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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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<TD ALIGN="RIGHT" VALIGN="TOP">
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1710)
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</TD></TR></TABLE>
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<HR>
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>P R O V E R B S</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. XXVIII.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Miscellaneous Maxims.</I></FONT></TD>
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<TD ALIGN=RIGHT><FONT SIZE=-1> <! -- Date --> </FONT></TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<A NAME="Pr28_1"> </A>
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<P>
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<FONT SIZE=+1>1 The wicked flee when no man pursueth: but the righteous are
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bold as a lion.
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</FONT></P>
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<P>
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See here,
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1. What continual frights those are subject to that go on in wicked
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ways. Guilt in the conscience makes men a terror to themselves, so that
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they are ready <I>to flee when none pursues;</I> like one that absconds
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for debt, who thinks every one he meets a bailiff. Though they pretend
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to be easy, there are secret fears which haunt them wherever they go,
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so that they fear where no present or imminent danger is,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+53:5">Ps. liii. 5</A>.
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Those that have made God their enemy, and know it, cannot but see the
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whole creation at war with them, and therefore can have no true
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enjoyment of themselves, no confidence, no courage, but a <I>fearful
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looking for of judgment.</I> Sin makes men cowards.</P>
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<CENTER>
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<TABLE BORDER=0>
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<TR><TD>Degeneres animos timor arguit--
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<BR>Fear argues a degenerate soul.   V<FONT SIZE=-1>IRGIL</FONT>.
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</TD></TR>
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</TABLE>
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</CENTER>
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<CENTER>
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<TABLE BORDER=0>
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<TR><TD>
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<BR>Quos diri conscia facti mens habet attonitos--
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<BR>The consciousness of atrocious crimes astonishes and confounds.</TD></TR>
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<TR><TD ALIGN=RIGHT>J<FONT SIZE=-1>UVENAL</FONT>.</TD></TR>
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</TABLE>
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</CENTER>
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<P>
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If they flee when none pursues, what will they do when they shall see
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God himself pursuing them with his armies?
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+20:24,Job+15:24">Job xx. 24; xv. 24</A>.
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See
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+28:25,Le+26:36">Deut. xxviii. 25; Lev. xxvi. 36</A>.
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2. What a holy security and serenity of mind those enjoy who <I>keep
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conscience void of offence</I> and so keep themselves in the love of
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God: <I>The righteous are bold as a lion,</I> as a young lion; in the
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greatest dangers they have a God of almighty power to trust to.
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<I>Therefore will not we fear though the earth be removed.</I> Whatever
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difficulties they meet with in the way of their duty, they are not
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daunted by them. <I>None of those things move me.</I></P>
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<CENTER>
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<TABLE BORDER=0>
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<TR><TD>Hic murus aheneus esto, nil conscire sibi--
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<BR>
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<BR>Be this thy brazen bulwark of defence,
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<BR>Still to preserve thy conscious innocence. H<FONT SIZE=-1>OR</FONT>.
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</TD></TR>
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</TABLE>
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</CENTER>
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<A NAME="Pr28_2"> </A>
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<P>
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<FONT SIZE=+1>2 For the transgression of a land many <I>are</I> the princes
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thereof: but by a man of understanding <I>and</I> knowledge the state
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<I>thereof</I> shall be prolonged.
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</FONT></P>
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<P>
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Note,
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1. National sins bring national disorders and the disturbance of the
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public repose: <I>For the transgression of a land,</I> and a general
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defection from God and religion to idolatry, profaneness, or
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immorality, <I>many are the princes thereof,</I> many at the same time
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pretending to the sovereignty and contending for it, by which the
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people are crumbled into parties and factions, biting and devouring one
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another, or many successively, in a little time, one cutting off
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another, as
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ki+16:8">1 Kings xvi. 8</A>,
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&c., or soon cut off by the hand of God or of a foreign enemy, as
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+24:5">2 Kings xxiv. 5</A>,
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&c. As the people suffer for the sins of the prince,</P>
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<CENTER>
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<TABLE BORDER=0>
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<TR><TD>Delirant reges, plectuntur Achivi--
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<BR>Kings play the madmen, and their people suffer for it,
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</TD></TR>
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</TABLE>
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</CENTER>
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<P>
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so the government sometimes suffers for the sins of the people.
