mh_parser/vol_split/20 - Proverbs/Chapter 22.xml

<div2 id="Prov.xxiii" n="xxiii" next="Prov.xxiv" prev="Prov.xxii" progress="83.32%" title="Chapter XXII">
<h2 id="Prov.xxiii-p0.1">P R O V E R B S</h2>
<h3 id="Prov.xxiii-p0.2">CHAP. XXII.</h3>
<h4 id="Prov.xxiii-p0.3">Miscellaneous Maxims.</h4>
<scripCom id="Prov.xxiii-p0.4" osisRef="Bible:Prov.22" parsed="|Prov|22|0|0|0" passage="Pr 22" type="Commentary"/>
<scripCom id="Prov.xxiii-p0.5" osisRef="Bible:Prov.22.1" parsed="|Prov|22|1|0|0" passage="Pr 22:1" type="Commentary"/><div class="Commentary" id="Bible:Prov.22.1">
<p class="passage" id="Prov.xxiii-p1">1 A <i>good</i> name <i>is</i> rather to be
chosen than great riches, <i>and</i> loving favour rather than
silver and gold.</p>
<p class="indent" id="Prov.xxiii-p2">Here are two things which are more valuable
and which we should covet more than great riches:—1. To be well
spoken of: <i>A name</i> (that is, <i>a good name,</i> a name for
good things with God and good people) <i>is rather to be chosen
than great riches;</i> that is, we should be more careful to do
that by which we may get and keep a good name than that by which we
may raise and increase a great estate. Great riches bring great
cares with them, expose men to danger, and add no real value to a
man. A fool and a knave may have <i>great riches,</i> but <i>a good
name</i> makes a man easy and safe, supposes a man wise and honest,
redounds to the glory of God, and gives a man a greater opportunity
of doing good. By great riches we may relieve the bodily wants of
others, but by a good name we may recommend religion to them. 2. To
be well beloved, to have an interest in the esteem and affections
of all about us; this is better <i>than silver and gold.</i> Christ
has neither silver nor gold, but he <i>grew in favour with God and
man,</i> <scripRef id="Prov.xxiii-p2.1" osisRef="Bible:Luke.2.52" parsed="|Luke|2|52|0|0" passage="Lu 2:52">Luke ii. 52</scripRef>. This
should teach us to look with a holy contempt upon the wealth of
this world, not to set our hearts upon that, but with all possible
care to <i>think of those things that are lovely and of good
report,</i> <scripRef id="Prov.xxiii-p2.2" osisRef="Bible:Phil.4.8" parsed="|Phil|4|8|0|0" passage="Php 4:8">Phil. iv. 8</scripRef>.</p>
</div><scripCom id="Prov.xxiii-p2.3" osisRef="Bible:Prov.22.2" parsed="|Prov|22|2|0|0" passage="Pr 22:2" type="Commentary"/><div class="Commentary" id="Bible:Prov.22.2">
<p class="passage" id="Prov.xxiii-p3">2 The rich and poor meet together: the <span class="smallcaps" id="Prov.xxiii-p3.1">Lord</span> <i>is</i> the maker of them all.</p>
<p class="indent" id="Prov.xxiii-p4">Note, 1. Among the children of men divine
Providence has so ordered it that some are <i>rich</i> and others
<i>poor,</i> and these are intermixed in societies: <i>The Lord is
the Maker of both,</i> both the author of their being and the
disposer of their lot. The greatest man in the world must
acknowledge God to be his Maker, and is under the same obligations
to be subject to him that the meanest is; and the poorest has the
honour to be the work of God's hands as much as the greatest.
<i>Have they not all one Father?</i> <scripRef id="Prov.xxiii-p4.1" osisRef="Bible:Mal.2.10 Bible:Job.31.15" parsed="|Mal|2|10|0|0;|Job|31|15|0|0" passage="Mal 2:10,Job 31:15">Mal. ii. 10; Job xxxi. 15</scripRef>. God
makes some rich, that they may be charitable to the poor, and
others poor, that they may be serviceable to the rich; and they
have need of one another, <scripRef id="Prov.xxiii-p4.2" osisRef="Bible:1Cor.12.21" parsed="|1Cor|12|21|0|0" passage="1Co 12:21">1 Cor. xii.
21</scripRef>. He make some poor, to exercise their patience, and
contentment, and dependence upon God, and others rich, to exercise
their thankfulness and beneficence. Even <i>the poor</i> we <i>have
always with</i> us; they shall never cease out of the land, nor the
rich neither. 2. Notwithstanding the distance that is in many
respects between <i>rich and poor,</i> yet in most things they
<i>meet together,</i> especially before <i>the Lord,</i> who <i>is
the Maker of them all,</i> and <i>regards not the rich more than
the poor,</i> <scripRef id="Prov.xxiii-p4.3" osisRef="Bible:Job.34.19" parsed="|Job|34|19|0|0" passage="Job 34:19">Job xxxiv.
