Proverbs 22

order of God, the rich and the poor live together, and are mutually helpful to each other. Without the poor, the rich could not be supplied with the articles which they consume; for the poor include all the laboring classes of society: and without the rich, the poor could get no vent for the produce of their laborer, nor, in many cases, labor itself. The poor have more time to labor than the mere necessaries of life require; their extra time is employed in providing a multitude of things which are called the superfluities of life, and which the rich especially consume. All the poor man's time is thus employed; and he is paid for his extra labor by the rich. The rich should not despise the poor, without whom he can neither have his comforts, nor maintain his state. The poor should not envy the rich, without whom he could neither get employment, nor the necessaries of life. The Lord is the Maker of them all - Both the states are in the order of God's providence and both are equally important in his sight. Merely considered as men, God loves the simple artificer or laborer as much as he does the king; though the office of the latter, because of its entering into the plan of his government of the world, is of infinitely greatly consequence than the trade of the poor artificer. Neither should despise the other; neither should envy the other. Both are useful; both important; both absolutely necessary to each other's welfare and support; and both are accountable to God for the manner in which they acquit themselves in those duties of life which God has respectively assigned them. The abject poor - those who are destitute of health and the means of life - God in effect lays at the rich man's door, that by his superfluities they may be supported. How wise is that ordinance which has made the rich and the poor! Pity it were not better understood! Verse 3 A prudent man foreseeth the evil - God in mercy has denied man the knowledge of futurity; but in its place he has given him hope and prudence. By hope he is continually expecting and anticipating good; by prudence he derives and employs means to secure it. His experience shows him that there are many natural evils in a current state, the course of which he can neither stem nor divert: prudence shows him beforehand the means he may use to step out of their way, and hide himself. The simple - the inexperienced, headstrong, giddy, and foolish - rush on in the career of hope, without prudence to regulate, chastise, and guide it; thus they commit many faults, make many miscarriages, and suffer often in consequence; and the commission of crimes leads to punishment. Verse 5 Thorns and snares - Various difficulties, trials, and sufferings. Verse 6 Train up a child in the way he should go - The Hebrew of this clause is curious: חנך לנער על פי דרכו chanoch lannaar al pi darco, "Initiate the child at the opening (the mouth) of his path." When he comes to the opening of the way of life, being able to walk alone, and to choose; stop at this entrance, and begin a series of instructions, how he is to conduct himself in every step he takes. Show him the duties, the dangers, and the blessings of the path; give him directions how to perform the duties, how to escape the dangers, and how to secure the blessings, which all lie before him. Fix these on his mind by daily inculcation, till their impression is become indelible; then lead him to practice by slow and almost imperceptible degrees, till each indelible impression becomes a strongly radicated habit. Beg incessantly the blessing of God on all this teaching and discipline; and then you have obeyed the injunction of the wisest of men. Nor is there any likelihood that such impressions shall ever be effaced, or that such habits shall ever be destroyed. חנך chanac, which we translate train up or initiate, signifies also dedicate; and is often used for the consecrating any thing, house, or person, to the service of God. Dedicate, therefore, in the first instance, your child to God; and nurse, teach, and discipline him as God's child, whom he has intrusted to your care. These things observed, and illustrated by your own conduct, the child (you have God's word for it) will never depart from the path of life. Coverdale translates the passage thus: "Yf thou teachest a childe what waye he shoulde go, he shall not leave it when he is olde." Coverdale's Bible, for generally giving the true sense of a passage, and in elegant language for the time, has no equal in any of the translations which have followed since. Horace's maxim is nearly like that of Solomon: - Fingit equum tenera docilem cervice magister Ire viam, quam monstrat eques; venaticus, ex quo Tempore cervinam pellem latravit in aula, Militat in sylvis catulus. Nunc adbibe puro Pectore verba, puer; nunc te melioribus ofter. Quo semel est imbuta recens, servabit odorem Testa diu. Hor. Ep. lib. i., ep. 2, ver. 64. "The docile colt is form'd with gentle skill To move obedient to his rider's will. In the loud hall the hound is taught to bay The buckskin trail'd, then challenges his prey Through the wild woods. Thus, in your hour of youth From pure instruction quaff the words of truth: The odours of the wine that first shall stain The virgin vessel, it shall long retain." Francis. Verse 7 The rich ruieth over the poor - So it is in the order of God, and may be a blessing to both. Verse 8 He that soweth iniquity - The crop must be according to the seed. If a man sow thistle seed, is it likely he shall reap wheat? If he sow to the flesh, shall he not of the flesh reap destruction? Verse 9 A bountiful eye - One that disposes him to help all that he sees to be in want; the bountiful eye means the bountiful heart; for the heart looks through the eye. The merciful heart, even when the hand has little or nothing to give, shall be blessed of the Lord. Verse 11 He that loveth pureness of heart - Who aims to be what God would have him to be - the King of kings shall be his Friend. There is no class of men that value uprightness more than kings; as none stand so much in need of it in their servants. Verse 12 The eyes of the Lord - (the Divine providence) preserve