P
R O V E R B S
CHAP. XI.
1 A false balance is abomination to the
LORD: but a just weight is
his delight.
As religion towards God is a branch of universal righteousness (he is not an
honest man that is not devout), so righteousness towards men is a branch of
true religion, for he is not a godly man that is not honest, nor can he expect
that his devotion should be accepted; for, 1. Nothing is more offensive to God
than deceit in commerce. A false balance is here put for all manner of
unjust and fraudulent practices in dealing with any person, which are all an abomination
to the Lord, and render those abominable to him that allow themselves in
the use of such accursed arts of thriving. It is an affront to justice, which
God is the patron of, as well as a wrong to our neighbour, whom God is the
protector of. Men make light of such frauds, and think there is no sin in that
which there is money to be got by, and, while it passes undiscovered, they
cannot blame themselves for it; a blot is no blot till it is hit, Hos. xii. 7,
8. But they are not the less an abomination to God, who will be the avenger of
those that are defrauded by their brethren. 2. Nothing is more pleasing to God
than fair and honest dealing, nor more necessary to make us and our devotions
acceptable to him: A just weight is his delight. He himself goes by a
just weight, and holds the scale of judgment with an even hand, and therefore
is pleased with those that are herein followers of him. A balance cheats,
under pretence of doing right most exactly, and therefore is the greater
abomination to God.
2 When pride cometh, then cometh shame:
but with the lowly is wisdom.
Observe, 1. How he that exalts himself is here abased, and contempt put upon
him. When pride comes then comes shame. Pride is a sin which men have
reason to be themselves ashamed of; it is a shame to a man who springs out of
the earth, who lives upon alms, depends upon God, and has forfeited all he
has, to be proud. It is a sin which others cry out shame on and look upon with
disdain; he that is haughty makes himself contemptible; it is a sin for which
God often brings men down, as he did Nebuchadnezzar and Herod, whose ignominy
immediately attended their vain-glory; for God resists the proud,
contradicts them, and counterworks them, in the thing they are proud of, Isa.
ii. 11, &c. 2. How he that humbles himself is here exalted, and a high
character is given him. As with the proud there is folly, and will be shame,
so with the lowly there is wisdom, and will be honour, for a man's
wisdom gains him respect and makes his face to shine before men; or, if any be
so base as to trample upon the humble, God will give them grace which will be
their glory. Considering how safe, and quiet, and easy, those are that are of
a humble spirit, what communion they have with God and comfort in themselves,
we will say, With the lowly is wisdom.
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Advantages
of the Righteous.
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3 The integrity of the upright shall guide
them: but the perverseness of transgressors shall destroy them.
It is not only promised that God will guide the upright, and threatened that
he will destroy the transgressors, but, that we may be the more fully assured
of both, it is here represented as if the nature of the thing were such on
both sides that it would do it itself. 1. The integrity of an honest man will
itself be his guide in the way of duty and the way of safety. His principles
are fixed, his rule is certain, and therefore his way is plain; his sincerity
keeps him steady, and he needs not tack about every time the wind turns,
having no other end to drive at than to keep a good conscience. Integrity
and uprightness will preserve men, Ps. xxv. 21. 2. The iniquity of
a bad man will itself be his ruin. As the plainness of a good man will be his
protection, though he is ever so much exposed, so the perverseness of sinners
will be their destruction, though they think themselves ever so well
fortified. They shall fall into pits of their own digging, ch. v. 22.
4 Riches profit not in the day of wrath: but
righteousness delivereth from death.
Note, 1. The day of death will be a day of wrath. It is a
messenger of God's wrath; therefore when Moses had meditated on man's
mortality he takes occasion thence to admire the power of God's anger,
Ps. xc. 11. It is a debt owing, not to nature, but to God's justice. After
death the judgment, and that is a day of wrath, Rev. vi. 17. 2.
Riches will stand men in no stead that day. They will neither put by the
stroke nor ease the pain, much less take out the sting; what profit will this
world's birth-rights be of then? In the day of public judgments riches often
expose men rather than protect them, Ezek. vii. 19. 3. It is righteousness
only that will deliver from the evil of death. A good conscience
will make death easy, and take off the terror of it; it is the privilege of
the righteous only not to be hurt of the second death, and so not much hurt by
the first.
5 The righteousness of the perfect shall direct
his way: but the wicked shall fall by his own wickedness. 6 The
righteousness of the upright shall deliver them: but transgressors shall be
taken in their own naughtiness.
