mh_parser/vol_split/20 - Proverbs/Chapter 25.xml

<div2 id="Prov.xxvi" n="xxvi" next="Prov.xxvii" prev="Prov.xxv" progress="85.04%" title="Chapter XXV">
<h2 id="Prov.xxvi-p0.1">P R O V E R B S</h2>
<h3 id="Prov.xxvi-p0.2">CHAP. XXV.</h3>
<h4 id="Prov.xxvi-p0.3">Pleasures and Advantages of
Wisdom.</h4>
<scripCom id="Prov.xxvi-p0.4" osisRef="Bible:Prov.25" parsed="|Prov|25|0|0|0" passage="Pr 25" type="Commentary"/>
<scripCom id="Prov.xxvi-p0.5" osisRef="Bible:Prov.25.1" parsed="|Prov|25|1|0|0" passage="Pr 25:1" type="Commentary"/><div class="Commentary" id="Bible:Prov.25.1">
<p class="passage" id="Prov.xxvi-p1">1 These <i>are</i> also proverbs of Solomon,
which the men of Hezekiah king of Judah copied out.</p>
<p class="indent" id="Prov.xxvi-p2">This verse is the title of this latter
collection of Solomon's proverbs, for he <i>sought out and set in
order many proverbs,</i> that by them he might be still <i>teaching
the people knowledge,</i> <scripRef id="Prov.xxvi-p2.1" osisRef="Bible:Eccl.12.9" parsed="|Eccl|12|9|0|0" passage="Ec 12:9">Eccl. xii.
9</scripRef>. Observe, 1. The proverbs were Solomon's, who was
divinely inspired to deliver, for the use of the church, these wise
and weighty sentences; we have had many, but still there are more.
Yet herein Christ is greater than Solomon, for if we had all upon
record that Christ said, and did, that was instructive, <i>the
world could not contain the books that would be written,</i>
<scripRef id="Prov.xxvi-p2.2" osisRef="Bible:John.21.25" parsed="|John|21|25|0|0" passage="Joh 21:25">John xxi. 25</scripRef>. 2. The
publishers were Hezekiah's servants, who, it is likely, herein
acted as his servants, being appointed by him to do this good
service to the church, among other good offices that he did <i>in
the law and in the commandments,</i> <scripRef id="Prov.xxvi-p2.3" osisRef="Bible:2Chr.31.21" parsed="|2Chr|31|21|0|0" passage="2Ch 31:21">2 Chron. xxxi. 21</scripRef>. Whether he employed the
prophets in this work, as Isaiah, Hosea, or Micah, who lived in his
time, or some that were trained up in the schools of the prophets,
or some of the priests and Levites, to whom we find him giving a
charge concerning divine things (<scripRef id="Prov.xxvi-p2.4" osisRef="Bible:2Chr.29.4" parsed="|2Chr|29|4|0|0" passage="2Ch 29:4">2
Chron. xxix. 4</scripRef>), or (as the Jews think) his princes and
ministers of state, who were more properly called his
<i>servants,</i> is not certain; if the work was done by Eliakim,
and Joah, and Shebna, it was no diminution to their character. They
copied out these proverbs from the records of Solomon's reign, and
published them as an appendix to the former edition of this book.
It may be a piece of very good service to the church to publish
other man's works that have lain hidden in obscurity, perhaps a
great while. Some think they culled these out of the 3000 proverbs
which Solomon spoke (<scripRef id="Prov.xxvi-p2.5" osisRef="Bible:1Kgs.4.32" parsed="|1Kgs|4|32|0|0" passage="1Ki 4:32">1 Kings iv.
32</scripRef>), leaving out those that were physical, and that
pertained to natural philosophy, and preserving such only as were
divine and moral; and in this collection some observe that special
regard was had to those observations which concern kings and their
administration.</p>
<h4 id="Prov.xxvi-p2.6">Prudential Maxims.</h4>
</div><scripCom id="Prov.xxvi-p2.7" osisRef="Bible:Prov.25.2-Prov.25.3" parsed="|Prov|25|2|25|3" passage="Pr 25:2-3" type="Commentary"/><div class="Commentary" id="Bible:Prov.25.2-Prov.25.3">
<p class="passage" id="Prov.xxvi-p3">2 <i>It is</i> the glory of God to conceal a
thing: but the honour of kings <i>is</i> to search out a matter.