knowledge - This providence has been wonderfully manifested in preserving the sacred oracles, and in preserving many ancient authors, which have been of great use to the civil interests of man. Verse 13 The slothful man saith, There is a lion without - But why does he say so? Because he is a slothful man. Remove his slothfulness, and these imaginary difficulties and dangers will be no more. He will not go abroad to work in the fields, because he thinks there is a lion in the way, he will not go out into the town for employment, as he fears to be assassinated in the streets! From both these circumstances he seeks total cessation from activity. Verse 14 The mouth of strange women is a deep pit - In Pro 23:27 , he says, A whore is a Deep Ditch:, oud a strange woman is a Narrow Pit. The allusions in these three places are too plain to be misunderstood. Virgil's hell has been adduced in illustration: - - Sate sanguine Divum, Tros Anchisiade, facilis decensus Averni; Noctes atque dies patet atri janua Ditis: Sed revocare gradum, superasque evadere ad auras, Hoc Opus, hic Labor est. Pauci quos aequus amavit Jupiter, aut ardens evexit ad aethera virtus, Dis geniti potuere. Virg. Aen, lib. vi., ver. 125. "O glorious prince of brave Anchises' line! Great godlike hero! sprung from seed divine, Smooth lies the road to Pluto's gloomy shade; And hell's black gates for ever stand display'd: But 'tis a long unconquerable pain, To climb to these ethereal realms again. The choice-selected few, whom favoring Jove, Or their own virtue, rais'd to heaven above, From these dark realms emerged again to day; The mighty sons of gods, and only they. Pitt. Verse 16 He that oppresseth the poor - He who, in order to obtain the favor of the rich and great, either robs or cheats the poor, to make those men presents; or gives in presents to them, for the sake of honor and reputation, what he should have given to the poor, shall surely come to want. Verse 17 Bow down thine ear - From this to the end of Pro 22:21 are contained, not proverbs, but directions how to profit by that which wisdom has already delivered; the nature of the instruction, and the end for which it was given. I shall give a paraphrase of this very important passage: - I. Solomon addresses his pupils on the use of his past teachings. See on Pro 22:6 (note). 1. The wise man speaks; and all his words, not merely his sentiments, are to be carefully heard. 2. He speaks knowledge - gives doctrines true in themselves, and confirmed by observation and experience. 3. These are to be heard with humility and deep attention: "Bow down thine ear." 4. They must not only be heard, but meditated and pondered: "Apply thine heart to my knowledge." Verse 18 For it is a pleasant thing if thou keep them within thee - II. The pleasure and profit which may be derived from an attentive hearing. 1. They should be laid up in the heart-stored, treasured up within thee. 2. This will yield high satisfaction and happiness to the soul: "For it is a pleasant thing if thou keep them within thee." 3. The man who thus attends to the teachings of wisdom shall gain an experimental knowledge of them, so as to be able to speak of them suitably, pertinently and persuasively. "They shall withal be fitted in thy lips." Verse 19 That thy trust may be in the Lord, I have made known, etc. - III. The End for which the wise man gives these instructions: - 1. "That thy trust may be in the Lord." That thou mayest acknowledge Him as the Fountain of all good; and refer every thing to him. 2. That this end may be accomplished, the instructions are specific and particular: "I have made known to thee, even to thee." 3. And this has not only been done in times past, "I have made known:" but even in the present, "I have made known this day!" IV. An appeal is made to the person himself relative to the matter and importance of the teaching. 1. "Have I not written to thee excellent things;" שלשים shalishim, literally threefold, thrice, in three different ways; which some think refers to his three books: - 1. Song of Solomon. 2. Koheleth, or Ecclesiastes. 3. Proverbs. Others, understanding it of the voice of Divine wisdom, suppose the three grand divisions of the sacred oracles are intended; viz., 1. The Law; 2. The Prophets; 3. The Hagiographa. And others interpret it of the three grand intellectual sciences: - 1. Morality, or Ethics. 2. Natural Philosophy, or Physics. 3. Theology, or the science of Divine things as reported in the Scriptures. But Solomon's books of Natural Philosophy are lost. And lastly, some of the rabbins and some Christians find in these shalishim the three senses of Scripture: 1. Literal; 2. Figurative; 3. Allegorical. After all, as we know the term thrice was used as the term seven, a certain number for an uncertain, (see Amo 1:11 ; 2Cor 12:8 ), it may mean no more here than, I have written to thee often. But perhaps it is safer to apply it to the Scriptures, and the excellent doctrines they contain: for שלשים shalishim signifies also excellent, princely things; things which become a king to speak. Indeed, it would not be difficult to prove that there is not one important art or science which is not alluded to in the Holy Scriptures, and used to illustrate and inculcate heavenly truths. 2. These excellent, princely, or threefold teachings, consist of two grand parts: 1. Counsels, מעצות moetsoth, from יוץ yaats, to give advice, counsel, or information. These (1) show thee what thou shouldst know; and (2) advise thee what thou shouldst do. 2. Knowledge, דעת daath, from ידע yada, to perceive, or feel by means of the senses and internal perception; viz., what should be felt, experienced, known to be true by mental perception, and by their influence on the heart and affections. V. All this is done to give the pupil the fullest satisfaction, and most plenary evidence concerning the truths of God. Verse 21 That I might make thee know the certainty of the words of truth - 1. These are words or doctrines of truth: 1. They are true in themselves. 2. Come from the God of truth. 3. Are truly fulfilled to all that believe. 