy
and ill-will of men by the treasures they get, and to the wrath and
curse of God, by the lying tongue wherewith they get them, which he
will make to fall upon themselves and sink them to hell.</p>
</div><scripCom id="Prov.xxii-p12.1" osisRef="Bible:Prov.21.7" parsed="|Prov|21|7|0|0" passage="Pr 21:7" type="Commentary"/><div class="Commentary" id="Bible:Prov.21.7">
<p class="passage" id="Prov.xxii-p13">7 The robbery of the wicked shall destroy them;
because they refuse to do judgment.</p>
<p class="indent" id="Prov.xxii-p14">See here, 1. The nature of injustice.
Getting money by lying (<scripRef id="Prov.xxii-p14.1" osisRef="Bible:Prov.21.6" parsed="|Prov|21|6|0|0" passage="Pr 21:6"><i>v.</i>
6</scripRef>) is no better than downright robbery. Cheating is
stealing; you might as well pick a man's pocket as impose upon him
by a lie in making a bargain, which he had no fence against but by
not believing you; and it will be no excuse from the guilt of
robbery to say that he might choose whether he would believe you,
for that is a debt we should owe to all men. 2. The cause of
injustice. Men <i>refuse to do judgment;</i> they will not render
to all their due, but withhold it, and omissions make way for
commissions; they come at length to robbery itself. Those that
refuse to do justice will choose to do wrong. 3. The effects of
injustice; it will return upon the sinner's own head. The robbery
of the wicked will <i>terrify them</i> (so some); their consciences
will be filled with horror and amazement, will cut them, will
<i>saw them asunder</i> (so others); it will <i>destroy them</i>
here and for ever, therefore he had said (<scripRef id="Prov.xxii-p14.2" osisRef="Bible:Prov.21.6" parsed="|Prov|21|6|0|0" passage="Pr 21:6"><i>v.</i> 6</scripRef>), <i>They seek death.</i></p>
</div><scripCom id="Prov.xxii-p14.3" osisRef="Bible:Prov.21.8" parsed="|Prov|21|8|0|0" passage="Pr 21:8" type="Commentary"/><div class="Commentary" id="Bible:Prov.21.8">
<p class="passage" id="Prov.xxii-p15">8 The way of man <i>is</i> froward and strange:
but <i>as for</i> the pure, his work <i>is</i> right.</p>
<p class="indent" id="Prov.xxii-p16">This shows that as men are so is their way.
1. Evil men have evil ways. If the man be <i>froward,</i> his way
also is <i>strange;</i> and this is the way of most men, such is
the general corruption of mankind. <i>They have all gone aside</i>
(<scripRef id="Prov.xxii-p16.1" osisRef="Bible:Ps.14.2-Ps.14.3" parsed="|Ps|14|2|14|3" passage="Ps 14:2,3">Ps. xiv. 2, 3</scripRef>); all flesh
have perverted their way. But the froward man, the man of deceit,
that acts by craft and trick in all he does, his way is strange,
contrary to all the rules of honour and honesty. It is strange, for
you know not where to find him nor when you have him; it is
strange, for it is alienated from all good and estranges men from
God and his favour. It is what he behold afar off, and so do all
honest men. 2. Men that are pure are proved to be such by their
work, for it <i>is right,</i> it is just and regular; and they are
accepted of God and approved of men. The way of mankind in their
apostasy is froward and strange; but as for the pure, those that by
the grace of God are recovered out of that state, of which there is
here and there one, <i>their work is right,</i> as Noah's was in
the old world, <scripRef id="Prov.xxii-p16.2" osisRef="Bible:Gen.7.1" parsed="|Gen|7|1|0|0" passage="Ge 7:1">Gen. vii.
1</scripRef>.</p>
</div><scripCom id="Prov.xxii-p16.3" osisRef="Bible:Prov.21.9" parsed="|Prov|21|9|0|0" passage="Pr 21:9" type="Commentary"/><div class="Commentary" id="Bible:Prov.21.9">
<p class="passage" id="Prov.xxii-p17">9 <i>It is</i> better to dwell in a corner of
the housetop, than with a brawling woman in a wide house.</p>
<p class="indent" id="Prov.xxii-p18">See here, 1. What a great affliction it is
to a man to have a brawling scolding woman for his wife, who upon
every occasion, and often upon no occasion, breaks out into a
passion, and chides either him or those about her, is fretful to
herself and furious to her children and servants, and, in both,
vexatious to her husband. If a man has a wide house, spacious and
pompous, this will embitter the comfort of it to him—<i>a house of
society</i> (so the word is), in which a man may be sociable, and
entertain his friends; this will make both him and his house
unsociable, and unfit for enjoyments of true friendship. It makes a
man ashamed of his choice and his management, and disturbs his
company. 2. What many a man is forced to do under such an
affliction. He cannot keep up his authority. He finds it to no
purpose to contradict the most unreasonable passion, for it is
unruly and rages so much the more; and his wisdom and grace will
not suffer him to render railing for railing, nor his conjugal
affection to use any severity, and therefore he finds it his best
way to retire <i>into a corner of the house-top,</i> and sit alone
there, out of the hearing of her clamour; and if he employ himself
well there, as he may do, it is the wisest course he can take.
