mh_parser/vol_split/20 - Proverbs/Chapter 27.xml

<div2 id="Prov.xxviii" n="xxviii" next="Prov.xxix" prev="Prov.xxvii" progress="86.01%" title="Chapter XXVII">
<h2 id="Prov.xxviii-p0.1">P R O V E R B S</h2>
<h3 id="Prov.xxviii-p0.2">CHAP. XXVII.</h3>
<h4 id="Prov.xxviii-p0.3">Miscellaneous Maxims.</h4>
<scripCom id="Prov.xxviii-p0.4" osisRef="Bible:Prov.27" parsed="|Prov|27|0|0|0" passage="Pr 27" type="Commentary"/>
<scripCom id="Prov.xxviii-p0.5" osisRef="Bible:Prov.27.1" parsed="|Prov|27|1|0|0" passage="Pr 27:1" type="Commentary"/><div class="Commentary" id="Bible:Prov.27.1">
<p class="passage" id="Prov.xxviii-p1">1 Boast not thyself of to morrow; for thou
knowest not what a day may bring forth.</p>
<p class="indent" id="Prov.xxviii-p2">Here is, 1. A good caution against
presuming upon time to come: <i>Boast not thyself,</i> no, not
<i>of to-morrow,</i> much less of many days or years to come. This
does not forbid preparing for to-morrow, but presuming upon
to-morrow. We must not promise ourselves the continuance of our
lives and comforts till to-morrow, but speak of it with submission
to the will of God and as those who with good reason are kept at
uncertainty about it. We must not <i>take thought for the
morrow</i> (<scripRef id="Prov.xxviii-p2.1" osisRef="Bible:Matt.6.34" parsed="|Matt|6|34|0|0" passage="Mt 6:34">Matt. vi. 34</scripRef>),
but we must cast our care concerning it upon God. See <scripRef id="Prov.xxviii-p2.2" osisRef="Bible:Jas.4.13-Jas.4.15" parsed="|Jas|4|13|4|15" passage="Jam 4:13-15">James iv. 13-15</scripRef>. We must not put
off the great work of conversion, that one thing needful, till
to-morrow, as if we were sure of it, <i>but to-day, while it is
called to-day,</i> hear God's voice. 2. A good consideration, upon
which this caution is grounded: <i>We know not what a day may bring
forth,</i> what event may be in the teeming womb, of time; it is a
secret till it is born, <scripRef id="Prov.xxviii-p2.3" osisRef="Bible:Eccl.11.5" parsed="|Eccl|11|5|0|0" passage="Ec 11:5">Eccl. xi.
5</scripRef>. A little time may produce considerable changes, and
such as we little think of. We <i>know not what</i> the present
<i>day may bring forth;</i> the evening must commend it. <i>Nescis
quid serus vesper vehat—Thou knowest not what the close of evening
may bring with it.</i> God has wisely kept us in the dark
concerning future events, and reserved to himself the knowledge of
them, as a flower of the crown, that he may train us up in a
dependence upon himself and a continued readiness for every event,
<scripRef id="Prov.xxviii-p2.4" osisRef="Bible:Acts.1.7" parsed="|Acts|1|7|0|0" passage="Ac 1:7">Acts i. 7</scripRef>.</p>
</div><scripCom id="Prov.xxviii-p2.5" osisRef="Bible:Prov.27.2" parsed="|Prov|27|2|0|0" passage="Pr 27:2" type="Commentary"/><div class="Commentary" id="Bible:Prov.27.2">
<p class="passage" id="Prov.xxviii-p3">2 Let another man praise thee, and not thine own
mouth; a stranger, and not thine own lips.</p>
<p class="indent" id="Prov.xxviii-p4">Note, 1. We must do that which is
commendable, for which even strangers may praise us. Our
<i>light</i> must <i>shine before men,</i> and we must do good
works that may be seen, though we must not do them on purpose that
they may be seen. Let our own works be such as will praise us, even
<i>in the gates,</i> <scripRef id="Prov.xxviii-p4.1" osisRef="Bible:Phil.4.8" parsed="|Phil|4|8|0|0" passage="Php 4:8">Phil. iv.
8</scripRef>. 2. When we have done it we must not commend
ourselves, for that is an evidence of pride, folly, and self-love,
and a great lessening to a man's reputation. Every one will be
forward to run him down that cries himself up. There may be a just
occasion for us to vindicate ourselves, but it does not become us
to applaud ourselves. <i>Proprio laus sordet in ore—Self-praise
defiles the mouth.</i></p>
</div><scripCom id="Prov.xxviii-p4.2" osisRef="Bible:Prov.27.3-Prov.27.4" parsed="|Prov|27|3|27|4" passage="Pr 27:3-4" type="Commentary"/><div class="Commentary" id="Bible:Prov.27.3-Prov.27.4">
<p class="passage" id="Prov.xxviii-p5">3 A stone <i>is</i> heavy, and the sand weighty;
but a fool's wrath <i>is</i> heavier than them both.   4 Wrath
<i>is</i> cruel, and anger <i>is</i> outrageous; but who <i>is</i>
able to stand before envy?</p>
<p class="indent" id="Prov.xxviii-p6">These two verses show the intolerable
mischief, 1. Of ungoverned passion. The wrath of a fool, who when
he is provoked cares not what he says and does, is more grievous
than a great stone or a load of sand. It lies heavily upon himself.
