P
R O V E R B S
CHAP. XII.
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Advantages
of the Righteous.
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1 Whoso loveth instruction loveth knowledge:
but he that hateth reproof is brutish.
We are here taught to try whether we have grace or no by enquiring how we
stand affected to the means of grace. 1. Those that have grace and love it
will delight in all the instructions that are given them by way of counsel;
admonition, or reproof, by the word or providence of God; they will value a
good education, and think it not a hardship, but a happiness, to be under a
strict and prudent discipline. Those that love a faithful ministry, that value
it, and sit under it with pleasure, make it to appear that they love
knowledge. 2. Those show themselves not only void of grace, but void of
common sense, that take it as an affront to be told of their faults, and an
imposition upon their liberty to be put in mind of their duty: He that
hates reproof is not only foolish, but brutish, like the horse and
the mule that have no understanding, or the ox that kicks against the goad.
Those that desire to live in loose families and societies, where they may be
under no check, that stifle the convictions of their own consciences, and
count those their enemies that tell them the truth, are the brutish
here meant.
2 A good man obtaineth favour of the LORD:
but a man of wicked devices will he condemn.
Note, 1. We are really as we are with God. Those are happy, truly happy, for
ever happy, that obtain favour of the Lord, though the world frown upon
them, and they find little favour with men; for in God's favour is life, and
that is the fountain of all good. On the other hand those are miserable whom he
condemns, however men may applaud them, and cry them up; whom he condemns
he condemns to the second death. 2. We are with God as we are with men, as we
have our conversation in this world. Our Father judges of his children very
much by their conduct one to another; and therefore a good man, that is
merciful, and charitable, and does good, draws out favour from the Lord
by his prayers; but a malicious man, that devises wickedness against his
neighbours, he will condemn, as unworthy of a place in his kingdom.
3 A man shall not be established by wickedness:
but the root of the righteous shall not be moved.
Note, 1. Though men may advance themselves by sinful arts, they cannot by such
arts settle and secure themselves; though they may get large estates they
cannot get such as will abide: A man shall not be established by
wickedness; it may set him in high places, but they are slippery places,
Ps. lxxiii. 18. That prosperity which is raised by sin is built on the sand,
and so it will soon appear. 2. Though good men may have but little of the
world, yet that little will last, and what is honestly got will wear well: The
root of the righteous shall not be moved, though their branches may be
shaken. Those that by faith are rooted in Christ are firmly fixed; in him
their comfort and happiness are so rooted as never to be rooted up.
4 A virtuous woman is a crown to her
husband: but she that maketh ashamed is as rottenness in his bones.
Note, 1. He that is blessed with a good wife is as happy as if he were upon
the throne, for she is no less than a crown to him. A virtuous
woman, that is pious and prudent, ingenious and industrious, that is
active for the good of her family and looks well to the ways of her household,
that makes conscience of her duty in every relation, a woman of spirit, that
can bear crosses without disturbance, such a one owns her husband for her
head, and therefore she is a crown to him, not only a credit and honour
to him, as a crown is an ornament, but supports and keeps up his
authority in his family, as a crown is an ensign of power. She is
submissive and faithful to him and by her example teaches his children and
servants to be so too. 2. He that is plagued with a bad wife is as miserable
as if he were upon the dunghill; for she is no better than rottenness in
his bones, an incurable disease, besides that she makes him ashamed.
She that is silly and slothful, wasteful and wanton, passionate and
ill-tongued, ruins both the credit and comfort of her husband. If he go
abroad, his head is hung down, for his wife's faults turn to his reproach. If
he retire into himself, his heart is sunk; he is continually uneasy; it is an
affliction that preys much upon the spirits.
5 The thoughts of the righteous are
right: but the counsels of the wicked are deceit.
Note, 1. The word of God is a discerner of the thoughts and intents of the
heart, and judges them. We mistake if we imagine that thoughts are free. No,
they are under the divine cognizance, and therefore under the divine command.