Better do so than quit the house, and go into bad company, for
diversion, as many, who, like Adam, make their wife's sin the
excuse of their own.</p>
</div><scripCom id="Prov.xxii-p18.1" osisRef="Bible:Prov.21.10" parsed="|Prov|21|10|0|0" passage="Pr 21:10" type="Commentary"/><div class="Commentary" id="Bible:Prov.21.10">
<p class="passage" id="Prov.xxii-p19">10 The soul of the wicked desireth evil: his
neighbour findeth no favour in his eyes.</p>
<p class="indent" id="Prov.xxii-p20">See here the character of a very wicked
man. 1. The strong inclination he has to do mischief. His very
<i>soul desires evil,</i> desires that evil may be done and that he
may have the pleasure, not only of seeing it, but of having a hand
in it. The root of wickedness lies in the soul; the desire that men
have to do evil, that is the lust which conceives and brings forth
sin. 2. The strong aversion he has to do good: <i>His
neighbour,</i> his friend, his nearest relation, <i>finds no favour
in his eyes,</i> cannot gain from him the least kindness, though he
be in the greatest need of it. And, when he is in the pursuit of
the evil his heart is so much upon, he will spare no man that
stands in his way; his next neighbour shall be used no better than
a stranger, than an enemy.</p>
</div><scripCom id="Prov.xxii-p20.1" osisRef="Bible:Prov.21.11" parsed="|Prov|21|11|0|0" passage="Pr 21:11" type="Commentary"/><div class="Commentary" id="Bible:Prov.21.11">
<p class="passage" id="Prov.xxii-p21">11 When the scorner is punished, the simple is
made wise: and when the wise is instructed, he receiveth
knowledge.</p>
<p class="indent" id="Prov.xxii-p22">This we had before (<scripRef id="Prov.xxii-p22.1" osisRef="Bible:Prov.19.25" parsed="|Prov|19|25|0|0" passage="Pr 19:25"><i>ch.</i> xix. 25</scripRef>), and it shows that there
are two ways by which the simple may be made wise:—1. By the
punishments that are inflicted on those that are incorrigibly
wicked. Let the law be executed upon a scorner, and even he that is
simple will be awakened and alarmed by it, and will discern, more
than he did, the evil of sin, and will take warning by it and take
heed. 2. By the instructions that are given to those that are wise
and willing to be taught: <i>When the wise is instructed</i> by the
preaching of the word <i>he</i> (not only the wise himself, but the
simple that stands by) <i>receives knowledge.</i> It is no
injustice at all to take a good lesson to ourselves which was
designed for another.</p>
</div><scripCom id="Prov.xxii-p22.2" osisRef="Bible:Prov.21.12" parsed="|Prov|21|12|0|0" passage="Pr 21:12" type="Commentary"/><div class="Commentary" id="Bible:Prov.21.12">
<p class="passage" id="Prov.xxii-p23">12 The righteous <i>man</i> wisely considereth
the house of the wicked: <i>but God</i> overthroweth the wicked for
<i>their</i> wickedness.</p>
<p class="indent" id="Prov.xxii-p24">1. As we read this verse, it shows why good
men, when they come to understand things aright, will not envy the
prosperity of evil-doers. When they see <i>the house of the
wicked,</i> how full it is perhaps of all the good things of this
life, they are tempted to envy; but when they <i>wisely
consider</i> it, when they look upon it with an eye of faith, when
they see <i>God overthrowing the wicked for their wickedness,</i>
that there is a curse upon their habitation which will certainly be
the ruin of it ere long, they see more reason to despise them, or
pity them, than to fear or envy them. 2. Some give another sense of
it: <i>The righteous man</i> (the judge or magistrate, that is
entrusted with the execution of justice, and the preservation of
public peace) <i>examines the house of the wicked,</i> searches it
for arms or for stolen goods, makes a diligent enquiry concerning
his family and the characters of those about him, that he may by
his power <i>overthrow the wicked for their wickedness</i> and
prevent their doing any further mischief, that he may fire the
nests where the birds of prey are harboured or the unclean
birds.</p>
</div><scripCom id="Prov.xxii-p24.1" osisRef="Bible:Prov.21.13" parsed="|Prov|21|13|0|0" passage="Pr 21:13" type="Commentary"/><div class="Commentary" id="Bible:Prov.21.13">
<p class="passage" id="Prov.xxii-p25">13 Whoso stoppeth his ears at the cry of the
poor, he also shall cry himself, but shall not be heard.</p>
<p class="indent" id="Prov.xxii-p26">Here we have the description and doom of an
uncharitable man. 1. His description: He <i>stops his ears at the
cry of the poor,</i> at the cry of their wants and miseries (he
resolves to take no cognizance of them), at the cry of their
requests and supplications—he resolves he will not so much as give
them the hearing, turns them away from his door, and forbids them
to come near him, or, if he cannot avoid hearing them, he will not
need them, nor be moved by their complaints, no be prevailed with
by their importunities; he <i>shuts up the bowels of his
compassion,</i> and that is equivalent to the stopping of his ears,
<scripRef id="Prov.xxii-p26.1" osisRef="Bible:Acts.7.57" parsed="|Acts|7|57|0|0" passage="Ac 7:57">Acts vii. 57</scripRef>. 2. His doom.