Those who have no command of their passions do themselves even sink
under the load of them. The wrath of a fool lies heavily upon those
he is enraged at, to whom, in his fury, he will be in danger of
doing some mischief. It is therefore our wisdom not to give
provocation to a fool, but, if he be in a passion, to get out of
his way. 2. Of rooted malice, which is as much worse than the
former as coals of juniper are worse than a fire of thorns.
<i>Wrath</i> (it is true) <i>is cruel,</i> and does many a
barbarous thing, <i>and anger is outrageous;</i> but a secret
enmity at the person of another, an envy at his prosperity, and a
desire of revenge for some injury or affront, are much more
mischievous. One may avoid a sudden heat, as David escaped Saul's
javelin, but when it grows, as Saul's did, to a settled envy, there
is no <i>standing before it;</i> it will pursue; it will overtake.
He that grieves at the good of another will be still contriving to
do him hurt, and will keep his anger for ever.</p>
</div><scripCom id="Prov.xxviii-p6.1" osisRef="Bible:Prov.27.5-Prov.27.6" parsed="|Prov|27|5|27|6" passage="Pr 27:5-6" type="Commentary"/><div class="Commentary" id="Bible:Prov.27.5-Prov.27.6">
<p class="passage" id="Prov.xxviii-p7">5 Open rebuke <i>is</i> better than secret love.
  6 Faithful <i>are</i> the wounds of a friend; but the kisses
of an enemy <i>are</i> deceitful.</p>
<p class="indent" id="Prov.xxviii-p8">Note, 1. It is good for us to be reproved,
and told of our faults, by our friends. If true love in the heart
has but zeal and courage enough to show itself in dealing plainly
with our friends, and reproving them for what they say and do
amiss, this is really <i>better,</i> not only than secret hatred
(as <scripRef id="Prov.xxviii-p8.1" osisRef="Bible:Lev.19.17" parsed="|Lev|19|17|0|0" passage="Le 19:17">Lev. xix. 17</scripRef>), but
<i>than secret love,</i> that love to our neighbours which does not
show itself in this good fruit, which compliments them in their
sins, to the prejudice of their souls. <i>Faithful are the reproofs
of a friend,</i> though for the present they are painful as
<i>wounds.</i> It is a sign that our friends are faithful indeed
if, in love to our souls, they will not suffer sin upon us, nor let
us alone in it. The physician's care is to cure the patient's
disease, not to please his palate. 2. It is dangerous to be
caressed and flattered by <i>an enemy,</i> whose <i>kisses are
deceitful</i> We can take no pleasure in them because we can put no
confidence in them (Joab's kiss and Judas's were deceitful), and
therefore we have need to stand upon our guard, that we be not
deluded by them; they are to be deprecated. Some read it: <i>The
Lord deliver us from an enemy's kisses, from lying lips, and from a
deceitful tongue.</i></p>
</div><scripCom id="Prov.xxviii-p8.2" osisRef="Bible:Prov.27.7" parsed="|Prov|27|7|0|0" passage="Pr 27:7" type="Commentary"/><div class="Commentary" id="Bible:Prov.27.7">
<p class="passage" id="Prov.xxviii-p9">7 The full soul loatheth an honeycomb; but to
the hungry soul every bitter thing is sweet.</p>
<p class="indent" id="Prov.xxviii-p10">Solomon here, as often in this book, shows
that the poor have in some respects the advantage of the rich; for,
1. They have a better relish of their enjoyments than the rich
have. Hunger is the best sauce. Coarse fare, with a good appetite
to it has a sensible pleasantness in it, which those are strangers
to whose hearts are <i>overcharged with surfeiting.</i> Those that
fare sumptuously every day nauseate even delicate food, as the
Israelites did the quails; whereas those that have no more than
their necessary food, though it be such as <i>the full soul</i>
would call <i>bitter,</i> to them it <i>is sweet;</i> they eat it
with pleasure, digest it, and are refreshed by it. 2. They are more
thankful for their enjoyments: <i>The hungry</i> will bless God for
bread and water, while those that are <i>full</i> think the
greatest dainties and varieties scarcely worth giving thanks for.
