810 lines
34 KiB
HTML
810 lines
34 KiB
HTML
<HTML>
|
|
<HEAD>
|
|
<TITLE>Matthew Henry's Complete Commentary on the Whole Bible [Proverbs XVIII].</TITLE>
|
|
<meta name="aesop" content="information">
|
|
<meta name="description" content=
|
|
"This site is for those friends and family members who may or may not know Our Lord Jesus Christ, and if not, they may come to know Our Lord through His Prophets."> <meta name="author" content="Brian Duncalfe">
|
|
<meta name="keywords" content=
|
|
"Prophecy, Rapture,hope,bible map,bible maps, God, tribulation,Second Coming,Christ,large print bible,commentary,complete">
|
|
</HEAD>
|
|
<body background="../sueback.jpg" bgproperties="fixed" >
|
|
<center><h1>Matthew Henry's Complete Commentary
|
|
on the Whole Bible</h1>
|
|
<h3><a href="http://www.biblesnet.com" target="_blank">Back to Biblesnet.com Home Page</a>
|
|
</h3>
|
|
</center>
|
|
|
|
<HR>
|
|
<TABLE WIDTH="100%">
|
|
<TR>
|
|
<TD ALIGN="LEFT" VALIGN="TOP">
|
|
[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
|
|
[<A HREF="MHC20017.HTM">Previous</A>]
|
|
[<A HREF="MHC20019.HTM">Next</A>]<BR>
|
|
<TD ALIGN="RIGHT" VALIGN="TOP">
|
|
Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1710)
|
|
</TD></TR></TABLE>
|
|
<HR>
|
|
|
|
<!-- (Begin Body) -->
|
|
|
|
<CENTER>
|
|
<BR><FONT SIZE=+3><B>P R O V E R B S</B></FONT>
|
|
<BR>
|
|
<BR><FONT SIZE=+2>CHAP. XVIII.</FONT>
|
|
<HR SIZE=1 WIDTH=50>
|
|
</CENTER>
|
|
|
|
<A NAME="Sec1"> </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="Pr18_1"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>1 Through desire a man, having separated himself, seeketh <I>and</I>
|
|
intermeddleth with all wisdom.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
The original here is difficult, and differently understood.
|
|
|
|
1. Some take it as a rebuke to an affected singularity. When men take a
|
|
pride in <I>separating themselves</I> from the sentiments and society
|
|
of others, in contradicting all that has been said before them and
|
|
advancing new notions of their own, which, though ever so absurd, they
|
|
are wedded to, it is to gratify a desire or lust of vain-glory, and
|
|
they are seekers and meddlers with that which does not belong to them.
|
|
He <I>seeks according to his desire, and intermeddles with every
|
|
business,</I> pretends to pass a judgment upon every man's matter. He
|
|
is morose and supercilious. Those generally are so that are
|
|
opinionative and conceited, and they thus make themselves ridiculous,
|
|
and are vexatious to others.
|
|
|
|
2. Our translation seems to take it as an excitement to diligence in
|
|
the pursuit of wisdom. If we would get knowledge or grace, we must
|
|
desire it, as that which we need and which will be of great advantage
|
|
to us,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+12:31">1 Cor. xii. 31</A>.
|
|
|
|
We must <I>separate ourselves</I> from all those things which would
|
|
divert us from or retard us in the pursuit, retire out of the noise of
|
|
this world's vanities, and then <I>seek and intermeddle with all</I>
|
|
the means and instructions of <I>wisdom,</I> be willing to take pains
|
|
and try all the methods of improving ourselves, be acquainted with a
|
|
variety of opinions, that we may prove all things and hold fast that
|
|
which is good.</P>
|
|
|
|
<A NAME="Pr18_2"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>2 A fool hath no delight in understanding, but that his heart
|
|
may discover itself.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
A fool may pretend to understanding, and to seek and intermeddle with
|
|
the means of it, but,
|
|
|
|
1. He has no true delight in it; it is only to please his friends or
|
|
save his credit; he does not love his book, nor his business, nor his
|
|
Bible, nor his prayers; he would rather be playing the fool with his
|
|
sports. Those who take no pleasure in learning or religion will make
|
|
nothing to purpose of either. No progress is made in them if they are a
|
|
task and a drudgery.