He shall himself be reduced to straits, which will make him
<i>cry,</i> and then <i>he shall not be heard.</i> Men will not
hear him, but reward him as he has rewarded others. God will not
hear him; for he that <i>showed no mercy shall have judgment
without mercy</i> (<scripRef id="Prov.xxii-p26.2" osisRef="Bible:Jas.2.13" parsed="|Jas|2|13|0|0" passage="Jam 2:13">Jam. ii.
13</scripRef>), and he that on earth denied a crumb of bread in
hell was denied a drop of water. God will be deaf to the prayers of
those who are deaf to the cries of the poor, which, if they be not
heard by us, will be heard against us, <scripRef id="Prov.xxii-p26.3" osisRef="Bible:Exod.22.23" parsed="|Exod|22|23|0|0" passage="Ex 22:23">Exod. xxii. 23</scripRef>.</p>
</div><scripCom id="Prov.xxii-p26.4" osisRef="Bible:Prov.21.14" parsed="|Prov|21|14|0|0" passage="Pr 21:14" type="Commentary"/><div class="Commentary" id="Bible:Prov.21.14">
<p class="passage" id="Prov.xxii-p27">14 A gift in secret pacifieth anger: and a
reward in the bosom strong wrath.</p>
<p class="indent" id="Prov.xxii-p28">Here is, 1. The power that is commonly
found to be in gifts. Nothing is more violent than <i>anger.</i> O
the force of <i>strong wrath!</i> And yet a handsome present,
prudently managed, will turn away some men's wrath when it seemed
implacable, and disarm the keenest and most passionate resentments.
Covetousness is commonly a master-sin and has the command of other
lusts. <i>Pecuniæ obediunt omnia</i>—<i>Money commands all
things.</i> Thus Jacob pacified Esau and Abigail David. 2. The
policy that is commonly used in giving and receiving bribes. It
must be a <i>gift in secret and a reward in the bosom,</i> for he
that takes it would not be thought to covet it, nor known to
receive it, nor would he willingly be beholden to him whom he has
been offended with; but, if it be done privately, all is well. No
man should be too open in giving any gift, nor boast of the
presents he sends; but, if it be a bribe to pervert justice, that
is so scandalous that those who are fond of it are ashamed of
it.</p>
</div><scripCom id="Prov.xxii-p28.1" osisRef="Bible:Prov.21.15" parsed="|Prov|21|15|0|0" passage="Pr 21:15" type="Commentary"/><div class="Commentary" id="Bible:Prov.21.15">
<p class="passage" id="Prov.xxii-p29">15 <i>It is</i> joy to the just to do judgment:
but destruction <i>shall be</i> to the workers of iniquity.</p>
<p class="indent" id="Prov.xxii-p30">Note, 1. It is a pleasure and satisfaction
to good men both to see justice administered by the government they
live under, right taking place and iniquity suppressed, and also to
practise it themselves, according as their sphere is. They not only
do justice, but do it with pleasure, not only for fear of shame,
but for love of virtue. 2. It is a terror to wicked men to see the
laws put in execution against vice and profaneness. It is
destruction to them; as it is also a vexation to them to be forced,
either for the support of their credit or for fear of punishment,
<i>to do judgment</i> themselves. Or, if we take it as we read it,
the meaning is, There is true pleasure in the practice of religion,
but certain destruction at the end of all vicious courses.</p>
</div><scripCom id="Prov.xxii-p30.1" osisRef="Bible:Prov.21.16" parsed="|Prov|21|16|0|0" passage="Pr 21:16" type="Commentary"/><div class="Commentary" id="Bible:Prov.21.16">
<p class="passage" id="Prov.xxii-p31">16 The man that wandereth out of the way of
understanding shall remain in the congregation of the dead.</p>
<p class="indent" id="Prov.xxii-p32">Here is, 1. The sinner upon his ramble: He
<i>wanders out of the way of understanding,</i> and when once he
has left that good way he wanders endlessly. The way of religion is
<i>the way of understanding;</i> those that are not truly pious are