2. These words of truth are certain, קשט koshet, they are not of dubious or difficult interpretation; they point directly to the great end for which God gave them; they promise, and they are fulfilled. He who pleads them by faith, receives their accomplishment in the spirit and power of Divine love. The Scriptures, as far as they concern the salvation of the soul, are to be experimentally understood; and, by this experimental knowledge, every believer has the witness in himself, and knows the certainty of the words of truth. VI. What we know ourselves to be true, and of infinite importance to the welfare of men in general, we should carefully proclaim and witness, that they also may believe. That thou mightest answer the words of truth - 1. When the doctrine of salvation is preached, there will be many inquirers. What is this doctrine? Have any persons received these blessings - the remission of sins, witness of the Holy Spirit, purification of the heart, etc., etc.? Who are they? What are the collateral arguments that prove these things, and show us that you have not misapprehended the meaning of these Scriptures? 2. Inquiries of this kind should meet with the speediest and most distinct answers; and the doctrines of truth should be supported and illustrated with the words of truth. "That thou mightest answer the words of truth to them that send unto thee." Verse 22 Neither oppress the afflicted in the gate - In judgment let the poor have a fair hearing; and let him not be borne down because he is poor. The reader has often seen that courts of justice were held at the gates of cities in the East. Verse 23 For the Lord will plead their cause - Wo therefore to them that oppress them, for they will have God, not the poor, to deal with. Verse 24 Make no friendship with an angry man - Spirit has a wonderful and unaccountable influence upon spirit. From those with whom we associate we acquire habits, and learn their ways, imbibe their spirit, show their tempers and walk in their steps. We cannot be too choice of our company, for we may soon learn ways that will be a snare to our soul. Verse 26 That strike hands - See on Pro 6:1 (note); Pro 11:15 (note). Verse 27 If thou hast nothing to pay - Should any man give security for more than he is worth? If he does, is it not a fraud on the very face of the transaction? Why should he take away thy bed from under thee? - The creditor will not pursue the debtor whom he knows to be worth nothing; but he will sue the bail or bondsman. And why shouldst thou put thyself in such circumstances as to expose thyself to the loss even of thy bed? Verse 28 Remove not the ancient landmark - Do not take the advantage, in ploughing or breaking up a field contiguous to that of thy neighbor, to set the dividing stones farther into his field that thou mayest enlarge thy own. Take not what is not thy own in any case. Let all ancient divisions, and the usages connected with them, be held sacred. Bring in no new dogmas, nor rites, nor ceremonies, into religion, or the worship of God, that are not clearly laid down in the sacred writings. "Stand in the way; and see, and ask for the old paths, which is the good way, and walk therein; and ye shall find rest for your souls;" Jer 6:16 . But if any Church have lost sight of the genuine doctrines of the Gospel, calling them back to these is not removing the ancient landmarks, as some have falsely asserted. God gave a law against removing the ancient landmarks, by which the inheritances of tribes and families were distinguished. See Deu 19:14 , from which these words of Solomon appear to be taken. Even among the heathens the landmark was sacred; so sacred that they made a deity of it. Terminus signifies the stone or post that served as a landmark. And Terminus was reputed a god, and had offerings made to him. Hence Ovid: - Tu quoque sacrorum, Termine, finis eras. Fast. lib. i., ver. 50. Nox ubi transierit, solito celebratur honore,Separat indicio qui Deus arva suo. Termine, sive lapis, sive es defossus in agroStipes, ab antiquis sic quoque Numen habes. Te duo diversa domini pro parte coronant;Binaque serta tibi, binaque liba ferunt - Conveniunt, celebrantque dapes vicinia simplex;Et cantant laudes, Termine sancte, tuas. Tu populos, urbesque, et regna ingentia finis:Omnis erit, sine te, litigiosus ager. Fast. lib. ii., ver. 639. Here we find the owners of both fields bringing each his garland and libation to the honor of this god. They sung its praises, put on its top a chaplet of flowers, poured out the libation before it; and the inhabitants of the country held a festival in its honor. It was, in short, celebrated as the preserver of the bounds and territorial rights of tribes, cities, and whole kingdoms; and without its testimony and evidence, every field would have been a subject of litigation. Verse 29 He shalt not stand before mean men - חשכים chashukkim, dark or obscure persons; men of no repute. Na he schal ben before un-noble men - Old MS. Bible. "Not amonge the symple people." - Coverdale. The general meaning of the proverb is, "Every diligent, active man, shall be at once independent and respectable." Introduction Sobriety in eating and drinking, especially at the tables of the great. Have no fellowship with the covetous. Remove not the ancient landmark. Children should receive due correction. Avoid the company of wine-bibbers. Obedience to parents. Avoid lewd connections. The effect of an unfeeling conscience. Verse 1 When thou sittest to eat with a ruler - When invited to the table of thy betters, eat moderately. Do not appear as if half starved at home. Eat not of delicacies to which thou art not accustomed; they are deceitful meat; they please, but they do not profit. They are pleasant to the sight, the taste, and the smell; but they are injurious to health. These are prudential cautions; and should be carefully observed by all who would avoid the conduct of a clown, and desire to pass for a well-bred man. Verse 2 Put a knife to thy throat - Repress thy appetite, and do not be incontinent of speech. Eat, drink, and converse, under a check. Verse 4 Labour not to be rich - Let not this be thy object. Labour to provide things honest in the sight of God and all men; and if thou ge