19</scripRef>. <i>Rich and poor meet together</i> at the bar of
God's justice, all guilty before God, concluded under sin, and
shapen in iniquity, the rich as much as the poor; and they meet at
the throne of God's grace; the poor are as welcome there as the
rich. There is the same Christ, the same scripture, the same
Spirit, the same covenant of promises, for them both. There is the
same heaven for poor saints that there is for rich: Lazarus is in
the bosom of Abraham. And there is the same hell for rich sinners
that there is for poor. All stand upon the same level before God,
as they do also in the grave. <i>The small and great are
there.</i></p>
</div><scripCom id="Prov.xxiii-p4.4" osisRef="Bible:Prov.22.3" parsed="|Prov|22|3|0|0" passage="Pr 22:3" type="Commentary"/><div class="Commentary" id="Bible:Prov.22.3">
<p class="passage" id="Prov.xxiii-p5">3 A prudent <i>man</i> foreseeth the evil, and
hideth himself: but the simple pass on, and are punished.</p>
<p class="indent" id="Prov.xxiii-p6">See here, 1. The benefit of wisdom and
consideration: <i>A prudent man,</i> by the help of his prudence,
will <i>foresee an evil,</i> before it comes, <i>and hide
himself;</i> he will be aware when he is entering into a temptation
and will put on his armour and stand on his guard. When the clouds
are gathering for a storm he takes the warning, and flies to the
name of the Lord as his strong tower. Noah foresaw the deluge,
Joseph the years of famine, and provided accordingly. 2. The
mischief of rashness and inconsideration. <i>The simple,</i> who
believe every word that flatters them, will believe none that warns
them, and so they <i>pass on and are punished.</i> They venture
upon sin, though they are told what will be in the end thereof;
they throw themselves into trouble, notwithstanding the fair
warning given them, and they repent their presumption when it is
too late. See an instance of both these, <scripRef id="Prov.xxiii-p6.1" osisRef="Bible:Exod.9.20-Exod.9.21" parsed="|Exod|9|20|9|21" passage="Ex 9:20,21">Exod. ix. 20, 21</scripRef>. Nothing is so fatal to
precious souls as this, they will not take warning.</p>
</div><scripCom id="Prov.xxiii-p6.2" osisRef="Bible:Prov.22.4" parsed="|Prov|22|4|0|0" passage="Pr 22:4" type="Commentary"/><div class="Commentary" id="Bible:Prov.22.4">
<p class="passage" id="Prov.xxiii-p7">4 By humility <i>and</i> the fear of the <span class="smallcaps" id="Prov.xxiii-p7.1">Lord</span> <i>are</i> riches, and honour, and
life.</p>
<p class="indent" id="Prov.xxiii-p8">See here, 1. Wherein religion does very
much consist—in <i>humility and the fear of the Lord;</i> that is,
walking humbly with God. We must so reverence God's majesty and
authority as to submit with all humility to the commands of his
word and the disposals of his providence. We must have such low
thoughts of ourselves as to behave humbly towards God and man.
Where the fear of God is there will be humility. 2. What is to be
gotten by it—<i>riches, and honour,</i> and comfort, <i>and</i>
long life, in this world, as far as God sees good, at least
spiritual <i>riches and honour</i> in the favour of God, and the
promises and privileges of the covenant of grace, <i>and</i>
eternal <i>life</i> at last.</p>
</div><scripCom id="Prov.xxiii-p8.1" osisRef="Bible:Prov.22.5" parsed="|Prov|22|5|0|0" passage="Pr 22:5" type="Commentary"/><div class="Commentary" id="Bible:Prov.22.5">
<p class="passage" id="Prov.xxiii-p9">5 Thorns <i>and</i> snares <i>are</i> in the way
of the froward: he that doth keep his soul shall be far from
them.</p>
<p class="indent" id="Prov.xxiii-p10">Note 1. The way of sin is vexatious and
dangerous: <i>In the way of the froward,</i> that crooked way,
which is contrary to the will and word of God, <i>thorns and snares
are</i> found, thorns of grief for past sins and snares entangling
them in further sin. He that makes no conscience of what he says
and does will find himself hampered by that imaginary liberty, and
tormented by his pleasures. Froward people, who are soon angry,
expose themselves to trouble at every step. Every thing will fret
and vex him that will fret and vex at every thing. 2. The way of
duty is safe and easy: <i>He that keeps his soul,</i> that watches
carefully over his own heart and ways, is <i>far from</i> those
<i>thorns and snares,</i> for his way is both plain and
pleasant.</p>
</div><scripCom id="Prov.xxiii-p10.1" osisRef="Bible:Prov.22.6" parsed="|Prov|22|6|0|0" passage="Pr 22:6" type="Commentary"/><div class="Commentary" id="Bible:Prov.22.6">
<p class="passage" id="Prov.xxiii-p11">6 Train up a child in the way he should go: and
when he is old, he will not depart from it.</p>
<p class="indent" id="Prov.xxiii-p12">Here is, 1. A great duty enjoined,
particularly to those that are the parents and instructors of
children, in order to the propagating of wisdom, that it may not
die with them: <i>Train up children</i> in that age of vanity, to
keep them from the sins and snares of it, in that learning age, to
prepare them for what they are designed for. <i>Catechise</i> them;
initiate them; keep them under discipline. <i>Train</i> them as
soldiers, who are taught to handle their arms, keep rank, and
observe the word of command. <i>Train</i> them up, not in the way
they would go (the bias of their corrupt hearts would draw them
aside), but <i>in the way they should go,</i> the way in which, if
you love them, you would have them go. <i>Train up a child
according as he is capable</i> (as some take it), with a gentle