not truly intelligent; those <i>that wander out of this way</i>
break the hedge which God has set, and follow the conduct of the
world and the flesh; and they go astray like lost sheep. 2. The
sinner at his rest, or rather his ruin: He <i>shall remain</i>
(<i>quiescet</i>—<i>he shall rest,</i> but not <i>in
pace</i>—<i>in peace</i>) <i>in the congregation of the
giants,</i> the sinners of the old world, that were swept away by
the deluge; to that destruction the damnation of sinners is
compared, as sometimes to the destruction of Sodom, when they are
said to have their portion in fire and brimstone. Or <i>in the
congregation of the damned,</i> that are under the power of the
second death. There is a vast congregation of damned sinners, bound
in bundles for the fire, and in that those shall remain, remain for
ever, who are shut out from the congregation of the righteous. He
that forsakes the way to heaven, if he return not to it, will
certainly sink into the depths of hell.</p>
</div><scripCom id="Prov.xxii-p32.1" osisRef="Bible:Prov.21.17" parsed="|Prov|21|17|0|0" passage="Pr 21:17" type="Commentary"/><div class="Commentary" id="Bible:Prov.21.17">
<p class="passage" id="Prov.xxii-p33">17 He that loveth pleasure <i>shall be</i> a
poor man: he that loveth wine and oil shall not be rich.</p>
<p class="indent" id="Prov.xxii-p34">Here is an argument against a voluptuous
luxurious life, taken from the ruin it brings upon men's temporal
interests. Here is 1. The description of an epicure: <i>He loves
pleasure.</i> God allows us to use the delights of sense soberly
and temperately, <i>wine to make glad the heart</i> and put vigour
into the spirits, and <i>oil to make the face to shine</i> and
beautify the countenance; but he that loves these, that sets his
heart upon them, covets them earnestly, is solicitous to have all
the delights of sense wound up to the height of pleasurableness, is
impatient of every thing that crosses him in his pleasures,
relishes these as the best pleasures, and has his mouth by them put
out of taste for spiritual delights, he is an epicure, <scripRef id="Prov.xxii-p34.1" osisRef="Bible:2Tim.3.4" parsed="|2Tim|3|4|0|0" passage="2Ti 3:4">2 Tim. iii. 4</scripRef>. 2. The punishment of an
epicure in this world: <i>He shall be a poor man;</i> for the lusts
of sensuality are not maintained but at great expense, and there
are instances of those who want necessaries, and live upon alms,
who once could not live without dainties and varieties. Many a beau
becomes a beggar.</p>
</div><scripCom id="Prov.xxii-p34.2" osisRef="Bible:Prov.21.18" parsed="|Prov|21|18|0|0" passage="Pr 21:18" type="Commentary"/><div class="Commentary" id="Bible:Prov.21.18">
<p class="passage" id="Prov.xxii-p35">18 The wicked <i>shall be</i> a ransom for the
righteous, and the transgressor for the upright.</p>
<p class="indent" id="Prov.xxii-p36">This intimates, 1. What should be done by
the justice of men: <i>The wicked,</i> that are the troublers of a
land, ought to be punished, for the preventing and turning away of
those national judgments which otherwise will be inflicted and in
which even the righteous are many times involved. Thus when Achan
was stoned he was <i>a ransom for the</i> camp of <i>righteous</i>
Israel; and the seven sons of Saul, when they were hanged, were
<i>a ransom for the</i> kingdom of <i>righteous</i> David. 2. What
is often done by the providence of God: <i>The righteous is
delivered out of trouble, and the wicked comes in his stead,</i>
and so seems as if he were <i>a ransom for him,</i> <scripRef id="Prov.xxii-p36.1" osisRef="Bible:Prov.11.8" parsed="|Prov|11|8|0|0" passage="Pr 11:8"><i>ch.</i> xi. 8</scripRef>. God will rather
leave many wicked people to be cut off than abandon his own people.