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2. Wisdom will prevent or redress these grievances: <I>By a man,</I>
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that is, by a people, <I>of understanding,</I> that come again to
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themselves and their right mind, things are kept in a good order, or,
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if disturbed, brought back to the old channel again. Or, By a prince of
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<I>understanding and knowledge,</I> a privy-counsellor, or minister of
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state, that will restrain or suppress <I>the transgression of the
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land,</I> and take the right methods of healing the state thereof, the
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good estate of it will be prolonged. We cannot imagine what a great
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deal of service one wise man may do to a nation in a critical
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juncture.</P>
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<A NAME="Pr28_3"> </A>
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<P>
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<FONT SIZE=+1>3 A poor man that oppresseth the poor <I>is like</I> a sweeping rain
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which leaveth no food.
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</FONT></P>
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<P>
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See here,
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1. How hard-hearted poor people frequently are to one another, not only
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not doing such good offices as they might do one to another, but
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imposing upon and over-reaching one another. Those who know by
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experience the miseries of poverty should be compassionate to those who
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suffer the like, but they are inexcusably barbarous if they be
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injurious to them.
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2. How imperious and griping those commonly are who, being indigent and
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necessitous, get into power. If a prince prefer a poor man, he forgets
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that ever he was poor, and none shall be so oppressive to the poor as
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he, nor squeeze them so cruelly. The hungry leech and the dry sponge
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suck most. <I>Set a beggar on horseback, and he will ride</I> without
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mercy. He <I>is like a sweeping rain,</I> which washes away the corn in
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the ground, and lays and beats out that which has grown, so that it
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<I>leaves no food.</I> Princes therefore ought not to put those into
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places of trust who are poor, and in debt, and behind-hand in the
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world, nor any who make it their main business to enrich
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themselves.</P>
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<A NAME="Pr28_4"> </A>
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<P>
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<FONT SIZE=+1>4 They that forsake the law praise the wicked: but such as keep
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the law contend with them.
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</FONT></P>
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<P>
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Note,
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1. Those that <I>praise the wicked</I> make it to appear that they do
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themselves <I>forsake the law,</I> and go contrary to it, for that
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curses and condemns the wicked. Wicked people will speak well of one
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another, and so strengthen one another's hands in their wicked ways,
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hoping thereby to silence the clamours of their own consciences and to
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serve the interests of the devil's kingdom, which is not done by any
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thing so effectually as by keeping vice in reputation.
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2. Those that do indeed make conscience of the law of God themselves
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will, in their places, vigorously oppose sin, and bear their testimony
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against it, and do what they can to shame and suppress it. They will
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reprove the works of darkness, and silence the excuses which are made
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for those works, and do what they can to bring gross offenders to
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punishment, that others may hear and fear.</P>
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<A NAME="Pr28_5"> </A>
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<P>
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<FONT SIZE=+1>5 Evil men understand not judgment: but they that seek the L<FONT SIZE=-1><B>ORD</B></FONT>
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understand all <I>things.</I>
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</FONT></P>
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<P>
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Note,
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I. As the prevalency of men's lusts is owing to the darkness of their
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understandings, so the darkness of their understandings is very much
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owing to the dominion of their lusts: <I>Men understand not
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judgment,</I> discern not between truth and falsehood, right and wrong;
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they understand not the law of God as the rule either of their duty or
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of their doom; and,
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1. <I>Therefore</I> it is that they are <I>evil men;</I> their
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wickedness is the effect of their ignorance and error,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+4:18">Eph. iv. 18</A>.
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2. <I>Therefore</I> they <I>understand not judgment,</I> because they
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are <I>evil men;</I> their corruptions blind their eyes, and fill them
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with prejudices, and because they do evil they <I>hate the light.</I>
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It is just with God also to <I>give them up to strong
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delusions.</I></P>
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<P>
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II. As men's <I>seeking the Lord</I> is a good sign that they do
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understand much, so it is a good means of their understanding more,
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even of their understanding all things needful for them. Those that set
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God's glory before them as their end, his favour as their felicity, and
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his word as their rule, and apply to him upon all occasions by prayer,
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<I>they seek the Lord,</I> and he will give them the spirit of wisdom.
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If a man <I>do his will,</I> he shall <I>know his doctrine,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:17">John vii. 17</A>.
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<I>A good understanding those have,</I> and a better they shall have,
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that <I>do his commandments,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+111:10,1Co+2:12,15">Ps. cxi. 10; 1 Cor. ii. 12, 15</A>.</P>
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<A NAME="Pr28_6"> </A>
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<P>
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<FONT SIZE=+1>6 Better <I>is</I> the poor that walketh in his uprightness, than
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<I>he that is</I> perverse <I>in his</I> ways, though he <I>be</I> rich.
