mh_parser/vol_split/20 - Proverbs/Chapter 28.xml

<div2 id="Prov.xxix" n="xxix" next="Prov.xxx" prev="Prov.xxviii" progress="86.47%" title="Chapter XXVIII">
<h2 id="Prov.xxix-p0.1">P R O V E R B S</h2>
<h3 id="Prov.xxix-p0.2">CHAP. XXVIII.</h3>
<h4 id="Prov.xxix-p0.3">Miscellaneous Maxims.</h4>
<scripCom id="Prov.xxix-p0.4" osisRef="Bible:Prov.28" parsed="|Prov|28|0|0|0" passage="Pr 28" type="Commentary"/>
<scripCom id="Prov.xxix-p0.5" osisRef="Bible:Prov.28.1" parsed="|Prov|28|1|0|0" passage="Pr 28:1" type="Commentary"/><div class="Commentary" id="Bible:Prov.28.1">
<p class="passage" id="Prov.xxix-p1">1 The wicked flee when no man pursueth: but the
righteous are bold as a lion.</p>
<p class="indent" id="Prov.xxix-p2">See here, 1. What continual frights those
are subject to that go on in wicked ways. Guilt in the conscience
makes men a terror to themselves, so that they are ready <i>to flee
when none pursues;</i> like one that absconds for debt, who thinks
every one he meets a bailiff. Though they pretend to be easy, there
are secret fears which haunt them wherever they go, so that they
fear where no present or imminent danger is, <scripRef id="Prov.xxix-p2.1" osisRef="Bible:Ps.53.5" parsed="|Ps|53|5|0|0" passage="Ps 53:5">Ps. liii. 5</scripRef>. Those that have made God their
enemy, and know it, cannot but see the whole creation at war with
them, and therefore can have no true enjoyment of themselves, no
confidence, no courage, but a <i>fearful looking for of
judgment.</i> Sin makes men cowards.</p>
<verse id="Prov.xxix-p2.2">
<l class="t1" id="Prov.xxix-p2.3">Degeneres animos timor arguit—</l>
<l class="t1" id="Prov.xxix-p2.4">Fear argues a degenerate soul.</l>
</verse>
<attr id="Prov.xxix-p2.5">Virgil.</attr>
<verse id="Prov.xxix-p2.6">
<l class="t1" id="Prov.xxix-p2.7"/>
<l class="t1" id="Prov.xxix-p2.8">Quos diri conscia facti mens habet attonitos—</l>
<l class="t1" id="Prov.xxix-p2.9">The consciousness of atrocious crimes astonishes and
confounds.</l>
</verse>
<attr id="Prov.xxix-p2.10"><span class="smallcaps" id="Prov.xxix-p2.11">Juvenal</span>.</attr>
<p class="indent" id="Prov.xxix-p3">If they flee when none pursues, what will
they do when they shall see God himself pursuing them with his
armies? <scripRef id="Prov.xxix-p3.1" osisRef="Bible:Job.20.24 Bible:Job.15.24" parsed="|Job|20|24|0|0;|Job|15|24|0|0" passage="Job 20:24,Job 15:24">Job xx. 24; xv.
24</scripRef>. See <scripRef id="Prov.xxix-p3.2" osisRef="Bible:Deut.28.25 Bible:Lev.26.36" parsed="|Deut|28|25|0|0;|Lev|26|36|0|0" passage="De 28:25,Le 26:36">Deut.
xxviii. 25; Lev. xxvi. 36</scripRef>. 2. What a holy security and
serenity of mind those enjoy who <i>keep conscience void of
offence</i> and so keep themselves in the love of God: <i>The
righteous are bold as a lion,</i> as a young lion; in the greatest
dangers they have a God of almighty power to trust to. <i>Therefore
will not we fear though the earth be removed.</i> Whatever
difficulties they meet with in the way of their duty, they are not
daunted by them. <i>None of those things move me.</i></p>
<verse id="Prov.xxix-p3.3">
<l class="t1" id="Prov.xxix-p3.4">Hic murus aheneus esto, nil conscire sibi—</l>
<l class="t1" id="Prov.xxix-p3.5"/>
<l class="t1" id="Prov.xxix-p3.6">Be this thy brazen bulwark of defence,</l>
<l class="t1" id="Prov.xxix-p3.7">Still to preserve thy conscious innocence.</l>
</verse>
<attr id="Prov.xxix-p3.8">Hor.</attr>
</div><scripCom id="Prov.xxix-p3.9" osisRef="Bible:Prov.28.2" parsed="|Prov|28|2|0|0" passage="Pr 28:2" type="Commentary"/><div class="Commentary" id="Bible:Prov.28.2">
<p class="passage" id="Prov.xxix-p4">2 For the transgression of a land many
<i>are</i> the princes thereof: but by a man of understanding
<i>and</i> knowledge the state <i>thereof</i> shall be
prolonged.</p>
<p class="indent" id="Prov.xxix-p5">Note, 1. National sins bring national
disorders and the disturbance of the public repose: <i>For the
transgression of a land,</i> and a general defection from God and
religion to idolatry, profaneness, or immorality, <i>many are the
princes thereof,</i> many at the same time pretending to the
sovereignty and contending for it, by which the people are crumbled
into parties and factions, biting and devouring one another, or
many successively, in a little time, one cutting off another, as
<scripRef id="Prov.xxix-p5.1" osisRef="Bible:1Kgs.16.8" parsed="|1Kgs|16|8|0|0" passage="1Ki 16:8">1 Kings xvi. 8</scripRef>, &amp;c., or
soon cut off by the hand of God or of a foreign enemy, as <scripRef id="Prov.xxix-p5.2" osisRef="Bible:2Kgs.24.5" parsed="|2Kgs|24|5|0|0" passage="2Ki 24:5">2 Kings xxiv. 5</scripRef>, &amp;c. As the
people suffer for the sins of the prince,</p>
<verse id="Prov.xxix-p5.3">
<l class="t1" id="Prov.xxix-p5.4">Delirant reges, plectuntur Achivi—</l>
<l class="t1" id="Prov.xxix-p5.5">Kings play the madmen, and their people suffer for it,</l>
</verse>
<p id="Prov.xxix-p6">so the government sometimes suffers for the sins of the people.