The virgin Mary seems to refer to this when she says (<scripRef id="Prov.xxviii-p10.1" osisRef="Bible:Luke.1.53" parsed="|Luke|1|53|0|0" passage="Lu 1:53">Luke i. 53</scripRef>), <i>The hungry,</i> who
know how to value God's blessings, <i>are filled with good
things,</i> but <i>the rich,</i> who despise them, are justly
<i>sent empty away.</i></p>
</div><scripCom id="Prov.xxviii-p10.2" osisRef="Bible:Prov.27.8" parsed="|Prov|27|8|0|0" passage="Pr 27:8" type="Commentary"/><div class="Commentary" id="Bible:Prov.27.8">
<p class="passage" id="Prov.xxviii-p11">8 As a bird that wandereth from her nest, so
<i>is</i> a man that wandereth from his place.</p>
<p class="indent" id="Prov.xxviii-p12">Note, 1. There are many that do not know
when they are well off, but are uneasy with their present
condition, and given to change. God, in his providence, has
appointed them a place fit for them and has made it comfortable to
them; but they affect unsettledness; they love to wander; they are
glad of a pretence to go abroad, and do not care for staying long
at a place; they needlessly absent themselves from their own work
and care, and meddle with that which belongs not to them. 2. Those
that thus desert the post assigned to them are like <i>a bird that
wanders from her nest.</i> It is an instance of their folly; they
are like a silly bird; they are always wavering, like the wandering
bird that hops from bough to bough and rests nowhere. It is unsafe;
the bird that wanders is exposed; a man's place is his castle; he
that quits it makes himself an easy prey to the fowler. When the
bird wanders from her nest the eggs and young ones there are
neglected. Those that love to be abroad leave their work at home
undone. <i>Let every man therefore, in the calling wherein he is
called, therein abide,</i> therein abide <i>with God.</i></p>
</div><scripCom id="Prov.xxviii-p12.1" osisRef="Bible:Prov.27.9-Prov.27.10" parsed="|Prov|27|9|27|10" passage="Pr 27:9-10" type="Commentary"/><div class="Commentary" id="Bible:Prov.27.9-Prov.27.10">
<p class="passage" id="Prov.xxviii-p13">9 Ointment and perfume rejoice the heart: so
<i>doth</i> the sweetness of a man's friend by hearty counsel.
  10 Thine own friend, and thy father's friend, forsake not;
neither go into thy brother's house in the day of thy calamity:
<i>for</i> better <i>is</i> a neighbour <i>that is</i> near than a
brother far off.</p>
<p class="indent" id="Prov.xxviii-p14">Here is, 1. A charge given to be faithful
and constant to our friends, our old friends, to keep up an
intimacy with them, and to be ready to do them all the offices that
lie in our power. It is good to have a friend, a bosom-friend, whom
we can be free with, and with whom we may communicate counsels. It
is not necessary that this friend should be a relation, or any way
akin to us, though it is happiest when, among those who are so, we
find one fit to make a friend of. Peter and Andrew were brethren,
so were James and John; yet Solomon frequently distinguishes
between a friend and a brother. But it is advisable to choose a
friend among our neighbours who live near us, that acquaintance may
be kept up and kindnesses the more frequently interchanged. It is
good also to have a special respect to those who have been friends
to our family: "<i>Thy own friend,</i> especially if he have been
<i>thy father's friend, forsake not;</i> fail not both to serve him
and to use him, as there is occasion. He is a tried friend; he
knows thy affairs; he has a particular concern for thee; therefore
be advised by him." It is a duty we owe to our parents, when they
are gone, to love their friends and consult with them. Solomon's
son undid himself by forsaking the counsel of his father's friends.
2. A good reason given why we should thus value true friendship and
be choice of it. (1.) Because of the pleasure of it. There is a
great deal of <i>sweetness</i> in conversing and consulting with a
cordial friend. It is like <i>ointment and perfume,</i> which are
very grateful to the smell, and exhilarate the spirits. It
<i>rejoices the heart;</i> the burden of care is made lighter by
unbosoming ourselves to our friend, and it is a great satisfaction
to us to have his sentiments concerning our affairs. <i>The
sweetness of</i> friendship lies not in hearty mirth, and hearty
laughter, but in <i>hearty counsel,</i> faithful advice, sincerely
given and without flattery, <i>by counsel of the soul</i> (so the
word is), counsel which reaches the case, and comes to the heart,
counsel about soul-concerns, <scripRef id="Prov.xxviii-p14.1" osisRef="Bible:Ps.66.16" parsed="|Ps|66|16|0|0" passage="Ps 66:16">Ps. lxvi.