  3 The heaven for height, and the earth for depth, and the
heart of kings <i>is</i> unsearchable.</p>
<p class="indent" id="Prov.xxvi-p4">Here is, 1. An instance given of the honour
of God: <i>It is his glory to conceal a matter.</i> He needs not
search into any thing, for he perfectly knows every thing by a
clear and certain view, and nothing can be hidden from him; and yet
his own <i>way is in the sea</i> and his <i>path in the great
waters.</i> There is an unfathomable depth in his counsels,
<scripRef id="Prov.xxvi-p4.1" osisRef="Bible:Rom.11.33" parsed="|Rom|11|33|0|0" passage="Ro 11:33">Rom. xi. 33</scripRef>. It is but a
little portion that is heard of him. <i>Clouds and darkness are
round about him.</i> We see what he does, but we know not the
reasons. Some refer it to the sins of men; it is his glory to
pardon sin, which is covering it, not remembering it, not
mentioning it; his forbearance, which he exercises towards sinners,
is likewise his honour, in which he seems to keep silence and take
no notice of the matter. 2. A double instance of the honour of
kings:—(1.) It is God's glory that he needs not <i>search into a
matter,</i> because he knows it without search; but it is the
honour of kings, with a close application of mind, and by all the
methods of enquiry, to search out the matters that are brought
before them, to take pains in examining offenders, that they may
discover their designs and bring to light the hidden works of
darkness, not to give judgment hastily or till they have weighed
things, nor to leave it wholly to others to examine things, but to
see with their own eyes. (2.) It is God's glory that he cannot
himself be found out by searching, and some of that honour is
devolved upon kings, wise kings, that <i>search out matters;</i>
their <i>hearts</i> are <i>unsearchable,</i> like the <i>height of
heaven</i> or the <i>depth of the earth,</i> which we may guess at,
but cannot measure. Princes have their <i>arcana imperii—state
secrets,</i> designs which are kept private, and reasons of state,
which private persons are not competent judges of, and therefore
ought not to pry into. Wise princes, when they <i>search into a
matter,</i> have reaches which one would not think of, as Solomon,
when he called of a sword to divide the living child with,
designing thereby to discover the true mother.</p>
</div><scripCom id="Prov.xxvi-p4.2" osisRef="Bible:Prov.25.4-Prov.25.5" parsed="|Prov|25|4|25|5" passage="Pr 25:4-5" type="Commentary"/><div class="Commentary" id="Bible:Prov.25.4-Prov.25.5">
<p class="passage" id="Prov.xxvi-p5">4 Take away the dross from the silver, and there
shall come forth a vessel for the finer.   5 Take away the
wicked <i>from</i> before the king, and his throne shall be
established in righteousness.</p>
<p class="indent" id="Prov.xxvi-p6">This shows that the vigorous endeavour of a
prince to suppress vice, and reform the manners of his people, is
the most effectual way to support his government. Observe, 1. What
the duty of magistrates is: To <i>take away the wicked,</i> to use
their power for the terror of evil works and evil workers, not only
to banish those that are vicious and profane from their presence,
and forbid them the court, but so to frighten them and restrain
them that they may not spread the infection of their wickedness
among their subjects. This is called <i>taking away the dross from
the silver,</i> which is done by the force of fire. Wicked people
are the dross of a nation, the scum of the country, and, as such,
to be taken away. If men will not take them away, God will,
<scripRef id="Prov.xxvi-p6.1" osisRef="Bible:Ps.119.119" parsed="|Ps|119|119|0|0" passage="Ps 119:119">Ps. cxix. 119</scripRef>. If the
<i>wicked be taken away from before the king,</i> if he abandon
them and show his detestation of their wicked courses, it will go
far towards the disabling of them to do mischief. The reformation
of the court will promote the reformation of the kingdom, <scripRef id="Prov.xxvi-p6.2" osisRef="Bible:Ps.101.3 Bible:Ps.101.8" parsed="|Ps|101|3|0|0;|Ps|101|8|0|0" passage="Ps 101:3,8">Ps. ci. 3, 8</scripRef>. 2. What the advantage
will be of their doing this duty. (1.) It will be the bettering of
the subjects; they shall be made like silver refined, fit to be
made <i>vessels of honour.</i> (2.) It will be the settling of the
prince. <i>His throne shall be established in</i> this
<i>righteousness,</i> for God will bless his government, the people
will be pliable to it, and so it will become durable.</p>
</div><scripCom id="Prov.xxvi-p6.3" osisRef="Bible:Prov.25.6-Prov.25.7" parsed="|Prov|25|6|25|7" passage="Pr 25:6-7" type="Commentary"/><div class="Commentary" id="Bible:Prov.25.6-Prov.25.7">
<p class="passage" id="Prov.xxvi-p7">6 Put not forth thyself in the presence of the
king, and stand not in the place of great <i>men:</i>   7 For
better <i>it is</i> that it be said unto thee, Come up hither; than
that thou shouldest be put lower in the presence of the prince whom
thine eyes have seen.</p>
<p class="indent" id="Prov.xxvi-p8">Here we see, 1. That religion is so far
from destroying good manners that it reaches us to behave ourselves
lowly and reverently towards our superiors, to keep our distance,
and give place to those to whom it belongs "<i>Put not forth
thyself</i> rudely and carelessly <i>in the king's presence,</i> or
in the presence of great men; do not <i>compare with them</i>" (so
some understand it); "do not vie with them in apparel, furniture,
gardens, house-keeping, or retinue, for that is an affront to them
and will waste thy own estate." 2. That religion teaches us
humility and self-denial, which is a better lesson than that of
good manners: "Deny thyself the place thou art entitled to; covet