2. We ought to be observers of the thoughts and intents of our own hearts, and
to judge of ourselves by them; for they are the first-born of the soul, that
have most of its image undisguised. Right thoughts are a righteous man's best
evidences, as nothing more certainly proves a man wicked than wicked
contrivances and designs. A good man may have in his mind bad suggestions, but
he does not indulge them and harbour them till they are ripened into bad
projects and resolutions. 3. It is a man's honour to mean honestly, and to
have his thoughts right, though a word or action may be misplaced, or
mistimed, or at least misinterpreted. But it is a man's shame to lie always at
catch, to act with deceit, with trick and design, not only with a long reach,
but with an overreach.
6 The words of the wicked are to lie in
wait for blood: but the mouth of the upright shall deliver them.
In the foregoing verse the thoughts of the wicked and righteous were
compared; here their words, and those are as the abundance of the heart
is. 1. Wicked people speak mischief to their neighbours; and wicked indeed
those are whose words are to lie in wait for blood; their
tongues are swords to those that stand in their way, to good men whom they
hate and persecute. See an instance, Luke xx. 20, 21. 2. Good men speak help
to their neighbours: The mouth of the upright is ready to be opened in
the cause of those that are oppressed (ch. xxxi. 8), to plead for them,
to witness for them, and so to deliver them, particularly those whom
the wicked lie in wait for. A man may sometimes do a very good work
with one good word.
7 The wicked are overthrown, and are
not: but the house of the righteous shall stand.
We are here taught as before (v. 3 and ch. x. 25, 30), 1. That
the triumphing of the wicked is short. They may be exalted for a while,
but in a little time they are overthrown and are not; their trouble
proves their overthrow, and those who made a great show disappear, and their
place knows them no more. Turn the wicked, and they are not; they stand
in such a slippery place that the least touch of trouble brings them down,
like the apples of Sodom, which look fair, but touch them and they go to dust.
2. That the prosperity of the righteous has a good bottom and will endure.
Death will remove them, but their house shall stand, their
families shall be kept up, and the generation of the upright shall be blessed.
8 A man shall be commended according to his
wisdom: but he that is of a perverse heart shall be despised.
We are here told whence to expect a good name. Reputation is what most have a
high regard to and stand much upon. Now it is certain, 1. The best reputation
is that which attends virtue and serious piety, and the prudent conduct of
life: A man shall be commended by all that are wise and good, in
conformity to the judgment of God himself, which we are sure is according
to truth, not according to his riches or preferments, his craft and
subtlety, but according to his wisdom, the honesty of his designs and
the prudent choice of means to compass them. 2. The worst reproach is that
which follows wickedness and an opposition to that which is good: He that
is of a perverse heart, that turns aside to crooked ways, and goes on
frowardly in them, shall be despised. Providence will bring him to
poverty and contempt, and all that have a true sense of honour will despise
him as unworthy to be dealt with and unfit to be trusted, as a blemish and
scandal to mankind.
9 He that is despised, and hath a
servant, is better than he that honoureth himself, and lacketh bread.
Note, 1. It is the folly of some that they covet to make a great figure
abroad, take place, and take state, as persons of quality, and yet want
necessaries at home, and, if their debts were paid, would not be worth a
morsel of bread, nay, perhaps, pinch their bellies to put it on their backs,
that they may appear very gay, because fine feathers make fine birds. 2. The
condition and character of those is every way better who content themselves in
a lower sphere, where they are despised for the plainness of their dress and
the meanness of their post, that they may be able to afford themselves, not
only necessaries, but conveniences, in their own houses, not only bread, but a
servant to attend them and take some of their work off their hands. Those that
contrive to live plentifully and comfortably at home are to be preferred
before those that affect nothing so much as to appear splendid abroad, though
they have not wherewithal to maintain their appearance, whose hearts are
unhumbled when their condition is low.
10 A righteous man regardeth the life of
his beast: but the tender mercies of the wicked are cruel.
See here, 1. To how great a degree a good man will be merciful; he has not
only a compassion for the human nature under its greatest abasements, but he
regards even the life of his beast, not only because it is his servant,
but because it is God's creature, and in conformity to Providence, which preserves
man and beast. The beasts that are under our care must be provided for,
must have convenient food and rest, must in no case be abused or tyrannised
over. Balaam was checked for beating his ass. The law took care for oxen.
