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Proverbs
Chapter Fifteen
Proverbs 15
Commentary on Proverbs 15:1
(Read Proverbs 15:1)
A right cause will be better pleaded with meekness than
with passion. Nothing stirs up anger like grievous words.
Commentary on Proverbs 15:2
(Read Proverbs 15:2)
He that has knowledge
is to use it aright
for the good
of others.
Commentary on Proverbs 15:3
(Read Proverbs 15:3)
Secret sins
services
and sorrows
are under God's eye.
This speaks comfort to saints
and terror to sinners.
Commentary on Proverbs 15:4
(Read Proverbs 15:4)
A good tongue is healing to wounded consciences
by
comforting them; to sin-sick souls
by convincing them; and it reconciles
parties at variance.
Commentary on Proverbs 15:5
(Read Proverbs 15:5)
If instruction is despised
reprove men rather than
suffer them to go on undisturbed in the way to ruin.
Commentary on Proverbs 15:6
(Read Proverbs 15:6)
The wealth of worldly men increases their fears and
suspicions
adds strength to their passions
and renders the fear of death more
distressing.
Commentary on Proverbs 15:7
(Read Proverbs 15:7)
We use knowledge aright when we disperse it; but the
heart of the foolish has nothing to disperse that is good.
Commentary on Proverbs 15:8
9
(Read Proverbs 15:8
9)
The wicked put other things in the stead of Christ's
atonement
or in the place of holy obedience. Praying graces are his gift
and
the work of his Spirit
with which he is well pleased.
Commentary on Proverbs 15:10
(Read Proverbs 15:10)
He that hates reproof shall perish in his sins
since he
would not be parted from them.
Commentary on Proverbs 15:11
(Read Proverbs 15:11)
There is nothing that can be hid from the eyes of God
not even man's thoughts.
Commentary on Proverbs 15:12
(Read Proverbs 15:12)
A scorner cannot bear to reflect seriously within his own
heart.
Commentary on Proverbs 15:13
(Read Proverbs 15:13)
A gloomy
impatient
unthankful spirit
springing from
pride and undue attachment to worldly objects
renders a man uneasy to himself
and others.
Commentary on Proverbs 15:14
(Read Proverbs 15:14)
A wise man seeks to gain more wisdom
growing in grace
and in the knowledge of Christ. But a carnal mind rests contented
flattering
itself.
Commentary on Proverbs 15:15
(Read Proverbs 15:15)
Some are much in affliction
and of a sorrowful spirit.
Such are to be pitied
prayed for
and comforted. And others serve God with
gladness of heart
and it prompts their obedience
yet they should rejoice with
trembling.
Commentary on Proverbs 15:16
17
(Read Proverbs 15:16
17)
Believers often have enough when worldly eyes see little;
the Lord is with them
without the cares
troubles
and temptations which are
with the wealth of the wicked.
Commentary on Proverbs 15:18
(Read Proverbs 15:18)
He that is slow to anger
not only prevents strife
but appeases
it
if kindled.
Commentary on Proverbs 15:19
(Read Proverbs 15:19)
Those who have no heart to their work
pretend that they
cannot do their work without hardship and danger. And thus many live always in
doubt about their state
because always in neglect of some duty.
Commentary on Proverbs 15:20
(Read Proverbs 15:20)
Those who treat an aged mother or a father with contempt
or neglect
show their own folly.
Commentary on Proverbs 15:21
(Read Proverbs 15:21)
Such as are truly wise
study that their thoughts
words
and actions should be regular
sincere
and holy.
Commentary on Proverbs 15:22
(Read Proverbs 15:22)
If men will not take time and pains to deliberate
they
are not likely to bring any thing to pass.
Commentary on Proverbs 15:23
(Read Proverbs 15:23)
Wisdom is needed to suit our discourse to the occasions.
Commentary on Proverbs 15:24
(Read Proverbs 15:24)
A good man sets his affections on things above; his way
leads directly thither.
Commentary on Proverbs 15:25
(Read Proverbs 15:25)
Pride is the ruin of multitudes. But those who are in
affliction God will support.
Commentary on Proverbs 15:26
(Read Proverbs 15:26)
The thoughts of wicked men offend Him who knows the
heart.
Commentary on Proverbs 15:27
(Read Proverbs 15:27)
The covetous man lets none of his family have rest or
enjoyment. And greediness of gain often tempts to projects that bring ruin.
Commentary on Proverbs 15:28
(Read Proverbs 15:28)
A good man is proved to be a wise man by this; he governs
his tongue well.
Commentary on Proverbs 15:29
(Read Proverbs 15:29)
God sets himself at a distance from those who set him at
defiance.
Commentary on Proverbs 15:30
(Read Proverbs 15:30)
How delightful to the humbled soul to hear the good
report of salvation by the Lord Jesus Christ!
Commentary on Proverbs 15:31
(Read Proverbs 15:31)
Faithful
friendly reproofs help spiritual life
and lead
to eternal life.
Commentary on Proverbs 15:32
(Read Proverbs 15:32)
Sinners undervalue their own souls; therefore they prefer
the body before the soul
and wrong the soul to please the body.
Commentary on Proverbs 15:33
(Read Proverbs 15:33)
The fear of the Lord will dispose us to search the
Scriptures with reverence; and it will cause us to follow the leadings of the
Holy Spirit. While we humbly place all our dependence on the grace of God
we
are exalted in the righteousness of Christ.
── Matthew Henry《Concise Commentary on Proverbs》
Proverbs 15
Verse 2
[2] The tongue of the wise useth knowledge aright: but the
mouth of fools poureth out foolishness.
Aright — Expressing what he knows prudently and gracefully.
Poureth out — Plentifully
continually
and
vehemently
as a fountain does waters.