16</scripRef>. We should reckon that the most pleasant conversation
which is about spiritual things, and promotes the prosperity of the
soul. (2.) Because of the profit and advantage of it, especially in
a <i>day of calamity.</i> We are here advised not to go into a
<i>brother's house,</i> not to expect relief from a kinsman merely
for kindred-sake, for the obligation of that commonly goes little
further than calling cousin and fails when it comes to the trial of
a real kindness, but rather to apply ourselves to our neighbours,
who are at hand, and will be ready to help us at an exigence. It is
wisdom to oblige them by being neighbourly, and we shall have the
benefit of it in distress, by finding them so to us, <scripRef id="Prov.xxviii-p14.2" osisRef="Bible:Prov.18.24" parsed="|Prov|18|24|0|0" passage="Pr 18:24"><i>ch.</i> xviii. 24</scripRef>.</p>
</div><scripCom id="Prov.xxviii-p14.3" osisRef="Bible:Prov.27.11" parsed="|Prov|27|11|0|0" passage="Pr 27:11" type="Commentary"/><div class="Commentary" id="Bible:Prov.27.11">
<p class="passage" id="Prov.xxviii-p15">11 My son, be wise, and make my heart glad, that
I may answer him that reproacheth me.</p>
<p class="indent" id="Prov.xxviii-p16">Children are here exhorted to be wise and
good, 1. That they may be a comfort to their parents and may
<i>make their hearts glad,</i> even when <i>the evil days come,</i>
and so recompense them for their care, <scripRef id="Prov.xxviii-p16.1" osisRef="Bible:Prov.23.15" parsed="|Prov|23|15|0|0" passage="Pr 23:15"><i>ch.</i> xxiii. 15</scripRef>. 2. That they may be a
credit to them: "<i>That I may answer him that reproaches me</i>
with having been over-strict and severe in bringing up my children,
and having taken a wrong method with them in restraining them from
the liberties which other young people take. <i>My son, be
wise,</i> and then it will appear, in the effect, that I went the
wisest way to work with my children." Those that have been blessed
with a religious education should in every thing conduct themselves
so as to be a credit to their education and to silence those who
say, <i>A young saint, an old devil;</i> and to prove the contrary,
<i>A young saint, an old angel.</i></p>
</div><scripCom id="Prov.xxviii-p16.2" osisRef="Bible:Prov.27.12" parsed="|Prov|27|12|0|0" passage="Pr 27:12" type="Commentary"/><div class="Commentary" id="Bible:Prov.27.12">
<p class="passage" id="Prov.xxviii-p17">12 A prudent <i>man</i> foreseeth the evil,
<i>and</i> hideth himself; <i>but</i> the simple pass on,
<i>and</i> are punished.</p>
<p class="indent" id="Prov.xxviii-p18">This we had before, <scripRef id="Prov.xxviii-p18.1" osisRef="Bible:Prov.22.3" parsed="|Prov|22|3|0|0" passage="Pr 22:3"><i>ch.</i> xxii. 3</scripRef>. Note, 1. Evil may be
foreseen. Where there is temptation, it is easy to foresee that if
we thrust ourselves into it there will be sin, and as easy to
foresee that if we venture upon the evil of sin there will follow
the evil of punishment; and, commonly, God warns before he wounds,
having <i>set watchmen over us,</i> <scripRef id="Prov.xxviii-p18.2" osisRef="Bible:Jer.6.17" parsed="|Jer|6|17|0|0" passage="Jer 6:17">Jer. vi. 17</scripRef>. 2. It will be well or ill with
us according as we do or do not improve the foresight we have of
evil before us: The <i>prudent man, foreseeing the evil,</i>
forecasts accordingly, <i>and hides himself, but the simple</i> is
either so dull that he does not foresee it or so wilful and
slothful that he will take no care to avoid it, and so he <i>passes
on</i> securely <i>and is punished.</i> We do well for ourselves
when we provide for hereafter.</p>
</div><scripCom id="Prov.xxviii-p18.3" osisRef="Bible:Prov.27.13" parsed="|Prov|27|13|0|0" passage="Pr 27:13" type="Commentary"/><div class="Commentary" id="Bible:Prov.27.13">
<p class="passage" id="Prov.xxviii-p19">13 Take his garment that is surety for a
stranger, and take a pledge of him for a strange woman.</p>
<p class="indent" id="Prov.xxviii-p20">This also we had before, <scripRef id="Prov.xxviii-p20.1" osisRef="Bible:Prov.20.16" parsed="|Prov|20|16|0|0" passage="Pr 20:16"><i>ch.</i> xx. 16</scripRef>. 1. It shows who those are
that are hastening to poverty, those that have so little
consideration as to be bound for every body that will ask them and
those that are given to women. Such as these will take up money as
far as ever their credit will go, but they will certainly cheat
their creditors at last, nay, they are cheating them all along. An
honest man may be made a beggar, but he is not honest that makes
himself one. 2. It advises us to be so discreet in ordering our
affairs as not to lend money to those who are manifestly wasting
their estates, unless they give very good security for it. Foolish
lending is injustice to our families. He does not say, "Get another
to be bound with him," for he that makes himself a common voucher
will have those to be his security who are as insolvent as himself;
therefore <i>take his garment.</i></p>
</div><scripCom id="Prov.xxviii-p20.2" osisRef="Bible:Prov.27.14" parsed="|Prov|27|14|0|0" passage="Pr 27:14" type="Commentary"/><div class="Commentary" id="Bible:Prov.27.14">
<p class="passage" id="Prov.xxviii-p21">14 He that blesseth his friend with a loud
voice, rising early in the morning, it shall be counted a curse to
him.</p>
<p class="indent" id="Prov.xxviii-p22">Note, 1. It is a great folly to be
extravagant in praising even the best of our friends and
benefactors. It is our duty to give every one his due praise, to
applaud those who excel in knowledge, virtue, and usefulness, and
to acknowledge the kindnesses we have received with thankfulness;
but to do this <i>with a loud voice, rising early in the
morning,</i> to be always harping on this string, in all companies,
even to our friend's face, or so as that he may be sure to hear it,
to do it studiously, as we do that which we rise early to, to
magnify the merits of our friend above measure and with hyperboles,
is fulsome, and nauseous, and savours of hypocrisy and design.