Those therefore are unrighteous men that are not just to the brute-creatures;
those that are furious and barbarous to them evidence, and confirm in
themselves, a habit of barbarity, and help to make the creation groan, Rom.
viii. 22. 2. To how great a degree a wicked man will be unmerciful; even his tender
mercies are cruel; that natural compassion which is in him, as a
man, is lost, and, by the power of corruption, is turned into
hard-heartedness; even that which they will have to pass for compassion is
really cruel, as Pilate's resolution concerning Christ the innocent, I will
chastise him and let him go. Their pretended kindnesses are only a cover
for purposed cruelties.
11 He that tilleth his land shall be satisfied
with bread: but he that followeth vain persons is void of
understanding.
Note, 1. It is men's wisdom to mind their business and follow an honest
calling, for that is the way, by the blessing of God, to get a livelihood: He
that tills his land, of which he is either the owner or the occupant, that
keeps to his word and is willing to take pains, if he do not raise an estate
by it (what need is there of that?), yet he shall be satisfied with bread,
shall have food convenient for himself and his family, enough to bear his
charges comfortably through the world. Even the sentence of wrath has this
mercy in it, Thou shalt eat bread, though it be in the sweat of thy
face. Cain was denied this, Gen. iv. 12. Be busy, and that is the true way
to be easy. Keep thy shop and thy shop will keep thee. Thou shalt eat the
labour of thy hands. 2. It is men's folly to neglect their business. Those
are void of understanding that do so, for then they fall in with idle
companions and follow them in their evil courses, and so come to want bread,
at least bread of their own, and make themselves burdensome to others, eating
the bread out of other people's mouths.
12 The wicked desireth the net of evil men:
but the root of the righteous yieldeth fruit.
See here, 1. What is the care and aim of a wicked man; he would do mischief:
He desires the net of evil men. "Oh that I were but as cunning as
such a man, to make a hand of those I deal with, that I had but his art of
over-reaching, that I could but take my revenge on one I have spite to as
effectually as he can!" He desires the strong-hold, or fortress,
of evil men (so some read it), to act securely in doing mischief, that it may
not turn upon him. 2. What is the care and aim of a good man: His root
yields fruit, and is his strength and stability, and that is it that he
desires, to do good and to be fixed and confirmed in doing good. The wicked
desires only a net wherewith to fish for himself; the righteous desires to
yield fruit for the benefit of others and God's glory, Rom. xiv. 6.
13 The wicked is snared by the transgression of
his lips: but the just shall come out of trouble.
See here, 1. The wicked entangling themselves in trouble by their folly, when
God in justice leaves them to themselves. They are often snared by the
transgression of their lips and their throats are cut with their own
tongues. By speaking evil of dignities they expose themselves to public
justice; by giving ill language they become obnoxious to private resentments,
are sued for defamation, and actions on the case for words are brought against
them. Many a man has paid dearly in this world for the transgression of his
lips, and has felt the lash on his back for want of a bridle upon his tongue,
Ps. lxiv. 8. 2. The righteous extricating themselves out of trouble by their
own wisdom, when God in mercy comes in for their succour: The just shall
come out of such troubles as the wicked throw themselves headlong into. It
is intimated that the just may perhaps come into trouble; but, though they
fall, they shall not be utterly cast down, Ps. xxxiv. 19.
14 A man shall be satisfied with good by the
fruit of his mouth: and the recompence of a man's hands shall be
rendered unto him.
We are here assured, for our quickening to every good word and work, 1. That
even good words will turn to a good account (v. 14): A man shall be
satisfied with good (that is, he shall gain present comfort, that inward
pleasure which is truly satisfying) by the fruit of his mouth, by the
good he does with his pious discourse and prudent advice. While we are
teaching others we may ourselves learn, and feed on the bread of life we break
to others. 2. That good works, much more, will be abundantly rewarded: The recompence
of a man's hands for all his work and labour of love, all he has done for
the glory of God and the good of his generation, shall be rendered unto
him, and he shall reap as he has sown. Or it may be understood of the
general rule of justice; God will render to every man according to his
work, Rom. ii. 6.
15 The way of a fool is right in his own
eyes: but he that hearkeneth unto counsel is wise.