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</FONT></P>
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<P>
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Here,
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1. It is supposed that a man may <I>walk in his uprightness</I> and yet
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be poor in this world, which is a temptation to dishonesty, and yet may
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resist the temptation and continue to <I>walk in his
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uprightness</I>--also that a man may be <I>perverse in his ways,</I>
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injurious to God and man, and yet be rich, and prosper in the world,
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for a while, may be rich, and so lie under great obligations and have
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great opportunities to do good, and yet be <I>perverse in his ways</I>
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and do a great deal of hurt.
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2. It is maintained as a paradox to a blind world that an honest,
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godly, poor man, is better than a wicked, ungodly, rich man, has a
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better character, is in a better condition, has more comfort in
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himself, is a greater blessing to the world, and is worthy of much more
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honour and respect. It is not only certain that his case will be better
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at death, but it is better in life. When Aristides was by a rich man
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upbraided with his poverty he answered, <I>Thy riches do thee more hurt
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than my poverty does me.</I></P>
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<A NAME="Pr28_7"> </A>
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<P>
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<FONT SIZE=+1>7 Whoso keepeth the law <I>is</I> a wise son: but he that is a
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companion of riotous <I>men</I> shameth his father.
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</FONT></P>
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<P>
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Note,
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1. Religion is true wisdom, and it makes men wise in every relation. He
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that conscientiously <I>keeps the law</I> is wise, and he will be
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particularly <I>a wise son,</I> that is, will act discreetly towards
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his parents, for the law of God teaches him to do so.
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2. Bad company is a great hindrance to religion. Those that are
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<I>companions of riotous men,</I> that choose such for their companions
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and delight in their conversation, will certainly be drawn from
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<I>keeping the law of God</I> and drawn to transgress it,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+119:115">Ps. cxix. 115</A>.
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3. Wickedness is not only a reproach to the sinner himself, but to all
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that are akin to him. He that keeps rakish company, and spends his
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time and money with them, not only grieves his parents, but shames
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them; it turns to their disrepute, as if they had not done their duty
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to him. They are ashamed that a child of theirs should be scandalous
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and abusive to their neighbours.</P>
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<A NAME="Pr28_8"> </A>
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<P>
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<FONT SIZE=+1>8 He that by usury and unjust gain increaseth his substance, he
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shall gather it for him that will pity the poor.
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</FONT></P>
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<P>
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Note,
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1. That which is ill-got, though it may increase much, will not last
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long. A man may perhaps raise a great estate, in a little time, by
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usury and extortion, fraud, and oppression of the poor, but it will not
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continue; he gathers it for himself, but it shall prove to have been
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gathered for somebody else that he has no kindness for. His estate
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shall go to decay, and another man's shall be raised out of the ruins
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of it.
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2. Sometimes God in his providence so orders it that that which one got
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unjustly another uses charitably; it is strangely turned into the hands
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of one <I>that will pity the poor</I> and do good with it, and so cut
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off the entail of the curse which he brought upon it who got it by
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deceit and violence. Thus the same Providence that punishes the cruel,
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and disables them to do any more hurt, rewards the merciful, and
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enables them to do so much the more good. <I>To him that has the ten
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pounds give the pound</I> which the wicked servant <I>hid in the
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napkin;</I> for <I>to him that has,</I> and uses it well, more <I>shall
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be given,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+19:24">Luke xix. 24</A>.
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Thus the poor are repaid, the charitable are encouraged, and God is
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glorified.</P>
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<A NAME="Pr28_9"> </A>
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<P>
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<FONT SIZE=+1>9 He that turneth away his ear from hearing the law, even his
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prayer <I>shall be</I> abomination.
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</FONT></P>
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<P>
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Note,
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1. It is by the word and prayer that our communion with God is kept up.
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God speaks to us by his law, and expects we should hear him and heed
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him; <I>we</I> speak to him by prayer, to which we wait for an answer
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of peace. How reverent and serious should we be, whenever we are
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hearing from and speaking to the Lord of glory!
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2. If God's word be not regarded by us, our prayers shall not only not
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be accepted of God, but they shall be an abomination to him, not only
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our sacrifices, which were ceremonial appointments, but even our
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prayers, which are moral duties, and which, when they are put up by the
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upright, are so much his delight. See
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+1:11,15">Isa. i. 11, 15</A>.