Verse 4
[4] A wholesome tongue is a tree of life: but perverseness
therein is a breach in the spirit.
Wholesome — Which utters sound and useful
counsels.
Tree of life — Is greatly useful to preserve the
present life
and to promote the spiritual and eternal life
both of the
speaker and hearers.
Perverseness — False or corrupt speeches.
A breach — Disturbs and wounds the spirits
both of the speaker
and hearers.
Verse 6
[6] In the house of the righteous is much treasure: but in
the revenues of the wicked is trouble.
Revenues — Though he may obtain great revenues
yet they are
attended with much trouble.
Verse 7
[7] The lips of the wise disperse knowledge: but the heart
of the foolish doeth not so.
Disperse — Freely communicate to others what they know.
Verse 8
[8] The sacrifice of the wicked is an abomination to the
LORD: but the prayer of the upright is his delight.
Sacrifice — All the religious services
yea
the most costly; one kind being put for all the rest.
Prayer — The cheapest and meanest services.
Verse 11
[11] Hell and destruction are before the LORD: how much more
then the hearts of the children of men?
Destruction — The place of destruction
of
which men know nothing but by Divine revelation.
Verse 14
[14] The heart of him that hath understanding seeketh
knowledge: but the mouth of fools feedeth on foolishness.
Foolishness — Wickedness is meat and drink to
them.
Verse 15
[15] All the days of the afflicted are evil: but he that is
of a merry heart hath a continual feast.
Afflicted — Of the troubled in mind.
Evil — Tedious and uncomfortable.
Chearful — Heb. of a good heart.
Verse 16
[16] Better is little with the fear of the LORD than great
treasure and trouble therewith.
Trouble — Tumultuous lusts and passions
vexatious cares
and
horrors of conscience.
Verse 19
[19] The way of the slothful man is as an hedge of thorns:
but the way of the righteous is made plain.
An hedge — As a way hedged up with thorns
troublesome
perplexed
and full of difficulties.
Plain — Is easy and pleasant to him
notwithstanding all its
difficulties.
Verse 22
[22] Without counsel purposes are disappointed: but in the
multitude of counsellors they are established.
Counsel — When men do not seek
or will not receive advice from
others.
Verse 23
[23] A man hath joy by the answer of his mouth: and a word
spoken in due season
how good is it!
The answer — By a wise
or good and seasonable
answer.
Verse 24
[24] The way of life is above to the wise
that he may depart
from hell beneath.
The way — The way a wise man takes to obtain life
is to place
his heart
and treasure
and conversation on things above.
Verse 25
[25] The LORD will destroy the house of the proud: but he
will establish the border of the widow.
The proud — Of the mighty oppressors.
The border — The estate
the border being
often used
for the land within the borders.
Verse 26
[26] The thoughts of the wicked are an abomination to the
LORD: but the words of the pure are pleasant words.
Pleasant — Acceptable to God.
Verse 27
[27] He that is greedy of gain troubleth his own house; but
he that hateth gifts shall live.
Troubleth — Brings God's curse upon himself
and family.
Gifts — Bribes given to corrupt judgment.
Live — Shall preserve himself and family from ruin.
Verse 28
[28] The heart of the righteous studieth to answer: but the
mouth of the wicked poureth out evil things.
Studieth — He speaks considerately.
The mouth — Not the heart; for he rashly
speaks what comes into his mouth
without the direction of his heart or
conscience.
Verse 30
[30] The light of the eyes rejoiceth the heart: and a good
report maketh the bones fat.
A good report — A good name.
Fat — Not only chears a man for the present
but gives him
such stable comfort as revives his soul
and gives vigour to his body.
Verse 31
[31] The ear that heareth the reproof of life abideth among
the wise.
The ear — The man that hearkens to that reproof which leads to
life
seeks and delights in the company of the wise.
Verse 33
[33] The fear of the LORD is the instruction of wisdom; and
before honour is humility.
The instruction — Doth instruct men in true wisdom.
── John Wesley《Explanatory Notes on Proverbs》
15 Chapter 15
Verses 1-33
──《The Biblical Illustrator》
15 Chapter 15
Verse 1
A soft answer turneth away wrath
.... Mild words
gentle
expressions
delivered with kindness and tenderness
humility and submission;
these will work upon a man's passions
weaken his resentments
and break and
scatter the storm of wrath raised in his breast
just breaking forth in a very
boisterous and blustering manner; so high winds are sometimes laid by soft
showers. Thus the Ephraimites were pacified by Gideon's mild answer; and David
by Abigail's very submissive and respectful address
Judges 8:1;
but grievous words stir up anger; such as are rough and
menacing
scornful and sneering
reproachful and reviling
proud
haughty
and
overbearing; like those of Jephthah to the Ephraimites; and of the Ephraimites
to the Gileadites; and of Nabal to David's servants
concerning him; and of
Rehoboam
who answered the people roughly: in all which instances anger was
stirred up
and either were or like to have been attended with bad consequences
Judges 12:1. Or a
"word" causing
or rather expressing
"grief"F18דבר עצב "verbum vel sermo
doloris"
Montanus
Vatablus
Michaelis; vid. Gussetius
p. 177. ;
upbraiding others with being the cause of grief to them.