hand, as nurses feed children, little and often, <scripRef id="Prov.xxiii-p12.1" osisRef="Bible:Deut.6.7" parsed="|Deut|6|7|0|0" passage="De 6:7">Deut. vi. 7</scripRef>. 2. A good reason for it, taken
from the great advantage of this care and pains with children: When
they <i>grow up,</i> when they <i>grow old,</i> it is to be hoped,
they <i>will not depart from it.</i> Good impressions made upon
them then will abide upon them all their days. Ordinarily the
vessel retains the savour with which it was first seasoned. Many
indeed have departed from the good way in which they were trained
up; Solomon himself did so. But early training may be a means of
their recovering themselves, as it is supposed Solomon did. At
least the parents will have the comfort of having done their duty
and used the means.</p>
</div><scripCom id="Prov.xxiii-p12.2" osisRef="Bible:Prov.22.7" parsed="|Prov|22|7|0|0" passage="Pr 22:7" type="Commentary"/><div class="Commentary" id="Bible:Prov.22.7">
<p class="passage" id="Prov.xxiii-p13">7 The rich ruleth over the poor, and the
borrower <i>is</i> servant to the lender.</p>
<p class="indent" id="Prov.xxiii-p14">He had said (<scripRef id="Prov.xxiii-p14.1" osisRef="Bible:Prov.22.2" parsed="|Prov|22|2|0|0" passage="Pr 22:2"><i>v.</i> 2</scripRef>.), <i>Rich and poor meet
together;</i> but here he finds, here he shows, that, as to the
things of this life, there is a great difference; for, 1. Those
that have little will be in subjection to those that have much,
because they have dependence upon them, they have received, and
expect to receive, support from them: <i>The rich rule over the
poor,</i> and too often more than becomes them, with pride and
rigour, unlike to God, who, though he be great, yet despises not
any. It is part of the affliction of the poor that they must expect
to be trampled upon, and part of their duty to be serviceable, as
far as they can, to those that are kind to them, and study to be
grateful. 2. Those that are but going behindhand find themselves to
lie much at the mercy of those that are before hand: <i>The
borrower is servant to the lender,</i> is obliged to him, and must
sometimes beg, <i>Have patience with me.</i> Therefore it is part
of Israel's promised happiness that they should lend and borrow,
<scripRef id="Prov.xxiii-p14.2" osisRef="Bible:Deut.28.12" parsed="|Deut|28|12|0|0" passage="De 28:12">Deut. xxviii. 12</scripRef>. And it
should be our endeavour to keep as much as may be out of debt. Some
sell their liberty to gratify their luxury.</p>
</div><scripCom id="Prov.xxiii-p14.3" osisRef="Bible:Prov.22.8" parsed="|Prov|22|8|0|0" passage="Pr 22:8" type="Commentary"/><div class="Commentary" id="Bible:Prov.22.8">
<p class="passage" id="Prov.xxiii-p15">8 He that soweth iniquity shall reap vanity: and
the rod of his anger shall fail.</p>
<p class="indent" id="Prov.xxiii-p16">Note, 1. Ill-gotten gains will not prosper:
<i>He that sows iniquity,</i> that does an unjust thing in hopes to
get by it, <i>shall reap vanity;</i> what he gets will never do him
any good nor give him any satisfaction. He will meet nothing but
disappointment. Those that create trouble to others do but prepare
trouble for themselves. Men shall reap as they sow. 2. Abused power
will not last. If the rod of authority turn into a <i>rod of
anger,</i> if men rule by passion instead of prudence, and, instead
of the public welfare, aim at nothing so much as the gratifying of
their own resentments, it <i>shall fail</i> and be broken, and
their power shall not bear them out in their exorbitances,
<scripRef id="Prov.xxiii-p16.1" osisRef="Bible:Isa.10.24-Isa.10.25" parsed="|Isa|10|24|10|25" passage="Isa 10:24,25">Isa. x. 24, 25</scripRef>.</p>
</div><scripCom id="Prov.xxiii-p16.2" osisRef="Bible:Prov.22.9" parsed="|Prov|22|9|0|0" passage="Pr 22:9" type="Commentary"/><div class="Commentary" id="Bible:Prov.22.9">
<p class="passage" id="Prov.xxiii-p17">9 He that hath a bountiful eye shall be blessed;
for he giveth of his bread to the poor.</p>
<p class="indent" id="Prov.xxiii-p18">Here is, 1. The description of a charitable
man; he has a <i>bountiful eye,</i> opposed to the evil eye
(<scripRef id="Prov.xxiii-p18.1" osisRef="Bible:Prov.23.6" parsed="|Prov|23|6|0|0" passage="Pr 23:6"><i>ch.</i> xxiii. 6</scripRef>) and
the same with the <i>single eye</i> (<scripRef id="Prov.xxiii-p18.2" osisRef="Bible:Matt.6.22" parsed="|Matt|6|22|0|0" passage="Mt 6:22">Matt. vi. 22</scripRef>),—an eye that seeks out objects
of charity, besides those that offer themselves,—an eye that, upon
the sight of one in want and misery, affects the heart with
compassion,—an eye that with the alms gives a pleasant look, which
makes the alms doubly acceptable. He has also a liberal hand: <i>He
gives of his bread</i> to those that need—<i>his bread,</i> the
bread appointed for his own eating. He will rather abridge himself
than see the poor perish for want; yet he does not give all <i>his
bread,</i> but <i>of his bread;</i> the poor shall have their share
with his own family. 2. The blessedness of such a man. The loins of
the poor will bless them, all about him will speak well of him, and
God himself will bless him, in answer to many a good prayer put up
for him, and he <i>shall be blessed.</i></p>
</div><scripCom id="Prov.xxiii-p18.3" osisRef="Bible:Prov.22.10" parsed="|Prov|22|10|0|0" passage="Pr 22:10" type="Commentary"/><div class="Commentary" id="Bible:Prov.22.10">
<p class="passage" id="Prov.xxiii-p19">10 Cast out the scorner, and contention shall go
out; yea, strife and reproach shall cease.</p>
<p class="indent" id="Prov.xxiii-p20">See here, 1. What <i>the scorner</i> does.