|
|
|
|
2. He has no good design in it, only <I>that his heart may discover
|
|
itself,</I> that he may have something to make a show with, something
|
|
wherewith to varnish his folly, that that may pass off the better,
|
|
because he loves to hear himself talk.</P>
|
|
|
|
<A NAME="Pr18_3"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>3 When the wicked cometh, <I>then</I> cometh also contempt, and with
|
|
ignominy reproach.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
This may include a double sense:--
|
|
|
|
1. That wicked people are scornful people, and put <I>contempt</I> upon
|
|
others. <I>When the wicked comes</I> into any company, comes into the
|
|
schools of wisdom or into the assemblies for religious worship, <I>then
|
|
comes contempt</I> of God, of his people and ministers, and of every
|
|
thing that is said and done. You can expect no other from those that
|
|
are profane than that they will be scoffers; they will be an
|
|
<I>ignominy</I> and <I>reproach;</I> they will flout and jeer every
|
|
thing that is serious and grave. But let not wise and good men regard
|
|
it, for the proverb of the ancients says, such <I>wickedness proceeds
|
|
from the wicked.</I>
|
|
|
|
2. That wicked people are shameful people, and bring <I>contempt</I>
|
|
upon themselves, for God has said that those <I>who despise him shall
|
|
be lightly esteemed.</I> As soon as ever sin entered shame followed it,
|
|
and sinners make themselves despicable. Nor do they only draw contempt
|
|
upon themselves, but they bring <I>ignominy</I> and <I>reproach</I>
|
|
upon their families, their friends, their ministers, and all that are
|
|
in any way related to them. Those therefore who would secure their
|
|
honour must retain their virtue.</P>
|
|
|
|
<A NAME="Sec2"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Language of 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="Pr18_4"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>4 The words of a man's mouth <I>are as</I> deep waters, <I>and</I> the
|
|
wellspring of wisdom <I>as</I> a flowing brook.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
The similitudes here seem to be elegantly transposed.
|
|
|
|
1. The <I>well-spring of wisdom</I> is <I>as deep waters.</I> An
|
|
intelligent knowing man has in him a good treasure of useful things,
|
|
which furnishes him with something to say upon all occasions that is
|
|
pertinent and profitable. This is as <I>deep waters,</I> which make no
|
|
noise, but never run dry.
|
|
|
|
2. The words of such <I>a man's mouth are as a flowing brook.</I> What
|
|
he sees cause to speak flows naturally from him and with a great deal
|
|
of ease, and freedom, and natural fluency; it is clean and fresh, it is
|
|
cleansing and refreshing; from his <I>deep waters</I> there flows what
|
|
there is occasion for, to water those about him, as the brooks do the
|
|
low grounds.</P>
|
|
|
|
<A NAME="Pr18_5"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>5 <I>It is</I> not good to accept the person of the wicked, to
|
|
overthrow the righteous in judgment.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
This justly condemns those who, being employed in the administration of
|
|
justice, pervert judgment,
|
|
|
|
1. By conniving at men's crimes, and protecting and countenancing them
|
|
in oppression and violence, because of their dignity, or wealth, or
|
|
some personal kindness they have for them. Whatever excuses men may
|
|
make for it, certainly <I>it is not good</I> thus to <I>accept the
|
|
person of the wicked;</I> it is an offence to God, an affront to
|
|
justice, a wrong to mankind, and a real service done to the kingdom of
|
|
sin and Satan. The merits of the cause must be regarded, not the
|
|
person.
|
|
|
|
2. By giving a cause against justice and equity, because the person is
|
|
poor and low in the world, or not of the same party or persuasion, or a
|
|
stranger of another country. This is <I>overthrowing the righteous in
|
|
judgment,</I> who ought to be supported, and whom God will make to
|
|
stand.</P>
|
|
|
|
<A NAME="Pr18_6"> </A>
|
|
<A NAME="Pr18_7"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>6 A fool's lips enter into contention, and his mouth calleth
|
|
for strokes.
|
|
7 A fool's mouth <I>is</I> his destruction, and his lips <I>are</I> the
|
|
snare of his soul.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Solomon has often shown what mischief bad men do to others with their
|
|
ungoverned tongues; here he shows what mischief they do to themselves.