Verse 2
The tongue of the wise useth knowledge aright
.... As the
heart of a wise and good man is filled with useful knowledge
civil
moral
spiritual
and evangelical; so he takes care to communicate it
at proper times
and seasons
in proper places
and to proper persons; adapting it to their case
and circumstances
so as it may be for their comfort
edification
and
instruction
and minister grace unto them; which is using knowledge "well"
as the wordF19היטיב "utitur
bene"
Castalio; "pulchre"
Vatablus. signifies: such an use of
it recommends it
and makes it appear beautiful and lovely
decorates and
adorns it. Thus every good man
out of the good treasure of knowledge in his
heart
brings forth his good things seasonably
to the use of edifying; in like
manner
ministers of the word
scribes well instructed in the things of God
bring forth both new and old
to the profit of those to whom they minister; so
Christ
as man and Mediator
had the tongue of the learned
to speak a word in
season to weary souls;
but the mouth of fools poureth out foolishness; their
knowledge
as they take it to be
but it is no other than folly; this they
throw out in great plenty
in a hurry
without fear or wit; they
"babble" it out
as the wordF20יביע
"effutit
ebullit
fundit"
Vatablus; "eructat"
Junius
& Tremellius
Piscator; "ebullit"
V. L. Tigurine version
Schultens; "scaturire facit"
Michaelis. signifies
as water out of a
fountain; their hearts are full of it
and their mouths proclaim it
Proverbs 12:23.
Verse 3
The eyes of the Lord are in every place
.... Which are
expressive of his omniscience
of the full
clear
distinct
and perfect
knowledge
which he has of all creatures and things; so that nothing is hid
from him
but all open and manifest to him; as they are to Christ the essential
Word
Hebrews 4:13; and
also of the providence of God with respect to all persons in general
and to
his own people in particular; and as he is infinite and immense
omnipresent
and in all places of the world
so his omniscience and providence reach
everywhere
to places most distant and secret
and to persons in them
who
cannot be concealed from him
since he fills heaven and earth
Jeremiah 23:23;
beholding the evil and the good; meaning not evil things
and good things
though that is true; the one he beholds with dislike
the
other with pleasure; but evil men and good men: he beholds them as from a watch
tower
as the wordF21צופוח
"prospectantes velut a specula"
Michaelis; "speculatores"
Schultens; "speculantes"
Montanus
Junius & Tremellius
Piscator; "speculatur"
Cocceius. signifies
from above
from heaven
where he is; see Psalm 33:13. By
"evil" men may be meant both profane sinners and carnal professors;
such as are more openly wicked
and declare their sin
as Sodom
or more
secretly so; he sees into all the wickedness there is in their hearts
all
their secret devices against his people; the works done by them in the dark
as
well as their more open ones; and his eyes are upon all of them
to bring them
into judgment at the last day: his eyes are particularly on the proud
to abase
them; such as are under a disguise of religion
and have a form of godliness
he has his eyes upon; he sees through all their disguises; he knows on what
foot they took up their profession; he discerns between that and true grace; he
sees how they retain their lusts with their profession; observes the springs
and progress of their apostasy; and will fix his eyes on the man without a
righteousness
not having on the wedding garment
and order him into outer
darkness. He also beholds "good" men; he sees all their bad things
their sins
and corrects them for them; their good things
their graces
and
the exercise of them; their good works
the fruits of his own grace; their
weaknesses
and supports and strengthens them; their wants
and supplies them;
their persons
and never withdraws his eyes from them: these are on them
continually
to protect and defend them; nor will he leave them till he has
brought them safe to heaven; see 1 Chronicles 16:9.
Verse 4
A wholesome tongue is a tree of life
.... A tongue
that delivers out salutary instructions
wholesome advice and counsel; a
"healing tongue"F23מרפא
"sanans"
so some in Vatablus.
as it may be rendered
which
pacifies contending parties
and heals the divisions between them; to have the
benefit of such a man's company and conversation is like being in paradise.
Such is the tongue of a Gospel minister
which delivers out the wholesome words
of our Lord Jesus Christ; sound speech and doctrines
which cannot be
condemned; healing truths to wounded consciences
such as peace
pardon
righteousness
and atonement by the blood of Christ. These are the means of
quickening dead sinners
reviving and comforting distressed ones
and show the
way of eternal life unto them;
but perverseness therein is a breach in the spirit; impure
unchaste
unsavoury
and corrupt language
does mischief to the spirits of men;
evil communications corrupt the heart and manners
defile the soul and the
conversation; these and unsound doctrines eat as a canker; and as they make the
heart of God's people sad
whom he would not have made sad; so they bring
distress and despair into the spirits of others
and make sad wounds and
breaches there
which are never healed
and that both in the spirits of
speakers and hearers; for damnable heresies bring swift destruction on the
propagators of them
and them that receive them.
Verse 5
A fool despiseth his father's instruction
.... They are
fools that despise any instruction that is wise
good
and profitable; and
especially a father's instruction
whose love
tender affection
and care
will
not suffer him
knowingly
to give any but what is good and wholesome:
wherefore to despise it is not only a contempt of his authority
but a slight
of his love; which are both very aggravating
and sufficiently demonstrate his
folly; and of which he may be himself convinced when it is too late
and say
"how have I hated instruction and despised reproof?" Proverbs 5:12. He
is a fool that despises the instruction of anyone superior to him in years and
experience; of ministers of the word; and especially of our Father which is in
heaven
declared in the sacred Scriptures
which are written for instruction in
righteousness;
but he that regardeth reproof is prudent; the reproof
of a father
whose corrections are to be submitted to
and received with
reverence; and especially of the Father of spirits
whose rebukes are in love
and for profit and advantage; yea
he is a wise man that regards the reproof of
the word of God
and the ministers of it; and indeed of any Christian
whether
his superior
equal
or inferior
as David did
Psalm 141:5.
Verse 6
In the house of the righteous is much treasure
.... God
sometimes blesses the righteous with great riches
as he did Abraham; or
however
if they have but little
it is better than the riches of many wicked; because
they have what they have with a blessing
and they are content with it: and
they have abundance of spiritual treasure; they have God for their portion;
Christ
and all good things along with him; the rich graces of the Spirit; a
rich experience of the grace of God; and all this is but a pledge and earnest
of what they shall possess hereafter;
but in the revenues of the wicked is trouble; they have
much trouble in getting their riches
by which they pierce themselves through
with many sorrows; they have much trouble in keeping them; cannot rest nor
sleep because of their abundance
lest it should be taken away from them; and
they have much trouble in parting with them
when they are
by one providence
or another
stripped of them; and
besides
they have them with a curse
and
are ever attended with uneasiness
on one account or another.
