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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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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1710)
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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. XV.</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>The Proper Use of the Tongue.</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="Pr15_1"> </A>
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<P>
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<FONT SIZE=+1>1 A soft answer turneth away wrath: but grievous words stir up
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anger.
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</FONT></P>
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<P>
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Solomon, as conservator of the public peace, here tells us,
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1. How the peace may be kept, that we may know how in our places to
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keep it; it is by soft words. If wrath be risen like a threatening
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cloud, pregnant with storms and thunder, <I>a soft answer</I> will
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disperse it and turn it away. When men are provoked, speak gently to
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them, and give them good words, and they will be pacified, as the
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Ephraimites were by Gideon's mildness
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jdg+8:1-3">Judg. viii. 1-3</A>);
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whereas, upon a like occasion, by Jephthah's roughness, they were
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exasperated, and the consequences were bad,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jdg+12:1-3">Judg. xii. 1-3</A>.
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Reason will be better spoken, and a righteous cause better pleaded,
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with meekness then with passion; hard arguments do best with soft
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words.
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2. How the peace will be broken, that we, for our parts, may do nothing
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towards the breaking of it. Nothing stirs up anger, and sows discord,
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like <I>grievous words,</I> calling foul names, as <I>Raca,</I> and
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<I>Thou fool,</I> upbraiding men with their infirmities and
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infelicities, their extraction or education, or any thing that lessens
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them and makes them mean; scornful spiteful reflections, by which men
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affect to show their wit and malice, stir up the anger of others, which
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does but increase and inflame their own anger. Rather than lose a jest
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some will lose a friend and make an enemy.</P>
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<A NAME="Pr15_2"> </A>
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<P>
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<FONT SIZE=+1>2 The tongue of the wise useth knowledge aright: but the mouth
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of fools poureth out foolishness.
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</FONT></P>
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<P>
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Note,
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1. A good heart by the tongue becomes very useful. He that has
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knowledge is not only to enjoy it, for his own entertainment, but to
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use it, to use it aright, for the edification of others; and it is
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<I>the tongue</I> that must make use of it in pious profitable
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discourse, in giving suitable and seasonable instructions, counsels,
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and comforts, with all possible expressions of humility and love, and
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then <I>knowledge is used aright;</I> and to him that has, and thus
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uses what he has, more shall be given.
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2. A wicked heart by the tongue becomes very hurtful; for <I>the mouth
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of fools belches out foolishness,</I> which is very offensive; and the
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corrupt communication which proceeds from an evil treasure within (the
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filthiness, and foolish talking, and jesting) corrupts the good manners
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of some and debauches them, and grieves the good hearts of others and
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disturbs them.</P>
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<A NAME="Sec2"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Righteous and the Wicked Contrasted.</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="Pr15_3"> </A>
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<P>
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<FONT SIZE=+1>3 The eyes of the L<FONT SIZE=-1><B>ORD</B></FONT> <I>are</I> in every place, beholding the evil
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and the good.
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</FONT></P>
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<P>
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The great truths of divinity are of great use to enforce the precepts
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of morality, and none more than this--That the eye of God is always upon
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the children of men.
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1. An eye to discern all, not only from which nothing can be concealed,
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but by which every thing is actually inspected, and nothing overlooked
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or looked slightly upon: <I>The eyes of the Lord are in every
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place;</I> for he not only sees all from on high
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+33:13">Ps. xxxiii. 13</A>),
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but he is every where present. Angels are <I>full of eyes</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+4:8">Rev. iv. 8</A>),
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but God is all eye. It denotes not only his omniscience, that he sees
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all, but his universal providence, that he upholds and governs all.
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Secret sins, services, and sorrows, are under his eye.
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2. An eye to distinguish both persons and actions. He <I>beholds the
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evil and the good,</I> is displeased with the evil and approves of the
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good, and will judge men according to the sight of his eyes,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+1:6,11:4">Ps. i. 6; xi. 4</A>.
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The wicked shall not go unpunished, nor the righteous unrewarded, for
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God has his eye upon both and knows their true character; this speaks
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as much comfort to saints as terror to sinners.</P>
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<A NAME="Pr15_4"> </A>
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<P>
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<FONT SIZE=+1>4 A wholesome tongue <I>is</I> a tree of life: but perverseness
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therein <I>is</I> a breach in the spirit.
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</FONT></P>
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<P>
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Note,
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1. A good tongue is healing, healing to wounded consciences by
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comforting them, to sin-sick souls by convincing them, to peace and
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love when it is broken by accommodating differences, compromising
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matters in variance, and reconciling parties at variance; this is the
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healing of the tongue, which <I>is a tree of life,</I> the leaves of
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which have a sanative virtue,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+22:2">Rev. xxii. 2</A>.
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He that knows how to discourse will make the place he lives in a
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paradise.
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2. An evil tongue is wounding (<I>perverseness,</I> passion, falsehood,
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and filthiness <I>there, are a breach in the spirit</I>); it wounds the
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conscience of the evil speaker, and occasions either guilt or grief to
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the hearers, and both are to be reckoned <I>breaches in the spirit.</I>
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Hard words indeed break no bones, but many a heart has been broken by
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them.</P>
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<A NAME="Pr15_5"> </A>
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<P>
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<FONT SIZE=+1>5 A fool despiseth his father's instruction: but he that
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regardeth reproof is prudent.