Favour - A good report among men, especially good men, and that hearty kindness which attends it.

and loving favour rather than silver and gold. Here are two things which are more valuable and which we should covet more than great riches:—1. To be well spoken of: A name (that is, a good name, a name for good things with God and good people) is rather to be chosen than great riches; that is, we should be more careful to do that by which we may get and keep a good name than that by which we may raise and increase a great estate. Great riches bring great cares with them, expose men to danger, and add no real value to a man. A fool and a knave may have great riches, but a good name makes a man easy and safe, supposes a man wise and honest, redounds to the glory of God, and gives a man a greater opportunity of doing good. By great riches we may relieve the bodily wants of others, but by a good name we may recommend religion to them. 2. To be well beloved, to have an interest in the esteem and affections of all about us; this is better than silver and gold. Christ has neither silver nor gold, but he grew in favour with God and man, Luke ii. 52 . This should teach us to look with a holy contempt upon the wealth of this world, not to set our hearts upon that, but with all possible care to think of those things that are lovely and of good report, Phil. iv. 8 . 2 The rich and poor meet together: the Lord is the maker of them all. Note, 1. Among the children of men divine Providence

Meet - They live together, and need one another. The maker - Not only as they are men, but as they are poor or rich, which difference comes from God's providence. They have one common creator, and Lord, and judge, and the one cannot despise nor grudge at the other without reflecting upon God.

has so ordered it that some are rich and others poor, and these are intermixed in societies: The Lord is the Maker of both, both the author of their being and the disposer of their lot. The greatest man in the world must acknowledge God to be his Maker, and is under the same obligations to be subject to him that the meanest is; and the poorest has the honour to be the work of God's hands as much as the greatest. Have they not all one Father? Mal. ii. 10 ; Job xxxi. 15 . God makes some rich, that they may be charitable to the poor, and others poor, that they may be serviceable to the rich; and they have need of one another, 1 Cor. xii. 21 . He make some poor, to exercise their patience, and contentment, and dependence upon God, and others rich, to exercise their thankfulness and beneficence. Even the poor we have always with us; they shall never cease out of the land, nor the rich neither. 2. Notwithstanding the distance that is in many respects between rich and poor, yet in most things they meet together, especially before the Lord, who is the Maker of them all, and regards not the rich more than the poor, Job xxxiv. 19 . Rich and poor meet together at the bar of God's justice, all guilty before God, concluded under sin, and shapen in iniquity, the rich as much as the poor; and they meet at the throne of God's grace; the poor are as welcome there as the rich. There is the same Christ, the same scripture, the same Spirit, the same covenant of promises, for them both. There is the same heaven for poor saints that there is for rich: Lazarus is in the bosom of Abraham. And there is the same hell for rich sinners that there is for poor. All stand upon the same level before God, as they do also in the grave. The small and great are there. 3 A prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished. See here, 1. The benefit of wisdom and consideration

: A prudent man, by the help of his prudence, will foresee an evil, before it comes, and hide himself; he will be aware when he is entering into a temptation and will put on his armour and stand on his guard. When the clouds are gathering for a storm he takes the warning, and flies to the name of the Lord as his strong tower. Noah foresaw the deluge, Joseph the years of famine, and provided accordingly. 2. The mischief of rashness and inconsideration. The simple, who believe every word that flatters them, will believe none that warns them, and so they pass on and are punished. They venture upon sin, though they are told what will be in the end thereof; they throw themselves into trouble, notwithstanding the fair warning given them, and they repent their presumption when it is too late. See an instance of both these, Exod. ix. 20, 21 . Nothing is so fatal to precious souls as this, they will not take warning. 4 By humility and the fear of the Lord are riches, and honour, and life. See here, 1. Wherein religi

The evil - The judgment of God threatened, and approaching. Hideth - Retires to his strong tower, by prayer and repentance, puts himself under the protection of the almighty. Pass on - Carefully and securely.

on does very much consist—in humility and the fear of the Lord; that is, walking humbly with God. We must so reverence God's majesty and authority as to submit with all humility to the commands of his word and the disposals of his providence. We must have such low thoughts of ourselves as to behave humbly towards God and man. Where the fear of God is there will be humility. 2. What is to be gotten by it— riches, and honour, and comfort, and long life, in this world, as far as God sees good, at least spiritual riches and honour in the favour of God, and the promises and privileges of the covenant of grace, and eternal life at last. 5 Thorns and snares are in the way of the froward: he that doth keep his soul shall be far from them. Note 1. The way of sin is vex

atious and dangerous: In the way of the froward, that crooked way, which is contrary to the will and word of God, thorns and snares are found, thorns of grief for past sins and snares entangling them in further sin. He that makes no conscience of what he says and does will find himself hampered by that imaginary liberty, and tormented by his pleasures. Froward people, who are soon angry, expose themselves to trouble at every step. Every thing will fret and vex him that will fret and vex at every thing. 2. The way of duty is safe and easy: He that keeps his soul, that watches carefully over his own heart and ways, is far from those thorns and snares, for his way is both plain and pleasant. 6 Train up a child in the way he should go: and when he is old, he will not depart from it. Here is, 1. A great duty enjoined, particularly to those that are the parents and ins

tructors of children, in order to the propagating of wisdom, that it may not die with them: Train up children in that age of vanity, to keep them from the sins and snares of it, in that learning age, to prepare them for what they are designed for. Catechise them; initiate them; keep them under discipline. Train them as soldiers, who are taught to handle their arms, keep rank, and observe the word of command. Train them up, not in the way they would go (the bias of their corrupt hearts would draw them aside), but in the way they should go, the way in which, if you love them, you would have them go. Train up a child according as he is capable (as some take it), with a gentle hand, as nurses feed children, little and often, Deut. vi. 7 . 2. A good reason for it, taken from the great advantage of this care and pains with children: When they grow up, when they grow old, it is to be hoped, they will not depart from it. Good impressions made upon them then will abide upon them all their days. Ordinarily the vessel retains the savour with which it was first seasoned. Many indeed have departed from the good way in which they were trained up; Solomon himself did so. But early training may be a means of their recovering themselves, as it is supposed Solomon did. At least the parents will have the comfort of having done their duty and used the means. 7 The rich ruleth over the poor, and the borrower is servant to the lender. He had said ( v. 2 .),

Depart - Not easily and ordinarily.