|
|
|
|
1. They embroil themselves in quarrels: <I>A fool's lips,</I> without
|
|
any cause or call, <I>enter into contention,</I> by advancing foolish
|
|
notions which others find themselves obliged to oppose, and so a
|
|
quarrel is begun, or by giving provoking language, which will be
|
|
resented, and satisfaction demanded, or by setting men at defiance, and
|
|
bidding them <I>do if they dare.</I> Proud, and passionate men, and
|
|
drunkards, are fools, whose lips <I>enter into contention.</I> A wise
|
|
man may, against his will, be drawn into a quarrel, but he is a fool
|
|
that of choice enters into it when he might avoid it, and he will
|
|
repent it when it is too late.
|
|
|
|
2. They expose themselves to correction: The <I>fool's mouth</I> does,
|
|
in effect, <I>call for strokes;</I> he has said that which deserves to
|
|
be punished with strokes, and is still saying that which needs to be
|
|
checked, and restrained with strokes, as Ananias unjustly commanded
|
|
that Paul should be <I>smitten on the mouth.</I>
|
|
|
|
3. They involve themselves in ruin: A <I>fool's mouth,</I> which has
|
|
been, or would have been, the destruction of others, proves at length
|
|
<I>his own destruction,</I> perhaps from men. Shimei's mouth was his
|
|
own destruction, and Adonijah's, who spoke against his own head. And
|
|
when a fool, by his foolish speaking, has run himself into a premunire,
|
|
and thinks to bring himself off by justifying or excusing what he has
|
|
said, his defence proves his offence, and his lips are still the snare
|
|
of his soul, entangling him yet more and more. However, when men by
|
|
their evil words shall be condemned at God's bar their mouths will be
|
|
their destruction, and it will be such an aggravation of their ruin as
|
|
will not admit one drop of water, one drop of comfort, to <I>cool their
|
|
tongue,</I> which is their snare and will be their tormentor.</P>
|
|
|
|
<A NAME="Pr18_8"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>8 The words of a talebearer <I>are</I> as wounds, and they go down
|
|
into the innermost parts of the belly.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Tale-bearers are those who secretly carry stories from house to house,
|
|
which perhaps have some truth in them, but are secrets not fit to be
|
|
told, or are basely misrepresented, and false colours put upon them,
|
|
and are all told with design to blast men's reputation, to break their
|
|
friendship, to make mischief between relations and neighbours, and set
|
|
them at variance. Now the words of such are here said to be,
|
|
|
|
1. <I>Like as when men are wounded</I> (so the margin reads it); they
|
|
pretend to be very much affected with the miscarriages of such and
|
|
such, and to be in pain for them, and pretend that it is with the
|
|
greatest grief and reluctance imaginable that they speak of them. They
|
|
look as if they themselves were wounded by it, whereas really they
|
|
<I>rejoice in iniquity,</I> are fond of the story, and tell it with
|
|
pride and pleasure. Thus their words seem; but they <I>go down as
|
|
poison into the innermost parts of the belly,</I> the pill being thus
|
|
gilded, thus sugared.
|
|
|
|
2. <I>As wounds</I> (so the text reads it), as deep wounds, deadly
|
|
wounds, <I>wounds in the innermost parts of the belly;</I> the
|
|
<I>venter medius vel infimus--the middle or lower belly,</I> the
|
|
<I>thorax</I> or the <I>abdomen,</I> in either of which wounds are
|
|
mortal. The words of the tale-bearer wound him of whom they are spoken,
|
|
his credit and interest, and him to whom they are spoken, his love and
|
|
charity. They occasion sin to him, which is a wound to the conscience.
|
|
Perhaps he seems to slight them, but they would insensibly, by
|
|
alienating his affections from one he ought to love.</P>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Folly and Pride Exposed.</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="Pr18_9"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>9 He also that is slothful in his work is brother to him that
|
|
is a great waster.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Note,
|
|
|
|
1. Prodigality is very bad husbandry. Those are not only justly branded
|
|
as fools among men, but will give an uncomfortable account to God of
|
|
the talents they are entrusted with, who are wasters of their estates,
|
|
who live above what they have, spend and give more than they can
|
|
afford, and so, in effect, throw away what they have, and suffer it to
|
|
run to waste.