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</FONT></P>
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<P>
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Hence,
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1. Let superiors be admonished to give instruction and reproof to those
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that are under their charge, as they will answer it in the day of
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account. They must not only instruct with the light of knowledge, but
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reprove with the heat of zeal; and both these must be done with the
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authority and affection of a father, and must be continued, though the
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desired effect be not immediately perceived. If the instruction be
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despised, give reproof, and rebuke sharply. It is indeed against the
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grain with good-humoured men to find fault, and make those about them
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uneasy; but better so than to suffer them to go on undisturbed in the
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way to ruin.
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2. Let inferiors be admonished, not only to submit to instruction and
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reproof (even hardships must be submitted to), but to value them as
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favours and not despise them, to make use of them for their direction,
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and always to have a regard to them; this will be an evidence that they
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are wise and a means of making them so; whereas he that slights his
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good education is a fool and is likely to live and die one.</P>
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<A NAME="Pr15_6"> </A>
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<P>
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<FONT SIZE=+1>6 In the house of the righteous <I>is</I> much treasure: but in the
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revenues of the wicked is trouble.
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</FONT></P>
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<P>
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Note,
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1. Where righteousness is riches are, and the comforts of them: <I>In
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the house of the righteous is much treasure.</I> Religion teaches men
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to be diligent, temperate, and just, and by these means, ordinarily,
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the estate is increased. But that is not all: God <I>blesses the
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habitation of the just,</I> and that blessing makes rich without
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trouble. Or, if there be not much of this world's goods, yet where
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there is grace there is true treasure; and those who have but little,
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if they have a heart to be therewith content, and to enjoy the comfort
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of that little, it is enough; it is all riches. The righteous perhaps
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are not themselves enriched, but there is treasure in their house, a
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blessing in store, which their children after them may reap the benefit
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of. A wicked worldly man is only for having his belly filled with those
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treasures, his own sensual appetite gratified
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+17:14">Ps. xvii. 14</A>);
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but a righteous man's first care is for his soul and then for his seed,
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to have treasure in his heart and then in his house, which his
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relations and those about him may have the benefit of.
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2. Where wickedness is, though there may be riches, yet there is
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vexation of spirit with them: <I>In the revenues of the wicked,</I> the
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great incomes they have, <I>there is trouble;</I> for there is guilt
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and a curse; there is pride and passion, and envy and contention; and
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those are troublesome lusts, which rob them of the joy of their
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revenues and make them troublesome to their neighbours.</P>
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<A NAME="Pr15_7"> </A>
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<P>
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<FONT SIZE=+1>7 The lips of the wise disperse knowledge: but the heart of the
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foolish <I>doeth</I> not so.
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</FONT></P>
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<P>
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This is to the same purport with
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+15:2"><I>v.</I> 2</A>,
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and shows what a blessing a wise man is and what a burden a fool is to
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those about him. Only here observe further,
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1. That we then use knowledge aright when we disperse it, not confine
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it to a few of our intimates, and grudge it to others who would make as
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good use of it, but <I>give a portion</I> of this spiritual alms <I>to
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seven and also to eight,</I> not only be communicative, but diffusive,
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of this good, with humility and prudence. We must take pains to spread
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and propagate useful knowledge, must teach some that they may teach
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others, and so it is dispersed.
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2. That it is not only a fault to <I>pour out foolishness,</I> but it
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is a shame not to <I>disperse knowledge,</I> at least not to drop some
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wise word or other: <I>The heart of the foolish does not so;</I> it has
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nothing to disperse that is good, or, if it had, has neither skill nor
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will to do good with it and therefore is little worth.</P>
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<A NAME="Pr15_8"> </A>
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<P>
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<FONT SIZE=+1>8 The sacrifice of the wicked <I>is</I> an abomination to the L<FONT SIZE=-1><B>ORD</B></FONT>:
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but the prayer of the upright <I>is</I> his delight.
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</FONT></P>
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<P>
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Note,
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1. God so hates wicked people, whose hearts are malicious and their
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lives mischievous, that even their <I>sacrifices are an abomination
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to</I> him. God has sacrifices brought him even by wicked men, to stop
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the mouth of conscience and to keep up their reputation in the world,
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as malefactors come to a sanctuary, not because it is a holy place, but
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because it shelters them from justice; but their sacrifices, though
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ever so costly, are not accepted of God, because not offered in
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sincerity nor from a good principle; they dissemble with God, and in
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their conversations give the lie to their devotions, and for that
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reason they are <I>an abomination</I> to him, because they are made a
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cloak for sin,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+7:14"><I>ch.</I> vii. 14</A>.
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See
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+1:11">Isa. i. 11</A>.
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2. God has such a love for upright good people that, though they are
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not at the expense of a sacrifice (he himself has provided that), their
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<I>prayer is a delight</I> to him. Praying graces are his own gift, and
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the work of his own Spirit in them, with which he is well pleased. He
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not only answers their prayers, but delights in their addresses to him,
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and in doing them good.</P>
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<A NAME="Pr15_9"> </A>
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<P>
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<FONT SIZE=+1>9 The way of the wicked <I>is</I> an abomination unto the L<FONT SIZE=-1><B>ORD</B></FONT>: but
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he loveth him that followeth after righteousness.
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</FONT></P>
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<P>
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This is a reason of what was said in the foregoing verse.