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The sinner whose prayers God is thus angry at is one who wilfully and
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obstinately refuses to obey God's commandments, who will not so much as
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give them the hearing, but causes his <I>ear to decline the law,</I>
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and refuses when God calls; God will therefore justly refuse him when
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he calls. See
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+1:24,28">Prov. i. 24, 28</A>.</P>
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<A NAME="Pr28_10"> </A>
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<P>
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<FONT SIZE=+1>10 Whoso causeth the righteous to go astray in an evil way, he
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shall fall himself into his own pit: but the upright shall have
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good <I>things</I> in possession.
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</FONT></P>
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<P>
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Here is,
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1. The doom of seducers, who attempt to draw good people, or those who
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profess to be such, into sin and mischief, who take pride in <I>causing
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the righteous to go astray in an evil way,</I> in drawing them into a
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snare, that they may insult over them. They shall not gain their point;
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it is impossible to deceive the elect. But they shall <I>fall
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themselves into their own pit;</I> and having been not only sinners,
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but tempters, not only unrighteous, but enemies to the righteous, their
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condemnation will be so much the greater,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+23:14,15">Matt. xxiii. 14, 15</A>.
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2. The happiness of the sincere. They shall not only be preserved from
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the evil way which the wicked would decoy them into, but they shall
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<I>have good things,</I> the best things, <I>in possession,</I> the
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graces and comforts of God's Spirit, besides what they have in
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reversion.</P>
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<A NAME="Pr28_11"> </A>
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<P>
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<FONT SIZE=+1>11 The rich man <I>is</I> wise in his own conceit; but the poor that
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hath understanding searcheth him out.
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</FONT></P>
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<P>
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Note,
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1. Those that are rich are apt to think themselves wise, because,
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whatever else they are ignorant of, they know how to get and save; and
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|
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>
|
|
|
|
<A NAME="Pr28_12"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>12 When righteous <I>men</I> do rejoice, <I>there is</I> great glory: but
|
|
when the wicked rise, a man is hidden.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
<A NAME="Pr28_13"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>13 He that covereth his sins shall not prosper: but whoso
|
|
confesseth and forsaketh <I>them</I> shall have mercy.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+32:3,4">Ps. xxxii. 3, 4</A>.
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Jo+1:9,Jer+3:12,13">1 John i. 9; Jer. iii. 12, 13</A>.
|
|
|
|
When we set sin before our face (as David, <I>My sin is ever before
|
|
me</I>) God casts it behind his back.</P>
|
|
|
|
<A NAME="Pr28_14"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>14 Happy <I>is</I> the man that feareth alway: but he that hardeneth
|
|
his heart shall fall into mischief.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
<A NAME="Pr28_15"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>15 <I>As</I> a roaring lion, and a ranging bear; <I>so is</I> a wicked
|
|
ruler over the poor people.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
<A NAME="Pr28_16"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+18:21">Exod. xviii. 21</A>),
|
|
|
|
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>
|
|
|
|
<A NAME="Pr28_17"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>17 A man that doeth violence to the blood of <I>any</I> person shall
|
|
flee to the pit; let no man stay him.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
This agrees with that ancient law, <I>Whoso sheddeth man's blood, by
|
|
man shall his blood be shed</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+9:6">Gen. ix. 6</A>),
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+35:33">Num. xxxv. 33</A>.</P>
|
|
|
|
<A NAME="Pr28_18"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>18 Whoso walketh uprightly shall be saved: but <I>he that is</I>
|
|
perverse <I>in his</I> ways shall fall at once.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+14:5">Rev. xiv. 5</A>.
|
|
|
|
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>
|
|
|
|
<A NAME="Pr28_19"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>19 He that tilleth his land shall have plenty of bread: but he
|
|
that followeth after vain <I>persons</I> shall have poverty enough.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
<A NAME="Pr28_20"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>20 A faithful man shall abound with blessings: but he that
|
|
maketh haste to be rich shall not be innocent.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
<A NAME="Pr28_21"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>21 To have respect of persons <I>is</I> not good: for for a piece of
|
|
bread <I>that</I> man will transgress.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
<A NAME="Pr28_22"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>22 He that hasteth to be rich <I>hath</I> an evil eye, and
|
|
considereth not that poverty shall come upon him.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
<A NAME="Pr28_23"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>23 He that rebuketh a man afterwards shall find more favour
|
|
than he that flattereth with the tongue.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
<A NAME="Pr28_24"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
As Christ shows the absurdity and wickedness of those children who
|
|
think it is no duty, in some cases, to maintain their parents
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+15:5">Matt. xv. 5</A>),
|
|
|
|
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>
|
|
|
|
<A NAME="Pr28_25"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>25 He that is of a proud heart stirreth up strife: but he that
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putteth his trust in the L<FONT SIZE=-1><B>ORD</B></FONT> shall be made fat.