Praising men for what they have done is only to get more out of
them; and every body concludes the parasite hopes to be well paid
for his panegyric or epistle dedicatory. We must not give that
praise to our friend which is due to God only, as some think is
intimated in <i>rising early</i> to do it; for in the morning God
is to be praised. We must not <i>make too much haste to praise
men</i> (so some understand it), not cry up men too soon for their
abilities and performances, but let them first be proved; lest they
be lifted up with pride, and laid to sleep in idleness. 2. It is a
greater folly to be fond of being ourselves extravagantly praised.
A wise man rather counts it <i>a curse,</i> and a reflection upon
him, not only designed to pick his pocket, but which may really
turn to his prejudice. Modest praises (as a great man observes)
invite such as are present to add to the commendation, but immodest
immoderate praises tempt them to detract rather, and to censure one
that they hear over-commended. And, besides, over-praising a man
makes him the object of envy; every man puts in for a share of
reputation, and therefore reckons himself injured if another
monopolize it or have more given him than his share. And the
greatest danger of all is that it is a temptation to pride; men are
apt to think of themselves above what is meet when others speak of
them above what is meet. See how careful blessed Paul was not to be
over-valued, <scripRef id="Prov.xxviii-p22.1" osisRef="Bible:2Cor.12.6" parsed="|2Cor|12|6|0|0" passage="2Co 12:6">2 Cor. xii.
6</scripRef>.</p>
</div><scripCom id="Prov.xxviii-p22.2" osisRef="Bible:Prov.27.15-Prov.27.16" parsed="|Prov|27|15|27|16" passage="Pr 27:15-16" type="Commentary"/><div class="Commentary" id="Bible:Prov.27.15-Prov.27.16">
<p class="passage" id="Prov.xxviii-p23">15 A continual dropping in a very rainy day and
a contentious woman are alike.   16 Whosoever hideth her
hideth the wind, and the ointment of his right hand, <i>which</i>
bewrayeth <i>itself.</i></p>
<p class="indent" id="Prov.xxviii-p24">Here, as before, Solomon laments the case
of him that has a peevish passionate wife, that is continually
chiding, and making herself and all about her uneasy. 1. It is a
grievance that there is no avoiding, for it is like <i>a continual
dropping in a very rainy day.</i> The contentions of a neighbour
may be like a sharp shower, troublesome for the time, yet, while it
lasts, one may take shelter; but <i>the contentions of a wife</i>
are like a constant soaking rain, for which there is no remedy but
patience See <scripRef id="Prov.xxviii-p24.1" osisRef="Bible:Prov.19.13" parsed="|Prov|19|13|0|0" passage="Pr 19:13"><i>ch.</i> xix.
13</scripRef>. 2. It is a grievance that there is no concealing. A
wise man would hide it if he could, for the sake both of his own
and his wife's reputation, but he cannot, any more than he can
conceal the noise of the wind when it blows or the smell of a
strong perfume. Those that are froward and brawling will proclaim
their own shame, even when their friends, in kindness to them,
would cover it.</p>
</div><scripCom id="Prov.xxviii-p24.2" osisRef="Bible:Prov.27.17" parsed="|Prov|27|17|0|0" passage="Pr 27:17" type="Commentary"/><div class="Commentary" id="Bible:Prov.27.17">
<p class="passage" id="Prov.xxviii-p25">17 Iron sharpeneth iron; so a man sharpeneth the
countenance of his friend.</p>
<p class="indent" id="Prov.xxviii-p26">This intimates both the pleasure and the
advantage of conversation. One man is nobody; nor will poring upon
a book in a corner accomplish a man as the reading and studying of
men will. Wise and profitable discourse sharpens men's wits; and
those that have ever so much knowledge may by conference have
something added to them. It sharpens men's looks, and, by cheering
the spirits, puts a briskness and liveliness into the countenance,
and gives a man such an air as shows he is pleased himself and
makes him pleasing to those about him. Good men's graces are
sharpened by converse with those that are good, and bad men's lusts
and passions are sharpened by converse with those that are bad, as
iron is sharpened by its like, especially by the file. Men are
filed, made smooth, and bright, and fit for business (who were
rough, and dull, and inactive), by conversation. This is designed,
1. To recommend to us this expedient for sharpening ourselves, but
with a caution to take heed whom we choose to converse with,
because the influence upon us is so great either for the better or
for the worse. 2. To direct us what we must have in our eye in
conversation, namely to improve both others and ourselves, not to