|
|
|
|
2. Idleness is no better. He that is remiss in his work, whose <I>hands
|
|
hang down</I> (so the word signifies), that stands, as we may, with his
|
|
thumbs in his mouth, that neglects his business, does it not at all, or
|
|
as if he did it not, he is own brother to him that is a prodigal, that
|
|
is, he is as much a fool and in as sure and ready a way to poverty; one
|
|
scatters what he has, the other lets it run through his fingers. The
|
|
observation is too true in the affairs of religion; he that is trifling
|
|
and careless in praying and hearing is brother to him that does not
|
|
pray or hear at all; and omissions of duty and in duty are as fatal to
|
|
the soul as commissions of sin.</P>
|
|
|
|
<A NAME="Pr18_10"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>10 The name of the L<FONT SIZE=-1><B>ORD</B></FONT> <I>is</I> a strong tower: the righteous
|
|
runneth into it, and is safe.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Here is,
|
|
|
|
1. God's sufficiency for the saints: His <I>name is a strong tower</I>
|
|
for them, in which they may take rest when they are weary and take
|
|
sanctuary when they are pursued, where they may be lifted up above
|
|
their enemies and fortified against them. There is enough in God, and
|
|
in the discoveries which he has made of himself to us, to make us easy
|
|
at all times. The wealth laid up in this tower is enough to enrich
|
|
them, to be a continual feast and a continuing treasure to them. The
|
|
strength of this tower is enough to protect them; <I>the name of the
|
|
Lord</I> is all that whereby he has made himself known as God, and our
|
|
God, not only his titles and attributes, but his covenant and all the
|
|
promises of it; these make up a tower, a strong tower, impenetrable,
|
|
impregnable, for all God's people.
|
|
|
|
2. The saints' security in God. It is a strong tower to those who know
|
|
how to make use of it as such. <I>The righteous,</I> by faith and
|
|
prayer, devotion towards God and dependence on him, <I>run into it,</I>
|
|
as their city of refuge. Having made sure their interest in God's name,
|
|
they take the comfort and benefit of it; they go out of themselves,
|
|
retire from the world, live above, dwell in God and God in them, and so
|
|
they are safe, they think themselves so, and they shall find themselves
|
|
so.</P>
|
|
|
|
<A NAME="Pr18_11"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>11 The rich man's wealth <I>is</I> his strong city, and as an high
|
|
wall in his own conceit.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Having described the firm and faithful defence of the righteous man
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+18:10"><I>v.</I> 10</A>),
|
|
|
|
Solomon here shows what is the false and deceitful defence of the rich
|
|
man, that has his portion and treasure in the things of this world, and
|
|
sets his heart upon them. His wealth is as much his confidence, and he
|
|
expects as much from it, as a godly man from his God. See,
|
|
|
|
1. How he supports himself. He makes his <I>wealth his city,</I> where
|
|
he dwells, where he rules, with a great deal of self-complacency, as if
|
|
he had a whole city under his command. It <I>is his strong city,</I> in
|
|
which he intrenches himself, and then sets danger at defiance, as if
|
|
nothing could hurt him. <I>His scales are his pride;</I> his wealth is
|
|
his wall in which he encloses himself, and he thinks it a <I>high
|
|
wall,</I> which cannot be scaled or got over,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+31:24,Re+18:7">Job xxxi. 24; Rev. xviii. 7</A>.
|
|
|
|
2. How herein he cheats himself. It is a <I>strong city,</I> and a
|
|
<I>high wall,</I> but it is so only <I>in his own conceit;</I> it will
|
|
not prove to be really so, but like the house built on the sand, which
|
|
will fail the builder when he most needs it.</P>
|
|
|
|
<A NAME="Pr18_12"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>12 Before destruction the heart of man is haughty, and before
|
|
honour <I>is</I> humility.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Note,
|
|
|
|
1. Pride is the presage of ruin, and ruin will at last be the
|
|
punishment of pride; for <I>before destruction</I> men are commonly so
|
|
infatuated by the just judgment of God that they are more haughty than
|
|
ever, that their ruin may be the sorer and the more surprising. Of, if
|
|
that do not always hold, yet after the heart has been lifted up with
|
|
pride, a fall comes,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+16:18"><I>ch.</I> xvi. 18</A>.