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1. <I>The sacrifices of the wicked are an abomination to God,</I> not
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for want of some nice points of ceremony, but because <I>their way,</I>
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the whole course and tenour of their conversation, is wicked, and
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consequently an abomination to him. Sacrifices for sin were not
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accepted of those that resolved to go on in sin, and were to the
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highest degree abominable if intended to obtain a connivance at sin and
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a permission to go on in it.
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2. Therefore <I>the prayer of the upright is his delight,</I> because
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he is a friend of God, and <I>he loves him who,</I> though he have not
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yet attained, is <I>following after righteousness,</I> aiming at it and
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pressing towards it, as St. Paul,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+3:13">Phil. iii. 13</A>.</P>
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<A NAME="Pr15_10"> </A>
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<P>
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<FONT SIZE=+1>10 Correction <I>is</I> grievous unto him that forsaketh the way:
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<I>and</I> he that hateth reproof shall die.
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</FONT></P>
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<P>
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This shows that those who cannot bear to be corrected must expect to be
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destroyed.
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1. It is common for those who have known the way of righteousness, but
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have forsaken it, to reckon it a great affront to be reproved and
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admonished. They are very uneasy at reproof; they cannot, they will
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not, bear it; nay, because they hate to be reformed, they hate to be
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reproved, and hate those who deal faithfully and kindly with them. Of
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all sinners, reproofs are worst resented by apostates.
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2. It is certain that those who will not be reproved will be ruined:
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<I>He that hates reproof,</I> and hardens his heart against it, is
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joined to his idols; let him alone. He <I>shall die,</I> and perish for
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ever, in his sins, since he would not be parted from his sins.
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ch+25:15">2 Chron. xxv. 15</A>,
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<I>I know that God has determined to destroy thee,</I> because thou
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couldst not bear to be reproved; see also
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+29:1"><I>ch.</I> xxix. 1</A>.</P>
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<A NAME="Pr15_11"> </A>
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<P>
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<FONT SIZE=+1>11 Hell and destruction <I>are</I> before the L<FONT SIZE=-1><B>ORD</B></FONT>: how much more
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then the hearts of the children of men?
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</FONT></P>
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<P>
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This confirms what was said
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+15:3"><I>v.</I> 3</A>)
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concerning God's omnipresence, in order to his judging of evil and
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good.
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1. God knows all things, even those things that are hidden from the
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eyes of all living: <I>Hell and destruction are before the Lord,</I>
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not only the centre of the earth, and its subterraneous caverns, but
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the grave, and all the dead bodies which are there buried out of our
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sight; they are all <I>before the Lord,</I> all under his eye, so that
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none of them can be lost or be to seek when they are to be raised
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again. He knows where every man lies buried, even Moses, even those
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that are buried in the greatest obscurity; nor needs he any monument
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with a <I>Hic jacet--Here he lies,</I> to direct him. The place of the
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damned in particular, and all their torments, which are inexpressible,
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the state of separate souls in general, and all their circumstances,
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are under God's eye. The word here used for <I>destruction</I> is
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<I>Abaddon,</I> which is one of the devil's names,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+9:11">Rev. ix. 11</A>.
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That destroyer, though he deceives us, cannot evade or elude the divine
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cognizance. God examines him whence he comes
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+1:7">Job i. 7</A>),
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and sees through all his disguises though he is sly, and subtle, and
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swift,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+26:6">Job xxvi. 6</A>.
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2. He knows particularly <I>the hearts of the children of men.</I> If
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he sees through the depths and wiles of Satan himself, <I>much more</I>
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can he search men's hearts, though they be deceitful, since they
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learned all their fraudulent arts of Satan. <I>God is greater than our
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hearts,</I> and knows them better than we know them ourselves, and
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therefore is an infallible Judge of every man's character,
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|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+4:13">Heb. iv. 13</A>.</P>
|
|
|
|
<A NAME="Pr15_12"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>12 A scorner loveth not one that reproveth him: neither will he
|
|
go unto the wise.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
A scorner is one that not only makes a jest of God and religion, but
|
|
bids defiance to the methods employed for his conviction and
|
|
reformation, and, as an evidence of that,
|
|
|
|
1. He cannot endure the checks of his own conscience, nor will he
|
|
suffer it to deal plainly with him: <I>He loves not to reprove him</I>
|
|
(so some read it); he cannot endure to retire into his own heart and
|
|
commune seriously with that, will not admit of any free thought or fair
|
|
reasoning with himself, nor let his own heart smite him, if he can help
|
|
it. That man's case is sad who is afraid of being acquainted and of
|
|
arguing with himself.
|
|
|
|
2. He cannot endure the advice and admonitions of his friends: <I>He
|
|
will not go unto the wise,</I> lest they should give him wise counsel.
|
|
We ought not only to bid the wise welcome when they come to us, but to
|
|
go to them, as beggars to the rich man's door for an alms; but this the
|
|
scorner will not do, for fear of being told of his faults and prevailed
|
|
upon to reform.</P>
|
|
|
|
<A NAME="Pr15_13"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>13 A merry heart maketh a cheerful countenance: but by sorrow
|
|
of the heart the spirit is broken.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Here,
|
|
|
|
1. Harmless mirth is recommended to us, as that which contributes to
|
|
the health of the body, making men lively and fit for business, and to
|
|
the acceptableness of the conversation, making the face to shine and
|
|
rendering us pleasant one to another. A cheerful spirit, under the
|
|
government of wisdom and grace, is a great ornament to religion, puts a
|
|
further lustre upon the beauty of holiness, and makes men the more
|
|
capable of doing good.