pass away time or banter one another, but to <i>provoke one another
to love and to good works</i> and so to make one another wiser and
better.</p>
</div><scripCom id="Prov.xxviii-p26.1" osisRef="Bible:Prov.27.18" parsed="|Prov|27|18|0|0" passage="Pr 27:18" type="Commentary"/><div class="Commentary" id="Bible:Prov.27.18">
<p class="passage" id="Prov.xxviii-p27">18 Whoso keepeth the fig tree shall eat the
fruit thereof: so he that waiteth on his master shall be
honoured.</p>
<p class="indent" id="Prov.xxviii-p28">This is designed to encourage diligence,
faithfulness, and constancy, even in mean employments. Though the
calling be laborious and despicable, yet those who keep to it will
find there is something to be got by it. 1. Let not a poor
gardener, who <i>keeps the fig-tree,</i> be discouraged; though it
require constant care and attendance to nurse up fig-trees, and,
when they have grown to maturity, to keep them in good order, and
gather the figs in their season, yet he shall be paid for his
pains: He <i>shall eat the fruit</i> of it, <scripRef id="Prov.xxviii-p28.1" osisRef="Bible:1Cor.9.7" parsed="|1Cor|9|7|0|0" passage="1Co 9:7">1 Cor. ix. 7</scripRef>. 2. Nay, let not a poor servant
think himself incapable of thriving and being preferred; for if he
be diligent in <i>waiting on his master,</i> observant of him and
obedient to him, if <i>he keep his master</i> (so the word is), if
he do all he can for the securing of his person and reputation and
take care that his estate be not wasted or damaged, such a one
<i>shall be honoured,</i> shall not only get a good word, but be
preferred and rewarded. God is a Master who has engaged to put an
honour on those that serve him faithfully, <scripRef id="Prov.xxviii-p28.2" osisRef="Bible:John.12.26" parsed="|John|12|26|0|0" passage="Joh 12:26">John xii. 26</scripRef>.</p>
</div><scripCom id="Prov.xxviii-p28.3" osisRef="Bible:Prov.27.19" parsed="|Prov|27|19|0|0" passage="Pr 27:19" type="Commentary"/><div class="Commentary" id="Bible:Prov.27.19">
<p class="passage" id="Prov.xxviii-p29">19 As in water face <i>answereth</i> to face, so
the heart of man to man.</p>
<p class="indent" id="Prov.xxviii-p30">This shows us that there is a way, 1. Of
knowing ourselves. As the water is a looking-glass in which we may
see our faces by reflection, so there are mirrors by which the
<i>heart of a man</i> is discovered to <i>a man,</i> that is, to
himself. Let a man examine his own conscience, his thoughts,
affections, and intentions. Let him behold his <i>natural face in
the glass</i> of the divine law (<scripRef id="Prov.xxviii-p30.1" osisRef="Bible:Jas.1.23" parsed="|Jas|1|23|0|0" passage="Jam 1:23">Jam.
i. 23</scripRef>), and he may discern what kind of man he is and
what is his true character, which it will be of great use to every
man rightly to know. 2. Of knowing one another by ourselves; for,
as there is a similitude between the face of a man and the
reflection of it in the water, so there is between one man's heart
and another's for God has fashioned men's hearts alike; and in many
cases we may judge of others by ourselves, which is one of the
foundations on which that rule is built of doing to others as we
would be done by, <scripRef id="Prov.xxviii-p30.2" osisRef="Bible:Exod.23.9" parsed="|Exod|23|9|0|0" passage="Ex 23:9">Exod. xxiii.
9</scripRef>. <i>Nihil est unum uni tam simile, tam par, quam omnes
inter nosmet ipsos sumus. Sui nemo ipse tam similis quam omnes sunt
omnium—No one thing is so like another as man is to man. No person
is so like himself as each person is to all besides. Cic. de Legib.
lib.</i> 1. One corrupt heart is like another, and so is one
sanctified heart, for the former bears the same image of the
earthy, the latter the same image of the heavenly.</p>
</div><scripCom id="Prov.xxviii-p30.3" osisRef="Bible:Prov.27.20" parsed="|Prov|27|20|0|0" passage="Pr 27:20" type="Commentary"/><div class="Commentary" id="Bible:Prov.27.20">
<p class="passage" id="Prov.xxviii-p31">20 Hell and destruction are never full; so the
eyes of man are never satisfied.</p>
<p class="indent" id="Prov.xxviii-p32">Two things are here said to be insatiable,
and they are two things near of kin—death and sin. 1. Death is
insatiable. The first death, the second death, both are so. The
grave is not clogged with the multitude of dead bodies that are
daily thrown into it, but is still an <i>open sepulchre,</i> and
cries, <i>Give, give.</i> Hell also has enlarged itself, and still
has room for the damned spirits that are committed to that prison.
<i>Tophet is deep and large,</i> <scripRef id="Prov.xxviii-p32.1" osisRef="Bible:Isa.30.33" parsed="|Isa|30|33|0|0" passage="Isa 30:33">Isa.