not to make a fair show, nor air at preferment, nor thrust thyself
into the company of those that are above thee; be content in a low
sphere if that is it which God has allotted to thee." The reason he
gives is because this is really the way to advancement, as our
Saviour shows in a parable that seems to be borrowed from this,
<scripRef id="Prov.xxvi-p8.1" osisRef="Bible:Luke.14.9" parsed="|Luke|14|9|0|0" passage="Lu 14:9">Luke xiv. 9</scripRef>. Not that we
must <i>therefore</i> pretend modesty and humility, and make a
stratagem of it, for the courting of honour, but <i>therefore</i>
we must really be modest and humble, because God will put honour on
such and so will men too. It is better, more for a man's
satisfaction and reputation, to be advanced above his pretensions
and expectations, than to be thrust down below them, <i>in the
presence of the prince,</i> whom it was a great piece of honour to
be admitted to the sight of and a great piece of presumption to
look upon without leave.</p>
</div><scripCom id="Prov.xxvi-p8.2" osisRef="Bible:Prov.25.8-Prov.25.10" parsed="|Prov|25|8|25|10" passage="Pr 25:8-10" type="Commentary"/><div class="Commentary" id="Bible:Prov.25.8-Prov.25.10">
<p class="passage" id="Prov.xxvi-p9">8 Go not forth hastily to strive, lest <i>thou
know not</i> what to do in the end thereof, when thy neighbour hath
put thee to shame.   9 Debate thy cause with thy neighbour
<i>himself;</i> and discover not a secret to another:   10
Lest he that heareth <i>it</i> put thee to shame, and thine infamy
turn not away.</p>
<p class="indent" id="Prov.xxvi-p10">I. Here is good counsel given about going
to law:—1. "Be not hasty in bringing an action, before thou hast
thyself considered it, and consulted with thy friends about it:
<i>Go not forth hastily to strive;</i> do not send for a writ in a
passion, or upon the first appearance of right on thy side, but
weigh the matter deliberately, because we are apt to be partial in
our own cause; consider the certainty of the expenses and the
uncertainty of the success, how much care and vexation it will be
the occasion of, and, after all, the cause may go against thee;
surely then thou shouldst not <i>go forth hastily to strive.</i>"
2. "Bring not an action before thou hast tried to end the matter
amicably ( <scripRef id="Prov.xxvi-p10.1" osisRef="Bible:Prov.25.9" parsed="|Prov|25|9|0|0" passage="Pr 25:9"><i>v.</i> 9</scripRef>):
<i>Debate thy cause with thy neighbour</i> privately, and perhaps
you will understand one another better and see that there is no
occasion to go to law." In public quarrels the war that must at
length end might better have been prevented by a treaty of peace,
and a great deal of blood and treasure spared. It is so in private
quarrels: "Sue not thy neighbour as a <i>heathen man and a
publican</i> until thou hast told him his fault between thee and
him alone, and he has refused to refer the matter, or to come to an
accommodation. Perhaps the matter in variance is a secret, not fit
to be divulged to any, much less to be brought upon the stage
before the country; and therefore end it privately, that it may not
be discovered." <i>Reveal not the secret of another,</i> so some
read it. "Do not, in revenge, to disgrace thy adversary, disclose
that which should be kept private and which does not at all belong
to the cause."</p>
<p class="indent" id="Prov.xxvi-p11">II. Two reasons he gives why we should be
thus cautious in going to law:—1. "Because otherwise the cause
will be in danger of going against thee, and thou wilt <i>not know
what to do</i> when the defendant has justified himself in what
thou didst charge upon him, and made it out that thy complaint was
frivolous and vexatious and that thou hadst no just cause of
action, and so <i>put thee to shame,</i> non-suit thee, and force
thee to pay costs, all which might have been prevented by a little
consideration." 2. "Because it will turn very much to thy reproach
if thou fall under the character of being litigious. Not only the
defendant himself (<scripRef id="Prov.xxvi-p11.1" osisRef="Bible:Prov.25.8" parsed="|Prov|25|8|0|0" passage="Pr 25:8"><i>v.</i>
8</scripRef>), but he that hears the cause tried will <i>put thee
to shame,</i> will expose thee as a man of no principle, and <i>thy
infamy will not turn away;</i> thou wilt never retrieve thy
reputation."</p>
<h4 id="Prov.xxvi-p11.2">Instructive Similes.</h4>
</div><scripCom id="Prov.xxvi-p11.3" osisRef="Bible:Prov.25.11-Prov.25.12" parsed="|Prov|25|11|25|12" passage="Pr 25:11-12" type="Commentary"/><div class="Commentary" id="Bible:Prov.25.11-Prov.25.12">
<p class="passage" id="Prov.xxvi-p12">11 A word fitly spoken <i>is like</i> apples of
gold in pictures of silver.   12 <i>As</i> an earring of gold,
and an ornament of fine gold, <i>so is</i> a wise reprover upon an
obedient ear.</p>
<p class="indent" id="Prov.xxvi-p13">Solomon here shows how much it becomes a
man, 1. To speak pertinently: <i>A word upon the wheels,</i> that
runs well, is well-circumstanced, in proper time and
place—instruction, advice, or comfort, given seasonably, and in
apt expressions, adapted to the case of the person spoken to and
agreeing with the character of the person speaking—<i>is like
golden</i> balls resembling <i>apples,</i> or like true apples of a
golden colour (golden rennets), or perhaps gilded, as sometimes we
have gilded laurels, and those embossed <i>in pictures of
silver,</i> or rather brought to table in a silver network basket,
or in a silver box of that which we call <i>filigree</i>—work,
through which the golden apples might be seen. Doubtless in was
some ornament of the table, then well known. As that was very
pleasing to the eye, so is <i>a word fitly spoken</i> to the ear.