These two verses are, in effect, the same, and both to the same purport with v.
3. For the truths are here of such certainty and weight that they cannot be
too often inculcated. Let us govern ourselves by these principles.
I. That the ways of religion are plain and safe, and in them we may enjoy a
holy security. A living principle of honesty and grace will be, 1. Our best
direction in the right way, in every doubtful case to say to us, This is
the way, walk in it. He that acts without a guide looks right on and sees
his way before him. 2. Our best deliverance from every false way: The
righteousness of the upright shall be armour of proof to them, to deliver
them from the allurements of the devil and the world, and from their menaces.
The ways of wickedness are dangerous and destructive: The wicked shall fail
into misery and ruin by their own wickedness, and be taken in their
own naughtiness as in a snare. O Israel! thou hast destroyed thyself.
Their sin will be their punishment; that very thing by which they contrived to
shelter themselves will make against them.
7 When a wicked man dieth, his
expectation shall perish: and the hope of unjust men perisheth.
Note, 1. Even wicked men, while they live, may keep up a confident expectation
of a happiness when they die, or at least a happiness in this world. The
hypocrite has his hope, in which he wraps himself as the spider in her web.
The worldling expects great matters from his wealth; he calls it goods laid
up for many years, and hopes to take his ease in it and to be merry; but
in death their expectation will be frustrated: the worldling must leave this
world which he expected to continue in and the hypocrite will come short of
that world which he expected to remove to, Job xxvii. 8. 2. It will be the
great aggravation of the misery of wicked people that their hopes will sink
into despair just when they expect them to be crowned with fruition. When a
godly man dies his expectations are out-done, and all his fears vanish; but
when a wicked man dies his expectations are dashed, dashed to pieces; in that
very day his thoughts perish with which he had pleased himself, his hopes
vanish.
8 The righteous is delivered out of trouble,
and the wicked cometh in his stead.
As always in death, so sometimes in life, the righteous are remarkably
favoured and the wicked crossed. 1. Good people are helped out of the
distresses which they thought themselves lost in, and their feet are set in a
large room, Ps. lxvi. 12; xxxiv. 19. God has found out a way to deliver his
people even when they have despaired and their enemies have triumphed, as if
the wilderness had shut them in. 2. The wicked have fallen into the distresses
which they thought themselves far from, nay, which they had been instrumental
to bring the righteous into, so that they seem to come in their stead, as a
ransom for the just. Mordecai is saved from the gallows, Daniel from the
lion's den, and Peter from the prison; and their persecutors come in their
stead. The Israelites are delivered out of the Red Sea and the Egyptians
drowned in it. So precious are the saints in God's eye that he gives men
for them, Isa. xliii. 3, 4.
9 An hypocrite with his mouth destroyeth
his neighbour: but through knowledge shall the just be delivered.
Here is, 1. Hypocrisy designing ill. It is not only the murderer with his
sword, but the hypocrite with his mouth, that destroys his
neighbour, decoying him into sin, or into mischief, by the specious
pretences of kindness and good-will. Death and life are in the power of the
tongue, but no tongue more fatal than the flattering tongue. 2. Honesty
defeating the design and escaping the snare: Through knowledge of the
devices of Satan shall the just be delivered from the snares which the
hypocrite has laid for him; seducers shall not deceive the elect. By the
knowledge of God, and the scriptures, and their own hearts, shall the just be
delivered from those that lie in wait to deceive, and so to destroy, Rom. xvi.
18, 19.
10 When it goeth well with the righteous, the
city rejoiceth: and when the wicked perish, there is shouting.
11 By the blessing of the upright the city is exalted: but it is overthrown by
the mouth of the wicked.
It is here observed,
I. That good men are generally well-beloved by their neighbours, but nobody
cares for wicked people. 1. It is true there are some few that are enemies to
the righteous, that are prejudiced against God and godliness, and are
therefore vexed to see good men in power and prosperity; but all indifferent
persons, even those that have no great stock of religion themselves, have a
good word for a good man; and therefore when it goes well with the
righteous, when they are advanced and put into a capacity of doing good
according to their desire, it is so much the better for all about them, and the
city rejoices. For the honour and encouragement of virtue, and as it is
the accomplishment of the promise of God, we should be glad to see virtuous
men prosper in the world, and brought into reputation. 2. Wicked people may
perhaps have here and there a well-wisher among those who are altogether such
as themselves, but among the generality of their neighbours they get ill-will;
they may be feared, but they are not loved, and therefore when they perish
there is shouting; every body takes a pleasure in seeing them disgraced
and disarmed, removed out of places of trust and power, chased out of the
world, and wishes no greater loss may come to the town, the rather because
they hope the righteous may come in their stead, as they into trouble
instead of the righteous, v. 8. Let a sense of honour therefore keep us
in the paths of virtue, that we may live desired and die lamented, and not be
hissed off the stage, Job xxvii. 23; Ps. lii. 6.