It is implied that he sows discord and makes mischief wherever he
comes. Much of the <i>strife and contention</i> which disturb the
peace of all societies is owing to <i>the evil interpreter</i> (as
some read it), that construes every thing into the worst, to those
that despise and deride every one that comes in their way and take
a pride in bantering and abusing all mankind. 2. What is to be done
with the scorner that will not be reclaimed: <i>Cast</i> him
<i>out</i> of your society, as Ishmael, when he mocked Isaac, was
thrust out of Abraham's family. Those that would secure the peace
must exclude the scorner.</p>
</div><scripCom id="Prov.xxiii-p20.1" osisRef="Bible:Prov.22.11" parsed="|Prov|22|11|0|0" passage="Pr 22:11" type="Commentary"/><div class="Commentary" id="Bible:Prov.22.11">
<p class="passage" id="Prov.xxiii-p21">11 He that loveth pureness of heart, <i>for</i>
the grace of his lips the king <i>shall be</i> his friend.</p>
<p class="indent" id="Prov.xxiii-p22">Here is, 1. The qualification of an
accomplished, a complete gentleman, that is fit to be employed in
public business. He must be an honest man, a man <i>that loves
pureness of heart</i> and hates all impurity, not only pure from
all fleshly lusts, but from all deceit and dissimulation, from all
selfishness and sinister designs, that takes care to approve
himself a man of sincerity, is just and fair from principle, and
delights in nothing more than in keeping his own conscience clean
and void of offence. He must also be able to speak with a good
grace, not to daub and flatter, but to deliver his sentiments
decently and ingeniously, in language clean and smooth as his
spirit. 2. The preferment such a man stands fair for: <i>The
king,</i> if he be wise and good, and understand his own and his
people's interest, <i>will be his friend,</i> will make him of his
cabinet-council, as there was one in David's court, and another in
Solomon's, that was called the <i>king's friend;</i> or, in any
business that he has, the king will befriend him. Some understand
it of the King of kings. A man <i>in whose spirit there is no
guile,</i> and whose speech is always with grace, God will be his
friend, Messiah, the Prince, will be his friend. <i>This honour
have all the saints.</i></p>
</div><scripCom id="Prov.xxiii-p22.1" osisRef="Bible:Prov.22.12" parsed="|Prov|22|12|0|0" passage="Pr 22:12" type="Commentary"/><div class="Commentary" id="Bible:Prov.22.12">
<p class="passage" id="Prov.xxiii-p23">12 The eyes of the <span class="smallcaps" id="Prov.xxiii-p23.1">Lord</span> preserve knowledge, and he overthroweth the
words of the transgressor.</p>
<p class="indent" id="Prov.xxiii-p24">Here is, 1. The special care God takes to
<i>preserve knowledge,</i> that is, to keep up religion in the
world by keeping up among men the knowledge of himself and of good
and evil, notwithstanding the corruption of mankind, and the
artifices of Satan to blind men's minds and keep them in ignorance.
It is a wonderful instance of the power and goodness of <i>the eyes
of the Lord,</i> that is, his watchful providence. He preserves
<i>men of knowledge,</i> wise and good men (<scripRef id="Prov.xxiii-p24.1" osisRef="Bible:2Chr.16.9" parsed="|2Chr|16|9|0|0" passage="2Ch 16:9">2 Chron. xvi. 9</scripRef>), particularly faithful
witnesses, who speak what they know; God protects such, and
prospers their counsels. He does by his grace <i>preserve
knowledge</i> in such, secures his own work and interest in them.
See <scripRef id="Prov.xxiii-p24.2" osisRef="Bible:Prov.2.7-Prov.2.8" parsed="|Prov|2|7|2|8" passage="Pr 2:7,8">Prov. ii. 7, 8</scripRef>. 2. The
just vengeance God takes on those that speak and act against
knowledge and against the interests of knowledge and religion in
the world: <i>He overthrows the words of the transgressor,</i> and
<i>preserves knowledge</i> in spite of him. He defeats all the
counsels and designs of false and treacherous men, and turns them
to their own confusion.</p>
</div><scripCom id="Prov.xxiii-p24.3" osisRef="Bible:Prov.22.13" parsed="|Prov|22|13|0|0" passage="Pr 22:13" type="Commentary"/><div class="Commentary" id="Bible:Prov.22.13">
<p class="passage" id="Prov.xxiii-p25">13 The slothful <i>man</i> saith, <i>There
is</i> a lion without, I shall be slain in the streets.</p>
<p class="indent" id="Prov.xxiii-p26">Note, 1. Those that have no love for their
business will never want excuses to shake it off. Multitudes are
ruined, both for soul and body, by their slothfulness, and yet
still they have something or other to say for themselves, so
ingenious are men in putting a cheat upon their own souls. And who,
I pray, will be the gainer at last, when the pretences will be all
rejected as vain and frivolous? 2. Many frighten themselves from
real duties by imaginary difficulties: <i>The slothful man</i> has
work to do <i>without</i> in the fields, but he fancies <i>there is
a lion</i> there; nay, he pretends he dares not go along the
streets for fear somebody or other should meet him and kill him. He
does not himself think so; he only says so to those that call him
up. He talks of <i>a lion without,</i> but considers not his real
danger from the devil, that <i>roaring lion,</i> which is in bed
with him, and from his own slothfulness, which kills him.</p>
</div><scripCom id="Prov.xxiii-p26.1" osisRef="Bible:Prov.22.14" parsed="|Prov|22|14|0|0" passage="Pr 22:14" type="Commentary"/><div class="Commentary" id="Bible:Prov.22.14">
<p class="passage" id="Prov.xxiii-p27">14 The mouth of strange women <i>is</i> a deep
pit: he that is abhorred of the <span class="smallcaps" id="Prov.xxiii-p27.1">Lord</span>
shall fall therein.</p>
<p class="indent" id="Prov.xxiii-p28">This is designed to warn all young men
against the lusts of uncleanness. As they regard the welfare of
their souls, let them take heed of <i>strange women,</i> lewd
women, whom they ought to be strange to, of <i>the mouth of strange
women,</i> of the kisses of their lips (<scripRef id="Prov.xxiii-p28.1" osisRef="Bible:Prov.7.13" parsed="|Prov|7|13|0|0" passage="Pr 7:13"><i>ch.</i> vii. 13</scripRef>), of the words of their