xxx. 33</scripRef>. 2. Sin is insatiable: <i>The eyes of man are
never satisfied,</i> nor the appetites of the carnal mind towards
profit or pleasure. The <i>eye is not satisfied with seeing,</i>
nor is he the <i>loves silver satisfied with silver.</i> Men labour
for that which surfeits, but satisfies not; nay, it is
dissatisfying; but satisfies not; nay, it is dissatisfying; such a
perpetual uneasiness have men justly been doomed to ever since our
first parents were not satisfied with all the trees of Eden, but
they must meddle with the forbidden tree. Those whose eyes are ever
toward the Lord in him are satisfied, and shall for ever be so.</p>
</div><scripCom id="Prov.xxviii-p32.2" osisRef="Bible:Prov.27.21" parsed="|Prov|27|21|0|0" passage="Pr 27:21" type="Commentary"/><div class="Commentary" id="Bible:Prov.27.21">
<p class="passage" id="Prov.xxviii-p33">21 <i>As</i> the fining pot for silver, and the
furnace for gold; so <i>is</i> a man to his praise.</p>
<p class="indent" id="Prov.xxviii-p34">This gives us a touchstone by which we may
try ourselves. Silver and gold are tried by putting them into the
furnace and fining-pot; so is man tried by praising him. Let him be
extolled and preferred, and then he will show himself what he is.
1. If a man be made, by the applause that is given him, proud,
conceited, and scornful,—if he take the glory to himself which he
should transmit to God, as Herod did,—if, the more he is praised,
the more careless he is of what he says and does,—if he <i>lie in
bed till noon</i> because <i>his name is up,</i> thereby it will
appear that he is a vain foolish man, and a man who, though he be
praised, has nothing in him truly praise-worthy. 2. If, on the
contrary, a man is made by his praise more thankful to God, more
respectful to his friends, more watchful against every thing that
may blemish his reputation, more diligent to improve himself, and
do good to others, that he may answer the expectations of his
friends from him, by this it will appear that he is a wise and good
man. He has a good temper of mind who knows how to pass by evil
report and good report, and is still the same, <scripRef id="Prov.xxviii-p34.1" osisRef="Bible:2Cor.6.8" parsed="|2Cor|6|8|0|0" passage="2Co 6:8">2 Cor. vi. 8</scripRef>.</p>
</div><scripCom id="Prov.xxviii-p34.2" osisRef="Bible:Prov.27.22" parsed="|Prov|27|22|0|0" passage="Pr 27:22" type="Commentary"/><div class="Commentary" id="Bible:Prov.27.22">
<p class="passage" id="Prov.xxviii-p35">22 Though thou shouldest bray a fool in a mortar
among wheat with a pestle, <i>yet</i> will not his foolishness
depart from him.</p>
<p class="indent" id="Prov.xxviii-p36">Solomon had said (<scripRef id="Prov.xxviii-p36.1" osisRef="Bible:Prov.22.15" parsed="|Prov|22|15|0|0" passage="Pr 22:15"><i>ch.</i> xxii. 15</scripRef>), <i>The foolishness</i>
which <i>is bound in the heart of a child may be driven out by the
rod of correction,</i> for then the mind is to be moulded, the
vicious habits not having taken root; but here he shows that, if it
be not done then, it will be next to impossible to do it
afterwards; if the disease be inveterate, there is a danger of its
being incurable. <i>Can the Ethiopian change his skin?</i> Observe,
1. Some are so bad that rough and severe methods must be used with
them, after gentle means have been tried in vain; they must be
<i>brayed in a mortar.</i> God will take this way with them by his
judgments; the magistrates must take this way with them by the
rigour of the law. Force must be used with those that will not be
ruled by reason, and love, and their own interest. 2. Some are so
incorrigibly bad that even those rough and severe methods do not
answer the end, their <i>foolishness will not depart from them,</i>
so fully are their <i>hearts set in them to do evil;</i> they are
often under the rod and yet not humbled, in the furnace and yet not
refined, but, like Ahaz, trespass yet more (<scripRef id="Prov.xxviii-p36.2" osisRef="Bible:2Chr.28.22" parsed="|2Chr|28|22|0|0" passage="2Ch 28:22">2 Chron. xxviii. 22</scripRef>); and what remains then
but that they should be rejected as reprobate silver?</p>
<h4 id="Prov.xxviii-p36.3">The Reward of Prudence.</h4>
</div><scripCom id="Prov.xxviii-p36.4" osisRef="Bible:Prov.27.23-Prov.27.27" parsed="|Prov|27|23|27|27" passage="Pr 27:23-27" type="Commentary"/><div class="Commentary" id="Bible:Prov.27.23-Prov.27.27">
<p class="passage" id="Prov.xxviii-p37">23 Be thou diligent to know the state of thy
flocks, <i>and</i> look well to thy herds.   24 For riches
<i>are</i> not for ever: and doth the crown <i>endure</i> to every
generation?   25 The hay appeareth, and the tender grass
sheweth itself, and herbs of the mountains are gathered.   26
The lambs <i>are</i> for thy clothing, and the goats <i>are</i> the
price of the field.   27 And <i>thou shalt have</i> goats'
milk enough for thy food, for the food of thy household, and
<i>for</i> the maintenance for thy maidens.</p>
<p class="indent" id="Prov.xxviii-p38">Here is, I. A command given us to be
diligent in our callings. It is directed to husbandmen and
shepherds, and those that deal in cattle, but it is to be extended
to all other lawful callings; whatever our business is, within
doors or without, we must apply our minds to it. This command
intimates, 1. That we ought to have some business to do in this
world and not to live in idleness. 2. We ought rightly and fully to
understand our business, and know what we have to do, and not
meddle with that which we do not understand. 3. We ought to have an
eye to it ourselves, and not turn over all the care of it to
others. We should, with our own eyes, inspect the <i>state of our
flocks,</i> it is the master's eye that makes them fat. 4. We must
be discreet and considerate in the management of our business,
<i>know the state</i> of things, and <i>look well</i> to them, that
nothing may be lost, no opportunity let slip, but every thing done
in proper time and order, and so as to turn to the best advantage.