|
|
|
|
2. Hurtful melancholy is what we are cautioned against, as a great
|
|
enemy to us, both in our devotion and in our conversation: <I>By sorrow
|
|
of the heart,</I> when it has got dominion and plays the tyrant, as it
|
|
will be apt to do it if be indulged awhile, <I>the spirit is broken</I>
|
|
and sunk, and becomes unfit for the service of God. <I>The sorrow of
|
|
the world works death.</I> Let us therefore <I>weep as though we wept
|
|
not,</I> in justice to ourselves, as well as in conformity to God and
|
|
his providence.</P>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Wisdom and Folly.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT><FONT SIZE=-1> <! -- Date --> </FONT></TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<A NAME="Pr15_14"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>14 The heart of him that hath understanding seeketh knowledge:
|
|
but the mouth of fools feedeth on foolishness.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Here are two things to be wondered at:--
|
|
|
|
1. A wise man not satisfied with his wisdom, but still seeking the
|
|
increase of it; the more he has the more he would have: <I>The heart of
|
|
him that has understanding,</I> rejoices so in the knowledge it has
|
|
attained to that it is still coveting more, and in the use of the means
|
|
of knowledge is still labouring for more, <I>growing in grace, and in
|
|
the knowledge of Christ. Si dixisti, Sufficit, periisti--If you say, I
|
|
have enough, you are undone.</I>
|
|
|
|
2. A fool well satisfied with his folly and not seeking the cure of it.
|
|
While a good man hungers after the solid satisfactions of grace, a
|
|
carnal mind feasts on the gratifications of appetite and fancy. Vain
|
|
mirth and sensual pleasures are its delight, and with these it can rest
|
|
contented, flattering itself in these foolish ways.</P>
|
|
|
|
<A NAME="Pr15_15"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>15 All the days of the afflicted <I>are</I> evil: but he that is of
|
|
a merry heart <I>hath</I> a continual feast.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
See here what a great difference there is between the condition and
|
|
temper of some and others of the children of men.
|
|
|
|
1. Some are much in affliction, and of a sorrowful spirit, and all
|
|
their days are evil days, like those of old age, and days of which they
|
|
say they <I>have no pleasure in them.</I> They <I>eat in darkness</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+5:17">Eccl. v. 17</A>)
|
|
|
|
and never <I>eat with pleasure,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+21:25">Job xxi. 25</A>.
|
|
|
|
How many are the afflictions of the afflicted in this world! Such are
|
|
not to be censured or despised, but pitied and prayed for, succoured
|
|
and comforted. It might have been our own lot, or may be yet, merry as
|
|
we are at present.
|
|
|
|
2. Others enjoy great prosperity and are of a cheerful spirit; and
|
|
they have not only good days, but have <I>a continual feast;</I> and if
|
|
in the abundance of all things they serve God with gladness of heart,
|
|
and it is oil to the wheels of their obedience (all this, and heaven
|
|
too), then they serve a good Master. But let not such feast without
|
|
fear; a sudden change may come; therefore <I>rejoice with
|
|
trembling.</I></P>
|
|
|
|
<A NAME="Pr15_16"> </A>
|
|
<A NAME="Pr15_17"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>16 Better <I>is</I> little with the fear of the L<FONT SIZE=-1><B>ORD</B></FONT> than great
|
|
treasure and trouble therewith.
|
|
17 Better <I>is</I> a dinner of herbs where love is, than a stalled
|
|
ox and hatred therewith.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Solomon had said in the foregoing verse that he who has not a large
|
|
estate, or a great income, but a cheerful spirit, has <I>a continual
|
|
feast;</I> Christian contentment, and joy in God, make the life easy
|
|
and pleasant; now here he tells us what is necessary to that
|
|
cheerfulness of spirit which will furnish a man with <I>a continual
|
|
feast,</I> though he has but little in the world--holiness and love.</P>
|
|
|
|
<P>
|
|
|
|
I. Holiness. <I>A little,</I> if we manage it and enjoy it in <I>the
|
|
fear of the Lord,</I> if we keep a good conscience and go on in the way
|
|
of duty, and serve God faithfully with the little we have, will be more
|
|
comfortable, and turn to a better account, <I>than great treasure and
|
|
trouble therewith.</I> Observe here,
|
|
|
|
1. It is often the lot of those that fear God to have but a little of
|
|
this world. <I>The poor receive the gospel,</I> and poor they still
|
|
are,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+2:5">Jam. ii. 5</A>.
|
|
|
|
2. Those that have <I>great treasure</I> have often great <I>trouble
|
|
therewith;</I> it is so far from making them easy that it increases
|
|
their care and hurry. <I>The abundance of the rich will not suffer
|
|
them to sleep.</I>
|
|
|
|
3. If great treasure bring trouble with it, it is for want of the fear
|
|
of God. If those that have great estates would do their duty with them,
|
|
and then trust God with them, their treasure would not have so much
|
|
trouble attending it.
|
|
|
|
4. It is therefore far better, and more desirable, to have but a little
|
|
of the world and to have it with a good conscience, to keep up
|
|
communion with God, and enjoy him in it, and live by faith, than to
|
|
have the greatest plenty and live without God in the world.</P>
|
|
|
|
<P>
|
|
|
|
II. Love. Next to the fear of God, peace with all men is necessary to
|
|
the comfort of this life.