II. That there is good reason for this, because those that are good do good,
but (as saith the proverb of the ancients) wickedness proceeds from the
wicked. 1. Good men are public blessings--Vir bonus est commune
bonum. By the blessing of the upright, the blessings with which they are
blessed, which enlarge their sphere of usefulness,--by the blessings with
which they bless their neighbours, their advice, their example, their prayers,
and all the instances of their serviceableness to the public interest,--by the
blessings with which God blesses others for their sake,--by these the city
is exalted and made more comfortable to the inhabitants, and more
considerable among its neighbours. 2. Wicked men are public nuisances, not
only the burdens, but the plagues of their generation. The city is overthrown
by the mouth of the wicked, whose evil communications corrupt good
manners, are enough to debauch a town, to ruin virtue in it, and bring down
the judgments of God upon it.
12 He that is void of wisdom despiseth his
neighbour: but a man of understanding holdeth his peace. 13 A
talebearer revealeth secrets: but he that is of a faithful spirit concealeth
the matter.
I. Silence is here recommended as an instance of true friendship, and a
preservative of it, and therefore an evidence, 1. Of wisdom: A man of
understanding, that has rule over his own spirit, if he be provoked, holds
his peace, that he may neither give vent to his passion nor kindle the
passion of others by any opprobrious language or peevish reflections. 2. Of
sincerity: He that is of a faithful spirit, that is true, not only to
his own promise, but to the interest of his friend, conceals every matter
which, if divulged, may turn to the prejudice of his neighbour.
II. This prudent friendly concealment is here opposed to two very bad vices of
the tongue:-- 1. Speaking scornfully of a man to his face: He that is void
of wisdom discovers his folly by this; he despises his neighbour,
calls him Raca, and Thou fool, upon the least provocation, and
tramples upon him as not worthy to be set with the dogs of his flock. He
undervalues himself who thus undervalues one that is made of the same mould.
2. Speaking spitefully of a man behind his back: A tale-bearer, that
carries all the stories he can pick up, true or false, from house to house, to
make mischief and sow discord, reveals secrets which he has been
entrusted with, and so breaks the laws, and forfeits all the privileges, of
friendship and conversation.
14 Where no counsel is, the people fall:
but in the multitude of counsellors there is safety.
Here is, 1. The bad omen of a kingdom's ruin: Where no counsel is, no
consultation at all, but every thing done rashly, or no prudent consultation
for the common good, but only caballing for parties and divided interests, the
people fall, crumble into factions, fall to pieces, fall together by the
ears, and fall an easy prey to their common enemies. Councils of war are
necessary to the operations of war; two eyes see more than one; and mutual
advice is in order to mutual assistance. 2. The good presage of a kingdom's
prosperity: In the multitude of counsellors, that see their need one of
another, and act in concert and with concern for the public welfare, there
is safety; for what prudent methods one discerns not another may. In our
private affairs we shall often find it to our advantage to advise with many;
if they agree in their advice, our way will be the more clear; if they differ,
we shall hear what is to be said on all sides, and be the better able to
determine.
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The
Rewards of Righteousness.
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15 He that is surety for a stranger shall smart
for it: and he that hateth suretiship is sure.
Here we are taught, 1. In general, that we may not use our estates as we will
(he that gave them to us has reserved to himself a power to direct us how we
shall use them, for they are not our own; we are but stewards), and further
that God in his law consults our interests and teaches us that charity which
begins at home, as well as that which must not end there. There is a good
husbandry which is good divinity, and a discretion in ordering our affairs
which is part of the character of a good man, Ps. cxii. 5. Every man must be
just to his family, else he is not true to his stewardship. 2. In particular,
that we must not enter rashly into suretiship, (1.) Because there is danger of
bringing ourselves into trouble by it, and our families too when we are gone: He
that is surety for a stranger, for any one that asks him and promises him
to be bound for him another time, for one whose person perhaps he knows, and
thinks he knows his circumstances, but is mistaken, he shall smart for it.