See here, 1. What it is that keeps a fool from being wise: His way is right
in his own eyes; he thinks he is in the right in every thing he does, and therefore
asks no advice, because he does not apprehend he needs it; he is confident he
knows the way, and cannot miss it, and therefore never enquires the way. The
rule he goes by is to do that which is right in his own eyes, to walk
in the way of his heart. Quicquid libet, licet--He makes his will his law.
He is a fool that is governed by his eye, and not by his conscience. 2. What
it is that keeps a wise man from being a fool; he is willing to be advised,
desires to have counsel given him, and hearkens to counsel, being
diffident of his own judgment and having a value for the direction of those
that are wise and good. He is wise (it is a sign he is so, and he is likely to
continue so) whose ear is always open to good advice.
16 A fool's wrath is presently known: but a
prudent man covereth shame.
Note, 1. Passion is folly: A fool is known by his anger (so some read
it); not but that a wise man may be angry when there is just cause for it, but
then he has his anger under check and direction, is lord of his anger,
whereas a fool's anger lords it over him. He that, when he is provoked, breaks
out into indecent expressions, in words or behaviour, whose passion alters his
countenance, makes him outrageous, and leads him to forget himself, Nabal
certainly is his name and folly is with him. A fool's indignation is known
in the day; he proclaims it openly, whatever company he is in. Or it is
known in the day he is provoked; he cannot defer showing his resentments.
Those that are soon angry, that are quickly put into a flame by the least
spark, have not that rule which they ought to have over their own spirits. 2.
Meekness is wisdom: A prudent man covers shame. (1.) He covers the
passion that is in his own breast; when his spirit is stirred, and his heart
hot within him, he keeps his mouth as with a bridle, and suppresses his
resentments, by smothering and stifling them. Anger is shame, and, though a
wise man be not perfectly free from it, yet he is ashamed of it, rebukes it,
and suffers not the evil spirit to speak. (2.) He covers the provocation that
is given him, the indignity that is done him, winks at it, covers it as much
as may be from himself, that he may not carry his resentments of it too far.
It is a kindness to ourselves, and contributes to the repose of our own minds,
to extenuate and excuse the injuries and affronts that we receive, instead of
aggravating them and making the worst of them, as we are apt to do.
17 He that speaketh truth sheweth forth
righteousness: but a false witness deceit.
Here is, 1. A faithful witness commended for an honest man. He that
makes conscience of speaking truth, and representing every thing
fairly, to the best of his knowledge, whether in judgment or in common
conversation, whether he be upon his oath or no, he shows forth
righteousness; he makes it to appear that he is governed and actuated by
the principles and laws of righteousness, and he promotes justice by doing
honour to it and serving the administration of it. 2. A false witness
condemned for a cheat; he shows forth deceit, not only how little
conscience he makes of deceiving those he deals with, but how much pleasure he
takes in it, and that he is possessed by a lying spirit, Jer. ix. 3-5. We are
all concerned to possess ourselves with a dread and detestation of the sin of
lying (Ps. cxix. 163) and with a reigning principle of honesty.
18 There is that speaketh like the piercings of
a sword: but the tongue of the wise is health.
The tongue is death or life, poison or medicine, as it is used. 1. There are
words that are cutting and killing, that are like the piercings of a sword.
Opprobrious words grieve the spirits of those to whom they are spoken, and cut
them to the heart. Slanders, like a sword, wound the reputation of those of
whom they are uttered, and perhaps incurably. Whisperings and evil surmises,
like a sword, divide and cut asunder the bounds of love and friendship, and
separate those that have been dearest to each other. 2. There are words that
are curing and healing: The tongue of the wise is health, closing up
those wounds which the backbiting tongue had given, making all whole again,
restoring peace, and accommodating matters in variance and persuading to
reconciliation. Wisdom will find out proper remedies against the mischiefs
that are made by detraction and evil-speaking.
19 The lip of truth shall be established for
ever: but a lying tongue is but for a moment.
Be it observed, to the honour of truth, that sacred thing, 1. That, if truth
be spoken, it will hold good, and, whoever may be disobliged by it and angry
at it, yet it will keep its ground. Great is the truth and will prevail. What
is true will be always true; we may abide by it, and need not fear being
disproved and put to shame. 2. That, if truth be denied, yet in time it will
transpire. A lying tongue, that puts false colours upon things, is
but for a moment. The lie will be disproved. The liar, when he comes to be
examined, will be found in several stories, and not consistent with himself as
he is that speaks truth; and, when he is found in a lie, he cannot gain his
point, nor will he afterwards be credited. Truth may be eclipsed, but it will
come to light. Those therefore that make a lie their refuge will find it a
refuge of lies.