|
|
|
|
1. If <I>brethren dwell together in unity,</I> if they are friendly,
|
|
and hearty, and pleasant, both in their daily meals and in more solemn
|
|
entertainments, that will make <I>a dinner of herbs</I> a feast
|
|
sufficient; though the fare be coarse, and the estate so small that
|
|
they can afford no better, yet love will sweeten it and they may be as
|
|
merry over it as if they had all dainties.
|
|
|
|
2. If there be mutual enmity and strife, though there be a whole ox for
|
|
dinner, a fat ox, there can be no comfort in it; the leaven of malice,
|
|
of hating and being hated, is enough to sour it all. Some refer it to
|
|
him that makes the entertainment; better have a slender dinner and be
|
|
heartily welcome than a table richly spread with a grudging evil
|
|
eye.</P>
|
|
|
|
<CENTER>
|
|
<TABLE BORDER=0>
|
|
<TR><TD>Cum torvo vultu mihi conula nulla placebit,
|
|
<BR> Cum placido vultu conula ulla placet.
|
|
<BR>
|
|
<BR>The most sumptuous entertainment, presented with a sullen brow,
|
|
<BR>
|
|
would offend me; while the plainest repast, presented kindly,
|
|
<BR>
|
|
would delight me.
|
|
<BR>
|
|
</TD></TR>
|
|
</TABLE>
|
|
</CENTER>
|
|
|
|
<A NAME="Pr15_18"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>18 A wrathful man stirreth up strife: but <I>he that is</I> slow to
|
|
anger appeaseth strife.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Here is,
|
|
|
|
1. Passion the great make-bate. Thence <I>come wars and fightings.</I>
|
|
Anger strikes the fire which sets cities and churches into a flame:
|
|
<I>A wrathful man,</I> with his peevish passionate reflections,
|
|
<I>stirs up strife,</I> and sets people together by the ears; he gives
|
|
occasion to others to quarrel, and takes the occasion that others give,
|
|
though ever so trifling. When men carry their resentments too far, one
|
|
quarrel still produces another.
|
|
|
|
2. Meekness the great peace-maker: <I>He that is slow to anger</I> not
|
|
only <I>prevents</I> strife, that it be not kindled, but
|
|
<I>appeases</I> it if it be already kindled, brings water to the flame,
|
|
unites those again that have fallen out, and by gentle methods brings
|
|
them to mutual concessions for peace-sake.</P>
|
|
|
|
<A NAME="Pr15_19"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>19 The way of the slothful <I>man is</I> as an hedge of thorns: but
|
|
the way of the righteous <I>is</I> made plain.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
See here,
|
|
|
|
1. Whence those difficulties arise which men pretend to meet with in
|
|
the way of their duty, and to be insuperable; they arise not from any
|
|
thing in the nature of the duty, but from the slothfulness of those
|
|
that have really no mind to it. Those that have no heart to their work
|
|
pretend that their way is hedged up with thorns, and they cannot do
|
|
their work at all (as if God were a hard Master, reaping where he had
|
|
not sown), at least that their way is strewed with thorns, that they
|
|
cannot do their work without a great deal of hardship and danger; and
|
|
therefore they go about it with as much reluctance as if they were to
|
|
go barefoot through a thorny hedge.
|
|
|
|
2. How these imaginary difficulties may be conquered. An honest desire
|
|
and endeavour to do our duty will, by the grace of God, make it easy,
|
|
and we shall find it strewed with roses: <I>The way of the righteous is
|
|
made plain;</I> it is easy to be trodden and not rough, easy to be
|
|
found, and not intricate.</P>
|
|
|
|
<A NAME="Pr15_20"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>20 A wise son maketh a glad father: but a foolish man despiseth
|
|
his mother.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Observe here,
|
|
|
|
1. To the praise of good children, that they are the joy of their
|
|
parents, who ought to have joy of them, having taken so much care and
|
|
pains about them. And it adds much to the satisfaction of those that
|
|
are good if they have reason to think that they have been a comfort to
|
|
their parents in their declining years, when evil days come.
|
|
|
|
2. To the shame of wicked children, that by their wickedness they put
|
|
contempt upon their parents, slight their authority, and make an ill
|
|
requital for their kindness: <I>A foolish son despises his mother,</I>
|
|
that had most sorrow with him and perhaps had too much indulged him,
|
|
which makes his sin in despising her the more sinful and her sorrow the
|
|
more sorrowful.</P>
|
|
|
|
<A NAME="Pr15_21"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>21 Folly <I>is</I> joy to <I>him that is</I> destitute of wisdom: but a
|
|
man of understanding walketh uprightly.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Note,
|
|
|
|
1. It is the character of a wicked man that he takes pleasure in sin;
|
|
he has an appetite to the bait, and swallows it greedily, and has no
|
|
dread of the hook, nor feels from it when he has swallowed it: <I>Folly
|
|
is joy to him;</I> the folly of others is so, and his own much more. He
|
|
sins, not only without regret, but with delight, not only repents not
|
|
of it, but makes his boast of it. This is a certain sign of one that is
|
|
graceless.