Contritione conteretur--he shall be certainly and sadly crushed and broken by
it, and perhaps become a bankrupt. Our Lord Jesus was surety for us when
we were strangers, nay, enemies, and he smarted for it; it pleased the Lord
to bruise him. (2.) Because he that resolves against all such suretiship
keeps upon sure grounds, which a man may do if he take care not to launch out
any further into business than his own credit will carry him, so that he needs
not ask others to be bound for him.
16 A gracious woman retaineth honour: and
strong men retain riches.
Here, 1. It is allowed that strong men retain riches, that those who
bustle in the world, who are men of spirit and interest, and are able to make
their part good against all who stand in their way, are likely to keep what
they have and to get more, while those who are weak are preyed upon by all
about them. 2. It is taken for granted that a gracious woman is as
solicitous to preserve her reputation for wisdom and modesty, humility and
courtesy, and all those other graces that are the true ornaments of her sex,
as strong men are to secure their estates; and those women who are truly
gracious will, in like manner, effectually secure their honour by their
prudence and good conduct. A gracious woman is as honourable as a
valiant man and her honour is as sure.
17 The merciful man doeth good to his own soul:
but he that is cruel troubleth his own flesh.
It is a common principle, Every one for himself. Proximus egomet mihi--None
so near to me as myself. Now, if this be rightly understood, it will be a
reason for the cherishing of gracious dispositions in ourselves and the
crucifying of corrupt ones. We are friends or enemies to ourselves, even in
respect of present comfort, according as we are or are not governed by
religious principles. 1. A merciful, tender, good humoured man, does
good to his own soul, makes and keeps himself easy. He has the pleasure of
doing his duty, and contributing to the comfort of those that are to him as his
own soul; for we are members one of another. He that waters others
with his temporal good things shall find that God will water him with his
spiritual blessings, which will do the best good to his own soul. See
Isa. lviii. 7, &c. If thou hide not thy eyes from thy own flesh,
but do good to others, as to thyself, if thou do good with thy own soul and draw
that out to the hungry, thou wilt do good to thy own soul; for the Lord
shall satisfy thy soul and make fat thy bones. Some make it part
of the character of a merciful man, that he will make much of himself;
that disposition which inclines him to be charitable to others will oblige him
to allow himself also that which is convenient and to enjoy the good of all
his labour. We may by the soul understand the inward man, as
the apostle calls it, and then it teaches us that the first and great act of
mercy is to provide well for our own souls the necessary supports of the
spiritual life. 2. A cruel, froward, ill-natured man, troubles his
own flesh, and so his sin becomes his punishment; he starves and dies for
want of what he has, because he has not a heart to use it either for the good
of others or for his own. He is vexatious to his nearest relations, that are,
and should be, to him as his own flesh, Eph. v. 29. Envy, and malice, and
greediness of the world, are the rottenness of the bones and the consumption
of the flesh.
18 The wicked worketh a deceitful work: but to
him that soweth righteousness shall be a sure reward.
Note, 1. Sinners put a most fatal cheat upon themselves: The wicked works a
deceitful work, builds himself a house upon the sand, which will deceive
him when the storm comes, promises himself that by his sin which he
will never gain; nay, it is cutting his throat when it smiles upon him. Sin
deceived me, and by it slew me. 2. Saints lay up the best securities for
themselves: He that sows righteousness, that is good, and makes it his
business to do good, with an eye to a future recompence, he shall have a
sure reward; it is made as sure to him as eternal truth can make it. If
the seedness fail not, the harvest shall not, Gal. vi. 8.
19 As righteousness tendeth to life: so
he that pursueth evil pursueth it to his own death.
It is here shown that righteousness, not only by the divine judgment, will end
in life, and wickedness in death, but that righteousness, in its own nature,
has a direct tendency to life and wickedness to death. 1. True holiness is
true happiness; it is a preparative for it, a pledge and earnest of it. Righteousness
inclines, disposes, and leads, the soul to life. 2. In like manner,
those that indulge themselves in sin are fitting themselves for destruction.
The more violent a man is in sinful pursuits the more eagerly bent he is upon
his own destruction; he awakens it when it seemed to slumber and hastens it
when it seemed to linger.
20 They that are of a froward heart are
abomination to the LORD:
but such as are upright in their way are his delight.