2. Wisdom will prevent or redress these grievances: <i>By a
man,</i> that is, by a people, <i>of understanding,</i> that come
again to themselves and their right mind, things are kept in a good
order, or, if disturbed, brought back to the old channel again. Or,
By a prince of <i>understanding and knowledge,</i> a
privy-counsellor, or minister of state, that will restrain or
suppress <i>the transgression of the land,</i> and take the right
methods of healing the state thereof, the good estate of it will be
prolonged. We cannot imagine what a great deal of service one wise
man may do to a nation in a critical juncture.</p>
</div><scripCom id="Prov.xxix-p6.1" osisRef="Bible:Prov.28.3" parsed="|Prov|28|3|0|0" passage="Pr 28:3" type="Commentary"/><div class="Commentary" id="Bible:Prov.28.3">
<p class="passage" id="Prov.xxix-p7">3 A poor man that oppresseth the poor <i>is
like</i> a sweeping rain which leaveth no food.</p>
<p class="indent" id="Prov.xxix-p8">See here, 1. How hard-hearted poor people
frequently are to one another, not only not doing such good offices
as they might do one to another, but imposing upon and
over-reaching one another. Those who know by experience the
miseries of poverty should be compassionate to those who suffer the
like, but they are inexcusably barbarous if they be injurious to
them. 2. How imperious and griping those commonly are who, being
indigent and necessitous, get into power. If a prince prefer a poor
man, he forgets that ever he was poor, and none shall be so
oppressive to the poor as he, nor squeeze them so cruelly. The
hungry leech and the dry sponge suck most. <i>Set a beggar on
horseback, and he will ride</i> without mercy. He <i>is like a
sweeping rain,</i> which washes away the corn in the ground, and
lays and beats out that which has grown, so that it <i>leaves no
food.</i> Princes therefore ought not to put those into places of
trust who are poor, and in debt, and behind-hand in the world, nor
any who make it their main business to enrich themselves.</p>
</div><scripCom id="Prov.xxix-p8.1" osisRef="Bible:Prov.28.4" parsed="|Prov|28|4|0|0" passage="Pr 28:4" type="Commentary"/><div class="Commentary" id="Bible:Prov.28.4">
<p class="passage" id="Prov.xxix-p9">4 They that forsake the law praise the wicked:
but such as keep the law contend with them.</p>
<p class="indent" id="Prov.xxix-p10">Note, 1. Those that <i>praise the
wicked</i> make it to appear that they do themselves <i>forsake the
law,</i> and go contrary to it, for that curses and condemns the
wicked. Wicked people will speak well of one another, and so
strengthen one another's hands in their wicked ways, hoping thereby
to silence the clamours of their own consciences and to serve the
interests of the devil's kingdom, which is not done by any thing so
effectually as by keeping vice in reputation. 2. Those that do
indeed make conscience of the law of God themselves will, in their
places, vigorously oppose sin, and bear their testimony against it,
and do what they can to shame and suppress it. They will reprove
the works of darkness, and silence the excuses which are made for
those works, and do what they can to bring gross offenders to
punishment, that others may hear and fear.</p>
</div><scripCom id="Prov.xxix-p10.1" osisRef="Bible:Prov.28.5" parsed="|Prov|28|5|0|0" passage="Pr 28:5" type="Commentary"/><div class="Commentary" id="Bible:Prov.28.5">
<p class="passage" id="Prov.xxix-p11">5 Evil men understand not judgment: but they
that seek the <span class="smallcaps" id="Prov.xxix-p11.1">Lord</span> understand all
<i>things.</i></p>
<p class="indent" id="Prov.xxix-p12">Note, I. As the prevalency of men's lusts
is owing to the darkness of their understandings, so the darkness
of their understandings is very much owing to the dominion of their
lusts: <i>Men understand not judgment,</i> discern not between
truth and falsehood, right and wrong; they understand not the law
of God as the rule either of their duty or of their doom; and, 1.
<i>Therefore</i> it is that they are <i>evil men;</i> their
wickedness is the effect of their ignorance and error, <scripRef id="Prov.xxix-p12.1" osisRef="Bible:Eph.4.18" parsed="|Eph|4|18|0|0" passage="Eph 4:18">Eph. iv. 18</scripRef>. 2. <i>Therefore</i> they
<i>understand not judgment,</i> because they are <i>evil men;</i>
their corruptions blind their eyes, and fill them with prejudices,
and because they do evil they <i>hate the light.</i> It is just
with God also to <i>give them up to strong delusions.</i></p>
<p class="indent" id="Prov.xxix-p13">II. As men's <i>seeking the Lord</i> is a
good sign that they do understand much, so it is a good means of
their understanding more, even of their understanding all things
needful for them. Those that set God's glory before them as their
end, his favour as their felicity, and his word as their rule, and
apply to him upon all occasions by prayer, <i>they seek the
Lord,</i> and he will give them the spirit of wisdom. If a man
<i>do his will,</i> he shall <i>know his doctrine,</i> <scripRef id="Prov.xxix-p13.1" osisRef="Bible:John.7.17" parsed="|John|7|17|0|0" passage="Joh 7:17">John vii. 17</scripRef>. <i>A good understanding
those have,</i> and a better they shall have, that <i>do his
commandments,</i> <scripRef id="Prov.xxix-p13.2" osisRef="Bible:Ps.111.10 Bible:1Cor.2.12 Bible:1Cor.2.15" parsed="|Ps|111|10|0|0;|1Cor|2|12|0|0;|1Cor|2|15|0|0" passage="Ps 111:10,1Co 2:12,15">Ps.