2. Especially to give a reproof with discretion, and so as to make
it acceptable. If it be well given, by <i>a wise reprover,</i> and
well taken, by an <i>obedient ear,</i> it is an <i>earring of
gold</i> and an <i>ornament of fine gold,</i> very graceful and
well becoming both the reprover and the reproved; both will have
their praise, the reprover for giving it so prudently and the
reproved for taking it so patiently and making a good use of it.
Others will commend them both, and they will have satisfaction in
each other; he who gave the reproof is pleased that it had the
desired effect, and he to whom it was given has reason to be
thankful for it as a kindness. <i>That is well given,</i> we say,
<i>that is well taken;</i> yet it does not always prove that that
is well taken which is well given. It were to be wished that a
<i>wise reprover</i> should always meet with an <i>obedient
ear,</i> but often it is not so.</p>
</div><scripCom id="Prov.xxvi-p13.1" osisRef="Bible:Prov.25.13" parsed="|Prov|25|13|0|0" passage="Pr 25:13" type="Commentary"/><div class="Commentary" id="Bible:Prov.25.13">
<p class="passage" id="Prov.xxvi-p14">13 As the cold of snow in the time of harvest,
<i>so is</i> a faithful messenger to them that send him: for he
refresheth the soul of his masters.</p>
<p class="indent" id="Prov.xxvi-p15">See here, 1. What ought to be the care of a
servant, the meanest that is sent on an errand and entrusted with
any business, much more the greatest, the agent and ambassador of a
prince; he ought to be <i>faithful to him that sends him,</i> and
to see to it that he do not, by mistake or with design, falsify his
trust, and that he be in nothing that lies in his power wanting to
his master's interest. Those that act as factors, by commission,
ought to act as carefully as for themselves. 2. How much this will
be the satisfaction of the master; it will <i>refresh his soul</i>
as much as ever the <i>cold of snow</i> (which is hot countries
they preserve by art all the year round) refreshed the labourers in
the harvest, that <i>bore the burden and heat of the day.</i> The
more important the affair was, and the more fear of its
miscarrying, the more acceptable is the messenger, if he have
managed it successfully and well. A faithful minister, Christ's
messenger, should be thus acceptable to us (<scripRef id="Prov.xxvi-p15.1" osisRef="Bible:Job.33.23" parsed="|Job|33|23|0|0" passage="Job 33:23">Job xxxiii. 23</scripRef>); however, he will be a
<i>sweet savour to God,</i> <scripRef id="Prov.xxvi-p15.2" osisRef="Bible:2Cor.2.15" parsed="|2Cor|2|15|0|0" passage="2Co 2:15">2 Cor. ii.
15</scripRef>.</p>
</div><scripCom id="Prov.xxvi-p15.3" osisRef="Bible:Prov.25.14" parsed="|Prov|25|14|0|0" passage="Pr 25:14" type="Commentary"/><div class="Commentary" id="Bible:Prov.25.14">
<p class="passage" id="Prov.xxvi-p16">14 Whoso boasteth himself of a false gift <i>is
like</i> clouds and wind without rain.</p>
<p class="indent" id="Prov.xxvi-p17"><i>He</i> may be said to boast of a false
gift, 1. Who pretends to have received or given that which he never
had, which he never gave, makes a noise of his great
accomplishments and his good services, but it is all false; he is
not what he pretends to be. Or, 2. Who promises what he will give
and what he will do, but performs nothing, who raises people's
expectations of the mighty things he will do for his country, for
his friends, what noble legacies he will leave, but either he has
not wherewithal to do what he says or he never designs it. Such a
one is like the morning-cloud, that passes away, and disappoints
those who looked for rain from it to water the parched ground
(<scripRef id="Prov.xxvi-p17.1" osisRef="Bible:Jude.1.12" parsed="|Jude|1|12|0|0" passage="Jude 1:12">Jude 12</scripRef>), <i>clouds
without water.</i></p>
<h4 id="Prov.xxvi-p17.2">Miscellaneous Maxims.</h4>
</div><scripCom id="Prov.xxvi-p17.3" osisRef="Bible:Prov.25.15" parsed="|Prov|25|15|0|0" passage="Pr 25:15" type="Commentary"/><div class="Commentary" id="Bible:Prov.25.15">
<p class="passage" id="Prov.xxvi-p18">15 By long forbearing is a prince persuaded, and
a soft tongue breaketh the bone.</p>
<p class="indent" id="Prov.xxvi-p19">Two things are here recommended to us, in
dealing with others, as likely means to gain our point:—1.
Patience, to bear a present heat without being put into a heat by
it, and to wait for a fit opportunity to offer our reasons and to
give persons time to consider them. By this means even a
<i>prince</i> may be <i>persuaded</i> to do a thing which he seemed
very averse to, much more a common person. That which is justice
and reason now will be so another time, and therefore we need not
urge them with violence now, but wait for a more convenient season.
2. Mildness, to speak without passion or provocation: <i>A soft
tongue breaks the bone;</i> it mollifies the roughest spirits and
overcomes those that are most morose, like lightning, which, they
say, has sometimes broken the bone, and yet not pierced the flesh.