<i>I will give men for thee,</i> <scripRef id="Prov.xxii-p36.2" osisRef="Bible:Isa.43.3-Isa.43.4" parsed="|Isa|43|3|43|4" passage="Isa 43:3,4">Isa. xliii. 3, 4</scripRef>.</p>
</div><scripCom id="Prov.xxii-p36.3" osisRef="Bible:Prov.21.19" parsed="|Prov|21|19|0|0" passage="Pr 21:19" type="Commentary"/><div class="Commentary" id="Bible:Prov.21.19">
<p class="passage" id="Prov.xxii-p37">19 <i>It is</i> better to dwell in the
wilderness, than with a contentious and an angry woman.</p>
<p class="indent" id="Prov.xxii-p38">Note, 1. Unbridled passions embitter and
spoil the comfort of all relations. A peevish angry wife makes her
husband's life uneasy, to whom she should be a comfort and a meet
help. Those cannot dwell in peace and happiness that cannot dwell
in peace and love. Even those that are one flesh, if they be not
withal one spirit, have no joy of their union. 2. It is better to
have no company than bad company. The wife of thy covenant is thy
companion, and yet, if she be peevish and provoking, <i>it is
better to dwell in</i> a solitary <i>wilderness,</i> exposed to
wind and weather, than in company with her. A man may better enjoy
God and himself in a wilderness than among quarrelsome relations
and neighbours. See <scripRef id="Prov.xxii-p38.1" osisRef="Bible:Prov.21.9" parsed="|Prov|21|9|0|0" passage="Pr 21:9"><i>v.</i>
9</scripRef>.</p>
</div><scripCom id="Prov.xxii-p38.2" osisRef="Bible:Prov.21.20" parsed="|Prov|21|20|0|0" passage="Pr 21:20" type="Commentary"/><div class="Commentary" id="Bible:Prov.21.20">
<p class="passage" id="Prov.xxii-p39">20 <i>There is</i> treasure to be desired and
oil in the dwelling of the wise; but a foolish man spendeth it
up.</p>
<p class="indent" id="Prov.xxii-p40">Note, 1. Those that are wise will increase
what they have and live plentifully; their wisdom will teach them
to proportion their expenses to their income and to lay up for
hereafter; so that <i>there is a treasure</i> of things <i>to be
desired,</i> and as much as needs be desired, a good stock of all
things convenient, laid up in season, and particularly of
<i>oil,</i> one of the staple commodities of Canaan, <scripRef id="Prov.xxii-p40.1" osisRef="Bible:Deut.8.8" parsed="|Deut|8|8|0|0" passage="De 8:8">Deut. viii. 8</scripRef>. This is <i>in the
habitation,</i> or cottage, <i>of the wise;</i> and it is better to
have an old-fashioned house, and have it well furnished, than a
fine modern one, with sorry housekeeping. God blesses the endeavors
of the wise and then their houses are replenished. 2. Those that
are foolish will misspend what they have upon their lusts, and so
bring the stock they have to nothing. Those manage wretchedly that
are in haste to spend what they had, but not in care which way to
get more. Foolish children spend what their wise parents have laid
up. <i>One sinner destroys much good,</i> as the prodigal son.</p>
</div><scripCom id="Prov.xxii-p40.2" osisRef="Bible:Prov.21.21" parsed="|Prov|21|21|0|0" passage="Pr 21:21" type="Commentary"/><div class="Commentary" id="Bible:Prov.21.21">
<p class="passage" id="Prov.xxii-p41">21 He that followeth after righteousness and
mercy findeth life, righteousness, and honour.</p>
<p class="indent" id="Prov.xxii-p42">See here, 1. What it is to make religion
our business; it is to <i>follow after righteousness and mercy,</i>
not to content ourselves with easy performances, but to do our duty
with the utmost care and pains, as those that are pressing forward
and in fear of coming short. We must both do justly and love mercy,
and must proceed and persevere therein; and, though we cannot
attain to perfection, yet it will be a comfort to us if we aim at
it and follow after it. 2. What will be the advantage of doing so:
Those that do <i>follow after righteousness</i> shall <i>find
righteousness;</i> God will give them grace to do good, and they
shall have the pleasure and comfort of doing it; those that make
conscience of being just to others shall have the pleasure and
comfort of doing it; those that make conscience of being just to
others shall be justly dealt with by others and others shall be
kind to them. The Jews <i>followed after righteousness,</i> and did
not find it, because they sought amiss, <scripRef id="Prov.xxii-p42.1" osisRef="Bible:Rom.9.31" parsed="|Rom|9|31|0|0" passage="Ro 9:31">Rom. ix. 31</scripRef>. Otherwise, <i>Seek and you shall
find,</i> and with it shall find both <i>life and honour,</i>
everlasting life and honour, the <i>crown of righteousness.</i></p>
</div><scripCom id="Prov.xxii-p42.2" osisRef="Bible:Prov.21.22" parsed="|Prov|21|22|0|0" passage="Pr 21:22" type="Commentary"/><div class="Commentary" id="Bible:Prov.21.22">
<p class="passage" id="Prov.xxii-p43">22 A wise <i>man</i> scaleth the city of the
mighty, and casteth down the strength of the confidence
thereof.</p>
<p class="indent" id="Prov.xxii-p44">Note, 1. Those that have power are apt to
promise themselves great things from their power. <i>The city of
the mighty</i> thinks itself impregnable, and therefore its
strength is <i>the confidence thereof,</i> what it boasts of and
trust in, bidding defiance to danger. 2. Those that have wisdom,
though they are so modest as not to promise much, often perform
great things, even against those that are so confident of their
strength, by their wisdom. Good conduct will go far even against
great force; and a stratagem, well managed, may effectually
<i>scale the city of the mighty and cast down the strength</i> it
had such a confidence in. <i>A wise man</i> will gain upon the
affections of people and conquer them by strength of reason, which
is a more noble conquest than that obtained by strength of arms.