|
|
|
|
2. Humility is the presage of honour and prepares men for it, and
|
|
honour shall at length be the reward of humility, as he had said
|
|
before,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+15:33"><I>ch.</I> xv. 33</A>.
|
|
|
|
That has need to be often said which men are so loth to believe.</P>
|
|
|
|
<A NAME="Pr18_13"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>13 He that answereth a matter before he heareth <I>it,</I> it <I>is</I>
|
|
folly and shame unto him.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
See here how men often expose themselves by that very thing by which
|
|
they hope to gain applause.
|
|
|
|
1. Some take a pride in being quick. They <I>answer a matter before
|
|
they hear it,</I> hear it out, nay, as soon as they but hear of it.
|
|
They think it is their honour to take up a cause suddenly; and, when
|
|
they have heard one side, they think the matter so plain that they need
|
|
not trouble themselves to hear the other; they are already apprized of
|
|
it, and masters of all the merits of the cause. Whereas, though a ready
|
|
wit is an agreeable thing to play with, it is solid judgment and sound
|
|
wisdom that do business.
|
|
|
|
2. Those that take a pride in being quick commonly fall under the just
|
|
reproach of being impertinent. It is folly for a man to go about to
|
|
speak to a thing which he does not understand, or to pass sentence upon
|
|
a matter which he is not truly and fully informed of, and has not
|
|
patience to make a strict enquiry into; and, if it be folly, it is and
|
|
will be shame.</P>
|
|
|
|
<A NAME="Sec4"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Miscellaneous Maxims.</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="Pr18_14"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>14 The spirit of a man will sustain his infirmity; but a
|
|
wounded spirit who can bear?
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Note,
|
|
|
|
1. Outward grievances are tolerable as long as the mind enjoys itself
|
|
and is at ease. Many infirmities, many calamities, we are liable to in
|
|
this world, in body, name, and estate, which a man may bear, and bear
|
|
up under, if he have but good conduct and courage, and be able to act
|
|
with reason and resolution, especially if he have a good conscience,
|
|
and the testimony of that be for him; and, if the <I>spirit of a
|
|
man</I> will <I>sustain the infirmity,</I> much more will the spirit of
|
|
a Christian, or rather the Spirit of God witnessing and working with
|
|
our spirits in a day of trouble.
|
|
|
|
2. The grievances of the spirit are of all others most heavy, and
|
|
hardly to be borne; these make sore the shoulders which should sustain
|
|
the other infirmities. If the spirit be wounded by the disturbance of
|
|
the reason, dejection under the trouble, whatever it is, and despair of
|
|
relief, if the spirit be wounded by the amazing apprehensions of God's
|
|
wrath for sin, and the fearful expectations of judgment and fiery
|
|
indignation, <I>who can bear</I> this? Wounded spirits cannot help
|
|
themselves, nor do others know how to help them. It is therefore wisdom
|
|
to keep conscience void of offence.</P>
|
|
|
|
<A NAME="Pr18_15"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>15 The heart of the prudent getteth knowledge; and the ear of
|
|
the wise seeketh knowledge.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Note,
|
|
|
|
1. Those that are prudent will seek knowledge, and apply their ear and
|
|
heart to the pursuit of it, their ear to attend to the means of
|
|
knowledge and their heart to mix faith with what they hear and make a
|
|
good improvement of it. Those that are prudent do not think they have
|
|
prudence enough, but still see they have need of more; and the more
|
|
prudent a man is the more inquisitive will he be after knowledge, the
|
|
knowledge of God and his duty, and the way to heaven, for that is the
|
|
best knowledge.
|
|
|
|
2. Those that prudently seek knowledge shall certainly get knowledge,
|
|
for God never said to such, <I>Seek in vain,</I> but, <I>Seek and you
|
|
shall find.</I> If the ear seeks it, the heart gets it, and keeps it,
|
|
and is enriched by it. We must get knowledge, not only into our heads,
|
|
but into our hearts, get the savour and relish of it, apply what we
|
|
know to ourselves and experience the power and influence of it.</P>
|
|
|
|
<A NAME="Pr18_16"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>16 A man's gift maketh room for him, and bringeth him before
|
|
great men.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Of what great force gifts (that is, bribes) are he had intimated
|
|
before,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+17:8,23"><I>ch.</I> xvii. 8, 23</A>.