|
|
|
|
2. It is the character of a wise and good man that he makes conscience
|
|
of his duty. A fool lives at large, walks at all adventures, by no
|
|
rule, acts with no sincerity or steadiness; <I>but a man of
|
|
understanding,</I> the eyes of whose understanding are enlightened by
|
|
the Spirit (and those that have not a good understanding have no
|
|
understanding), <I>walks uprightly,</I> lives a sober, orderly, regular
|
|
life, and studies in every thing to conform himself to the will of God;
|
|
and this is a constant pleasure and <I>joy to him.</I> But what
|
|
foolishness remains in him, or proceeds from him at any time, is a
|
|
grief to him, and he is ashamed of it. By these characters we may try
|
|
ourselves.</P>
|
|
|
|
<A NAME="Pr15_22"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>22 Without counsel purposes are disappointed: but in the
|
|
multitude of counsellors they are established.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
See here,
|
|
|
|
1. Of what ill consequence it is to be precipitate and rash, and to act
|
|
without advice: Men's <I>purposes are disappointed,</I> their measures
|
|
broken, and they come short of their point, gain not their end, because
|
|
they would not ask counsel about the way. If men will not take time and
|
|
pains to deliberate with themselves, or are so confident of their own
|
|
judgment that they scorn to consult with others, they are not likely to
|
|
bring any thing considerable to pass; circumstances defeat them which,
|
|
with a little consultation, might have been foreseen and obviated. It
|
|
is a good rule, both in public and domestic affairs, to do nothing
|
|
rashly and of one's own head. <I>Plus vident oculi quam oculus--Many
|
|
eyes see more than one.</I> That often proves best which was least our
|
|
own doing.
|
|
|
|
2. How much it will be for our advantage to ask the advice of our
|
|
friends: <I>In the multitude of counsellors</I> (provided they be
|
|
discreet and honest, and will not give counsel with a spirit of
|
|
contradiction) <I>purposes are established.</I> Solomon's son made no
|
|
good use of this proverb when he acquiesced not in the counsel of the
|
|
old men, but because he would have a <I>multitude of counsellors,</I>
|
|
regarding number more than weight, advised with the young men.</P>
|
|
|
|
<A NAME="Pr15_23"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>23 A man hath joy by the answer of his mouth: and a word
|
|
<I>spoken</I> in due season, how good <I>is it!</I>
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Note,
|
|
|
|
1. We speak wisely when we speak seasonably: <I>The answer of the
|
|
mouth</I> will be our credit and joy when it is pertinent and to the
|
|
purpose, and is <I>spoken in due season,</I> when it is needed and will
|
|
be regarded, and, as we say, hits the joint. Many a good word comes
|
|
short of doing the good it might have done, for want of being
|
|
well-timed. Nor is any thing more the beauty of discourse than to have
|
|
a proper answer ready off-hand, just when there is occasion for it, and
|
|
it comes in well.
|
|
|
|
2. If we speak wisely and well, it will redound to our own comfort and
|
|
to the advantage of others: <I>A man has joy by the answer of his
|
|
mouth;</I> he may take a pleasure, but may by no means take a pride, in
|
|
having spoken so acceptably and well that the hearers admire him and
|
|
say, "<I>How good is it,</I> and how much good does it do!"</P>
|
|
|
|
<A NAME="Pr15_24"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>24 The way of life <I>is</I> above to the wise, that he may depart
|
|
from hell beneath.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
The way of wisdom and holiness is here recommended to us,
|
|
|
|
1. As very safe and comfortable: It is <I>the way of life,</I> the way
|
|
that leads to eternal life, in which we shall find the joy and
|
|
satisfaction which will be the life of the soul, and at the end of
|
|
which we shall find the perfection of blessedness. Be wise and live. It
|
|
is the way to escape that misery which we cannot but see ourselves
|
|
exposed to, and in danger of. It is to <I>depart from hell beneath,</I>
|
|
from the snares of hell, the temptations of Satan, and all his wiles,
|
|
from the pains of hell, that everlasting destruction which our sins
|
|
have deserved.
|
|
|
|
2. As very sublime and honourable: It <I>is above.</I> A good man sets
|
|
his <I>affections on things above,</I> and deals in those things. His
|
|
<I>conversation is in heaven;</I> his way leads directly thither; there
|
|
his treasure is, <I>above,</I> out of the reach of enemies, above the
|
|
changes of this lower world. A good man is truly noble and great; his
|
|
desires and designs are high, and he lives above the common rate of
|
|
other men. It is above the capacity and out of the sight of foolish
|
|
men.</P>
|
|
|
|
<A NAME="Sec4"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Righteous and the Wicked Contrasted.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT><FONT SIZE=-1> <! -- Date --> </FONT></TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<A NAME="Pr15_25"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>25 The L<FONT SIZE=-1><B>ORD</B></FONT> will destroy the house of the proud: but he will
|
|
establish the border of the widow.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Note,
|
|
|
|
1. Those that are elevated God delights to abase, and commonly does it
|
|
in the course of his providence: <I>The proud,</I> that magnify
|
|
themselves, bid defiance to the God above them and trample on all about
|
|
them, are such as God resists and <I>will destroy,</I> not them only,
|
|
but <I>their houses,</I> which they are proud of and are confident of
|
|
the continuance and perpetuity of. Pride is the ruin of multitudes.
|
|
|
|
2. Those that are dejected God delights to support, and often does it
|
|
remarkably: <I>He will establish the border of the poor widow,</I>
|
|
which proud injurious men break in upon, and which the poor widow is
|
|
not herself able to defend and make good. It is the honour of God to
|
|
protect the weak and appear for those that are oppressed.</P>
|
|
|
|
<A NAME="Pr15_26"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>26 The thoughts of the wicked <I>are</I> an abomination to the L<FONT SIZE=-1><B>ORD</B></FONT>:
|
|
but <I>the words</I> of the pure <I>are</I> pleasant words.