lips, their charms and enticements. Dread them; have nothing to do
with them; for, 1. Those who abandon themselves to that sin give
proof that they are abandoned of God: it <i>is a deep pit,</i>
which those <i>fall</i> into that are <i>abhorred of the Lord,</i>
who leaves them to themselves to enter into that temptation, and
takes off the bridle of his restraining grace, to punish them for
other sins. Value not thyself upon thy being in favour with such
women, when it proclaims thee under the wrath of God. 2. It is
seldom that they recover themselves, for it <i>is a deep pit;</i>
it will be hard getting out of it, it so besots the mind and
debauches the conscience, by pleasing the flesh.</p>
</div><scripCom id="Prov.xxiii-p28.2" osisRef="Bible:Prov.22.15" parsed="|Prov|22|15|0|0" passage="Pr 22:15" type="Commentary"/><div class="Commentary" id="Bible:Prov.22.15">
<p class="passage" id="Prov.xxiii-p29">15 Foolishness <i>is</i> bound in the heart of a
child; <i>but</i> the rod of correction shall drive it far from
him.</p>
<p class="indent" id="Prov.xxiii-p30">We have here two very sad considerations:—
1. That corruption is woven into our nature. Sin is
<i>foolishness;</i> it is contrary both to our right reason and to
our true interest. It <i>is in the heart;</i> there is an inward
inclination to sin, to speak and act foolishly. It <i>is in the
heart of children;</i> they bring it into the world with them; it
is what they were shapen and conceived in. It is not only
<i>found</i> there, but it is <i>bound</i> there; it is annexed to
the heart (so some); vicious dispositions cleave closely to the
soul, are bound to it as the cion to the stock into which it is
grafted, which quite alters the property. There is a knot tied
between the soul and sin, a true lover's knot; they two became one
flesh. It is true of ourselves, it is true of our children, whom we
have begotten in our own likeness. <i>O God! thou knowest</i> this
<i>foolishness.</i> 2. That correction is necessary to the cure of
it. It will not be got out by fair means and gentle methods; there
must be strictness and severity, and that which will cause grief.
Children need to be corrected, and kept under discipline, by their
parents; and we all need to be corrected by our heavenly Father
(<scripRef id="Prov.xxiii-p30.1" osisRef="Bible:Heb.12.6-Heb.12.7" parsed="|Heb|12|6|12|7" passage="Heb 12:6,7">Heb. xii. 6, 7</scripRef>), and
under the correction we must stroke down folly and kiss the
rod.</p>
</div><scripCom id="Prov.xxiii-p30.2" osisRef="Bible:Prov.22.16" parsed="|Prov|22|16|0|0" passage="Pr 22:16" type="Commentary"/><div class="Commentary" id="Bible:Prov.22.16">
<p class="passage" id="Prov.xxiii-p31">16 He that oppresseth the poor to increase his
<i>riches, and</i> he that giveth to the rich, <i>shall</i> surely
<i>come</i> to want.</p>
<p class="indent" id="Prov.xxiii-p32">This shows what evil courses rich men
sometimes take, by which, in the end, they will impoverish
themselves and provoke God, notwithstanding their abundance, to
bring them to want; they <i>oppress the poor and give to the
rich.</i> 1. They will not in charity relieve the poor, but
withhold from them, that by saving that which is really the best,
but which they think the most needless part of their expenses, they
may <i>increase their riches;</i> but they will make presents <i>to
the rich,</i> and give them great entertainments, either in pride
and vain-glory, that they may look great, or in policy, that they
may receive it again with advantage. Such <i>shall surely come to
want.</i> Many have been beggared by a foolish generosity, but
never any by a prudent charity. Christ bids us to invite the poor,
<scripRef id="Prov.xxiii-p32.1" osisRef="Bible:Luke.14.12-Luke.14.13" parsed="|Luke|14|12|14|13" passage="Lu 14:12,13">Luke xiv. 12, 13</scripRef>. 2.
They not only will not relieve <i>the poor,</i> but they
<i>oppress</i> them, rob the spital, extort from their poor tenants
and neighbours, invade the rights of those who have not wherewithal
to defend themselves, and then <i>give</i> bribes <i>to the
rich,</i> to protect and countenance them in it. But it is all in
vain; they <i>shall come to want.</i> Those that rob God, and so
make him the enemy, cannot secure themselves by <i>giving to the
rich,</i> to make them their friends.</p>
<h4 id="Prov.xxiii-p32.2">Serious Attention
Inculcated.</h4>
</div><scripCom id="Prov.xxiii-p32.3" osisRef="Bible:Prov.22.17-Prov.22.21" parsed="|Prov|22|17|22|21" passage="Pr 22:17-21" type="Commentary"/><div class="Commentary" id="Bible:Prov.22.17-Prov.22.21">
<p class="passage" id="Prov.xxiii-p33">17 Bow down thine ear, and hear the words of the
wise, and apply thine heart unto my knowledge.   18 For <i>it
is</i> a pleasant thing if thou keep them within thee; they shall
withal be fitted in thy lips.   19 That thy trust may be in
the <span class="smallcaps" id="Prov.xxiii-p33.1">Lord</span>, I have made known to thee
this day, even to thee.   20 Have not I written to thee
excellent things in counsels and knowledge,   21 That I might
make thee know the certainty of the words of truth; that thou
mightest answer the words of truth to them that send unto thee?</p>
<p class="indent" id="Prov.xxiii-p34">Solomon here changes his style and manner
of speaking. Hitherto, for the most part, since the beginning of
<scripRef id="Prov.xxiii-p34.1" osisRef="Bible:Prov.10.1" parsed="|Prov|10|1|0|0" passage="Pr 10:1"><i>ch.</i> x.</scripRef>, he had laid
down doctrinal truths, and but now and then dropped a word of
exhortation, leaving us to make the application as we went along;
but here, to the end of <scripRef id="Prov.xxiii-p34.2" osisRef="Bible:Prov.22.17-Prov.24.34" parsed="|Prov|22|17|24|34" passage="Pr 22:17-24:34"><i>ch.</i> xxiv.</scripRef>, he directs his speech
to his son, his pupil, his reader, his hearer, speaking as to a
particular person. Hitherto, for the most part, his sense was
comprised in one verse, but here usually it is drawn out further.