Verse 7
The lips of the wise disperse knowledge
.... Scatter
it about for the benefit of others; they are communicative and diffusive of it
unto others
that fruit may abound to their account: so the first ministers of
the Gospel diffused the savour of the knowledge of Christ and his Gospel in
every place; their words went into all the earth
and their sound to the end of
the world; and so every Gospel minister will speak according to the oracles of
God
and according to the abilities and measure of the gift which he has
received; and to the utmost of his power feeds souls with knowledge and
understanding;
but the heart of the foolish doth not so; does not
disperse knowledge
for he has no solid substantial knowledge in him: or
"the heart of the foolish is not right"F24לא כן "non erit
rectum"
Pagninus
Baynus; "non est rectum"
Piscator
Mercerus.
; it is full of folly and wickedness: or "the heart of the foolish does
not disperse that which is right"F25"Spargit quod
abest a recto"
Junius & Tremellius
Amama; "eventilant non
rectum"
Schultens
Cocceius. ; true and right things
and the knowledge
of them; but
on the contrary
as in Proverbs 15:2
"pours out foolishness".
Verse 8
The sacrifice of the wicked is an abomination to the Lord
.... Even
those sacrifices which were of divine appointment under the former
dispensation
when offered by wicked men
without faith in Christ
without any
sense of sin
repentance for it
and reformation from it; when these were used
as a cloak for sin
under which they sheltered and satisfied themselves
and
went on in sin; when they brought them "with a wicked mind"
as in Proverbs 21:27;
when either what they brought were not according to the law
the lame and the
blind; or were not their own
but robbery for burnt sacrifice; or supposing
that these would atone for their sins of themselves; when either of these
or
all this
was the case
it was an abomination to the Lord; see Isaiah 1:11.
Wherefore much more must Pagan sacrifices be an abomination to him; which were
not of his appointing
and were offered to devils
and not to him; and which
were many of them very inhuman and shocking; as giving a man's firstborn for
his transgression
and the fruit of his body for the sin of his soul: and so
likewise Papal sacrifices
the sacrifice of the mass; the bloodless sacrifice
the offering up again of the body and blood of Christ
they pretend to; which
as it is wicked and blasphemous
is an abomination to the Lord
and perhaps is
chiefly intended. Sacrifice may stand for every religious duty performed by a
wicked man
being hypocritically done
and with no good view; and all their
good works
which seem to be so; and are either not according to the word and
will of God
being never commanded by him
of which sort are many among the
Papists; or they are not done in faith
and so sin
and do not spring from love
to God; but are done with a heart full of enmity to him
and are not directed
to his glory: in short
whatever is done by them
let it have ever such an appearance
of devotion and goodness; yet if it is placed in the room of Christ
and used
to the setting aside of his righteousness
satisfaction
and sacrifice
it is
an abomination to the Lord;
but the prayer of the upright is his delight: the prayer of
such
whose hearts are right with God; who have right spirits renewed in them;
are Israelites indeed; have the truth of grace and root of the matter in them;
are honest
sincere
and upright in heart: the prayer of such
which is an
inwrought one
wrought in his heart by the Spirit of God
and so comes from
God
and is his own breathing in him
must be well pleasing to him; that which
is fervent
earnest
and importunate
which cometh not out of feigned lips
but
from the heart
and is put up with a true heart
in the sincerity of it; the
prayer of faith
the cry of the humble; the prayer which is addressed to God as
a Father
in the name of Christ the Mediator
which comes perfumed with the
incense of his mediation
introduced with the celebration of the divine
perfections
contains humble confessions of sin and unworthiness
ascribes all
blessings to the grace of God
and expresses thankfulness for favours received
is very acceptable and delightful to God; though it is the prayer of a poor
mean
despicable creature in his own eyes
and in the eyes of others
Psalm 102:17. This
stands opposed to the pompous rites and ceremonies
the gaudy worship and
costly sacrifices
of wicked men; such as used by the Papists.
Verse 9
The way of the wicked is an abomination unto the Lord
.... The way
his heart devises
which he chooses and delights in
in which he walks; nor
will he leave it
nor can he be diverted from it
but by the powerful grace of
God. This is a way not good
but evil
and so an abomination to the Lord; and
the whole tenor and course of his life
which is meant by his way being evil:
hence his sacrifices
and all his external duties of religion performed by him
are abominable to the Lord; for
while he continues in a course of sin
all his
religious exercises will be of no avail
cannot be pleasing and acceptable to
God;
but he loveth him that followeth after righteousness; either after
a justifying righteousness; not the righteousness of the law
which the carnal
Jews followed after
but did not attain unto; nor is righteousness to be had by
the works of the law
nor any justification by it
nor can a man be acceptable
to God on account of it; but the righteousness of Christ
which he has wrought
out
and is revealed in the Gospel: to follow after this supposes a want of
one; a sense of that want; a view of the glory
fulness
suitableness
and
excellency of Christ's righteousness; an eager desire after it
sometimes
expressed by hungering and thirsting after it
as here by a pursuit of it;
which means no other than an earnest and importunate request to be found in it:
and such
as they shall be satisfied or filled with it
so they are loved by
the Lord
and are acceptable to him through the righteousness they are seeking
after: or else it may be understood of following after true holiness of heart
and life
without which there is no seeing the Lord; and though perfection in
it is not attainable in this live
yet a gracious soul presses after it
which
is well pleasing in the sight of God.