|
|
|
|
Here he shows the power of gifts, that is, presents made even by
|
|
inferiors to those that are above them and have much more than they
|
|
have. A good present will go far,
|
|
|
|
1. Towards a man's liberty: <I>A man's gift,</I> if he be in prison,
|
|
may procure his enlargement; there are courtiers, who, if they use
|
|
their interest even for oppressed innocency, expect to receive a
|
|
gratuity for it. Or, if a mean man know not how to get access to a
|
|
great man, he may do it by a fee to his servants or a present to
|
|
himself; those will make room for him.
|
|
|
|
2. Towards his preferment. It will bring him to sit among <I>great
|
|
men,</I> in honour and power. See how corrupt the world is when men's
|
|
gifts will not do, though ever so great; nay, will gain that for them
|
|
which they are unworthy of and unfit for; and no wonder that those take
|
|
bribes in their offices who gave bribes for them. <I>Vendere jura
|
|
potest, emerat ille prius--He that bought law can sell it.</I></P>
|
|
|
|
<A NAME="Pr18_17"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>17 <I>He that is</I> first in his own cause <I>seemeth</I> just; but his
|
|
neighbour cometh and searcheth him.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
This shows that one tale is good till another is told.
|
|
|
|
1. He that speaks first will be sure to tell a straight story, and
|
|
relate that only which makes for him, and put the best colour he can
|
|
upon it, so that his cause shall appear good, whether it really be so
|
|
or no.
|
|
|
|
2. The plaintiff having done his evidence, it is fit that the defendant
|
|
should be heard, should have leave to confront the witnesses and
|
|
cross-examine them, and show the falsehood and fallacy of what has been
|
|
alleged, which perhaps may make the matter appear quite otherwise than
|
|
it did. We must therefore remember that we have two ears, to hear both
|
|
sides before we give judgment.</P>
|
|
|
|
<A NAME="Pr18_18"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>18 The lot causeth contentions to cease, and parteth between
|
|
the mighty.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Note,
|
|
|
|
1. Contentions commonly happen among the mighty, that are jealous for
|
|
their honour and right and stand upon the punctilios of both, that are
|
|
confident of their being able to make their part good and therefore
|
|
will hardly condescend to the necessary terms of an accommodation;
|
|
whereas those that are poor are forced to be peaceable, and sit down
|
|
losers.
|
|
|
|
2. Even the contentions of the mighty may be ended by lot if they
|
|
cannot otherwise be compromised, and sometimes better so than by
|
|
arguments which are endless, or concessions which they are loth to
|
|
stoop to, whereas it is no disparagement to a man to acquiesce in the
|
|
determination of the lot when once it is referred to that. To prevent
|
|
quarrels Canaan was divided by lot; and, if lusory lots had not
|
|
profaned this way of appeal to Providence, perhaps it might be very
|
|
well used now for the deciding of many controversies, both to the
|
|
honour of God and the satisfaction of the parties, provided it were
|
|
done with prayer and due solemnity, this and some other scriptures
|
|
seeming to direct to it, especially
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:26">Acts i. 26</A>.
|
|
|
|
If the law be a lottery (as some have called it), it were as well that
|
|
a lottery were the law.</P>
|
|
|
|
<A NAME="Pr18_19"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>19 A brother offended <I>is harder to be won</I> than a strong city:
|
|
and <I>their</I> contentions <I>are</I> like the bars of a castle.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Note,
|
|
|
|
1. Great care must be taken to prevent quarrels among relations, and
|
|
those that are under special obligation to each other, not only because
|
|
they are most unnatural and unbecoming, but because between such things
|
|
are commonly taken most unkindly, and resentments are apt to be carried
|
|
too far. Wisdom and grace would indeed make it most easy to us to
|
|
forgive our relations and friends if they offend us, but corruption
|
|
makes it most difficult to forgive them; let us therefore take heed of
|
|
disobliging a brother, or one that has been as a brother; ingratitude
|
|
is very provoking.