Those that understand their interest will willingly submit
themselves to a wise and good man, and the strongest walls shall
not hold out against him.</p>
</div><scripCom id="Prov.xxii-p44.1" osisRef="Bible:Prov.21.23" parsed="|Prov|21|23|0|0" passage="Pr 21:23" type="Commentary"/><div class="Commentary" id="Bible:Prov.21.23">
<p class="passage" id="Prov.xxii-p45">23 Whoso keepeth his mouth and his tongue
keepeth his soul from troubles.</p>
<p class="indent" id="Prov.xxii-p46">Note, 1. It is our great concern to keep
our souls from straits, being entangled in snares and perplexities,
and disquieted with troubles, that we may preserve the possession
and enjoyment of ourselves and that our souls may be in frame for
the service of God. 2. Those that would keep their souls must keep
a watch before the door of their lips, must <i>keep the mouth</i>
by temperance, that no forbidden fruit go into it, no stolen
waters, that nothing be eaten or drunk to excess; they must <i>keep
the tongue</i> also, that no forbidden word go out of the door of
the lips, no corrupt communication. By a constant watchfulness over
our words we shall prevent abundance of mischiefs which an
ungoverned tongue runs men into. Keep thy heart, and that will keep
thy tongue from sin; keep thy tongue, and that will keep thy heart
from trouble.</p>
</div><scripCom id="Prov.xxii-p46.1" osisRef="Bible:Prov.21.24" parsed="|Prov|21|24|0|0" passage="Pr 21:24" type="Commentary"/><div class="Commentary" id="Bible:Prov.21.24">
<p class="passage" id="Prov.xxii-p47">24 Proud <i>and</i> haughty scorner <i>is</i>
his name, who dealeth in proud wrath.</p>
<p class="indent" id="Prov.xxii-p48">See here the mischief of pride and
haughtiness. 1. It exposes men to sin; it makes them passionate,
and kindles in them the fire of <i>proud wrath.</i> They are
continually dealing in it, as if it were their trade to be angry,
and they had nothing so much to do as to barter passions and
exchange bitter words. Most of the wrath that inflames the spirits
and societies of men is <i>proud wrath.</i> Men cannot bear the
least slight, nor in any thing to be crossed or contradicted, but
they are out of humour, nay, in a heat, immediately. It likewise
makes them scornful when they are angry, very abusive with their
tongues, insolent towards those above them and imperious towards
all about them. <i>Only by pride</i> comes all this. 2. It exposes
men to shame. They get a bad name by it, and every one calls them
<i>proud and haughty scorners,</i> and therefore nobody cares for
having any thing to do with them. If men would but consult their
reputation a little and the credit of their profession, which
suffers with it, they would not indulge their pride and passion as
they do.</p>
</div><scripCom id="Prov.xxii-p48.1" osisRef="Bible:Prov.21.25-Prov.21.26" parsed="|Prov|21|25|21|26" passage="Pr 21:25-26" type="Commentary"/><div class="Commentary" id="Bible:Prov.21.25-Prov.21.26">
<p class="passage" id="Prov.xxii-p49">25 The desire of the slothful killeth him; for
his hands refuse to labour.   26 He coveteth greedily all the
day long: but the righteous giveth and spareth not.</p>
<p class="indent" id="Prov.xxii-p50">Here we have, 1. The miseries of the
slothful, whose <i>hands refuse to labour</i> in an honest calling,
by which they might get an honest livelihood. They are as fit for
labour as other men, and business offers itself, to which they
might lay their hands and apply their minds, but they will not;
herein they fondly think they do well for themselves, see <scripRef id="Prov.xxii-p50.1" osisRef="Bible:Prov.26.16" parsed="|Prov|26|16|0|0" passage="Pr 26:16"><i>ch.</i> xxvi. 16</scripRef>. <i>Soul, take
thy ease.</i> But really they are enemies to themselves; for,
besides that their slothfulness starves them, depriving them of
their necessary supports, their desires at the same time stab them.