20 Deceit is in the heart of them that
imagine evil: but to the counsellors of peace is joy.
Note, 1. Those that devise mischief contrive, for the accomplishing of it, how
to impose upon others; but it will prove, in the end, that they deceive
themselves. Those that imagine evil, under colour of friendship, have
their hearts full of this and the other advantage and satisfaction which they
shall gain by it, but it is all a cheat. Let them imagine it ever so artfully,
deceivers will be deceived. 2. Those that consult the good of their
neighbours, that study the things which make for peace and give peaceable
advice, promote healing attempts and contrive healing methods, and, according
as their sphere is, further the public welfare, will have not only the credit,
but the comfort of it. They will have joy and success, perhaps beyond their
expectation. Blessed are the peace-makers.
21 There shall no evil happen to the just: but
the wicked shall be filled with mischief.
Note, 1. Piety is a sure protection. If men be sincerely righteous, the
righteous God has engaged that no evil shall happen to them. He will, by the
power of his grace in them, that principle of justice, keep them from the evil
of sin; so that, though they be tempted, yet they shall not be overcome by the
temptation, and though they may come into trouble, into many troubles, yet to
them those troubles shall have no evil in them, whatever they have to others
(Ps. xci. 10), for they shall be overruled to work for their good. 2.
Wickedness is as sure a destruction. Those that live in contempt of God and
man, that are set on mischief, with mischief they shall be filled. They
shall be more mischievous, shall be filled with all unrighteousness,
Rom. i. 29. Or they shall be made miserable with the mischiefs that shall come
upon them. Those that delight in mischief shall have enough of it. Some read
the whole verse thus, There shall no evil happen to the just, though the
wicked be filled with mischief and spite against them. They shall be safe
under the protection of Heaven, though hell itself break loose upon them.
22 Lying lips are abomination to the LORD:
but they that deal truly are his delight.
We are here taught, 1. To hate lying, and to keep at the utmost distance from
it, because it is an abomination to the Lord, and renders those abominable in
his sight that allow themselves in it, not only because it is a breach of his
law, but because it is destructive to human society. 2. To make conscience of
truth, not only in our words, but in all our actions, because those that deal
truly and sincerely in all their dealings are his delight, and he
is well pleased with them. We delight to converse with, and make use of, those
that are honest and that we may put a confidence in; such therefore let us be,
that we may recommend ourselves to the favour both of God and man.
23 A prudent man concealeth knowledge: but the
heart of fools proclaimeth foolishness.
Note, 1. He that is wise does not affect to proclaim his wisdom, and it is his
honour that he does not. He communicates his knowledge when it may turn to the
edification of others, but he conceals it when the showing of it would only
tend to his own commendation. Knowing men, if they be prudent men, will
carefully avoid every thing that savours of ostentation, and not take all
occasions to show their learning and reading, but only to use it for good
purposes, and then let their own works praise them. Ars est celare
artem--The perfection of art is to conceal it. 2. He that is foolish
cannot avoid proclaiming his folly, and it is his shame that he cannot: The
heart of fools, by their foolish words and actions, proclaims
foolishness; either they do not desire to hide it, so little sense have
they of good and evil, honour and dishonour, or they know not how to hide it,
so little discretion have they in the management of themselves, Eccl. x. 3.
24 The hand of the diligent shall bear rule:
but the slothful shall be under tribute.
Note, 1. Industry is the way to preferment. Solomon advanced Jeroboam because
he saw that he was an industrious young man, and minded his business, 1 Kings
xi. 28. Men that take pains in study and serviceableness will thereby gain
such an interest and reputation as will give them a dominion over all about
them, by which means many have risen strangely. He that has been faithful
in a few things shall be made ruler over many things. The elders,
that labour in the word and doctrine, are worthy of double honour;
and those that are diligent when they are young will get that which will
enable them to rule, and so to rest, when they are old. 2. Knavery is the way
to slavery: The slothful and careless, or rather the deceitful
(for so the word signifies), shall be under tribute. Those that,
because they will not take pains in an honest calling, live by their shifts
and arts of dishonesty, are paltry and beggarly, and will be kept under. Those
that are diligent and honest when they are apprentices will come to be
masters; but those that are otherwise are the fools who, all their days, must
be servants to the wise in heart.