See how Wisdom tries variety of methods with us, lest we should be
cloyed with any one. To awaken attention and to assist our
application the method of direct address is here adopted. Ministers
must not think it enough to preach before their hearers, but must
preach to them, nor enough to preach to them all in general, but
should address themselves to particular persons, as here: Do
<i>thou</i> do so and so. Here is,</p>
<p class="indent" id="Prov.xxiii-p35">I. An earnest exhortation to get wisdom and
grace, by attending to <i>the words of the wise</i> men, both
written and preached, the words of the prophets and priests, and
particularly to that <i>knowledge</i> which Solomon in this book
gives men of good and evil, sin and duty, rewards and punishments.
To these <i>words,</i> to this <i>knowledge,</i> the ear must be
<i>bowed down</i> in humility and serious attention and the heart
<i>applied</i> by faith, and love, and close consideration. The ear
will not serve without the heart.</p>
<p class="indent" id="Prov.xxiii-p36">II. Arguments to enforce this exhortation.
Consider,</p>
<p class="indent" id="Prov.xxiii-p37">1. The worth and weight of the things
themselves which Solomon in this book gives us the <i>knowledge</i>
of. They are not trivial things, for amusements and diversion, not
jocular proverbs, to be repeated in sport and in order to pass away
time. No; they are <i>excellent things,</i> which concern the glory
of God, the holiness and happiness of our souls, the welfare of
mankind and all communities; they are <i>princely things</i> (so
the word is), fit for kings to speak and senates to hear; they are
things that concern <i>counsels and knowledge,</i> that is, wise
counsels, relating to the most important concerns; things which
will not only make us knowing ourselves, but enable us to advise
others.</p>
<p class="indent" id="Prov.xxiii-p38">2. The clearness of the discovery of these
things and the directing of them to us in particular. "They are
<i>made known,</i> publicly known, that all may read,—plainly
known, that he that runs may read,—<i>made known this day</i> more
fully than ever before, in this day of light and
knowledge,—<i>made known in this thy day.</i> But it is only a
little while that this light is with thee; perhaps the things that
are <i>this day made known to thee,</i> if thou improve not the day
of thy visitation, may, before to-morrow, be <i>hidden from thy
eyes.</i> They are <i>written,</i> for the greater certainty, and
that they may be received and the more safely transmitted pure and
entire to posterity. But that which the emphasis is here most laid
upon is that they are <i>made known to thee, even to thee,</i> and
<i>written to thee,</i> as if it were a letter directed to thee by
name. It is suited to thee and to thy case; thou mayest in this
glass see thy own face; it is intended for thee, to be a rule to
thee, and by it thou must be judged." We cannot say of these
things, "They are good things, but they are nothing to us;" no,
they are of the greatest concern imaginable to us.</p>
<p class="indent" id="Prov.xxiii-p39">3. The agreeableness of these things to us,
in respect both of comfort and credit. (1.) If we hide them in our
hearts, they will be very pleasing and yield us an abundant
satisfaction (<scripRef id="Prov.xxiii-p39.1" osisRef="Bible:Prov.22.18" parsed="|Prov|22|18|0|0" passage="Pr 22:18"><i>v.</i>
18</scripRef>): "<i>It is a pleasant thing,</i> and will be thy
constant entertainment, <i>if thou keep them within thee;</i> if
thou digest them, and be actuated and governed by them, and
delivered into them as into a mould." The form of godliness, when
that is rested in, is but a force put upon a man, and he does but
do penance in that white clothing; those only that submit to the
power of godliness, and make heart-work of it, find the pleasure of
it, <scripRef id="Prov.xxiii-p39.2" osisRef="Bible:Prov.2.10" parsed="|Prov|2|10|0|0" passage="Pr 2:10"><i>ch.</i> ii. 10</scripRef>. (2.)
If we make use of them in our discourse, they will be very
becoming, and gain us a good reputation. <i>They shall be fitted in
thy lips.</i> "Speak of these things, and thou speakest like
thyself, and as is fit for thee to speak considering thy character;
thou wilt also have pleasure in speaking of these things as well as
in thinking of them."</p>
<p class="indent" id="Prov.xxiii-p40">4. The advantage designed us by them. The
<i>excellent things</i> which God has <i>written to</i> us are not
like the commands which the master gives his servant, which are all
intended for the benefit of the master, but like those which the
master gives his scholar, which are all intended for the benefit of
the scholar. These things must be kept by us, for they are written
to us, (1.) That we may have a confidence in him and communion with
him. <i>That thy trust may be in the Lord,</i> <scripRef id="Prov.xxiii-p40.1" osisRef="Bible:Prov.22.19" parsed="|Prov|22|19|0|0" passage="Pr 22:19"><i>v.</i> 19</scripRef>. We cannot trust in God except
in the way of duty; we are <i>therefore</i> taught our duty, that
we may have reason to trust in God. Nay, this is itself one great
duty we are to learn, and a duty that is the foundation of all
practical religion, to live a life of delight in God and dependence
on him. (2.) That we may have a satisfaction in our own judgment:
"<i>That I might make thee know the certainty of the words of
truth;</i> that thou mayest know what is truth, mayest plainly
distinguish between it and falsehood, and mayest know upon what
grounds thou receivest and believest the truths of God." Note, [1.]