It concerns us to know what God hates and what he loves, that we may govern
ourselves accordingly, may avoid his displeasure and recommend ourselves to
his favour. Now here we are told, 1. That nothing is more offensive to God
than hypocrisy and double-dealing, for these are signified by the word which
we translate frowardness, pretending justice, but intending wrong,
walking in crooked ways, to avoid discovery. Those are of a froward heart
who act in contradiction to that which is good, under a profession of that
which is good, and such are, more than any sinners, an abomination to the
Lord, Isa. lxv. 5. 2. That nothing is more pleasing to God than sincerity
and plain-dealing: Such as are upright in their way, such as aim and
act with integrity, such as have their conversation in the world in
simplicity and godly sincerity, not with fleshly wisdom, these God
delights in, these he even boasts of (Hast thou considered my servant Job?)
and will have us to admire. Behold an Israelite indeed!
21 Though hand join in hand, the
wicked shall not be unpunished: but the seed of the righteous shall be
delivered.
Observe, 1. That confederacies in sin shall certainly be broken, and shall not
avail to protect the sinners: Though hand join in hand, though there
are many that concur by their practice to keep wickedness in countenance, and
engage to stand by one another in defending it against all the attacks of
virtue and justice,--though they are in league for the support and propagation
of it,--though wicked children tread in the steps of their wicked parents, and
resolve to keep up the trade, in defiance of religion,--yet all this will not
protect them from the justice of God; they shall not be held guiltless; it
will not excuse them to say that they did as the most did and as their company
did; they shall not be unpunished; witness the flood that was brought
upon a whole world of ungodly men. Their number, and strength, and unanimity
in sin will stand them in no stead when the day of vengeance comes. 2. That
entails of religion shall certainly be blessed: The seed of the righteous,
that follow the steps of their righteousness, though they may fall into
trouble, shall, in due time, be delivered. Though justice may come
slowly to punish the wicked, and mercy may come slowly to save the righteous,
yet both will come surely. Sometimes the seed of the righteous, though
they are not themselves righteous, are delivered for the sake of their godly
ancestors, as Israel often, and the seed of David.
22 As a jewel of gold in a swine's
snout, so is a fair woman which is without discretion.
By discretion here we must understand religion and grace,
a true taste and relish (so the word signifies) of the honours and pleasures
that attend an unspotted virtue; so that a woman without discretion is
a woman of a loose and dissolute conversation; and then observe, 1. It is
taken for granted here that beauty or comeliness of body is as a jewel of
gold, a thing very valuable, and, where there is wisdom and grace to guard
against the temptations of it, it is a great ornament, (Gratior est pulchro
veniens de corpore virtus--Virtue appears peculiarly graceful when associated
with beauty); but a foolish wanton woman, of a light carriage, is fitly
compared to a swine, though she be ever so handsome, wallowing in the mire of
filthy lusts, with which the mind and conscience are defiled, and, though
washed, returning to them. 2. It is lamented that beauty should be so abused
as it is by those that have not modesty with it. It seems ill-bestowed upon
them; it is quite misplaced, as a jewel in a swine's snout, with which
he roots in the dunghill. If beauty be not guarded by virtue, the virtue is
exposed by the beauty. It may be applied to all other bodily endowments and
accomplishments; it is a pity that those should have them who have not
discretion to use them well.
23 The desire of the righteous is only
good: but the expectation of the wicked is wrath.
This tells us what the desire and expectation of the righteous
and of the wicked are and how they will prove, what they would have and
what they shall have. 1. The righteous would have good, only good;
all they desire is that it may go well with all about them; they wish no hurt
to any, but happiness to all; as to themselves, their desire is not to gratify
any evil lust, but to obtain the favour of a good God and to preserve the
peace of a good conscience; and good they shall have, that good which they
desire, Ps. xxxvii. 4. 2. The wicked would have wrath; they
desire the woeful day, that God's judgments may gratify their passion and
revenge, may remove those that stand in their way, and that they may make an
advantage to themselves by fishing in troubled waters; and wrath they shall
have, so shall their doom be. They expect and desire mischief to others, but
it shall return upon themselves; as they loved cursing, they shall have enough
of it.
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The
Praise of Liberality.
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24 There is that scattereth, and yet increaseth;
and there is that withholdeth more than is meet, but it tendeth
to poverty.