|
|
|
|
2. Great pains must be taken to compromise matters in variance between
|
|
relations, with all speed, because it is a work of so much difficulty,
|
|
and consequently the more honourable if it be done. Esau was a
|
|
<I>brother offended,</I> and seemed <I>harder to be won than a strong
|
|
city,</I> yet by a work of God upon his heart, in answer to Jacob's
|
|
prayer, he was won.</P>
|
|
|
|
<A NAME="Pr18_20"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>20 A man's belly shall be satisfied with the fruit of his
|
|
mouth; <I>and</I> with the increase of his lips shall he be filled.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Note,
|
|
|
|
1. Our comfort depends very much upon the testimony of our own
|
|
consciences, for us or against us. The <I>belly</I> is here put for the
|
|
conscience, as
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+20:27"><I>ch.</I> xx. 27</A>.
|
|
|
|
Now it is of great consequence to us whether that be satisfied, and
|
|
what that is filled with, for, accordingly, will our satisfaction be
|
|
and our inward peace.
|
|
|
|
2. The testimony of our consciences will be for us, or against us,
|
|
according as we have or have not governed our tongues well. According
|
|
as <I>the fruit of the mouth</I> is good or bad, unto iniquity or unto
|
|
righteousness, so the character of the man is, and consequently the
|
|
testimony of his conscience concerning him. "We ought to take as great
|
|
care about the words we speak as we do about the fruit of our trees or
|
|
the increase of the earth, which we are to eat; for, according as they
|
|
are wholesome or unwholesome, so will the pleasure or the pain be
|
|
wherewith we shall be filled." So bishop Patrick.</P>
|
|
|
|
<A NAME="Pr18_21"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>21 Death and life <I>are</I> in the power of the tongue: and they
|
|
that love it shall eat the fruit thereof.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Note,
|
|
|
|
1. A man may do a great deal of good, or a great deal of hurt, both to
|
|
others and to himself, according to the use he makes of his tongue.
|
|
Many a one has been his own death by a foul tongue, or the death of
|
|
others by a false tongue; and, on the contrary, many a one has saved
|
|
his own life, or procured the comfort of it, by a prudent gentle
|
|
tongue, and saved the lives of others by a seasonable testimony or
|
|
intercession for them. And, if by our words we must be justified or
|
|
condemned, <I>death and life are,</I> no doubt, <I>in the power of the
|
|
tongue.</I> Tongues were Æsop's best meat, and his worst.
|
|
|
|
2. Men's words will be judged of by the affections with which they
|
|
speak; he that not only speaks aright (which a bad man may do to save
|
|
his credit or please his company), but loves to speak so, speaks well
|
|
of choice, and with delight, to him it will be life; and he that not
|
|
only speaks amiss (which a good man may do through inadvertency), but
|
|
loves to speak so
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+52:4">Ps. lii. 4</A>),
|
|
|
|
to him it will be death. As men <I>love it</I> they shall <I>eat the
|
|
fruit of it.</I></P>
|
|
|
|
<A NAME="Pr18_22"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>22 <I>Whoso</I> findeth a wife findeth a good <I>thing,</I> and obtaineth
|
|
favour of the L<FONT SIZE=-1><B>ORD</B></FONT>.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Note,
|
|
|
|
1. A good wife is a great blessing to a man. He that <I>finds a
|
|
wife</I> (that is, a wife indeed; a bad wife does not deserve to be
|
|
called by a name of so much honour), that finds a help meet for him
|
|
(that is a wife in the original acceptation of the word), that sought
|
|
such a one with care and prayer and has found what he sought, he has
|
|
found a <I>good thing,</I> a jewel of great value, a rare jewel; he has
|
|
found that which will not only contribute more than any thing to his
|
|
comfort in this life, but will forward him in the way to heaven.