It is a desirable thing to know, not only <i>the words of
truth,</i> but <i>the certainty of</i> them, that our faith may be
intelligent and rational, and may grow up to a full assurance. [2.]
The way to <i>know the certainty of the words of truth</i> is to
make conscience of our duty; for, <i>if any man do his will, he
shall know</i> for certain that the doctrine is of God, <scripRef id="Prov.xxiii-p40.2" osisRef="Bible:John.7.17" parsed="|John|7|17|0|0" passage="Joh 7:17">John vii. 17</scripRef>. (3.) That we may be
useful and serviceable to others for their instruction: "<i>That
thou mayest</i> give a good account <i>of the words of truth to
those that send to thee</i> to consult thee as an oracle," or (as
the margin reads it) "<i>to those that send thee,</i> that employ
thee as an agent or ambassador in any business." Knowledge is given
us to do good with, that others may light their candle at our lamp,
and that we may in our place serve our generation according to the
will of God; and those who make conscience of keeping God's
commandments will be best able to <i>give a reason of the hope that
is in</i> them.</p>
<h4 id="Prov.xxiii-p40.3">Caution against Oppressing the
Poor.</h4>
</div><scripCom id="Prov.xxiii-p40.4" osisRef="Bible:Prov.22.22-Prov.22.23" parsed="|Prov|22|22|22|23" passage="Pr 22:22-23" type="Commentary"/><div class="Commentary" id="Bible:Prov.22.22-Prov.22.23">
<p class="passage" id="Prov.xxiii-p41">22 Rob not the poor, because he <i>is</i> poor:
neither oppress the afflicted in the gate:   23 For the <span class="smallcaps" id="Prov.xxiii-p41.1">Lord</span> will plead their cause, and spoil the
soul of those that spoiled them.</p>
<p class="indent" id="Prov.xxiii-p42">After this solemn preface, one would have
expected something new and surprising; but no; here is a plain and
common, but very needful caution against the barbarous and inhuman
practices of oppressing poor people. Observe,</p>
<p class="indent" id="Prov.xxiii-p43">I. The sin itself, and that is <i>robbing
the poor</i> and making them poorer, taking from those that have
but little to lose and so leaving them nothing. It is bad to rob
any man, but most absurd to rob the poor, whom we should
relieve,—to squeeze those with our power whom we should water with
our bounty,—<i>to oppress the afflicted,</i> and so to add
affliction to them,—to give judgment against them, and so to
patronise those that do rob them, which is as bad as if we robbed
them ourselves. Rich men will not suffer themselves to be wronged;
poor men cannot help themselves, and therefore we ought to be the
more careful not to wrong them.</p>
<p class="indent" id="Prov.xxiii-p44">II. The aggravations of the sin. 1. If
their inability, by reason of their poverty, to right themselves,
embolden us to rob them, it is so much the worse; this is
<i>robbing the poor because he is poor;</i> this is not only a base
and cowardly thing, to take advantage against a man because he is
helpless, but it is unnatural, and proves men worse than beasts. 2.
Or, if it be done under the colour of law and justice, that is
oppressing <i>the afflicted in the gate,</i> where they ought to be
protected from wrong and to have justice done them against those
that oppress them.</p>
<p class="indent" id="Prov.xxiii-p45">III. The danger that attends this sin. He
that robs and oppresses the poor does it at his peril; for, 1. The
oppressed will find God their powerful patron. He <i>will plead
their cause,</i> and not suffer them to be run down and trampled
upon. If men will not appear for them, God will. 2. The oppressors
will find him a just avenger. He will make reprisals upon them,
will <i>spoil the souls of those that spoil them;</i> he will repay
them in spiritual judgments, in curses to their souls. He that robs
the poor will be found in the end a murderer of himself.</p>
<h4 id="Prov.xxiii-p45.1">Prudential Maxims.</h4>
</div><scripCom id="Prov.xxiii-p45.2" osisRef="Bible:Prov.22.24-Prov.22.25" parsed="|Prov|22|24|22|25" passage="Pr 22:24-25" type="Commentary"/><div class="Commentary" id="Bible:Prov.22.24-Prov.22.25">
<p class="passage" id="Prov.xxiii-p46">24 Make no friendship with an angry man; and
with a furious man thou shalt not go:   25 Lest thou learn his
ways, and get a snare to thy soul.</p>
<p class="indent" id="Prov.xxiii-p47">Here is, 1. A good caution against being
intimate with a passionate man. It is the law of friendship that we
accommodate ourselves to our friends and be ready to serve them,
and therefore we ought to be wise and wary in the choice of a
friend, that we come not under the sacred tie to any one whom it
would be our folly to accommodate ourselves to. Thought we must be
civil to all, yet we must be careful whom we lay in our bosoms and
contract a familiarity with. And, among others, a man who is easily
provoked, touchy, and apt to resent affronts, who, when he is in a
passion, cares not what he says or does, but grows outrageous, such
a one is not fit to be made a friend or companion, for he will be
ever and anon angry with us and that will be our trouble, and he
will expect that we should, like him, be angry with others, and
that will be our sin. 2. Good cause given for this caution: <i>Lest
thou learn his way.</i> Those we go with we are apt to grow like.