Note, 1. It is possible a man may grow rich by prudently spending what he has,
may scatter in works of piety, charity, and generosity, and yet may increase;
nay, by that means may increase, as the corn is increased by being sown. By
cheerfully using what we have our spirits are exhilarated, and so fitted for
the business we have to do, by minding which closely what we have is
increased; it gains a reputation which contributes to the increase. But it is
especially to be ascribed to God; he blesses the giving hand, and so makes it
a getting hand, 2 Cor. ix. 10. Give, and it shall be given you. 2. It
is possible a man may grow poor by meanly sparing what he has, withholding
more than is meet, not paying just debts, not relieving the poor, not
providing what is convenient for the family, not allowing necessary expenses
for the preservation of the goods; this tends to poverty; it cramps
men's ingenuity and industry, weakens their interest, destroys their credit,
and forfeits the blessing of God: and, let men be ever so saving of what they
have, if God blast it and blow upon it, it comes to nothing. A fire not
blown shall consume it, Hag. i. 6, 9.
25 The liberal soul shall be made fat: and he
that watereth shall be watered also himself.
So backward we are to works of charity, and so ready to think that giving
undoes us, that we need to have it very much pressed upon us how much it is
for our own advantage to do good to others, as before, v. 17. 1. We
shall have the comfort of it in our own bosoms: The liberal soul, the
soul of blessing, that prays for the afflicted and provides for them, that
scatters blessings with gracious lips and generous hands, that soul shall
be made fat with true pleasure and enriched with more grace. 2. We shall
have the recompence of it both from God and man: He that waters others
with the streams of his bounty shall be also watered himself; God will
certainly return it in the dews, in the plentiful showers, of his blessing,
which he will pour out, till there be not room enough to receive it,
Mal. iii. 10. Men that have any sense of gratitude will return it if there be
occasion; the merciful shall find mercy and the kind be kindly dealt
with. 3. We shall be enabled still to do yet more good: He that waters,
even he shall be as rain (so some read it); he shall be recruited as the
clouds are which return after the rain, and shall be further useful and
acceptable, as the rain to the new-mown grass. he that teaches shall learn
(so the Chaldee reads it); he that uses his knowledge in teaching others shall
himself be taught of God; to him that has, and uses what he has, more shall be
given.
26 He that withholdeth corn, the people shall
curse him: but blessing shall be upon the head of him that selleth it.
See here, 1. What use we are to make of the gifts of God's bounty; we must not
hoard them up merely for our own advantage, that we may be enriched by them,
but we must bring them forth for the benefit of others, that they may be
supported and maintained by them. It is a sin, when corn is dear and scarce,
to withhold it, in hopes that it will still grow dearer, so to keep up and
advance the market, when it is already so high that the poor suffer by it; and
at such a time it is the duty of those that have stocks of corn by them to
consider the poor, and to be willing to sell at the market-price, to be
content with moderate profit, and not aim to make a gain of God's judgments.
It is a noble and extensive piece of charity for those that have stores
wherewithal to do it to help to keep the markets low when the price of our
commodities grows excessive. 2. What regard we are to have to the voice of the
people. We are not to think it an indifferent thing, and not worth heeding,
whether we have the ill will and word, or the good will and word, of our
neighbours, their prayers or their curses; for here we are taught to dread
their curses, and forego our own profit rather than incur them; and to court
their blessings, and be at some expense to purchase them. Sometimes, vox
populi est vox Dei--the voice of the people is the voice of God.
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The
Folly and Misery of Sinners.
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27 He that diligently seeketh good procureth
favour: but he that seeketh mischief, it shall come unto him.
Observe, 1. Those that are industrious to do good in the world get themselves
beloved both with God and man: He that rises early to that which is good
(so the word is), that seeks opportunities of serving his friends and
relieving the poor, and lays out himself therein, procures favour. All
about him love him, and speak well of him, and will be ready to do him a
kindness; and, which is better than that, better than life, he has God's
lovingkindness. 2. Those that are industrious to do mischief are preparing
ruin for themselves: It shall come unto them; some time or other they
will be paid in their own coin. And, observe, seeking mischief is here
set in opposition to seeking good; for those that are not doing good
are doing hurt.
28 He that trusteth in his riches shall fall:
but the righteous shall flourish as a branch.