Rich and poor meet together; but here he finds, here he shows, that, as to the things of this life, there is a great difference; for, 1. Those that have little will be in subjection to those that have much, because they have dependence upon them, they have received, and expect to receive, support from them: The rich rule over the poor, and too often more than becomes them, with pride and rigour, unlike to God, who, though he be great, yet despises not any. It is part of the affliction of the poor that they must expect to be trampled upon, and part of their duty to be serviceable, as far as they can, to those that are kind to them, and study to be grateful. 2. Those that are but going behindhand find themselves to lie much at the mercy of those that are before hand: The borrower is servant to the lender, is obliged to him, and must sometimes beg, Have patience with me. Therefore it is part of Israel's promised happiness that they should lend and borrow, Deut. xxviii. 12 . And it should be our endeavour to keep as much as may be out of debt. Some sell their liberty to gratify their luxury. 8 He that soweth iniquity shall reap vanity: and the rod of his anger shall fail. Note, 1. Ill-gotten gains will not prosper: He that sows iniquity, that

Is servant - Is at his mercy, and forced to comply with his pleasure.

The rod - That power which he used with fury shall be taken from him.

does an unjust thing in hopes to get by it, shall reap vanity; what he gets will never do him any good nor give him any satisfaction. He will meet nothing but disappointment. Those that create trouble to others do but prepare trouble for themselves. Men shall reap as they sow. 2. Abused power will not last. If the rod of authority turn into a rod of anger, if men rule by passion instead of prudence, and, instead of the public welfare, aim at nothing so much as the gratifying of their own resentments, it shall fail and be broken, and their power shall not bear them out in their exorbitances, Isa. x. 24, 25 . 9 He that hath a bountiful eye shall be blessed; for he giveth of his bread to the poor. Here is, 1. The description of a charitable man; he has a bountiful ey

e, opposed to the evil eye ( ch. xxiii. 6 ) and the same with the single eye ( Matt. vi. 22 ),—an eye that seeks out objects of charity, besides those that offer themselves,—an eye that, upon the sight of one in want and misery, affects the heart with compassion,—an eye that with the alms gives a pleasant look, which makes the alms doubly acceptable. He has also a liberal hand: He gives of his bread to those that need— his bread, the bread appointed for his own eating. He will rather abridge himself than see the poor perish for want; yet he does not give all his bread, but of his bread; the poor shall have their share with his own family. 2. The blessedness of such a man. The loins of the poor will bless them, all about him will speak well of him, and God himself will bless him, in answer to many a good prayer put up for him, and he shall be blessed. 10 Cast out the scorner, and contention shall go out; yea, strife and reproach shall cease. See here, 1. What the scorner does. It is implied that he sows discord

He - Who looks upon the wants and miseries of others with compassion.

and makes mischief wherever he comes. Much of the strife and contention which disturb the peace of all societies is owing to the evil interpreter (as some read it), that construes every thing into the worst, to those that despise and deride every one that comes in their way and take a pride in bantering and abusing all mankind. 2. What is to be done with the scorner that will not be reclaimed: Cast him out of your society, as Ishmael, when he mocked Isaac, was thrust out of Abraham's family. Those that would secure the peace must exclude the scorner. 11 He that loveth pureness of heart, for the grace of his lips the king shall be his friend. Here is, 1. The qualification of an accomplish

ed, a complete gentleman, that is fit to be employed in public business. He must be an honest man, a man that loves pureness of heart and hates all impurity, not only pure from all fleshly lusts, but from all deceit and dissimulation, from all selfishness and sinister designs, that takes care to approve himself a man of sincerity, is just and fair from principle, and delights in nothing more than in keeping his own conscience clean and void of offence. He must also be able to speak with a good grace, not to daub and flatter, but to deliver his sentiments decently and ingeniously, in language clean and smooth as his spirit. 2. The preferment such a man stands fair for: The king, if he be wise and good, and understand his own and his people's interest, will be his friend, will make him of his cabinet-council, as there was one in David's court, and another in Solomon's, that was called the king's friend; or, in any business that he has, the king will befriend him. Some understand it of the King of kings. A man in whose spirit there is no guile, and whose speech is always with grace, God will be his friend, Messiah, the Prince, will be his friend. This honour have all the saints. 12 The eyes of the Lord preserve knowledge, and he overthroweth the words of the transgressor. Here is, 1. The special care God takes to pre

Preserve - God by the watchful eye of his providence maintains and defends. Knowledge - Men of knowledge, knowing and good men. The matters - All his hopes, enterprizes, and concerns.