Gideon with a soft tongue pacified the Ephraimites and Abigail
turned away David's wrath. <i>Hard words,</i> we say, <i>break no
bones,</i> and therefore we should bear them patiently; but, it
seems, <i>soft words</i> do, and therefore we should, on all
occasions, give them prudently.</p>
</div><scripCom id="Prov.xxvi-p19.1" osisRef="Bible:Prov.25.16" parsed="|Prov|25|16|0|0" passage="Pr 25:16" type="Commentary"/><div class="Commentary" id="Bible:Prov.25.16">
<p class="passage" id="Prov.xxvi-p20">16 Hast thou found honey? eat so much as is
sufficient for thee, lest thou be filled therewith, and vomit
it.</p>
<p class="indent" id="Prov.xxvi-p21">Here, 1. We are allowed a sober and
moderate use of the delights of sense: <i>Hast thou found
honey?</i> It is not forbidden fruit to thee, as it was to
Jonathan; thou mayest eat of it with thanksgiving to God, who,
having created things grateful to our senses, has given us leave to
make use of them. <i>Eat as much as is sufficient,</i> and no more.
<i>Enough is as good as a feast.</i> 2. We are cautioned to take
heed of excess. We must use all pleasures as we do honey, with a
check upon our appetite, lest we take more than does us good and
make ourselves sick with it. We are most in danger of surfeiting
upon that which is most sweet, and therefore those that fare
sumptuously every day have need to watch over themselves, <i>lest
their hearts be at any time overcharged.</i> The pleasures of sense
lose their sweetness by the excessive use of them and become
nauseous, as honey, which turns sour in the stomach; it is
therefore our interest, as well as our duty, to use them with
sobriety.</p>
</div><scripCom id="Prov.xxvi-p21.1" osisRef="Bible:Prov.25.17" parsed="|Prov|25|17|0|0" passage="Pr 25:17" type="Commentary"/><div class="Commentary" id="Bible:Prov.25.17">
<p class="passage" id="Prov.xxvi-p22">17 Withdraw thy foot from thy neighbour's house;
lest he be weary of thee, and <i>so</i> hate thee.</p>
<p class="indent" id="Prov.xxvi-p23">Here he mentions another pleasure which we
must not take too much of, that of visiting our friends, the former
for fear of surfeiting ourselves, this for fear of surfeiting our
neighbour. 1. It is a piece of civility to visit our neighbours
sometimes, to show our respect to them and concern for them, and to
cultivate and improve mutual acquaintance and love, and that we may
have both the satisfaction and advantage of their conversation. 2.
It is wisdom, as well as good manners, not to be troublesome to our
friends in our visiting them, not to visit too often, nor stay too
long, nor contrive to come at meal-time, nor make ourselves busy in
the affairs of their families; hereby we make ourselves cheap,
mean, and burdensome. Thy neighbour, who is thus plagued and
haunted with thy visits, will be <i>weary of thee and hate
thee,</i> and <i>that</i> will be the destruction of friendship
which should have been the improvement of it. <i>Post tres sæpe
dies piscis vilescit et hospes—After the third day fish and
company become distasteful.</i> Familiarity breeds contempt.
<i>Nulli te facias nimis sodalem—Be not too intimate with any.</i>
He that sponges upon his friend loses him. How much better a friend
then is God than any other friend; for we need not withdraw our
foot from his house, the throne of his grace (<scripRef id="Prov.xxvi-p23.1" osisRef="Bible:Prov.8.34" parsed="|Prov|8|34|0|0" passage="Pr 8:34"><i>ch.</i> viii. 34</scripRef>); the oftener we come to
him the better and the more welcome.</p>
</div><scripCom id="Prov.xxvi-p23.2" osisRef="Bible:Prov.25.18" parsed="|Prov|25|18|0|0" passage="Pr 25:18" type="Commentary"/><div class="Commentary" id="Bible:Prov.25.18">
<p class="passage" id="Prov.xxvi-p24">18 A man that beareth false witness against his
neighbour <i>is</i> a maul, and a sword, and a sharp arrow.</p>
<p class="indent" id="Prov.xxvi-p25">Here, 1. The sin condemned is <i>bearing
false witness against our neighbour,</i> either in judgment or in
common conversation, contrary to the law of the ninth commandment.