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</FONT></P>
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<P>
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The former part of this verse speaks of thoughts, the latter of words,
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but they come all to one; for thoughts are words to God, and words are
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judged of by the thoughts from which they proceed, so that,
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1. <I>The thoughts</I> and words <I>of the wicked,</I> which are, like
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|
themselves, wicked, which aim at mischief, and have some ill tendency
|
|
or other, <I>are an abomination to the Lord;</I> he is displeased at
|
|
them and will reckon for them. The thoughts of wicked men, for the most
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|
part, are such as God hates, and are an offence to him, who not only
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|
knows the heart and all that passes and repasses there, but requires
|
|
the innermost and uppermost place in it.
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|
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|
2. The thoughts and <I>words of the pure,</I> being pure like
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|
themselves, clean, honest, and sincere, <I>are pleasant words</I> and
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|
pleasant thoughts, well-pleasing to the holy God, who delights in
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|
purity. It may be understood both of their devotions to God (<I>the
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|
words of their mouth and the meditations of their heart,</I> in prayer
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|
and praise, are <I>acceptable to God,</I>
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+19:14,69:13">Ps. xix. 14; lxix. 13</A>)
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and of their discourses with men, tending to edification. Both are
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pleasant when they come from a pure, a purified, heart.</P>
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|
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<A NAME="Pr15_27"> </A>
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<P>
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<FONT SIZE=+1>27 He that is greedy of gain troubleth his own house; but he
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that hateth gifts shall live.
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|
</FONT></P>
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|
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<P>
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|
|
|
Note,
|
|
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|
1. Those that are covetous entail trouble upon their families: <I>He
|
|
that is greedy of gain,</I> and therefore makes himself a slave to the
|
|
world, rises up early, sits up late, and eats the bread of carefulness,
|
|
in pursuit of it--he that hurries, and puts himself and all about him
|
|
upon the stretch, in business, frets and vexes at every loss and
|
|
disappointment, and quarrels with every body that stands in the way of
|
|
his profit--he <I>troubles his own house,</I> is a burden and vexation
|
|
to his children and servants. He that, in his greediness of gain, takes
|
|
bribes, and uses unlawful ways of getting money, leaves a curse with
|
|
what he gets to those that come after him, which sooner or later will
|
|
bring trouble into the house,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Hab+2:9,10">Hab. ii. 9, 10</A>.
|
|
|
|
2. Those that are generous as well as righteous entail a blessing upon
|
|
their families: <I>He that hates gifts,</I> that shakes his hands from
|
|
holding the bribes that are thrust into his hand to pervert justice and
|
|
abhors all sinful indirect ways of getting money--that hates to be
|
|
paltry and mercenary, and is willing, if there be occasion, to do good
|
|
gratis--he shall live; he shall have the comfort of life, shall live in
|
|
prosperity and reputation; his name and family shall live and
|
|
continue.</P>
|
|
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|
<A NAME="Pr15_28"> </A>
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|
|
|
<P>
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|
<FONT SIZE=+1>28 The heart of the righteous studieth to answer: but the mouth
|
|
of the wicked poureth out evil things.
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|
</FONT></P>
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|
|
|
<P>
|
|
|
|
Here is,
|
|
|
|
1. A good man proved to be a wise man by this, that he governs his
|
|
tongue well; he that does so <I>the same is a perfect man,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+3:2">Jam. iii. 2</A>.
|
|
|
|
It is part of the character of a righteous man that being convinced of
|
|
the account he must give of his words, and of the good and bad
|
|
influence of them upon others, he makes conscience of speaking truly
|
|
(it is his <I>heart</I> that <I>answers,</I> that is, he speaks as he
|
|
thinks, and dares not do otherwise, he <I>speaks the truth in his
|
|
heart,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+15:2">Ps. xv. 2</A>),
|
|
|
|
and of speaking pertinently and profitably, and therefore he <I>studies
|
|
to answer,</I> that his speech may be with grace,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ne+2:4,5:7">Neh. ii. 4; v. 7</A>.
|
|
|
|
2. A wicked man is proved to be a fool by this, that he never heeds
|
|
what he says, but his <I>mouth pours out evil things,</I> to the
|
|
dishonour of God and religion, his own reproach, and the hurt of
|
|
others. Doubtless that is an evil heart which thus overflows with
|
|
evil.</P>
|
|
|
|
<A NAME="Pr15_29"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>29 The L<FONT SIZE=-1><B>ORD</B></FONT> <I>is</I> far from the wicked: but he heareth the prayer
|
|
of the righteous.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Note,
|
|
|
|
1. God sets himself at a distance from those that set him at defiance:
|
|
<I>The wicked say to the Almighty, Depart from us,</I> and he is,
|
|
accordingly, <I>far from</I> them; he does not manifest himself to
|
|
them, has no communion with them, will not hear them, will not help
|
|
them, no, not in the time of their need. They shall be for ever
|
|
banished from his presence and he will behold them afar off. <I>Depart
|
|
from me, you cursed.</I>
|
|
|
|
2. He will draw nigh to those in a way of mercy who draw nigh to him in
|
|
a way of duty: <I>He hears the prayer of the righteous,</I> accepts it,
|
|
is well pleased with it, and will grant an answer of peace to it. It is
|
|
<I>the prayer of a righteous man</I> that <I>avails much,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+5:16">Jam. v. 16</A>.