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</FONT></P>
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<P>
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Note,
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1. Those make themselves lean, and continually unquiet, that are
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haughty and quarrelsome, for they are opposed to those that <I>shall be
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made fat: He that is of a proud heart,</I> that is conceited of himself
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and looks with a contempt upon all about him, that cannot bear either
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competition or contradiction, he <I>stirs up strife,</I> makes
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mischief, and creates disturbance to himself and every body else.
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2. Those make themselves fat, and always easy, that live in a
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continual dependence upon God and his grace: <I>He who puts his trust
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in the Lord,</I> who, instead of struggling for himself, commits his
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cause to God, <I>shall be made fat.</I> He saves the money which others
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spend upon their pride and contentiousness; he enjoys himself, and has
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abundant satisfaction in his God; and thus his soul dwells at ease, and
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he is most likely to have plenty of outward good things. None live so
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easily, so pleasantly, as those who live by faith.</P>
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<A NAME="Pr28_26"> </A>
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<P>
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<FONT SIZE=+1>26 He that trusteth in his own heart is a fool: but whoso
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walketh wisely, he shall be delivered.
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</FONT></P>
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<P>
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Here is,
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1. The character of a fool: <I>He trusts to his own heart,</I> to his
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own wisdom and counsels, his own strength and sufficiency, his own
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merit and righteousness, and the good opinion he has of himself; he
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that does so <I>is a fool,</I> for he trusts to that, not only which
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<I>is deceitful above all things</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+17:9">Jer. xvii. 9</A>),
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but which has often deceived him. This implies that it is the character
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of a wise man (as before,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+28:25"><I>v.</I> 25</A>)
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to <I>put his trust in the Lord,</I> and in his power and promise, and
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to follow his guidance,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+3:5,6">Prov. iii. 5, 6</A>.
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2. The comfort of a wise man: He that <I>walks wisely,</I> that trusts
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not to his own heart, but is humble and self-diffident, and goes on in
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the strength of the Lord God, <I>he shall be delivered;</I> when the
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fool, <I>that trusts in his own heart,</I> shall be destroyed.</P>
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<A NAME="Pr28_27"> </A>
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<P>
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<FONT SIZE=+1>27 He that giveth unto the poor shall not lack: but he that
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hideth his eyes shall have many a curse.
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</FONT></P>
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<P>
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Here is,
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1. A promise to the charitable: <I>He that gives to the poor</I> shall
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himself be never the poorer for so doing; he <I>shall not lack.</I> If
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|
he have but little, and so be in danger of lacking, let him give out of
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|
his little, and that will prevent it from coming to nothing; as the
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|
bounty of the widow of Sarepta to Elijah (for whom she made a little
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cake first) saved what she had, when it was reduced to a handful of
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|
meal. If he have much, let him give much out of it, and that will
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|
prevent its growing less; he and his shall not want what is given in
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pious charity. What we gave we have.
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2. A threatening to the uncharitable: <I>He that hides his eyes,</I>
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|
that he may not see the miseries of the poor nor read their petitions,
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|
lest his eye should affect his heart and extort some relief from him,
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he <I>shall have many a curse,</I> both from God and man, and neither
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causeless, and therefore they shall come. Woeful is the condition of
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that man who has the word of God and the prayers of the poor against
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|
him.</P>
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<A NAME="Pr28_28"> </A>
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<P>
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<FONT SIZE=+1>28 When the wicked rise, men hide themselves: but when they
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|
perish, the righteous increase.
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</FONT></P>
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<P>
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This is to the same purport with what we had,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+28:12"><I>v.</I> 12</A>.
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1. When bad men are preferred, that which is good is clouded and run
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|
down. When power is put into the hands of <I>the wicked, men hide
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|
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.
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|
2. When bad men are disgraced, degraded, and their power taken from
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|
them, then that which is good revives again, then <I>the righteous
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|
increase;</I> for, <I>when they perish,</I> good men will be put in
|
|
their room, who will, by their example and interest, countenance
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|
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>
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