cxi. 10; 1 Cor. ii. 12, 15</scripRef>.</p>
</div><scripCom id="Prov.xxix-p13.3" osisRef="Bible:Prov.28.6" parsed="|Prov|28|6|0|0" passage="Pr 28:6" type="Commentary"/><div class="Commentary" id="Bible:Prov.28.6">
<p class="passage" id="Prov.xxix-p14">6 Better <i>is</i> the poor that walketh in his
uprightness, than <i>he that is</i> perverse <i>in his</i> ways,
though he <i>be</i> rich.</p>
<p class="indent" id="Prov.xxix-p15">Here, 1. It is supposed that a man may
<i>walk in his uprightness</i> and yet be poor in this world, which
is a temptation to dishonesty, and yet may resist the temptation
and continue to <i>walk in his uprightness</i>—also that a man may
be <i>perverse in his ways,</i> injurious to God and man, and yet
be rich, and prosper in the world, for a while, may be rich, and so
lie under great obligations and have great opportunities to do
good, and yet be <i>perverse in his ways</i> and do a great deal of
hurt. 2. It is maintained as a paradox to a blind world that an
honest, godly, poor man, is better than a wicked, ungodly, rich
man, has a better character, is in a better condition, has more
comfort in himself, is a greater blessing to the world, and is
worthy of much more honour and respect. It is not only certain that
his case will be better at death, but it is better in life. When
Aristides was by a rich man upbraided with his poverty he answered,
<i>Thy riches do thee more hurt than my poverty does me.</i></p>
</div><scripCom id="Prov.xxix-p15.1" osisRef="Bible:Prov.28.7" parsed="|Prov|28|7|0|0" passage="Pr 28:7" type="Commentary"/><div class="Commentary" id="Bible:Prov.28.7">
<p class="passage" id="Prov.xxix-p16">7 Whoso keepeth the law <i>is</i> a wise son:
but he that is a companion of riotous <i>men</i> shameth his
father.</p>
<p class="indent" id="Prov.xxix-p17">Note, 1. Religion is true wisdom, and it
makes men wise in every relation. He that conscientiously <i>keeps
the law</i> is wise, and he will be particularly <i>a wise son,</i>
that is, will act discreetly towards his parents, for the law of
God teaches him to do so. 2. Bad company is a great hindrance to
religion. Those that are <i>companions of riotous men,</i> that
choose such for their companions and delight in their conversation,
will certainly be drawn from <i>keeping the law of God</i> and
drawn to transgress it, <scripRef id="Prov.xxix-p17.1" osisRef="Bible:Ps.119.115" parsed="|Ps|119|115|0|0" passage="Ps 119:115">Ps. cxix.
115</scripRef>. 3. Wickedness is not only a reproach to the sinner
himself, but to all that are akin to him. He that keeps rakish
company, and spends his time and money with them, not only grieves
his parents, but shames them; it turns to their disrepute, as if
they had not done their duty to him. They are ashamed that a child
of theirs should be scandalous and abusive to their neighbours.</p>
</div><scripCom id="Prov.xxix-p17.2" osisRef="Bible:Prov.28.8" parsed="|Prov|28|8|0|0" passage="Pr 28:8" type="Commentary"/><div class="Commentary" id="Bible:Prov.28.8">
<p class="passage" id="Prov.xxix-p18">8 He that by usury and unjust gain increaseth
his substance, he shall gather it for him that will pity the
poor.</p>
<p class="indent" id="Prov.xxix-p19">Note, 1. That which is ill-got, though it
may increase much, will not last long. A man may perhaps raise a
great estate, in a little time, by usury and extortion, fraud, and
oppression of the poor, but it will not continue; he gathers it for
himself, but it shall prove to have been gathered for somebody else
that he has no kindness for. His estate shall go to decay, and
another man's shall be raised out of the ruins of it. 2. Sometimes
God in his providence so orders it that that which one got unjustly
another uses charitably; it is strangely turned into the hands of
one <i>that will pity the poor</i> and do good with it, and so cut
off the entail of the curse which he brought upon it who got it by
deceit and violence. Thus the same Providence that punishes the
cruel, and disables them to do any more hurt, rewards the merciful,
and enables them to do so much the more good. <i>To him that has
the ten pounds give the pound</i> which the wicked servant <i>hid
in the napkin;</i> for <i>to him that has,</i> and uses it well,
more <i>shall be given,</i> <scripRef id="Prov.xxix-p19.1" osisRef="Bible:Luke.19.24" parsed="|Luke|19|24|0|0" passage="Lu 19:24">Luke xix.