25 Heaviness in the heart of man maketh it
stoop: but a good word maketh it glad.
Here is, 1. The cause and consequence of melancholy. It is heaviness in the
heart; it is a load of care, and fear, and sorrow, upon the spirits,
depressing them, and disabling them to exert themselves with any vigour on
what is to be done or fortitude in what is to borne; it makes them stoop,
prostrates and sinks them. Those that are thus oppressed can neither do the
duty nor take the comfort of any relation, condition, or conversation. Those
therefore that are inclined to it should watch and pray against it. 2. The
cure of it: A good word from God, applied by faith, makes it glad;
such a word is that (says one of the rabbin), Cast thy burden upon the
Lord, and he shall sustain thee; the good word of God, particularly the
gospel, is designed to make the hearts glad that are weary and heavy-laden,
Matt. xi. 28. Ministers are to be helpers of this joy.
26 The righteous is more excellent than
his neighbour: but the way of the wicked seduceth them.
See here, 1. That good men do well for themselves; for they have in themselves
an excellent character, and they secure to themselves an excellent portion,
and in both they excel other people: The righteous is more abundant than
his neighbour (so the margin); he is richer, though not in this world's
goods, yet in the graces and comforts of the Spirit, which are the true
riches. There is a true excellency in religion; it ennobles men, inspires them
with generous principles, makes them substantial; it is an excellency which
is, in the sight of God, of great price, who is the true Judge of excellency.
His neighbour may make a greater figure in the world, may be more applauded,
but the righteous man has the intrinsic worth. 2. That wicked men do ill for
themselves; they walk in a way which seduces them. It seems to them to
be not only a pleasant way, but the right way; it is so agreeable to flesh and
blood that they therefore flatter themselves with an opinion that it cannot be
amiss, but they will not gain the point they aim at, nor enjoy the good they
hope for. It is all a cheat; and therefore the righteous is wiser and happier
than his neighbour, that yet despise him and trample upon him.
27 The slothful man roasteth not that
which he took in hunting: but the substance of a diligent man is
precious.
Here is, 1. That which may make us hate slothfulness and deceit, for the word
here, as before, signifies both: The slothful deceitful man has
roast meat, but that which he roasts is not what he himself took in
hunting, no, it is what others took pains for, and he lives upon the fruit
of their labours, like the drones in the hive. Or, if slothful deceitful men
have taken any thing by hunting (as sportsmen are seldom men of business), yet
they do not roast it when they have taken it; they have no comfort in the
enjoyment of it; perhaps God in his providence cuts them short of it. 2. That
which may make us in love with industry and honesty, that the substance of
a diligent man, though it be not great perhaps, is yet precious.
It comes from the blessing of God; he has comfort in it; it does him good, and
his family. It is his own daily bread, not bread out of other people's mouths,
and therefore he sees God gives it to him in answer to his prayer.
28 In the way of righteousness is life;
and in the pathway thereof there is no death.
The way of religion is here recommended to us, 1. As a straight, plain, easy
way; it is the way of righteousness. God's commands (the rule we are to
walk by) are all holy, just, and good. Religion has right reason and equity on
its side; it is a path-way, a way which God has cast up for us (Isa.
xxxv. 8); it is a highway, the king's highway, the King of kings' highway, a
way which is tracked before us by all the saints, the good old way, full of
the footsteps of the flock. 2. As a safe, pleasant, comfortable way. (1.)
There is not only life at the end, but there is life in the way; all true
comfort and satisfaction. The favour of God, which is better than life; the
Spirit, who is life. (2.) There is not only life in it, but so as that in it there
is no death, none of that sorrow of the world which works death and is an
allay to our present joy and life. There is no end of that life that is in the
way of righteousness. Here there is life, but there is death too. In the
way of righteousness there is life, and no death, life and
immortality.
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