5. We must be <i>diligent</i> and take pains; not only sit down and
contrive, but be up and doing: "Set thy heart to thy herds, as one
in care; lay thy hands, lay thy bones, to thy business."</p>
<p class="indent" id="Prov.xxviii-p39">II. The reasons to enforce this command.
Consider,</p>
<p class="indent" id="Prov.xxviii-p40">1. The uncertainty of worldly wealth
(<scripRef id="Prov.xxviii-p40.1" osisRef="Bible:Prov.27.24" parsed="|Prov|27|24|0|0" passage="Pr 27:24"><i>v.</i> 24</scripRef>): <i>Riches
are not for ever.</i> (1.) Other riches are not so durable as these
are: "<i>Look well to thy flocks and herds,</i> thy estate in the
country and the stock upon that, for these are staple commodities,
which, in a succession, will be for ever, whereas riches in trade
and merchandise will not be so; the <i>crown</i> itself may perhaps
not be so sure to thy family as thy flocks and herds." (2.) Even
these riches will go to decay if they be not well looked after. If
a man had <i>an abbey</i> (as we say), and were slothful and
wasteful, he might make an end of it. Even the crown and the
revenues of it, if care be not taken, will suffer damage, nor will
it <i>continue to every generation</i> without very good
management. Though David had the crown entailed on his family, yet
he <i>looked well to his flocks,</i> <scripRef id="Prov.xxviii-p40.2" osisRef="Bible:1Chr.27.29 Bible:1Chr.27.31" parsed="|1Chr|27|29|0|0;|1Chr|27|31|0|0" passage="1Ch 27:29,31">1 Chron. xxvii. 29, 31</scripRef>.</p>
<p class="indent" id="Prov.xxviii-p41">2. The bounty and liberality of nature, or
rather of the God of nature, and his providence (<scripRef id="Prov.xxviii-p41.1" osisRef="Bible:Prov.27.25" parsed="|Prov|27|25|0|0" passage="Pr 27:25"><i>v.</i> 25</scripRef>): <i>The hay appears.</i> In
taking care of the <i>flocks and herds,</i> (1.) "There needs no
great labour, no ploughing or sowing; the food for them is the
spontaneous product of the ground; thou hast nothing to do but to
turn them into it in the summer, <i>when the grass shows
itself,</i> and to <i>gather the herbs of the mountains</i> for
them against winter. God has done his part; thou art ungrateful to
him, and unjustly refusest to serve his providence, if thou dost
not do thine." (2.) "There is an opportunity to be observed and
improved, a time when <i>the hay appears;</i> but, if thou let slip
that time, thy flocks and herds will fare the worse for it. As for
ourselves, so for our cattle, we ought, with the ant, to provide
meat in summer."</p>
<p class="indent" id="Prov.xxviii-p42">3. The profit of good husbandry in a
family: "Keep thy sheep, and thy sheep will help to keep thee; thou
shalt have food for thy children and servants, <i>goats' milk
enough</i> (<scripRef id="Prov.xxviii-p42.1" osisRef="Bible:Prov.27.27" parsed="|Prov|27|27|0|0" passage="Pr 27:27"><i>v.</i> 27</scripRef>);
and <i>enough is as good as a feast.</i> Thou shalt have raiment
likewise: the <i>lambs' wool shall be for thy clothing.</i> Thou
shalt have money to pay thy rent; the goats thou shalt have to sell
shall be <i>the price of thy field;</i>" nay, as some understand
it, "<i>Thou shalt become a purchaser,</i> and buy land to leave to
thy children," (<scripRef id="Prov.xxviii-p42.2" osisRef="Bible:Prov.27.26" parsed="|Prov|27|26|0|0" passage="Pr 27:26"><i>v.</i>
26</scripRef>). Note, (1.) If we have food and raiment, and
wherewithal to give every body his own, we have enough, and ought
to be not only content, but thankful. (2.) Masters of families must
provide not only for themselves, but for their families, and see
that their servants have a fitting maintenance. (3.) Plain food and
plain clothing, if they be but competent, are all we should aim at.
"Reckon thyself well done to if thou be clothed with home-spun
cloth with the fleece of thy own lambs, and fed with goats' milk;
let that serve for thy food which serves for the <i>food of thy
household and the maintenance of thy maidens.</i> Be not desirous
of dainties, <i>far-fetched and dear-bought.</i>" (4.) This should
encourage us to be careful and industrious about our business, that
that will bring in a sufficient maintenance for our families; we
shall <i>eat the labour of our hands.</i></p>
</div></div2>