24</scripRef>. Thus the poor are repaid, the charitable are
encouraged, and God is glorified.</p>
</div><scripCom id="Prov.xxix-p19.2" osisRef="Bible:Prov.28.9" parsed="|Prov|28|9|0|0" passage="Pr 28:9" type="Commentary"/><div class="Commentary" id="Bible:Prov.28.9">
<p class="passage" id="Prov.xxix-p20">9 He that turneth away his ear from hearing the
law, even his prayer <i>shall be</i> abomination.</p>
<p class="indent" id="Prov.xxix-p21">Note, 1. It is by the word and prayer that
our communion with God is kept up. God speaks to us by his law, and
expects we should hear him and heed him; <i>we</i> speak to him by
prayer, to which we wait for an answer of peace. How reverent and
serious should we be, whenever we are hearing from and speaking to
the Lord of glory! 2. If God's word be not regarded by us, our
prayers shall not only not be accepted of God, but they shall be an
abomination to him, not only our sacrifices, which were ceremonial
appointments, but even our prayers, which are moral duties, and
which, when they are put up by the upright, are so much his
delight. See <scripRef id="Prov.xxix-p21.1" osisRef="Bible:Isa.1.11 Bible:Isa.1.15" parsed="|Isa|1|11|0|0;|Isa|1|15|0|0" passage="Isa 1:11,15">Isa. i. 11,
15</scripRef>. The sinner whose prayers God is thus angry at is one
who wilfully and obstinately refuses to obey God's commandments,
who will not so much as give them the hearing, but causes his
<i>ear to decline the law,</i> and refuses when God calls; God will
therefore justly refuse him when he calls. See <scripRef id="Prov.xxix-p21.2" osisRef="Bible:Prov.1.24 Bible:Prov.1.28" parsed="|Prov|1|24|0|0;|Prov|1|28|0|0" passage="Pr 1:24,28">Prov. i. 24, 28</scripRef>.</p>
</div><scripCom id="Prov.xxix-p21.3" osisRef="Bible:Prov.28.10" parsed="|Prov|28|10|0|0" passage="Pr 28:10" type="Commentary"/><div class="Commentary" id="Bible:Prov.28.10">
<p class="passage" id="Prov.xxix-p22">10 Whoso causeth the righteous to go astray in
an evil way, he shall fall himself into his own pit: but the
upright shall have good <i>things</i> in possession.</p>
<p class="indent" id="Prov.xxix-p23">Here is, 1. The doom of seducers, who
attempt to draw good people, or those who profess to be such, into
sin and mischief, who take pride in <i>causing the righteous to go
astray in an evil way,</i> in drawing them into a snare, that they
may insult over them. They shall not gain their point; it is
impossible to deceive the elect. But they shall <i>fall themselves
into their own pit;</i> and having been not only sinners, but
tempters, not only unrighteous, but enemies to the righteous, their
condemnation will be so much the greater, <scripRef id="Prov.xxix-p23.1" osisRef="Bible:Matt.23.14-Matt.23.15" parsed="|Matt|23|14|23|15" passage="Mt 23:14,15">Matt. xxiii. 14, 15</scripRef>. 2. The happiness of
the sincere. They shall not only be preserved from the evil way
which the wicked would decoy them into, but they shall <i>have good
things,</i> the best things, <i>in possession,</i> the graces and
comforts of God's Spirit, besides what they have in reversion.</p>
</div><scripCom id="Prov.xxix-p23.2" osisRef="Bible:Prov.28.11" parsed="|Prov|28|11|0|0" passage="Pr 28:11" type="Commentary"/><div class="Commentary" id="Bible:Prov.28.11">
<p class="passage" id="Prov.xxix-p24">11 The rich man <i>is</i> wise in his own
conceit; but the poor that hath understanding searcheth him
out.</p>
<p class="indent" id="Prov.xxix-p25">Note, 1. Those that are rich are apt to
think themselves wise, because, whatever else they are ignorant of,
they know how to get and save; and those that are purse-proud
expect that all they say should be regarded as an oracle and a law,
and that none should dare to contradict them, but every sheaf bow
to theirs; this humour is fed by flatterers, who, because (like
Jezebel's prophets) they are fed at their table, cry up their
wisdom. 2. Those that are poor often prove themselves wiser than
they: A <i>poor man,</i> who has taken pains to get wisdom, having
no other way (as the rich man has) to get a reputation, <i>searches
him out,</i> and makes it to appear that he is not such a scholar,
nor such a politician, as he is taken to be. See how variously God
dispenses his gifts; to some he gives wealth, to others wisdom, and
it is easy to say which of these is the better gift, which we
should <i>covet more earnestly.</i></p>
</div><scripCom id="Prov.xxix-p25.1" osisRef="Bible:Prov.28.12" parsed="|Prov|28|12|0|0" passage="Pr 28:12" type="Commentary"/><div class="Commentary" id="Bible:Prov.28.12">
<p class="passage" id="Prov.xxix-p26">12 When righteous <i>men</i> do rejoice,
<i>there is</i> great glory: but when the wicked rise, a man is
hidden.</p>
<p class="indent" id="Prov.xxix-p27">Note, 1. The comfort of the people of God
is the honour of the nation in which they live. There is a <i>great
glory</i> dwelling in the land when <i>the righteous do
rejoice,</i> when they have their liberty, the free exercise of
their religion, and are not persecuted, when the government
countenances them and speaks comfortably to them, when they prosper
and grow rich, and, much more, when they are preferred and employed
and have power put into their hands. 2. The advancement of the
wicked is the eclipsing of the beauty of a nation: <i>When the
wicked rise</i> and get head they make head against all that is
sacred, and then <i>a man is hidden,</i> a good man is thrust into
obscurity, is necessitated to abscond for his own safety;
corruptions prevail so generally that, as in Elijah's time, there
seem to be no good men left, the <i>wicked walk</i> so thickly
<i>on every side.</i></p>
</div><scripCom id="Prov.xxix-p27.1" osisRef="Bible:Prov.28.13" parsed="|Prov|28|13|0|0" passage="Pr 28:13" type="Commentary"/><div class="Commentary" id="Bible:Prov.28.13">
<p class="passage" id="Prov.xxix-p28">13 He that covereth his sins shall not prosper:
but whoso confesseth and forsaketh <i>them</i> shall have
mercy.</p>
<p class="indent" id="Prov.xxix-p29">Here is, 1. The folly of indulging sin, of
palliating and excusing it, denying or extenuating it, diminishing
it, dissembling it, or throwing the blame of it upon others: <i>He
that</i> thus <i>covers his sins shall not prosper,</i> let him
never expect it. He shall not succeed in his endeavour to cover his
sin, for it will be discovered, sooner or later. <i>There is
nothing hid which shall not be revealed.</i> A <i>bird of the air
shall carry the voice.</i> Murder will out, and so will other sins.
He <i>shall not prosper,</i> that is, he shall not obtain the
pardon of his sin, nor can he have any true peace of conscience.
David owns himself to have been in a constant agitation while he
<i>covered his sins,</i> <scripRef id="Prov.xxix-p29.1" osisRef="Bible:Ps.32.3-Ps.32.4" parsed="|Ps|32|3|32|4" passage="Ps 32:3,4">Ps. xxxii.