|
|
|
|
<I>He is nigh to them,</I> a present help, <I>in all that they call
|
|
upon him for.</I></P>
|
|
|
|
<A NAME="Pr15_30"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>30 The light of the eyes rejoiceth the heart: <I>and</I> a good
|
|
report maketh the bones fat.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Two things are here pronounced pleasant:--
|
|
|
|
1. It is pleasant to have a good prospect to see the light of the sun
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+11:7">Eccl. xi. 7</A>)
|
|
|
|
and by it to see the wonderful works of God, with which this lower
|
|
world is beautified and enriched. Those that want the mercy know how to
|
|
value it; how would <I>the light of the eyes rejoice their hearts!</I>
|
|
The consideration of this should make us thankful for our eyesight.
|
|
|
|
2. It is more pleasant to have <I>a good name,</I> a name for good
|
|
things with God and good people; this <I>is as precious ointment,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+7:1">Eccl. vii. 1</A>.
|
|
|
|
<I>It makes the bones fat;</I> it gives a secret pleasure, and that
|
|
which is strengthening. It is also very comfortable to hear (as some
|
|
understand it) <I>a good report</I> concerning others; a good man has
|
|
no greater joy than to hear that his friends walk in the truth.</P>
|
|
|
|
<A NAME="Pr15_31"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>31 The ear that heareth the reproof of life abideth among the
|
|
wise.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Note,
|
|
|
|
1. It is the character of a wise man that he is very willing to be
|
|
reproved, and therefore chooses to converse with those that, both by
|
|
their words and example, will show him what is amiss in him: <I>The ear
|
|
that</I> can take <I>the reproof</I> will love the reprover. Faithful
|
|
friendly reproofs are here called <I>the reproofs of life,</I> not only
|
|
because they are to be given in a lively manner, and with a prudent
|
|
zeal (and we must reprove by our lives as well as by our doctrine), but
|
|
because, where they are well-taken, they are means of spiritual life,
|
|
and lead to eternal life, and (as some think) to distinguish them from
|
|
rebukes and reproaches for well-doing, which are rather reproofs of
|
|
death, which we must not regard nor be influenced by.
|
|
|
|
2. Those that are so wise as to bear reproof well will hereby be
|
|
<I>made wiser</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+9:9"><I>ch.</I> ix. 9</A>),
|
|
|
|
and come at length to be numbered among the wise men of the age, and
|
|
will have both ability and authority to reprove and instruct others.
|
|
Those that learn well, and obey well, are likely in time to teach well
|
|
and rule well.</P>
|
|
|
|
<A NAME="Pr15_32"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>32 He that refuseth instruction despiseth his own soul: but he
|
|
that heareth reproof getteth understanding.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
See here,
|
|
|
|
1. The folly of those that will not be taught, that <I>refuse
|
|
instruction,</I> that will not heed it, but turn their backs upon it,
|
|
or will not hear it, but turn their hearts against it. They <I>refuse
|
|
correction</I> (margin); they will not <I>take it,</I> no, not from God
|
|
himself, but kick against the pricks. Those that do so <I>despise their
|
|
own souls;</I> they show that they have a low and mean opinion of them,
|
|
and are in little care and concern about them, considered as rational
|
|
and immortal, instruction being designed to cultivate reason and
|
|
prepare for the immortal state. The fundamental error of sinners is
|
|
undervaluing their own souls; therefore they neglect to provide for
|
|
them, abuse them, expose them, prefer the body before the soul, and
|
|
wrong the soul to please the body.
|
|
|
|
2. The wisdom of those that are willing, not only to be taught, but to
|
|
be reproved: <I>He that hears reproof,</I> and amends the faults he is
|
|
reproved for, <I>gets understanding,</I> by which his soul is secured
|
|
from bad ways and directed in good ways, and thereby he both evidences
|
|
the value he has for his own soul and puts true honour upon it.</P>
|
|
|
|
<A NAME="Pr15_33"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>33 The fear of the L<FONT SIZE=-1><B>ORD</B></FONT> <I>is</I> the instruction of wisdom; and
|
|
before honour <I>is</I> humility.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
See here how much it is our interest, as well as duty,
|
|
|
|
1. To submit to our God, and keep up a reverence for him: <I>The fear
|
|
of the Lord,</I> as it is <I>the beginning of wisdom,</I> so it is
|
|
<I>the instruction</I> and correction <I>of wisdom;</I> the principles
|
|
of religion, closely adhered to, will improve our knowledge, rectify
|
|
our mistakes, and be the best and surest guide of our way. An awe of
|
|
God upon our spirits will put us upon the wisest counsels and chastise
|
|
us when we say or do unwisely.
|
|
|
|
2. To stoop to our brethren, and keep up a respect for them. Where
|
|
there is humility there is a happy presage of honour and preparative
|
|
for it. Those that humble themselves shall be exalted here and
|
|
hereafter.</P>
|
|
|
|
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