2. That which it is here condemned for is the mischievousness of
it; it is in its power to ruin not only men's reputation, but their
lives, estates, families, all that is dear to them. A false
testimony is every thing that is dangerous; it <i>is a maul</i> (or
<i>club</i> to knock a man's brains out with), a flail, which there
is no fence against; it is <i>a sword</i> to wound near at hand and
a <i>sharp arrow</i> to wound at a distance; we have therefore need
to pray, <i>Deliver my soul, O Lord! from lying lips,</i> <scripRef id="Prov.xxvi-p25.1" osisRef="Bible:Ps.120.2" parsed="|Ps|120|2|0|0" passage="Ps 120:2">Ps. cxx. 2</scripRef>.</p>
</div><scripCom id="Prov.xxvi-p25.2" osisRef="Bible:Prov.25.19" parsed="|Prov|25|19|0|0" passage="Pr 25:19" type="Commentary"/><div class="Commentary" id="Bible:Prov.25.19">
<p class="passage" id="Prov.xxvi-p26">19 Confidence in an unfaithful man in time of
trouble <i>is like</i> a broken tooth, and a foot out of joint.</p>
<p class="indent" id="Prov.xxvi-p27">1. The <i>confidence of an unfaithful
man</i> (so some read it) will be <i>like a broken tooth;</i> his
policy, his power, his interest, all that which he trusted in to
support him in his wickedness, will fail him in time of trouble,
<scripRef id="Prov.xxvi-p27.1" osisRef="Bible:Ps.52.7" parsed="|Ps|52|7|0|0" passage="Ps 52:7">Ps. lii. 7</scripRef>. 2. <i>Confidence
in an unfaithful man</i> (so we read it), in a man whom we thought
trusty and therefore depended on, but who proves otherwise; it
proves not only unserviceable, but painful and vexatious, like a
<i>broken tooth, or a foot out of joint,</i> which, when we put any
stress upon it, not only fails us, but makes us feel from it,
especially <i>in time of trouble,</i> when we most expect help from
it; it is like a broken reed, <scripRef id="Prov.xxvi-p27.2" osisRef="Bible:Isa.36.6" parsed="|Isa|36|6|0|0" passage="Isa 36:6">Isa.
xxxvi. 6</scripRef>. Confidence in a faithful God, in time of
trouble, will not prove thus; on him we may rest and in him dwell
at ease.</p>
</div><scripCom id="Prov.xxvi-p27.3" osisRef="Bible:Prov.25.20" parsed="|Prov|25|20|0|0" passage="Pr 25:20" type="Commentary"/><div class="Commentary" id="Bible:Prov.25.20">
<p class="passage" id="Prov.xxvi-p28">20 <i>As</i> he that taketh away a garment in
cold weather, <i>and as</i> vinegar upon nitre, so <i>is</i> he
that singeth songs to an heavy heart.</p>
<p class="indent" id="Prov.xxvi-p29">1. The absurdity here censured is
<i>singing songs to a heavy heart.</i> Those that are in great
sorrow are to be comforted by sympathizing with them, condoling
with them, and concurring in their lamentation. If we take that
method, the <i>moving of our lips may assuage their grief</i>
(<scripRef id="Prov.xxvi-p29.1" osisRef="Bible:Job.16.5" parsed="|Job|16|5|0|0" passage="Job 16:5">Job xvi. 5</scripRef>); but we take a
wrong course with them if we think to relieve them by being merry
with them, and endeavouring to make them merry; for it adds to
their grief to see their friends so little concerned for them; it
puts them upon ripping up the causes of their grief, and
aggravating them, and makes them harden themselves in sorrow
against the assaults of mirth. 2. The absurdities this is compared
to are, <i>taking away a garment</i> from a man in <i>cold
weather,</i> which makes him colder, and pouring <i>vinegar upon
nitre,</i> which, like water upon lime, puts it into a ferment; so
improper, so incongruous, is it to sing pleasant songs to one that
is of a sorrowful spirit. Some read it in a contrary sense: <i>As
he that puts on a garment in cold weather</i> warms the body, or as
<i>vinegar upon nitre</i> dissolves it, so he that <i>sings
songs</i> of comfort to a person in sorrow refreshes him and
dispels his grief.</p>
<h4 id="Prov.xxvi-p29.2">Forgiveness of Enemies.</h4>
</div><scripCom id="Prov.xxvi-p29.3" osisRef="Bible:Prov.25.21-Prov.25.22" parsed="|Prov|25|21|25|22" passage="Pr 25:21-22" type="Commentary"/><div class="Commentary" id="Bible:Prov.25.21-Prov.25.22">
<p class="passage" id="Prov.xxvi-p30">21 If thine enemy be hungry, give him bread to
eat; and if he be thirsty, give him water to drink:   22 For
thou shalt heap coals of fire upon his head, and the <span class="smallcaps" id="Prov.xxvi-p30.1">Lord</span> shall reward thee.</p>
<p class="indent" id="Prov.xxvi-p31">By this it appears that, however the
scribes and Pharisees had corrupted the law, not only the
commandment of loving our brethren, but even that of loving our
enemies, was not only a new, but also an old commandment, an
Old-Testament commandment, though our Saviour has given it to us
with the new enforcement of his own great example in loving us when
we were enemies. Observe, 1. How we must express our love to our
enemies by the real offices of kindness, even those that are
expensive to ourselves and most acceptable to them: "If they be
<i>hungry</i> and <i>thirsty,</i> instead of pleasing thyself with
their distress and contriving how to cut off supplies from them,
relieve them, as Elisha did the Syrians that came to apprehend
him," <scripRef id="Prov.xxvi-p31.1" osisRef="Bible:2Kgs.6.22" parsed="|2Kgs|6|22|0|0" passage="2Ki 6:22">2 King vi. 22</scripRef>. 2.