3, 4</scripRef>. While the patient conceals his distemper he cannot
expect a cure. 2. The benefit of parting with it, both by a
penitent confession and a universal reformation: <i>He that
confesses</i> his guilt to God, and is careful not to return to sin
again, shall <i>find mercy</i> with God, and shall have the comfort
of it in his own bosom. His conscience shall be eased and his ruin
prevented. See <scripRef id="Prov.xxix-p29.2" osisRef="Bible:1John.1.9 Bible:Jer.3.12-Jer.3.13" parsed="|1John|1|9|0|0;|Jer|3|12|3|13" passage="1Jo 1:9,Jer 3:12,13">1 John i. 9;
Jer. iii. 12, 13</scripRef>. When we set sin before our face (as
David, <i>My sin is ever before me</i>) God casts it behind his
back.</p>
</div><scripCom id="Prov.xxix-p29.3" osisRef="Bible:Prov.28.14" parsed="|Prov|28|14|0|0" passage="Pr 28:14" type="Commentary"/><div class="Commentary" id="Bible:Prov.28.14">
<p class="passage" id="Prov.xxix-p30">14 Happy <i>is</i> the man that feareth alway:
but he that hardeneth his heart shall fall into mischief.</p>
<p class="indent" id="Prov.xxix-p31">Here is, 1. The benefit of a holy caution.
It sounds strangely, but it is very true: <i>Happy is the man that
feareth always.</i> Most people think that those are happy who
never fear; but there is a fear which is so far from having torment
in it that it has in it the greatest satisfaction. Happy is the man
who always keeps up in his mind a holy awe and reverence of God,
his glory, goodness, and government, who is always afraid of
offending God and incurring his displeasure, who keeps conscience
tender and has a dread of the appearance of evil, who is always
jealous of himself, distrustful of his own sufficiency, and lives
in expectation of troubles and changes, so that, whenever they
come, they are no surprise to him. He who keeps up such a fear as
this will live a life of faith and watchfulness, and therefore
happy is he, blessed and holy. 2. The danger of a sinful
presumption: <i>He that hardens his heart,</i> that mocks at fear,
and sets God and his judgments at defiance, and receives not the
impressions of his word or rod, <i>shall fall into mischief;</i>
his presumption will be his ruin, and whatever sin (which is the
greatest mischief) he falls into it is owing to the hardness of his
heart.</p>
</div><scripCom id="Prov.xxix-p31.1" osisRef="Bible:Prov.28.15" parsed="|Prov|28|15|0|0" passage="Pr 28:15" type="Commentary"/><div class="Commentary" id="Bible:Prov.28.15">
<p class="passage" id="Prov.xxix-p32">15 <i>As</i> a roaring lion, and a ranging bear;
<i>so is</i> a wicked ruler over the poor people.</p>
<p class="indent" id="Prov.xxix-p33">It is written indeed, <i>Thou shalt not
speak evil of the ruler of thy people;</i> but if he be a wicked
ruler, that oppresses the people, especially the poor people,
robbing them of the little they have and making a prey of them,
whatever we may call him, this scripture calls him <i>a roaring
lion and a ranging bear.</i> 1. In respect of his character. He is
brutish, barbarous, and blood-thirsty; he is rather to be put among
the beasts of prey, the wildest and most savage, than to be
reckoned of that noble rank of beings whose glory is reason and
humanity. 2. In respect of the mischief he does to his subjects. He
is dreadful as the <i>roaring lion,</i> who makes the forest
tremble; he is devouring as a hungry <i>bear,</i> and the more
necessitous he is the more mischief he does and the more greedy of
gain he is.</p>
</div><scripCom id="Prov.xxix-p33.1" osisRef="Bible:Prov.28.16" parsed="|Prov|28|16|0|0" passage="Pr 28:16" type="Commentary"/><div class="Commentary" id="Bible:Prov.28.16">
<p class="passage" id="Prov.xxix-p34">16 The prince that wanteth understanding
<i>is</i> also a great oppressor: <i>but</i> he that hateth
covetousness shall prolong <i>his</i> days.</p>
<p class="indent" id="Prov.xxix-p35">Two things are here intimated to be the
causes of the mal-administration of princes:—1. The love of
money, that <i>root of all evil;</i> for <i>hating covetousness</i>
here stands opposed to <i>oppression,</i> according to Moses's
character of good magistrates, <i>men fearing God and hating
covetousness</i> (<scripRef id="Prov.xxix-p35.1" osisRef="Bible:Exod.18.21" parsed="|Exod|18|21|0|0" passage="Ex 18:21">Exod. xviii.