serve knowledge, that is, to keep up religion in the world by keeping up among men the knowledge of himself and of good and evil, notwithstanding the corruption of mankind, and the artifices of Satan to blind men's minds and keep them in ignorance. It is a wonderful instance of the power and goodness of the eyes of the Lord, that is, his watchful providence. He preserves men of knowledge, wise and good men ( 2 Chron. xvi. 9 ), particularly faithful witnesses, who speak what they know; God protects such, and prospers their counsels. He does by his grace preserve knowledge in such, secures his own work and interest in them. See Prov. ii. 7, 8 . 2. The just vengeance God takes on those that speak and act against knowledge and against the interests of knowledge and religion in the world: He overthrows the words of the transgressor, and preserves knowledge in spite of him. He defeats all the counsels and designs of false and treacherous men, and turns them to their own confusion. 13 The slothful man saith, There is a lion without, I shall be slain in the streets. Note, 1. Those that have no love for their business wi

ll never want excuses to shake it off. Multitudes are ruined, both for soul and body, by their slothfulness, and yet still they have something or other to say for themselves, so ingenious are men in putting a cheat upon their own souls. And who, I pray, will be the gainer at last, when the pretences will be all rejected as vain and frivolous? 2. Many frighten themselves from real duties by imaginary difficulties: The slothful man has work to do without in the fields, but he fancies there is a lion there; nay, he pretends he dares not go along the streets for fear somebody or other should meet him and kill him. He does not himself think so; he only says so to those that call him up. He talks of a lion without, but considers not his real danger from the devil, that roaring lion, which is in bed with him, and from his own slothfulness, which kills him. 14 The mouth of strange women is a deep pit: he that is abhorred of the Lord shall fall therein. This is designed to warn all young men

against the lusts of uncleanness. As they regard the welfare of their souls, let them take heed of strange women, lewd women, whom they ought to be strange to, of the mouth of strange women, of the kisses of their lips ( ch. vii. 13 ), of the words of their lips, their charms and enticements. Dread them; have nothing to do with them; for, 1. Those who abandon themselves to that sin give proof that they are abandoned of God: it is a deep pit, which those fall into that are abhorred of the Lord, who leaves them to themselves to enter into that temptation, and takes off the bridle of his restraining grace, to punish them for other sins. Value not thyself upon thy being in favour with such women, when it proclaims thee under the wrath of God. 2. It is seldom that they recover themselves, for it is a deep pit; it will be hard getting out of it, it so besots the mind and debauches the conscience, by pleasing the flesh. 15 Foolishness is bound in the heart of a child; but the rod of correction shall drive it far from him. We have here two very sad considera

The mouth - Her fair and flattering speeches.

tions:— 1. That corruption is woven into our nature. Sin is foolishness; it is contrary both to our right reason and to our true interest. It is in the heart; there is an inward inclination to sin, to speak and act foolishly. It is in the heart of children; they bring it into the world with them; it is what they were shapen and conceived in. It is not only found there, but it is bound there; it is annexed to the heart (so some); vicious dispositions cleave closely to the soul, are bound to it as the cion to the stock into which it is grafted, which quite alters the property. There is a knot tied between the soul and sin, a true lover's knot; they two became one flesh. It is true of ourselves, it is true of our children, whom we have begotten in our own likeness. O God! thou knowest this foolishness. 2. That correction is necessary to the cure of it. It will not be got out by fair means and gentle methods; there must be strictness and severity, and that which will cause grief. Children need to be corrected, and kept under discipline, by their parents; and we all need to be corrected by our heavenly Father ( Heb. xii. 6, 7 ), and under the correction we must stroke down folly and kiss the rod. 16 He that oppresseth the poor to increase his riches, and he that giveth to the rich, shall surely come to want. This

Bound - Is fixed and settled there, as being born with him, and rooted in his very nature.

That giveth - That prodigally casts away his estate upon those who do not need it.

shows what evil courses rich men sometimes take, by which, in the end, they will impoverish themselves and provoke God, notwithstanding their abundance, to bring them to want; they oppress the poor and give to the rich. 1. They will not in charity relieve the poor, but withhold from them, that by saving that which is really the best, but which they think the most needless part of their expenses, they may increase their riches; but they will make presents to the rich, and give them great entertainments, either in pride and vain-glory, that they may look great, or in policy, that they may receive it again with advantage. Such shall surely come to want. Many have been beggared by a foolish generosity, but never any by a prudent charity. Christ bids us to invite the poor, Luke xiv. 12, 13 . 2. They not only will not relieve the poor, but they oppress them, rob the spital, extort from their poor tenants and neighbours, invade the rights of those who have not wherewithal to defend themselves, and then give bribes to the rich, to protect and countenance them in it. But it is all in vain; they shall come to want. Those that rob God, and so make him the enemy, cannot secure themselves by giving to the rich, to make them their friends. Serious Attention Inculcated. 17 Bow down thine ear, and hear the words of the wise, and apply thine heart unto my knowledge. 1