Verse 10
Correction is grievous unto him that forsaketh the way
.... The right
way
the way of God; the way of his commandments: the Vulgate Latin version is
"the way of life"; the same with the way of righteousness
which
apostates
having known and walked in
turn aside from; see 2 Peter 2:15. And
such deserve severe correction
the chastisement of a cruel one
correction in
wrath and hot displeasure; which
when they have
is very disagreeable to them;
they behave under it like a bullock unaccustomed to the yoke
and yet they are
but dealt righteously with. Or the words may be rendered
"he has had
bad discipline" or "instructionF26מוסר
רע "fuit illi mala disciplina
vel
castigatio"
Baynus. that forsakes the way"; due care has not been
taken of him; he has not been properly instructed
nor seasonably corrected;
had he
he would not easily have departed from the way in which he should go;
see Proverbs 22:6. The
Targum is
"the
discipline of an evil man causes his way to err;'
or
him to err from his way;
and he that hateth reproof
shall die; that hates the reproof of parents
masters
and ministers of the
word; as he may be said to do that neglects and rejects it
and does not act
agreeably to it: and such a man
dying in impenitence and without faith in
Christ
dies in his sins; and sometimes shamefully
or a shameful death
as the
Septuagint and Arabic versions
or an untimely one; as well as dies the second
death
an eternal one.
Verse 11
Hell and destruction are before the Lord
.... Or
"the grave"F1שאול
"sepulchrum"
Munster
Piscator
Mercerus
so Ben Melech.
which is
the pit of destruction; where bodies being put
putrefy
and are destroyed by
worms: this is known by the Lord
even the grave of everyone from the
beginning; the graves of Adam
Abel
Abraham; he knows where their dust lies
and will raise it up again at the last day. Hades
or the invisible state of
the departed
as the Septuagint has it
is manifest before him; he knows where
departed spirits are; what their condition and employment be; and so the place
and state of the damned
known by the name of "hell"; and may be
called "destruction"
where soul and body are destroyed by the Lord
with an everlasting destruction; and is the destruction which the broad way of
sin leads unto. Now though we know not where this place is
who are there
and
what the torments endured in it; yet all is before the Lord
and known to him:
"tophet" is ordained of old; everlasting fire is prepared by the Lord
for devils and wicked men; see Job 26:6;
how much more then the hearts of the children of men? which
though
desperately wicked
are known by him; who is the searcher of the hearts and the
trier of the reins of the children of men: he to whom hell is naked
and can
look into that outer darkness
the blackness of darkness
can look into a man's
heart
a second hell
in which all manner of wickedness is
and observe it all;
he needs no testimony of man; he knows what is in man
all his secret thoughts
wicked purposes
designs
and devices; see Jeremiah 17:9.
Verse 12
A scorner loveth not one that reproveth him
.... He that
makes a jest of religion; scoffs at godliness and godly men; treats the Gospel
and the ministers of it with contempt; makes a mock at good men
and all that
is good; a pestilent fellow
as the Vulgate Latin version: such an one not only
does not love
for more is intended than is expressed; but hates him that
reproves him
and especially if publicly
Amos 5:10; he
thinks ill of him; bears him a grudge
and abhors him; and speaks evil of him
and reproaches him; and does all he can to the injury of his person and name;
hence the advice of the wise man
Proverbs 9:7. Some
render it
he "loves not reproving himself"
or "to reprove
himself"F2הוכח לו
"corripere"
Gejerus. ; he does not care to look into his own heart
and ways
or to call himself to an account for what he does; nor to check
himself in the pursuit of sin
nor argue with and reprove himself for it;
neither will he go unto the wise; to the private houses of
wise and good men; nor to the house of wisdom
or place of public instruction
where wise dispensers of the word give good advice and counsel; scorners do not
choose to go to either
lest they should be reproved for their evil ways
and
be advised leave them; neither of which is agreeable to them; see John 3:20.
Verse 13
A merry heart maketh a cheerful countenance
.... Or
a
"joyful heart"F3לב שמח "cor gaudens"
V. L. Baynus. ; that is joyful
in the God of its salvation; that rejoices in Christ Jesus; is filled with joy
and peace through believing in him
in his person
blood
righteousness
and
sacrifice; that has a comfortable view of his justification by his
righteousness
of peace and pardon by his blood
of the atonement of his sins
by his sacrifice; to whom he has said
"be of good cheer
thy sins are
forgiven thee"
Matthew 9:2; who
has peace in him
though tribulation in the world: as such a man's heart must
be made glad
this will make his countenance cheerful
or cause him to lift up
his head with joy; as it is in natural things
so it is in spiritual ones;
but by sorrow of the heart the spirit is broken; a man is
dejected
his spirits sink
and it is seen in his countenance: there is a great
sympathy between the body and mind
the one is much affected by the other; when
the heart is full of sorrow
the animal spirits are low
the nerves are
loosened
the whole frame
of nature is enfeebled
and the body emaciated; this
is often the case through outward troublesF4"Frangit fortia
corda dolor"
Tibullus
l. 3. Eleg. 2. v. 6. : physicians sayF5Fernel.
Method. Medendi
l. 7. c. 9. p. 54. that grief weakens the strength
and
destroys the spirits
more than labour does. "The sorrow of the world
worketh death"
2 Corinthians 7:10;
and sometimes
through spiritual troubles
a sense of sin and guilt of it
a
legal sorrow
which produces a legal contrition of spirit; and such "a
wounded spirit who can bear?" Proverbs 18:14.
This is the effect of a mere work of the law upon the conscience; and stands
opposed to the spiritual joy
and the effects of it
the Gospel brings.