21</scripRef>), not only not being covetous, but hating it, and
shaking the hands from the holding of bribes. A ruler that is
covetous will neither do justly nor love mercy, but the people
under him shall be bought and sold. 2. Want of consideration: <i>He
that hates covetousness shall prolong</i> his government and peace,
shall be happy in the affections of his people and the blessing of
his God. It is as much the interest as the duty of princes to reign
in righteousness. Oppressors therefore and tyrants are the greatest
fools in the world; they <i>want understanding;</i> they do not
consult their own honour, ease, and safety, but sacrifice all to
their ambition of an absolute and arbitrary power. They might be
much happier in the hearts of their subjects than in their necks or
estates.</p>
</div><scripCom id="Prov.xxix-p35.2" osisRef="Bible:Prov.28.17" parsed="|Prov|28|17|0|0" passage="Pr 28:17" type="Commentary"/><div class="Commentary" id="Bible:Prov.28.17">
<p class="passage" id="Prov.xxix-p36">17 A man that doeth violence to the blood of
<i>any</i> person shall flee to the pit; let no man stay him.</p>
<p class="indent" id="Prov.xxix-p37">This agrees with that ancient law, <i>Whoso
sheddeth man's blood, by man shall his blood be shed</i> (<scripRef id="Prov.xxix-p37.1" osisRef="Bible:Gen.9.6" parsed="|Gen|9|6|0|0" passage="Ge 9:6">Gen. ix. 6</scripRef>), and proclaims, 1. The doom
of the shedder of blood. He that has committed murder, though he
flees for his life, shall be continually haunted with terrors,
shall himself <i>flee to the pit,</i> betray himself, and torment
himself, like Cain, who, when he had killed his brother, became a
fugitive and a vagabond, and trembled continually. 2. The duty of
the avenger of blood, whether the magistrate or the next of kin, or
whoever are concerned in making inquisition for blood, let them be
close and vigorous in the prosecution, and let it not be bought
off. Those that acquit the murderer, or do any thing to help him
off, come in sharers in the guilt of blood; nor can the land be
purged from blood but by the blood of him that shed it, <scripRef id="Prov.xxix-p37.2" osisRef="Bible:Num.35.33" parsed="|Num|35|33|0|0" passage="Nu 35:33">Num. xxxv. 33</scripRef>.</p>
</div><scripCom id="Prov.xxix-p37.3" osisRef="Bible:Prov.28.18" parsed="|Prov|28|18|0|0" passage="Pr 28:18" type="Commentary"/><div class="Commentary" id="Bible:Prov.28.18">
<p class="passage" id="Prov.xxix-p38">18 Whoso walketh uprightly shall be saved: but
<i>he that is</i> perverse <i>in his</i> ways shall fall at
once.</p>
<p class="indent" id="Prov.xxix-p39">Note, 1. Those that are honest are always
safe. He that acts with sincerity, that speaks as he thinks, has a
single eye, in every thing, to the glory of God and the good of his
brethren, that would not, for a world, do an unjust thing if he
knew it, that in all manner of conversation <i>walks uprightly,</i>
he <i>shall be saved</i> hereafter. We find a glorious company of
those <i>in whose mouth was found no guile,</i> <scripRef id="Prov.xxix-p39.1" osisRef="Bible:Rev.14.5" parsed="|Rev|14|5|0|0" passage="Re 14:5">Rev. xiv. 5</scripRef>. They shall be safe now. Integrity
and uprightness will preserve men, will give them a holy security
in the worst of times; for it will preserve their comfort, their
reputation, and all their interests. They may be injured, but they
cannot be hurt. 2. Those that are false and dishonest are never
safe: <i>He that is perverse in his ways,</i> that thinks to secure
himself by fraudulent practices, by dissimulation and treachery, or
by an estate ill-got, he <i>shall fall,</i> nay, he <i>shall fall
at once,</i> not gradually, and with warning given, but suddenly,
without previous notice, for he is least safe when he is most
secure. He <i>falls at once,</i> and so has neither time to guard
against his ruin nor to provide for it; and, being a surprise upon
him, it will be so much the greater terror to him.</p>
</div><scripCom id="Prov.xxix-p39.2" osisRef="Bible:Prov.28.19" parsed="|Prov|28|19|0|0" passage="Pr 28:19" type="Commentary"/><div class="Commentary" id="Bible:Prov.28.19">
<p class="passage" id="Prov.xxix-p40">19 He that tilleth his land shall have plenty of
bread: but he that followeth after vain <i>persons</i> shall have
poverty enough.</p>
<p class="indent" id="Prov.xxix-p41">Note, 1. Those that are diligent in their
callings take the way to live comfortably: He that <i>tills his
land,</i> and tends his shop, and minds his business, whatever it
is, he <i>shall have plenty of bread,</i> of that which is
necessary for himself and his family and with which he may be
charitable to the poor; he shall <i>eat the labour of his
hands.</i> 2. Those that are idle, and careless, and
company-keepers, though they indulge themselves in living (as they
think) easily and pleasantly, they take the way to live miserably.
He that has land and values himself upon that, but does not till
it, but <i>follows after vain persons,</i> drinks with them, joins
with them in their frolics and vain sports, and idles away his time
with him, he shall have <i>poverty enough,</i> shall be
<i>satiated</i> or <i>replenished</i> with poverty (so the word
is); he takes those courses which lead so directly to it that he
seems to court it, and he shall have his fill of it.</p>
</div><scripCom id="Prov.xxix-p41.1" osisRef="Bible:Prov.28.20" parsed="|Prov|28|20|0|0" passage="Pr 28:20" type="Commentary"/><div class="Commentary" id="Bible:Prov.28.20">
<p class="passage" id="Prov.xxix-p42">20 A faithful man shall abound with blessings:
but he that maketh haste to be rich shall not be innocent.</p>
<p class="indent" id="Prov.xxix-p43">Here, 1. We are directed in the true way to
be happy, and that is to be holy and honest. He that is
<i>faithful</i> to God and man shall be blessed of the Lord, and he
<i>shall abound with blessings</i> of the upper and nether springs.
Men shall praise him, and pray for him, and be ready to do him any
kindness. He shall abound in doing good, and shall himself be a
blessing to the place where he lives. Usefulness shall be the
reward of faithfulness, and it is a good reward. 2. We are
cautioned against a false and deceitful way to happiness, and that
is, right or wrong, raising an estate suddenly. Say not, This is
the way to <i>abound with blessings,</i> for <i>he that makes haste
to be rich,</i> more haste than good speed, <i>shall not be
innocent;</i> and, if he be not, he shall not be blessed of God,
but rather bring a curse upon what he has; nor, if he be not
innocent, can he long be easy to himself; he shall not be accounted
innocent by his neighbours, but shall have their ill will and ill
word. He does not say that he <i>cannot be innocent,</i> but there
is all the probability in the world that he will not prove so:
<i>He that hasteth with his feet sinneth,</i> stumbleth, falleth.