Our corrupt hearts have so much tinder in them that it is dangerous
conversing with those that throw about the sparks of their passion.
We shall thereby <i>get a snare to our souls,</i> for a disposition
to anger is a great snare to any man, and an occasion of much sin.
He does not say, "Lest thou have ill language given thee or get a
broken head," but, which is must worse, "Lest thou imitate him, to
humour him, and so contract an ill habit."</p>
</div><scripCom id="Prov.xxiii-p47.1" osisRef="Bible:Prov.22.26-Prov.22.27" parsed="|Prov|22|26|22|27" passage="Pr 22:26-27" type="Commentary"/><div class="Commentary" id="Bible:Prov.22.26-Prov.22.27">
<p class="passage" id="Prov.xxiii-p48">26 Be not thou <i>one</i> of them that strike
hands, <i>or</i> of them that are sureties for debts.   27 If
thou hast nothing to pay, why should he take away thy bed from
under thee?</p>
<p class="indent" id="Prov.xxiii-p49">We have here, as often before, a caution
against suretiship, as a thing both imprudent and unjust. 1. We
must not associate ourselves, nor contract an intimacy, with men of
broken fortunes, and reputations, who need and will urge their
friends to be bound for them, that they may cheat their neighbours
to feed their lusts, and by keeping up a little longer may do the
more damage at last to those that give them credit. Have nothing to
do with such; be not thou among them. 2. We must not cheat people
of their money, by <i>striking hands</i> ourselves, or <i>becoming
surety for others,</i> when we <i>have not to pay.</i> If a man by
the divine providence is disabled to pay his debts, he ought to be
pitied and helped; but he that takes up money or goods himself, or
is bound for another, when he knows that he has not wherewithal to
pay, or that what he has is so settled that the creditors cannot
come at it, does in effect pick his neighbour's pocket, and though,
in all cases, compassion is to be used, yet he may thank himself if
the law have its course and his <i>bed</i> be <i>taken from under
him,</i> which might be taken for a pledge to secure a debt,
<scripRef id="Prov.xxiii-p49.1" osisRef="Bible:Exod.22.26-Exod.22.27" parsed="|Exod|22|26|22|27" passage="Ex 22:26,27">Exod. xxii. 26, 27</scripRef>. For,
if a man appeared to be so poor that he had nothing else to give
for security, he ought to be relieved, and it was honestly done to
own it; but, for the recovery of a debt, it seems it might be taken
by the <i>summum jus</i>—<i>the strict operation of law.</i> 3. We
must not ruin our own estates and families. Every man ought to be
just to himself and to his wife and children; those are not so who
live above what they have, who by the mismanagement of their own
affairs, or by encumbering themselves with debts of others, waste
what they have and bring themselves to poverty. We may <i>take
joyfully the spoiling of our goods</i> if it be for the testimony
of a good conscience; but, if be for our own rashness and folly, we
cannot but take it heavily.</p>
</div><scripCom id="Prov.xxiii-p49.2" osisRef="Bible:Prov.22.28" parsed="|Prov|22|28|0|0" passage="Pr 22:28" type="Commentary"/><div class="Commentary" id="Bible:Prov.22.28">
<p class="passage" id="Prov.xxiii-p50">28 Remove not the ancient landmark, which thy
fathers have set.</p>
<p class="indent" id="Prov.xxiii-p51">1. We are here taught not to invade another
man's right, though we can find ways of doing it ever so secretly
and plausibly, clandestinely and by fraud, without any open force.
Let not property in general be entrenched upon, by robbing men of
their liberties and privileges, or of any just ways of maintaining
them. Let not the property of particular persons be encroached
upon. The land-marks, or meer-stones, are standing witnesses to
every man's right; let not those be removed quite away, for thence
come wars, and fightings, and endless disputes; let them not be
removed so as to take from thy neighbour's lot to thy own, for that
is downright robbing him and entailing the fraud upon posterity. 2.
We may infer hence that a deference is to be paid, in all civil
matters, to usages that have prevailed time out of mind and the
settled constitutions of government, in which it becomes us to
acquiesce, lest an attempt to change it, under pretence of changing
it for the better, prove of dangerous consequence.</p>
</div><scripCom id="Prov.xxiii-p51.1" osisRef="Bible:Prov.22.29" parsed="|Prov|22|29|0|0" passage="Pr 22:29" type="Commentary"/><div class="Commentary" id="Bible:Prov.22.29">
<p class="passage" id="Prov.xxiii-p52">29 Seest thou a man diligent in his business? he
shall stand before kings; he shall not stand before mean
<i>men.</i></p>
<p class="indent" id="Prov.xxiii-p53">Here is, 1. A plain intimation what a hard
thing it is to find a truly ingenious industrious man: "<i>Seest
thou a man diligent in his business?</i> Thou wilt not see many
such, so epidemical are dulness and slothfulness." He is here
commended who lays out himself to get business, though it be but in
a very low and narrow sphere, and is not easy when he is out of
business, who loves business, is quick and active in it, and goes
through it, not only with constancy and resolution, but with
dexterity and expedition, a man of despatch, who knows how to bring
a deal of business into a little compass. 2. A moral
prognostication of the preferment of such a man; though now he
<i>stands before mean men,</i> is employed by them and attends upon
them, yet he will rise, and is likely enough to <i>stand before
kings,</i> as an ambassador to foreign kings or prime-minister of
state to his own. <i>Seest thou a man diligent</i> in the business
of religion? He is likely to excel in virtue, and shall stand
before the King of kings.</p>
</div></div2>