|
|
|
|
2. God is to be acknowledged in it with thankfulness; it is a token of
|
|
his favour, and a happy pledge of further favours; it is a sign that
|
|
God delights in a man to do him good and has mercy in store for him;
|
|
for this, therefore, God must be sought unto.</P>
|
|
|
|
<A NAME="Pr18_23"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>23 The poor useth intreaties; but the rich answereth roughly.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Note,
|
|
|
|
1. Poverty, though many inconveniences to the body attend it, has often
|
|
a good effect upon the spirit, for it makes men humble and submissive,
|
|
and mortifies their pride. It teaches them to <I>use entreaties.</I>
|
|
When necessity forces men to beg it tells them they must not prescribe
|
|
or demand, but take what is given them and be thankful. At the throne
|
|
of God's grace we are all poor, and must use entreaties, not answer,
|
|
but make application, must sue <I>sub forma pauperis--as a pauper.</I>
|
|
|
|
2. A prosperous condition, though it has many advantages, has often
|
|
this mischief attending it, that it makes men proud, haughty, and
|
|
imperious: <I>The rich answers the entreaties of the poor roughly,</I>
|
|
as Nabal answered David's messengers with railing. It is a very foolish
|
|
humour of some rich men, especially those who have risen from little,
|
|
that they think their riches will warrant them to give hard words, and,
|
|
even where they not design any rough dealing, that it becomes them to
|
|
answer roughly, whereas gentlemen ought to be gentle,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+3:17">Jam. iii. 17</A>.</P>
|
|
|
|
<A NAME="Pr18_24"> </A>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>24 A man <I>that hath</I> friends must shew himself friendly: and
|
|
there is a friend <I>that</I> sticketh closer than a brother.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Solomon here recommends friendship to us, and shows,
|
|
|
|
1. What we must do that we may contract and cultivate friendship; we
|
|
must <I>show ourselves friendly.</I> Would we have friends and keep
|
|
them, we must not only not affront them, or quarrel with them, but we
|
|
must love them, and make it appear that we do so by all expressions
|
|
that are endearing, by being free with them, pleasing to them, visiting
|
|
them and bidding them welcome, and especially by doing all the good
|
|
offices we can and serving them in every thing that lies in our power;
|
|
that is <I>showing ourselves friendly.</I></P>
|
|
|
|
<CENTER>
|
|
<TABLE BORDER=0>
|
|
<TR><TD>Si vis amari, ama--
|
|
<BR>If you wish to gain affection, bestow it.--Sen.
|
|
<BR>
|
|
<BR>Ut ameris, amabilis esto--
|
|
<BR>The way to be beloved is to be lovely.--Ovid.
|
|
</TD></TR>
|
|
</TABLE>
|
|
</CENTER>
|
|
|
|
<P>
|
|
|
|
2. That it is worth while to do so, for we may promise ourselves a
|
|
great deal of comfort in a true friend. A <I>brother</I> indeed <I>is
|
|
born for adversity,</I> as he had said,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+17:17"><I>ch.</I> xvii. 17</A>.
|
|
|
|
In our troubles we expect comfort and relief from our relations, but
|
|
sometimes <I>there is a friend,</I> that is nothing akin to us, the
|
|
bonds of whose esteem and love prove stronger than those of nature,
|
|
and, when it comes to the trial, will do more for us than a brother
|
|
will. Christ is a friend to all believers that <I>sticks closer than a
|
|
brother;</I> to him therefore let them show themselves friendly.</P>
|
|
|
|
<!-- (End Body) -->
|
|
|
|
<HR>
|
|
<TABLE WIDTH="100%">
|
|
<TR>
|
|
<TD ALIGN="LEFT" VALIGN="TOP">
|
|
[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
|
|
[<A HREF="MHC20017.HTM">Previous</A>]
|
|
[<A HREF="MHC20019.HTM">Next</A>]<BR>
|
|
<TD ALIGN="RIGHT" VALIGN="TOP">
|
|
Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1710)
|
|
</TABLE>
|
|
<HR>
|
|
<TABLE WIDTH="100%">
|
|
<TR>
|
|
<TD ALIGN="CENTER" VALIGN="BOTTOM">
|
|
|
|
|
|
<!--Matthew_Henry's_Commentary_on_the_Whole_Bible:_Proverbs_XVIII.--><a href="http://www.biblesnet.com" target="_blank"><b>Back to Bibles Net . Com - Online Christian Library </b></a><br>
|
|
<a href="http://biblesnet.com/download.html" target="_blank"><br>
|
|
<b>Matthew Henry's Complete Commentary - Free Download</b></a><br>
|
|
<br>
|
|
<A HREF="http://biblesnet.com/contactus.html" target="_blank"><strong>Contact Us </strong></A><br>
|
|
|
|
</TD></TR></TABLE>
|
|
<HR>
|
|
</BODY>
|
|
</HTML>
|