<i>Sed quæ reverentia legum, quis metus, aut pudor, est unquam
properantis avari?</i>—<i>What reverence for law, what fear, what
shame, was ever indicated by an avaricious man hasting to be
rich?</i></p>
</div><scripCom id="Prov.xxix-p43.1" osisRef="Bible:Prov.28.21" parsed="|Prov|28|21|0|0" passage="Pr 28:21" type="Commentary"/><div class="Commentary" id="Bible:Prov.28.21">
<p class="passage" id="Prov.xxix-p44">21 To have respect of persons <i>is</i> not
good: for for a piece of bread <i>that</i> man will transgress.</p>
<p class="indent" id="Prov.xxix-p45">Note, 1. It is a fundamental error in the
administration of justice, and that which cannot but lead men to
abundance of transgression, to consider the parties concerned more
than the merits of the cause, so as to favour one because he is a
gentleman, a scholar, my countryman, my old acquaintance, has
formerly done me a kindness, or may do me one, or is of my party
and persuasion, and to bear hard on the other party because he is a
stranger, a poor man, has done me an ill turn, is or has been my
rival, or is not of my mind, or has voted against me. Judgment is
perverted when any consideration of this kind is admitted into the
scale, any thing but pure right. 2. Those that are partial will be
paltry. Those that have once broken through the bonds of equity,
though, at first, it must be some great bribe, some noble present,
that would bias them, yet, when they have debauched their
consciences, they will, at length, be so sordid that <i>for a piece
of bread</i> they will give judgment against their consciences;
they will rather play at small game than sit out.</p>
</div><scripCom id="Prov.xxix-p45.1" osisRef="Bible:Prov.28.22" parsed="|Prov|28|22|0|0" passage="Pr 28:22" type="Commentary"/><div class="Commentary" id="Bible:Prov.28.22">
<p class="passage" id="Prov.xxix-p46">22 He that hasteth to be rich <i>hath</i> an
evil eye, and considereth not that poverty shall come upon him.</p>
<p class="indent" id="Prov.xxix-p47">Here again Solomon shows the sin and folly
of those that will <i>be rich;</i> they are resolved that they will
be so, <i>per fas, per nefas</i>—<i>right or wrong;</i> they will
be so with all speed; they are getting hastily an estate. 1. They
have no comfort in it: They <i>have an evil eye,</i> that is, they
are always grieving at those that have more than they, and always
grudging their necessary expenses, because they think the former
keep them from seeming rich, the latter from being so, and between
both they must needs be perpetually uneasy. 2. They have no
assurance of the continuance of it, and yet take no thought to
provide against the loss of it: <i>Poverty shall come upon</i>
them, and the riches which they made wings for, that they might fly
to them, will make themselves wings to fly from them; but they are
secure and improvident, and do <i>not consider</i> this, that while
they are making <i>haste to be rich</i> they are really making
haste to be poor, else they would not <i>trust to uncertain
riches.</i></p>
</div><scripCom id="Prov.xxix-p47.1" osisRef="Bible:Prov.28.23" parsed="|Prov|28|23|0|0" passage="Pr 28:23" type="Commentary"/><div class="Commentary" id="Bible:Prov.28.23">
<p class="passage" id="Prov.xxix-p48">23 He that rebuketh a man afterwards shall find
more favour than he that flattereth with the tongue.</p>
<p class="indent" id="Prov.xxix-p49">Note, 1. Flatterers may please those for a
time who, upon second thoughts, will detest and despise them. If
ever they come to be convinced of the evil of those sinful courses
they were flattered in, and to be ashamed of the pride and vanity
which were humoured and gratified by those flatteries, they will
hate the fawning flatterers as having had an ill design upon them,
and the fulsome flatteries as having had an ill effect upon them
and become nauseous. 2. Reprovers may displease those at first who
yet afterwards, when the passion is over and the bitter physic
begins to work well, will love and respect them. He that deals
faithfully with his friend, in telling him of his faults, though he
may put him into some heat for the present, and perhaps have hard
words, instead of thanks, for his pains, yet afterwards he will not
only have the comfort in his own bosom of having done his duty, but
he also whom he reproved will acknowledge that it was a kindness,
will entertain a high opinion of his wisdom and faithfulness, and
look upon him as fit to be a friend. He that cries out against his
surgeon for hurting him when he is searching his wound will yet pay
him well, and thank him too, when he has cured it.</p>
</div><scripCom id="Prov.xxix-p49.1" osisRef="Bible:Prov.28.24" parsed="|Prov|28|24|0|0" passage="Pr 28:24" type="Commentary"/><div class="Commentary" id="Bible:Prov.28.24">
<p class="passage" id="Prov.xxix-p50">24 Whoso robbeth his father or his mother, and
saith, <i>It is</i> no transgression; the same <i>is</i> the
companion of a destroyer.</p>
<p class="indent" id="Prov.xxix-p51">As Christ shows the absurdity and
wickedness of those children who think it is no duty, in some
cases, to maintain their parents (<scripRef id="Prov.xxix-p51.1" osisRef="Bible:Matt.15.5" parsed="|Matt|15|5|0|0" passage="Mt 15:5">Matt.