Verse 14
The heart of him that hath understanding seeketh knowledge
.... He that
has in his heart an understanding of divine and spiritual things
of the Gospel
and of the truths of it
will seek earnestly and diligently in the use of
proper means after more knowledge; as he will desire to know more of Christ
his person
offices
and grace
he will follow on to know him
and not be
content with the present degree of knowledge he has attained unto; he will hear
and read the word
and pray and meditate
in order to come to a more perfect
knowledge of the son of God
and of those things which relate to his spiritual
peace and eternal welfare;
but the mouth of fools feedeth on foolishness; on foolish
talking and jesting; on foolish and unlearned questions; on foolish and false
doctrines; on foolish and hurtful lusts; on wind and ashes
a deceived heart
having turned them aside: they take pleasure and satisfaction in those things;
feed their fancy with them and feast upon them
which shows what fools they
are; and such all unregenerate men be.
Verse 15
All the days of the afflicted are evil
.... And some
are afflicted all their days
from their youth up; so that not only the days of
old age are evil days
in which they have no pleasure
but even the days of
their youth; all their days
as Jacob says
"few and evil have the days of
the years of my life been"
Genesis 47:9;
because they had been filled up with affliction and trouble of one sort or
another. Or
"all the days of the poor"F6עני "pauperis"
V. L. Pagninus
Junius &
Tremellius
Piscator
Mercerus
Michaelis. ; either in purse
who want many of
the good things of life; or in knowledge
as Gersom and Aben Ezra observe;
but he that is of a merry heart hath a continual feast; a heart that
has "the kingdom of God" in it
which lies "not in meat
and drink
but in righteousness
peace
and joy in the Holy Ghost"
Romans 14:17
which
has the love of God shed abroad in it by the Spirit
where Christ dwells by
faith; and that lives by faith on him
and on the provisions of his grace; all
this is a constant continual feast to a gracious soul
made joyful hereby.
Verse 16
Better is little with the fear of the Lord than great
treasure and trouble therewith. Not that a "little" is better than
"much" of that which is good
as the things of this world are in
themselves; poverty is not better than riches
simply considered; but as these
are attended with different circumstances: if a man has but little of worldly
substance
yet if he has "the fear of God" in his heart
and before
his eyes; that fear which has God for its author and for its object
and which
is itself a treasure; and may be here put for all grace
for the riches of
grace saints are partakers of; such a man's little is better than another man's
abundance without the fear of the Lord
as the Septuagint and Arabic versions
render it: for such a man
though he has but little
which is the common
portion of good men
yet he does not lack; be has enough
and is content; what
he has he has with a blessing
and he enjoys it
and God in it
and has
communion with him; and has also other bread to eat
the world knows nothing
of: and particularly having the fear of God
the eve of God is upon him with
pleasure; his heart is towards him
and sympathizes with him in all his
troubles; his hand communicates unto him both temporal and spiritual meat
which is given to them that fear the Lord; his angels encamp about him
his
power protects him; his secrets are with him
and inconceivable and
inexpressible goodness is laid up for him: wherefore he is better off with his
little
having the fear of God
than another with his great abundance and
affluence
being destitute of it: and besides
having a great deal of
"trouble" along with his treasure; trouble in amassing and getting it
together; trouble in keeping it from being lost
or taken away by thieves and
robbers
for fear of which he cannot sleep; trouble through an insatiable
desire of having more; he has no rest nor peace because he has not so much as
he would have
or others have. Besides
he has what he has with curse; God
sends upon him cursing
vexation
and rebuke
in all he sets his hand to
Deuteronomy 28:2;
where the same word is used as here: and he has it also with the cry of the
poor; so some render the word
"a noise" or "tumult"F7מהומה "tumultus"
Tigurine version
Montanus
Vatablus; "strepitus"
Mercerus. ; and interpret it of the cries and
tears of those that are oppressed and injured; so Jarchi and Gersom; or
"with terror"F8"Terror"
Aben Ezra.
as some
render it; with the terrors of a guilty conscience
with the fear of hell and
everlasting damnation. Better have a little with a good conscience
than ever
so much attended with such circumstances; it is not any man's little
but the
good man's little
that is preferable to the wicked man's much; see Psalm 37:16.
Verse 17
Better is a dinner of herbs
where love is
.... What
PlautusF9Capteivei
Act. 1. Sc. 2. v. 80. &. 3. Sc. 1. v. 37.
calls "asperam et terrestrem caenam"
"a harsh and earthly
supper"
made of what grows out of the earth; which is got without much
cost or care
and dressed with little trouble; a traveller's dinner
as the
wordF11ארחת "viaticum"
Montanus
Amama; "commeatus"
Cocceius. signifies
and a poor one too
to travel upon
such as is easily obtained
and presently cooked
and comes
cheap. Now
where there are love and good nature in the host that prepares this
dinner; or in a family that partakes of such an one
having no better; or among
guests invited
who eat friendly together; or in the person that invites them
who receives them cheerfully
and heartily bids them welcome: such a dinner
with such circumstances
is better
than a stalled ox
and hatred therewith; than an ox
kept up in the stall for fattening; or than a fatted one
which with the
ancients was the principal in a grand entertainment; hence the allusion in Matthew 22:4. In
the times of Homer
an ox was in high esteem at their festivals; at the feasts
made by his heroes
Agamemnon
Menelaus
and Ajax
an ox was a principal part
of them
if not the whole; the back of a fat ox
or a sirloin of beef
was a
favourite dishF12Iliad. 7. v. 320
321. Odyss. 4. v. 65. & 8. v.
60. Vid. Suidam in voce ομηρος. Virgil.
Aeneid. 8. v. 182. . Indeed in some ages
both among Greeks and Romans
an ox
was abstained from
through a superstitious regard to it
because so useful a
creature in ploughing of the land; and it was carried so far as to suppose it
to be as sinful to slay an ox as to kill a manF13Aelian. l. 5. c.