8 For it is a pleasant thing if thou keep them within thee; they shall withal be fitted in thy lips. 19 That thy trust may be in the Lord , I have made known to thee this day, even to thee. 20 Have not I written to thee excellent things in counsels and knowledge, 21 That I might make thee know the certainty of the words of truth; that thou mightest answer the words of truth to them that send unto thee? Solomon here changes his style and manner of speaking. Hitherto, for the most part, since the beginning of ch. x. , he had laid down doctrinal truths, and but now and then dropped a word of exhortation, leaving us to make the application as we went along; but here, to the end of ch. xxiv. , he directs his speech to his son, his pupil, his reader, his hearer, speaking as to a particular person. Hitherto, for the most part, his sense was comprised in one verse, but here usually it is drawn out further. See how Wisdom tries variety of methods with us, lest we should be cloyed with any one. To awaken attention and to assist our application the method of direct address is here adopted. Ministers must not think it enough to preach before their hearers, but must preach to them, nor enough to preach to them all in general, but should address themselves to particular persons, as here: Do thou do so and so. Here is, I. An earnest exhortation to get wisdom and grace, by attending to the words of the wise men, both written and preached, the words of the prophets and priests, and particularly to that knowledge which Solomon in this book gives men of good and evil, sin and duty, rewards and punishments. To these words, to this knowledge, the ear must be bowed down in humility and serious attention and the heart applied by faith, and love, and close consideration. The ear will not serve without the heart. II. Arguments to enforce this exhortation. Consider, 1. The worth and weight of the things themselves which Solomon in this book gives us the knowledge of. They are not trivial things, for amusements and diversion, not jocular proverbs, to be repeated in sport and in order to pass away time. No; they are excellent things, which concern the glory of God, the holiness and happiness of our souls, the welfare of mankind and all communities; they are princely things (so the word is), fit for kings to speak and senates to hear; they are things that concern counsels and knowledge, that is, wise counsels, relating to the most important concerns; things which will not only make us knowing ourselves, but enable us to advise others. 2. The clearness of the discovery of these things and the directing of them to us in particular. "They are made known, publicly known, that all may read,—plainly known, that he that runs may read,— made known this day more fully than ever before, in this day of light and knowledge,— made known in this thy day. But it is only a little while that this light is with thee; perhaps the things that are this day made known to thee, if thou improve not the day of thy visitation, may, before to-morrow, be hidden from thy eyes. They are written, for the greater certainty, and that they may be received and the more safely transmitted pure and entire to posterity. But that which the emphasis is here most laid upon is that they are made known to thee, even to thee, and written to thee, as if it were a letter directed to thee by name. It is suited to thee and to thy case; thou mayest in this glass see thy own face; it is intended for thee, to be a rule to thee, and by it thou must be judged." We cannot say of these things, "They are good things, but they are nothing to us;" no, they are of the greatest concern imaginable to us. 3. The agreeableness of these things to us, in respect both of comfort and credit. (1.) If we hide them in our hearts, they will be very pleasing and yield us an abundant satisfaction ( v. 18 ): " It is a pleasant thing, and will be thy constant entertainment, if thou keep them within thee; if thou digest them, and be actuated and governed by them, and delivered into them as into a mould." The form of godliness, when that is rested in, is but a force put upon a man, and he does but do penance in that white clothing; those only that submit to the power of godliness, and make heart-work of it, find the pleasure of it, ch. ii. 10 . (2.) If we make use of them in our discourse, they will be very becoming, and gain us a good reputation. They shall be fitted in thy lips. "Speak of these things, and thou speakest like thyself, and as is fit for thee to speak considering thy character; thou wilt also have pleasure in speaking of these things as well as in thinking of them." 4. The advantage designed us by them. The excellent things which God has written to us are not like the commands which the master gives his servant, which are all intended for the benefit of the master, but like those which the master gives his scholar, which are all intended for the benefit of the scholar. These things must be kept by us, for they are written to us, (1.) That we may have a confidence in him and communion with him. That thy trust may be in the Lord, v. 19 . We cannot trust in God except in the way of duty; we are therefore taught our duty, that we may have reason to trust in God. Nay, this is itself one great duty we are to learn, and a duty that is the foundation of all practical religion, to live a life of delight in God and dependence on him. (2.) That we may have a satisfaction in our own judgment: " That I might make thee know the certainty of the words of truth; that thou mayest know what is truth, mayest plainly distinguish between it and falsehood, and mayest know upon what grounds thou receivest and believest the truths of God." Note, [1.] It is a desirable thing to know, not only the words of truth, but the certainty of them, that our faith may be intelligent and rational, and may grow up to a full assurance. [2.] The way to know the certainty of the words of truth is to make conscience of our duty; for, if any man do his will, he shall know for certain that the doctrine is of God, John vii. 17 . (3.) That we may be useful and serviceable to others for their instruction: " That thou mayest give a good account of the words of truth to those that send to thee to consult thee as an oracle," or (as the margin reads it) " to those that send thee, that employ thee as an agent or ambassador in any business." Knowledge is given us to do good with, that others may light their candle at our lamp, and that we may in our place serve our generation according to the will of God; and those who make conscience of keeping God's commandments will be best able to give a reason of the hope that is in them. Caution against Oppressing the Poor. 22 Rob not the poor, because he is poor: neither oppress the afflicted in the gate:

My knowledge - The knowledge of God, which I am here delivering.

Fitted - Fitly expressed: thou wilt be able to discourse profitably of them.

In counsels and knowledge - In counsels which proceed from found knowledge.

Answer - That thou mayst be able to give solid, and satisfactory answers.

In the gate - Under pretence of justice.

23 For the Lord will plead their cause, and spoil the soul of those that spoiled them. After this solemn preface, one would have expected something new and surprising; but no; here is a plain and common, but very needful caution against the barbarous and inhuman practices of oppressing poor people. Observe, I. The sin itself, and that is robbing the poor and making them poorer, taking from those that have but little to lose and so leaving them nothing. It is bad to rob any man, but most absurd to rob the poor, whom we should relieve,—to squeeze those with our power whom we should water with our bounty,— to oppress the afflicted, and so to add affliction to them,—to give judgment against them, and so to patronise those that do rob them, which is as bad as if we robbed them ourselves. Rich men will not suffer themselves to be wronged; poor men cannot help themselves, and therefore we ought to be the more careful not to wrong them. II. The aggravations of the sin. 1. If their inability, by reason of their poverty, to right themselves, embolden us to rob them, it is so much the worse; this is robbing the poor because he is poor; this is not only a base and cowardly thing, to take advantage against a man because he is helpless, but it is unnatural, and proves men worse than beasts. 2. Or, if it be done under the colour of law and justice, that is oppressing the afflicted in the gate, where they ought to be protected from wrong and to have justice done them against those that oppress them. III. The danger that attends this sin. He that robs and oppresses the poor does it at his peril; for, 1. The oppressed will find God their powerful patron. He will plead their cause, and not suffer them to be run down and trampled upon. If men will not appear for them, God will. 2. The oppressors will find him a just avenger. He will make reprisals upon them, will spoil the souls of those that spoil them; he will repay them in spiritual judgments, in curses to their souls. He that robs the poor will be found in the end a murderer of himself. Prudential Maxims. 24 Make no friendship with an angry man; and with a furious man thou shalt not go: 25 Lest thou learn his ways, and