What encouragement we have to do so. (1.) It will be a likely means
to win upon them, and bring them over to be reconciled to us; we
shall mollify them as the refiner melts the metal in the crucible,
not only by putting it over the fire, but by heaping coals of fire
upon it. The way to turn an enemy into a friend is, to act towards
him in a friendly manner. If it do not gain him, it will aggravate
his sin and punishment, and heap the burning coals of God's wrath
upon his head, as rejoicing in his calamity may be an occasion of
God's turning his wrath from him, <scripRef id="Prov.xxvi-p31.2" osisRef="Bible:Prov.24.17" parsed="|Prov|24|17|0|0" passage="Pr 24:17"><i>ch.</i> xxiv. 17</scripRef>. (2.) However, we shall
be no losers by our self-denial: "Whether he relent towards thee or
no, <i>the Lord shall reward thee;</i> he shall forgive thee who
thus showest thyself to be of a forgiving spirit. He shall provide
for thee when thou art in distress (though thou hast been evil and
ungrateful), as thou dost for thy enemy; at least it shall be
recompensed in the resurrection of the just, when kindnesses done
to our enemies shall be remembered as well as those shown to God's
friends."</p>
<h4 id="Prov.xxvi-p31.3">Miscellaneous Maxims.</h4>
</div><scripCom id="Prov.xxvi-p31.4" osisRef="Bible:Prov.25.23" parsed="|Prov|25|23|0|0" passage="Pr 25:23" type="Commentary"/><div class="Commentary" id="Bible:Prov.25.23">
<p class="passage" id="Prov.xxvi-p32">23 The north wind driveth away rain: so
<i>doth</i> an angry countenance a backbiting tongue.</p>
<p class="indent" id="Prov.xxvi-p33">Here see, 1. How we must discourage sin and
witness against it, and particularly the sin of slandering and
backbiting; we must frown upon it, and, by giving it an angry
countenance, endeavour to put it out of countenance. Slanders would
not be so readily spoken as they are if they were not readily
heard; but good manners would silence the slanderer if he saw that
his tales displeased the company. We should show ourselves uneasy
if we heard a dear friend, whom we value, evil-spoken of; the same
dislike we should show of evil-speaking in general. If we cannot
otherwise reprove, we may do it by our looks. 2. The good effect
which this might probably have; who knows but it may silence and
drive away a <i>backbiting tongue?</i> Sin, if it be countenanced,
becomes daring, but, if it receive any check, it is so conscious of
its own shame that it becomes cowardly, and this sin in particular,
for many abuse those they speak of only in hopes to curry favour
with those they speak to.</p>
</div><scripCom id="Prov.xxvi-p33.1" osisRef="Bible:Prov.25.24" parsed="|Prov|25|24|0|0" passage="Pr 25:24" type="Commentary"/><div class="Commentary" id="Bible:Prov.25.24">
<p class="passage" id="Prov.xxvi-p34">24 <i>It is</i> better to dwell in the corner of
the housetop, than with a brawling woman and in a wide house.</p>
<p class="indent" id="Prov.xxvi-p35">This is the same with what he had said,
<scripRef id="Prov.xxvi-p35.1" osisRef="Bible:Prov.21.9" parsed="|Prov|21|9|0|0" passage="Pr 21:9"><i>ch.</i> xxi. 9</scripRef>. Observe,
1. How those are to be pitied that are unequally yoked, especially
with such as are brawling and contentious, whether husband or wife;
for it is equally true of both. It is better to be alone than to be
joined to one who, instead of being a meet-help, is a great
hindrance to the comfort of life. 2. How those may sometimes be
envied that live in solitude; as they want the comfort of society,
so they are free from the vexation of it. And as there are cases
which give occasion to say, "Blessed is the womb that has not
borne," so there are which give occasion to say, "Blessed is the
man who was never married, but who lies like a servant in <i>a
corner of the house-top.</i>"</p>
</div><scripCom id="Prov.xxvi-p35.2" osisRef="Bible:Prov.25.25" parsed="|Prov|25|25|0|0" passage="Pr 25:25" type="Commentary"/><div class="Commentary" id="Bible:Prov.25.25">
<p class="passage" id="Prov.xxvi-p36">25 <i>As</i> cold waters to a thirsty soul, so
<i>is</i> good news from a far country.</p>
<p class="indent" id="Prov.xxvi-p37">See here, 1. How natural it is to us to
desire to hear good news from our friends, and concerning our
affairs at a distance. It is sometimes with impatience that we
expect to hear from abroad; our souls thirst after it. But we
should check the inordinateness of that desire; if it be bad news,
it will come too soon, if good, it will be welcome at any time. 2.