14. Plin. Nat. Hist. l. 8. c. 45. : and AratusF14Phoenomena
v. 132.
represents it as not done
neither in the golden nor silver age
but that in
the brasen age men first began to kill and eat oxen; but this is to be confuted
by the laws of God
Genesis 9:3; and by
the examples of Abraham and others. Now if there is hatred
either in the host
or in the guests among themselves
or in a family
it must stir up strifes and
contentions
and render all enjoyments unpleasant and uncomfortable; see Proverbs 17:1; but
where the love of God is
which is better than life
and the richest enjoyments
of it; which sweetens every mercy
and cannot be purchased with money; and
secures the best of blessings
the riches of grace and glory
and itself can
never be lost; where this is
the meanest diet is preferable to the richest and
most costly banquets of wicked men; who are hated and abhorred by the Lord
for
their oppression and injustice
their luxury
or their covetousness; for poor
men may be loved of God
and the rich be abhorred by him
Psalm 10:4.
Verse 18
A wrathful man stirreth up strife
.... A man of a wrathful
disposition
of a furious spirit
of an angry temper; that is under the power
and dominion of such a passion
and indulges it
and takes all opportunities to
gratify it; he stirs up strife and contention where there was none
or where it
was laid; as a man stirs up coals of fire and raises a flame; see Proverbs 26:21. He
stirs up strife in families
sets one relation against another
and the house
in an uproar; he stirs up contentions in neighbourhoods
and sets one friend
and neighbour against another
whence proceed quarrels and lawsuits: he stirs
up strife in churches
breaks brotherly love
and causes animosities and
divisions; he stirs up strife in kingdoms and states
whence come wars and
fightings
confusion
and every evil work;
but he that is slow to anger appeaseth strife: a man of a
quiet and peaceable disposition
possessed of the true grace of charity; who is
not easily provoked
longsuffering
bears and endures all things; he allays the
heat of anger; he quenches the coals of contention; he calms the storm and
makes it quiet
as the wordF15ישקיט
"faciet quiescere"
Pagninus
Montanus; "sedat"
Mercerus
Michaelis; so Junius & Tremellius
Piscator
Gejerus; "sedabit"
Schultens. signifies; he
"mitigates
strifes raised
'
as
the Vulgate Latin version renders it; he composes differences
reconciles the
parties at variance
and makes all hush and still; and so prevents the ill
consequences of contention and strife.
Verse 19
The way of the slothful man is as an hedge of thorns
.... Or
"strewed with thorns"
as the Septuagint and Arabic versions; the
Targum is
"the
ways of the slothful are briers and thorns.'
Either
really being made so by his own conduct; who
by his slothfulness
has
implicated and entangled himself in such difficulties
that he cannot extricate
himself; his way is not passable
at least not very easily; it is as it were
hedged up with thorns; see Hosea 2:6; or in
his own apprehensions; who raises such difficulties about doing business
which
to him seem insurmountable; at least which discourage him from attempting it
it being like breaking through thorns and briers; hence he will not plough
because of the cold
nor go abroad because there is a lion in the streets
Proverbs 20:4; or
the way of his duty
especially of virtue and religion
is as troublesome and
disagreeable to him as breaking through a thorn hedge
or treading upon briers
and thorns; to attend the duties of public worship
prayer
and hearing the
word
is very irksome to him; to be present at family worship
at prayer
and
hearing the Scriptures or religious discourses read
is like sitting upon
thorns unto him. This
as Aben Ezra observes
is to be understood of a wicked
man
as the opposition in the next clause shows;
but the way of the righteous is made plain: it is a
castup way
as the wordF16סללה "aggestum"
Junius & Tremellius
Piscator; "eleveta"
Mercerus
Gejerus;
"strata"
Montanus. signifies; a causeway
a highway
and a plain
one
in which a truly righteous and good man finds no difficulty; yea
it is so
plain
that men
though fools in other respects
shall not err therein
Isaiah 35:8; nor is
it grievous and troublesome
but
on the contrary
very delightful
as the ways
of Christ and wisdom are; his commandments are not grievous
his yoke is easy
and his paths pleasant; and the righteous man walks at liberty and with
pleasure in them; and without offence or stumbling
as the Vulgate Latin
version renders it.
Verse 20
A wise son maketh a glad father
.... See Gill on Proverbs 10:1;
but a foolish man despiseth his mother; that bore him
and brought him up
and perhaps was too indulgent to him; which aggravates his
sin and her sorrow; See Gill on Proverbs 10:1; or
causes her to be despised by others
as Jarchi interprets it; such a man's sin
which is great folly
and shows him to be a foolish man
is highly resented by
the Lord
and will be severely punished; see Proverbs 30:17. The
Targum is
"a
foolish son despises his mother;'
and
so the Septuagint
Syriac
and Arabic versions
which makes the antithesis more
clear; and the Hebrew text designs one grown up to man's estate.
Verse 21
Folly is joy to him that is destitute of wisdom
.... Or
"that wants a heart"F17לחסר לב "carenti corde"
Montanus; "ei qui
deficitur"
Schultens.
a wise and understanding one; by
"folly" is meant sin
for all sin is folly; and that is very pleasing
and joyous to a wicked he chooses it and delights in it; instead of being
ashamed of it
and sorry for it
he glories in it
and makes his boast of it;
and not only takes pleasure in committing it himself
but also in those that do
it; see Proverbs 10:23;
but a man of understanding walketh uprightly; he who has
his understanding enlightened by the Spirit of God; who has an understanding
given him by the Son of God; who has a spiritual and experimental understanding
of the Gospel
and the truths of it: he walks according to the rule of the
divine word; he walks as he has Christ for an example
and by faith on him; and
after the spirit
and not after the flesh: or "directs himself in
walking"F18יישר לכת
"diriget seipsum ambulando"
Montanus; "diriget ambulare
vel ad
ambulandum"
Vatablus; "diriget viam suam ad ambulandum"
Mercerus
Gejerus.
his goings
as the Vulgate Latin version
according to the
above rule
example
and guidance
by the assistance of the spirit and grace of
God; otherwise it is not in man that walketh of himself to direct his steps
Jeremiah 10:23.