Observe, 1. Our riches will fail us when we are in the greatest need: He
that trusts in them, as if they would secure him the favour of God and be
his protection and portion, shall fall, as a man who lays his weight on
a broken reed, which will not only disappoint him, but run into his hand and
pierce him. 2. Our righteousness will stand us in stead when our riches fail
us: The righteous shall then flourish as a branch, the branch of
righteousness, like a tree whose leaf shall not wither, Ps. i. 3. Even in
death, when riches fail men, the bones of the righteous shall
flourish as a herb, Isa. lxvi. 14. When those that take root in the world
wither those that are grafted into Christ and partake of his root and fatness
shall be fruitful and flourishing.
29 He that troubleth his own house shall
inherit the wind: and the fool shall be servant to the wise of heart.
Two extremes in the management of family-affairs are here condemned and the
ill consequences of them foretold:-- 1. Carefulness and carnal policy, on the
one hand. There are those that by their extreme earnestness in pursuit of the
world, their anxiety about their business and fretfulness about their losses,
their strictness with their servants and their niggardliness towards their
families, trouble their own houses and give continual vexation to all
about them; while others think, by supporting factions and feuds in their
families, which are really a trouble to their houses, to serve some turn for
themselves, and either to get or to save by it. But they will both be
disappointed; they will inherit the wind. All they will get by these
arts will not only be empty and worthless as the wind, but noisy and
troublesome, vanity and vexation. 2. Carelessness and want of common prudence,
on the other. He that is a fool in his business, that either minds it not or
goes awkwardly about it, that has no contrivance and consideration, not only
loses his reputation and interest, but becomes a servant to the wise in
heart. He is impoverished, and forced to work for his living; while those
that manage wisely raise themselves, and come to have dominion over him, and
others like him. It is rational, and very fit, that the fool should be
servant to the wise in heart, and upon that account, among others, we are
bound to submit our wills to the will of God, and to be subject to him,
because we are fools and he is infinitely wise.
30 The fruit of the righteous is a tree
of life; and he that winneth souls is wise.
This shows what great blessings good men are, especially those that are
eminently wise, to the places where they live, and therefore how much to be
valued. 1. The righteous are as trees of life; the fruits of their
piety and charity, their instructions, reproofs, examples, and prayers, their
interest in heaven, and their influence upon earth, are like the fruits of
that tree, precious and useful, contributing to the support and nourishment of
the spiritual life in many; they are the ornaments of paradise, God's church
on earth, for whose sake it stands. 2. The wise are something more; they are
as trees of knowledge, not forbidden, but commanded knowledge. He that is
wise, by communicating his wisdom, wins souls, wins upon them to
bring them in love with God and holiness, and so wins them over into the
interests of God's kingdom among men. The wise are said to turn many to
righteousness, and that is the same with winning souls here, Dan. xii. 3.
Abraham's proselytes are called the souls that he had gotten, Gen. xii.
5. Those that would win souls have need of wisdom to know how to deal with
them; and those that do win souls show that they are wise.
31 Behold, the righteous shall be recompensed
in the earth: much more the wicked and the sinner.
This, I think, is the only one of Solomon's proverbs that has that note of
attention prefixed to it, Behold! which intimates that it contains not
only an evident truth, which may be beheld, but an eminent truth, which must
be considered. 1. Some understand both parts of a recompence in displeasure: The
righteous, if they do amiss, shall be punished for their offences in this
world; much more shall wicked people be punished for theirs, which are
committed, not through infirmity, but with a high hand. If judgment begin at
the house of God, what will become of the ungodly? 1 Pet. iv. 17, 18; Luke
xxiii. 31. 2. I rather understand it of a recompence of reward to the
righteous and punishment to sinners. Let us behold providential retributions.
There are some recompences in the earth, in this world, and in the
things of this world, which prove that verily there is a God that judges in
the earth (Ps. lviii. 11); but they are not universal; many sins go
unpunished in the earth, and services unrewarded, which indicates that there
is a judgment to come, and that there will be more exact and full retributions
in the future state. Many times the righteous are recompensed
for their righteousness here in the earth, though that is not the
principal, much less the only reward either intended for them or intended by
them; but whatever the word of God has promised them, or the wisdom of God
sees good for them, they shall have in the earth. The wicked also, and
the sinner, are sometimes remarkably punished in this life, nations,
families, particular persons. And if the righteous, who do not deserve the
least reward, yet have part of their recompence here on earth, much more shall
the wicked, who deserve the greatest punishment, have part of their punishment
on earth, as an earnest of worse to come. Therefore stand in awe and sin
not. If those have two heavens that merit none, much more shall those have
two hells that merit both.
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