How acceptable such good news will be when it does come, as
refreshing as cold water to one that is thirsty. Solomon himself
had much trading abroad, as well as correspondence by his
ambassadors with foreign courts; and how pleasant it was to hear of
the good success of his negotiations abroad he well knew by
experience. Heaven is a country afar off; how refreshing is it to
hear good news thence, both in the everlasting gospel, which
signified glad tidings, and in the witness of the Spirit with our
spirits that we are God's children.</p>
</div><scripCom id="Prov.xxvi-p37.1" osisRef="Bible:Prov.25.26" parsed="|Prov|25|26|0|0" passage="Pr 25:26" type="Commentary"/><div class="Commentary" id="Bible:Prov.25.26">
<p class="passage" id="Prov.xxvi-p38">26 A righteous man falling down before the
wicked <i>is as</i> a troubled fountain, and a corrupt spring.</p>
<p class="indent" id="Prov.xxvi-p39">It is here represented as a very lamentable
thing, and a public grievance, and of ill consequence to many, like
the <i>troubling</i> of a <i>fountain</i> and the <i>corrupting</i>
of a <i>spring,</i> for the righteous to <i>fall down before the
wicked,</i> that is, 1. For the righteous to fall into sin in the
sight of the wicked—for them to do any thing unbecoming their
profession, which is <i>told in Gath,</i> and <i>published in the
streets of Ashkelon,</i> and in which the <i>daughters of the
Philistines rejoice.</i> For those that have been <i>in reputation
for wisdom and honour</i> to fall from their excellency, this
<i>troubles the fountains</i> by grieving some, and <i>corrupts the
springs</i> by infecting others and emboldening them to do
likewise. 2. For the righteous to be oppressed, and run down, and
trampled upon, by the violence or subtlety of evil men, to be
displaced and thrust into obscurity, this is the troubling of the
fountains of justice and corrupting the very springs of government,
<scripRef id="Prov.xxvi-p39.1" osisRef="Bible:Prov.28.12 Bible:Prov.28.28 Bible:Prov.29.2" parsed="|Prov|28|12|0|0;|Prov|28|28|0|0;|Prov|29|2|0|0" passage="Pr 28:12,28,29:2"><i>ch.</i> xxviii. 12, 28;
xxix. 2</scripRef>. 3. For the righteous to be cowardly, to truckle
to the wicked, to be afraid of opposing his wickedness and basely
to yield to him, this is a reflection upon religion, a
discouragement to good men, and strengthens the hands of sinners in
their sins, and so is like a <i>troubled fountain</i> and a
<i>corrupt spring.</i></p>
</div><scripCom id="Prov.xxvi-p39.2" osisRef="Bible:Prov.25.27" parsed="|Prov|25|27|0|0" passage="Pr 25:27" type="Commentary"/><div class="Commentary" id="Bible:Prov.25.27">
<p class="passage" id="Prov.xxvi-p40">27 <i>It is</i> not good to eat much honey: so
<i>for men</i> to search their own glory <i>is not</i> glory.</p>
<p class="indent" id="Prov.xxvi-p41">I. Two things we must be graciously dead
to:—1. To the pleasures of sense, for <i>it is not good to eat
much honey;</i> though it pleases the taste, and, if eaten with
moderation, is very wholesome, yet, if eaten to excess, it becomes
nauseous, creates bile, and is the occasion of many diseases. It is
true of all the delights of the children of men that they will
surfeit, but never satisfy, and they are dangerous to those that
allow themselves the liberal use of them. 2. To the praise of man.
We must not be greedy of that any more than of pleasure, because,
<i>for men to search their own glory,</i> to court applause and
covet to make themselves popular, is not their glory, but their
shame; every one will laugh at them for it; and the glory which is
so courted <i>is not glory</i> when it is got, for it is really no
true honour to a man.</p>
<p class="indent" id="Prov.xxvi-p42">II. Some give another sense of this verse:
<i>To eat much honey is not good,</i> but to search into glorious
and excellent things is a great commendation, it is true glory; we
cannot therein offend by excess. Others thus: "As honey, though
pleasant to the taste, if used immoderately, oppresses the stomach,
so an over-curious search into things sublime and glorious, though
pleasant to us, if we pry too far, will overwhelm our capacities
with a greater glory and lustre than they can bear." Or thus: "You
may be surfeited with eating too much honey, but the last of glory,
of their glory, the glory of the blessed, is glory; it will be ever
fresh, and never pall the appetite."</p>
</div><scripCom id="Prov.xxvi-p42.1" osisRef="Bible:Prov.25.28" parsed="|Prov|25|28|0|0" passage="Pr 25:28" type="Commentary"/><div class="Commentary" id="Bible:Prov.25.28">
<p class="passage" id="Prov.xxvi-p43">28 He that <i>hath</i> no rule over his own
spirit <i>is like</i> a city <i>that is</i> broken down, <i>and</i>
without walls.</p>
<p class="indent" id="Prov.xxvi-p44">Here is, 1. The good character of a wise
and virtuous man implied. He is one that has <i>rule over his own
spirit;</i> he maintains the government of himself, and of his own
appetites and passions, and does not suffer them to rebel against
reason and conscience. He has the rule of his own thoughts, his
desires, his inclinations, his resentments, and keeps them all in
good order. 2. The bad case of a vicious man, who has not this rule
over his own spirit, who, when temptations to excess in eating or
drinking are before him, has no government of himself, when he is
provoked breaks out into exorbitant passions, such a one is <i>like
a city that is broken down and without walls.</i> All that is good
goes out, and forsakes him; all that is evil breaks in upon him. He
lies exposed to all the temptations of Satan and becomes an easy
prey to that enemy; he is also liable to many troubles and
vexations; it is likewise as much a reproach to him as it is to a
city to have its walls ruined, <scripRef id="Prov.xxvi-p44.1" osisRef="Bible:Neh.1.3" parsed="|Neh|1|3|0|0" passage="Ne 1:3">Neh. i.
3</scripRef>.</p>
</div></div2>