xv. 5</scripRef>), so Solomon here shows the absurdity and
wickedness of those who think it is no sin to rob their parents,
either by force or secretly, by wheedling them or threatening them,
or by wasting what they have, and (which is no better than robbing
them) running into debt and leaving them to pay it. Now, 1. This is
commonly made light of by untoward children; they say, "<i>It is no
transgression,</i> for it will be our own shortly, our parents can
well enough spare it, we have occasion for it, we cannot live as
gentlemen upon the allowance our parents give us, it is too strait
for us." With such excuses as these they endeavour to shift off the
conviction. But, 2. How lightly soever an ungoverned youth makes of
it, it is really a very great sin; he that does it <i>is the
companion of a destroyer,</i> no better than a robber on the
highway. What wickedness will he scruple to commit who will rob his
own parents?</p>
</div><scripCom id="Prov.xxix-p51.2" osisRef="Bible:Prov.28.25" parsed="|Prov|28|25|0|0" passage="Pr 28:25" type="Commentary"/><div class="Commentary" id="Bible:Prov.28.25">
<p class="passage" id="Prov.xxix-p52">25 He that is of a proud heart stirreth up
strife: but he that putteth his trust in the <span class="smallcaps" id="Prov.xxix-p52.1">Lord</span> shall be made fat.</p>
<p class="indent" id="Prov.xxix-p53">Note, 1. Those make themselves lean, and
continually unquiet, that are haughty and quarrelsome, for they are
opposed to those that <i>shall be made fat: He that is of a proud
heart,</i> that is conceited of himself and looks with a contempt
upon all about him, that cannot bear either competition or
contradiction, he <i>stirs up strife,</i> makes mischief, and
creates disturbance to himself and every body else. 2. Those make
themselves fat, and always easy, that live in a continual
dependence upon God and his grace: <i>He who puts his trust in the
Lord,</i> who, instead of struggling for himself, commits his cause
to God, <i>shall be made fat.</i> He saves the money which others
spend upon their pride and contentiousness; he enjoys himself, and
has abundant satisfaction in his God; and thus his soul dwells at
ease, and he is most likely to have plenty of outward good things.
None live so easily, so pleasantly, as those who live by faith.</p>
</div><scripCom id="Prov.xxix-p53.1" osisRef="Bible:Prov.28.26" parsed="|Prov|28|26|0|0" passage="Pr 28:26" type="Commentary"/><div class="Commentary" id="Bible:Prov.28.26">
<p class="passage" id="Prov.xxix-p54">26 He that trusteth in his own heart is a fool:
but whoso walketh wisely, he shall be delivered.</p>
<p class="indent" id="Prov.xxix-p55">Here is, 1. The character of a fool: <i>He
trusts to his own heart,</i> to his own wisdom and counsels, his
own strength and sufficiency, his own merit and righteousness, and
the good opinion he has of himself; he that does so <i>is a
fool,</i> for he trusts to that, not only which <i>is deceitful
above all things</i> (<scripRef id="Prov.xxix-p55.1" osisRef="Bible:Jer.17.9" parsed="|Jer|17|9|0|0" passage="Jer 17:9">Jer. xvii.
9</scripRef>), but which has often deceived him. This implies that
it is the character of a wise man (as before, <scripRef id="Prov.xxix-p55.2" osisRef="Bible:Prov.28.25" parsed="|Prov|28|25|0|0" passage="Pr 28:25"><i>v.</i> 25</scripRef>) to <i>put his trust in the
Lord,</i> and in his power and promise, and to follow his guidance,
<scripRef id="Prov.xxix-p55.3" osisRef="Bible:Prov.3.5-Prov.3.6" parsed="|Prov|3|5|3|6" passage="Pr 3:5,6">Prov. iii. 5, 6</scripRef>. 2. The
comfort of a wise man: He that <i>walks wisely,</i> that trusts not
to his own heart, but is humble and self-diffident, and goes on in
the strength of the Lord God, <i>he shall be delivered;</i> when
the fool, <i>that trusts in his own heart,</i> shall be
destroyed.</p>
</div><scripCom id="Prov.xxix-p55.4" osisRef="Bible:Prov.28.27" parsed="|Prov|28|27|0|0" passage="Pr 28:27" type="Commentary"/><div class="Commentary" id="Bible:Prov.28.27">
<p class="passage" id="Prov.xxix-p56">27 He that giveth unto the poor shall not lack:
but he that hideth his eyes shall have many a curse.</p>
<p class="indent" id="Prov.xxix-p57">Here is, 1. A promise to the charitable:
<i>He that gives to the poor</i> shall himself be never the poorer
for so doing; he <i>shall not lack.</i> If he have but little, and
so be in danger of lacking, let him give out of his little, and
that will prevent it from coming to nothing; as the bounty of the
widow of Sarepta to Elijah (for whom she made a little cake first)
saved what she had, when it was reduced to a handful of meal. If he
have much, let him give much out of it, and that will prevent its
growing less; he and his shall not want what is given in pious
charity. What we gave we have. 2. A threatening to the
uncharitable: <i>He that hides his eyes,</i> that he may not see
the miseries of the poor nor read their petitions, lest his eye
should affect his heart and extort some relief from him, he
<i>shall have many a curse,</i> both from God and man, and neither
causeless, and therefore they shall come. Woeful is the condition
of that man who has the word of God and the prayers of the poor
against him.</p>
</div><scripCom id="Prov.xxix-p57.1" osisRef="Bible:Prov.28.28" parsed="|Prov|28|28|0|0" passage="Pr 28:28" type="Commentary"/><div class="Commentary" id="Bible:Prov.28.28">
<p class="passage" id="Prov.xxix-p58">28 When the wicked rise, men hide themselves:
but when they perish, the righteous increase.</p>
<p class="indent" id="Prov.xxix-p59">This is to the same purport with what we
had, <scripRef id="Prov.xxix-p59.1" osisRef="Bible:Prov.28.12" parsed="|Prov|28|12|0|0" passage="Pr 28:12"><i>v.</i> 12</scripRef>. 1. When
bad men are preferred, that which is good is clouded and run down.
When power is put into the hands of <i>the wicked, men hide
themselves;</i> wise men retire into privacy, and decline public
business, not caring to be employed under them; rich men get out of
the way, for fear of being squeezed for what they have; and, which
is worst of all, good men abscond, despairing to do good and
fearing to be persecuted and ill-treated. 2. When bad men are
disgraced, degraded, and their power taken from them, then that
which is good revives again, then <i>the righteous increase;</i>
for, <i>when they perish,</i> good men will be put in their room,
who will, by their example and interest, countenance religion and
righteousness. It is well with a land when the number of good
people increases in it; and it is therefore the policy of all
princes, states, and potentates, to encourage them and to take
special care of the good education of youth.</p>
</div></div2>