Though their hands refuse to labour, their hearts cease not to
covet riches, and pleasures, and honours, which yet cannot be
obtained without labour. Their desires are impetuous and
insatiable; they <i>covet greedily all the day long,</i> and cry,
<i>Give, give;</i> they expect every body should do for them,
though they will do nothing for themselves, much less for any body
else. Now these <i>desires kill them;</i> they are a perpetual
vexation to them, fret them to death, and perhaps put them upon
such dangerous courses for the satisfying of their craving lusts as
hasten them to an untimely end. Many that must have money with
which to make provision for the flesh, and would not be at the
pains to get it honestly, have turned highwaymen, and that has
killed them. Those that are slothful in the affairs of their souls,
and yet have desires towards that which would be the happiness of
their souls, those <i>desires kill them,</i> will aggravate their
condemnation and be witnesses against them that were convinced of
the worth of spiritual blessings, but refused to be at the pains
that were necessary to the obtaining of them. 2. The honours of the
honest and diligent. The righteous and industrious have their
desires satisfied, and enjoy not only that satisfaction, but the
further satisfaction of doing good to others. The slothful are
always craving and gaping to receive, <i>but the righteous</i> are
always full and contriving to give; and <i>it is more blessed to
give than to receive.</i> They <i>give and spare not,</i> give
liberally and upbraid not; they <i>give a portion to seven and also
to eight,</i> and do not spare for fear of wanting.</p>
</div><scripCom id="Prov.xxii-p50.2" osisRef="Bible:Prov.21.27" parsed="|Prov|21|27|0|0" passage="Pr 21:27" type="Commentary"/><div class="Commentary" id="Bible:Prov.21.27">
<p class="passage" id="Prov.xxii-p51">27 The sacrifice of the wicked <i>is</i>
abomination: how much more, <i>when</i> he bringeth it with a
wicked mind?</p>
<p class="indent" id="Prov.xxii-p52">Sacrifices were of divine institution; and
when they were offered in faith, and with repentance and
reformation, God was greatly honoured by them and well-pleased in
them. But they were often not only unacceptable, but an
<i>abomination,</i> to God, and he declared so, which was an
indication both that they were not required for their own sakes and
that there were better things, and for effectual, in reserve, when
sacrifice and offering should be done away. They were an
<i>abomination,</i> 1. When they were brought by wicked men, who
did not, according to the true intent and meaning of sacrificing,
repent of their sins, mortify their lusts, and amend their lives.
Cain brought his offering. Even wicked men may be found in the
external performances of religious worship. Many can freely give
God their beasts, their lips, their knees, who would not give him
their hearts; the Pharisees gave alms. But when the person is an
<i>abomination,</i> as every wicked man is to God, the performance
cannot but be so; <i>even when he brings it diligently;</i> so some
read the latter part of the verse. Though their offerings are
continually before God (<scripRef id="Prov.xxii-p52.1" osisRef="Bible:Ps.50.8" parsed="|Ps|50|8|0|0" passage="Ps 50:8">Ps. l.
8</scripRef>), yet they are an abomination to him. 2. <i>Much more
when</i> they were brought with <i>wicked minds,</i> when their
sacrifices were made, not only consistent with, but serviceable to,
their wickedness, as Absalom's vow, Jezebel's fast, and the
Pharisees' long prayers. When men make a show of devotion, that
they may the more easily and effectually compass some covetous or
malicious design, when holiness is pretended, but some wickedness
intended, then especially the performance is an abomination,
<scripRef id="Prov.xxii-p52.2" osisRef="Bible:Isa.66.5" parsed="|Isa|66|5|0|0" passage="Isa 66:5">Isa. lxvi. 5</scripRef>.</p>
</div><scripCom id="Prov.xxii-p52.3" osisRef="Bible:Prov.21.28" parsed="|Prov|21|28|0|0" passage="Pr 21:28" type="Commentary"/><div class="Commentary" id="Bible:Prov.21.28">
<p class="passage" id="Prov.xxii-p53">28 A false witness shall perish: but the man
that heareth speaketh constantly.</p>
<p class="indent" id="Prov.xxii-p54">Here is, 1. The doom of <i>a false
witness.</i> He who, for favour to one side or malice to the other,
gives in a false evidence, or makes an affidavit of that which he
knows to be false, or at least does not know to be true, if it be
discovered, his reputation will be ruined. A man may tell a lie
perhaps in his haste; but he that gives a false testimony does it
with deliberation and solemnity, and it cannot but be a
presumptuous sin, and a forfeiture of man's credit. But, though he
should not be discovered, he himself shall be ruined; the vengeance
he imprecated upon himself, when he took the false oath, will come
upon him. 2. The praise of him that is conscientious: He <i>who
hears</i> (that is, obeys) the command of God, which is to <i>speak
every man truth with his neighbour,</i> he who testifies nothing
but what he has heard and knows to be true, <i>speaks
constantly</i> (that is, consistently with himself); he is always
in the same story; he speaks <i>in finem</i>—<i>to the end;</i>
people will give credit to him and hear him out; he speaks unto
victory; he carries the cause, which the <i>false witness</i> shall
lose; he shall speak to eternity. What is true is true eternally.