Spoil the soul - Take away not only their goods but their lives too.

get a snare to thy soul. Here is, 1. A good caution against being intimate with a passionate man. It is the law of friendship that we accommodate ourselves to our friends and be ready to serve them, and therefore we ought to be wise and wary in the choice of a friend, that we come not under the sacred tie to any one whom it would be our folly to accommodate ourselves to. Thought we must be civil to all, yet we must be careful whom we lay in our bosoms and contract a familiarity with. And, among others, a man who is easily provoked, touchy, and apt to resent affronts, who, when he is in a passion, cares not what he says or does, but grows outrageous, such a one is not fit to be made a friend or companion, for he will be ever and anon angry with us and that will be our trouble, and he will expect that we should, like him, be angry with others, and that will be our sin. 2. Good cause given for this caution: Lest thou learn his way. Those we go with we are apt to grow like. Our corrupt hearts have so much tinder in them that it is dangerous conversing with those that throw about the sparks of their passion. We shall thereby get a snare to our souls, for a disposition to anger is a great snare to any man, and an occasion of much sin. He does not say, "Lest thou have ill language given thee or get a broken head," but, which is must worse, "Lest thou imitate him, to humour him, and so contract an ill habit." 26 Be not thou one of them that strike hands, or of them that are sureties for debts. 27 If thou hast nothing to pay, why should he take away thy bed from under thee?

We have here, as often before, a caution against suretiship, as a thing both imprudent and unjust. 1. We must not associate ourselves, nor contract an intimacy, with men of broken fortunes, and reputations, who need and will urge their friends to be bound for them, that they may cheat their neighbours to feed their lusts, and by keeping up a little longer may do the more damage at last to those that give them credit. Have nothing to do with such; be not thou among them. 2. We must not cheat people of their money, by striking hands ourselves, or becoming surety for others, when we have not to pay. If a man by the divine providence is disabled to pay his debts, he ought to be pitied and helped; but he that takes up money or goods himself, or is bound for another, when he knows that he has not wherewithal to pay, or that what he has is so settled that the creditors cannot come at it, does in effect pick his neighbour's pocket, and though, in all cases, compassion is to be used, yet he may thank himself if the law have its course and his bed be taken from under him, which might be taken for a pledge to secure a debt, Exod. xxii. 26, 27 . For, if a man appeared to be so poor that he had nothing else to give for security, he ought to be relieved, and it was honestly done to own it; but, for the recovery of a debt, it seems it might be taken by the summum jus — the strict operation of law. 3. We must not ruin our own estates and families. Every man ought to be just to himself and to his wife and children; those are not so who live above what they have, who by the mismanagement of their own affairs, or by encumbering themselves with debts of others, waste what they have and bring themselves to poverty. We may take joyfully the spoiling of our goods if it be for the testimony of a good conscience; but, if be for our own rashness and folly, we cannot but take it heavily. 28 Remove not the ancient landmark, which thy fathers have set. 1. We are here taught not to invade another man's right, though we can find ways of doing it ever so secretly and plausibly, clandestinel

y and by fraud, without any open force. Let not property in general be entrenched upon, by robbing men of their liberties and privileges, or of any just ways of maintaining them. Let not the property of particular persons be encroached upon. The land-marks, or meer-stones, are standing witnesses to every man's right; let not those be removed quite away, for thence come wars, and fightings, and endless disputes; let them not be removed so as to take from thy neighbour's lot to thy own, for that is downright robbing him and entailing the fraud upon posterity. 2. We may infer hence that a deference is to be paid, in all civil matters, to usages that have prevailed time out of mind and the settled constitutions of government, in which it becomes us to acquiesce, lest an attempt to change it, under pretence of changing it for the better, prove of dangerous consequence. 29 Seest thou a man diligent in his business? he shall stand before kings; he shall not stand before mean men. Here is, 1. A plain intimation what a hard thing it is to find a tr

Before kings - He is fit to be employed in the affairs of princes.

uly ingenious industrious man: " Seest thou a man diligent in his business? Thou wilt not see many such, so epidemical are dulness and slothfulness." He is here commended who lays out himself to get business, though it be but in a very low and narrow sphere, and is not easy when he is out of business, who loves business, is quick and active in it, and goes through it, not only with constancy and resolution, but with dexterity and expedition, a man of despatch, who knows how to bring a deal of business into a little compass. 2. A moral prognostication of the preferment of such a man; though now he stands before mean men, is employed by them and attends upon them, yet he will rise, and is likely enough to stand before kings, as an ambassador to foreign kings or prime-minister of state to his own. Seest thou a man diligent in the business of religion? He is likely to excel in virtue, and shall stand before the King of kings. Cautions against Luxury and Covetousness. 1