<i>The lip of truth is established for ever.</i></p>
</div><scripCom id="Prov.xxii-p54.1" osisRef="Bible:Prov.21.29" parsed="|Prov|21|29|0|0" passage="Pr 21:29" type="Commentary"/><div class="Commentary" id="Bible:Prov.21.29">
<p class="passage" id="Prov.xxii-p55">29 A wicked man hardeneth his face: but <i>as
for</i> the upright, he directeth his way.</p>
<p class="indent" id="Prov.xxii-p56">Here is, 1. The presumption and impudence
of a wicked man: He <i>hardens his face</i>—brazens it, that he
may not blush—steels it, that he may not tremble when he commits
the greatest crimes; he bids defiance to the terrors of the law and
the checks of his own conscience, the reproofs of the word and the
rebukes of Providence; he will have his way and nothing shall
hinder him, <scripRef id="Prov.xxii-p56.1" osisRef="Bible:Isa.57.17" parsed="|Isa|57|17|0|0" passage="Isa 57:17">Isa. lvii. 17</scripRef>.
2. The caution and circumspection of a good man: <i>As for the
upright,</i> he does not say, What <i>would</i> I do? What have I a
mind to? and that will I have; but, What <i>should</i> I do? What
does God require of me? What is duty? What is prudence? What is for
edification? And so he does not force his way, but <i>direct his
way</i> by a safe and certain rule.</p>
</div><scripCom id="Prov.xxii-p56.2" osisRef="Bible:Prov.21.30-Prov.21.31" parsed="|Prov|21|30|21|31" passage="Pr 21:30-31" type="Commentary"/><div class="Commentary" id="Bible:Prov.21.30-Prov.21.31">
<p class="passage" id="Prov.xxii-p57">30 <i>There is</i> no wisdom nor understanding
nor counsel against the <span class="smallcaps" id="Prov.xxii-p57.1">Lord</span>.  
31 The horse <i>is</i> prepared against the day of battle: but
safety <i>is</i> of the <span class="smallcaps" id="Prov.xxii-p57.2">Lord</span>.</p>
<p class="indent" id="Prov.xxii-p58">The designing busy part of mankind are
directed, in all their counsels and undertakings, to have their eye
to God, and to believe, 1. That there can be no success against
God, and therefore they must never act in opposition to him, in
contempt of his commands, or in contradiction to his counsels.
Though they think they have <i>wisdom,</i> and
<i>understanding,</i> and <i>counsel,</i> the best politics and
politicians, on their side, yet, if it be <i>against the Lord,</i>
it cannot prosper long; it shall not prevail at last. He that sits
in heaven laughs at men's projects against him and his anointed,
and will carry his point in spite of them, <scripRef id="Prov.xxii-p58.1" osisRef="Bible:Ps.2.1-Ps.2.6" parsed="|Ps|2|1|2|6" passage="Ps 2:1-6">Ps. ii. 1-6</scripRef>. Those that fight against God are
preparing shame and ruin for themselves; whoever <i>make war with
the Lamb,</i> he will certainly <i>overcome them,</i> <scripRef id="Prov.xxii-p58.2" osisRef="Bible:Rev.17.14" parsed="|Rev|17|14|0|0" passage="Re 17:14">Rev. xvii. 14</scripRef>. 2. That there can be
no success without God, and therefore they must never act but in
dependence on him. Be the cause ever so good, and the patrons of it
ever so strong, and wise, and faithful, and the means of carrying
it on, and gaining the point, ever so probable, still they must
acknowledge God and take him along with them. Means indeed are to
be used; <i>the horse</i> must be <i>prepared against the day of
battle,</i> and the foot too; they must be armed and disciplined.
In Solomon's time even Israel's kings used horses in war, though
they were forbidden to multiply them. <i>But,</i> after all,
<i>safety</i> and salvation <i>are of the Lord;</i> he can save
without armies, but armies cannot save without him; and therefore
he must be sought to and trusted in for success, and when success
is obtained he must have all the glory. When we are preparing for
<i>the day of battle</i> our great concern must be to make God our
friend and secure his favour.</p>
</div></div2>