Verse 22
Without counsel purposes are disappointed
.... If a man
determines and resolves upon a matter
and at once hastily and precipitately
goes about it
without mature deliberation
without consulting with himself
and taking the advice of others in forming a scheme to bring about his designs
it generally comes to nothing; see Luke 14:28; or
"without a secret"F19באין סוד "in non secreto"
Montanus; "cum non sit
secretum"
Baynus; "quum nullum est arcanum"
Schultens;
"ubi non est secretum"
Cocceius. without keeping one; if a man
divulges his intentions
it is much if they are not frustrated; so the Targum
"vain
are the thoughts (or designs) where there is no secret;'
if
a man makes no secret of what he designs to do
he is easily counterworked
and
his purposes disappointed;
but in the multitude of counsellors they are established; his purposes
are
as in Proverbs 20:18;
having the advice of others
and these many
he is confirmed that he is right
in what he has thought of and purposed to do; and therefore goes about it with
the greater spirit and cheerfulness
and is most likely to succeed
and
generally does; see Proverbs 11:14.
Verse 23
A man hath joy by the answer of his mouth
.... When his
advice is asked
and he gives good and wholesome counsel
and that being taken
succeeds; it is a pleasure to a man that he is capable of assisting his friend
and doing him service
or a common good
whether it be in things natural
civil
or religious; when his speech is with salt
seasoned with grace
and he
knows how he ought to answer every man; when that which is good proceeds from
him
and is to the use of edifying
and ministers grace to the hearers
and is
acceptable to them; when with readiness he gives an answer to every man that
asks him a reason of the hope that is in him
with meekness and fear
Colossians 3:6
Ephesians 4:29;
and a word spoken in due season
how good is it? whether by
way of advice and counsel to such who stand in need of it
or of exhortation
and instruction to those that want it
or of comfort to those that are
distressed; such is a word of promise spoken and applied by the Spirit of God
to the hearts of his people in a time of need; and such is the Gospel of peace
pardon
righteousness
and salvation
as spoken by Christ and his ministers to
weary and wounded souls; it cannot be well and fully expressed how sweet
how
good
how suitable
as well as seasonable
it is: see Proverbs 25:11.
Verse 24
The way of life is above to the wise
.... Of
"the way of life"; See Gill on Proverbs 10:17;
this is said to be "above"
or it tends "to what is
above"; it leads to heaven and happiness above; the life itself it is the
way of or to is above
it is hid with Christ in God; eternal life
glory
and
happiness
is above; it is a house eternal in the heavens
an inheritance
reserved there
and will be there enjoyed by the saints: the way to it is
above; Christ is the way
and he is in heaven
at the Father's right hand
through whom only men can come at this life; wherefore those who are in the way
of it have their thoughts
their hearts
their affections and conversations
above
Matthew 6:21.
Faith
which deals with Christ the way
and by which men walk in him
is
signified by soaring aloft
mounting up with wings as eagles
by entering
within the vail
and dwelling on high
and by looking upwards
and at things
unseen
and being the evidence of them. The Vulgate Latin version renders it
"the way of life is above the learned man"
or wise man; the man that
has no other than natural learning and wisdom
this way of life and salvation
by Christ lies out of his knowledge; it is what the most sagacious and
penetrating man could never discover; it is hid from the wise and prudent
and
revealed to babes; or this is only known to such who are truly wise unto
salvation; it is plain to them
and they highly esteem it
and choose to walk
in it; it is an "ascent to him that understands"
as the Syriac
version renders it; it is a going up hill
it is an ascending upwards and
heavenwards; such a man is continually looking upwards unto Christ
the author
and finisher of his faith; pressing towards him
the mark for the prize;
keeping his eye
not on things on earth
things temporal
which are seen here
below
but on things above
things unseen
which are eternal in the heavens;
that he may depart from hell beneath; not from the
grave
as "sheol" sometimes signifies: for wise men die as well as
fools
and come to the grave
which is the house appointed for all living; even
those who are in the way of life that is above do not escape death and the
grave: but such are secured from everlasting ruin and destruction
from being
destroyed soul and body in hell; they steer quite a different course and road
from that; every step they take upwards carries them so far off from hell;
which is the contrary way; the broad road of sin is the lower way
or what
leads to hell and destruction beneath; the narrow way of faith in Christ is the
upper way
and that leads to eternal life above.
Verse 25
The Lord will destroy the house of the proud
.... To whom
he has the utmost aversion; he sets himself against them and resists them
and
will not only destroy them
but their stately houses too
which their have
fancied shall continue for ever; and also their families
their children and
posterity; these shall be as stubble
and shall be burnt up in his wrath
and
neither root nor branch left. Moreover
the man of sin
the son of perdition
may be more especially intended
that exalts himself above all that is called
God
with all the sons of pride supported by him; his house
which is the house
of the foolish and adulterous woman
the idolatrous church of Rome
shall be
rooted up; the city of Rome
the seat of the beast itself
where his house or
palace is
shall be destroyed
and all that belong unto him
even all they that
have destroyed the earth
Revelation 11:18;
but he will establish the border of the widow; whose
advocate
judge
and defender he is; when men
rich
proud
and oppressive
attempt to remove the landmark of the widow's border
and so lessen her land
and enlarge their own
God will not suffer it to be done
but will establish it
in its place; that is
such who are weak and helpless
as widows are
and
cannot defend themselves and their property
he will protect them and secure it
for them. So the church of Christ
during the reign of antichrist
being
obliged to flee into the wilderness
looks like a widow deprived of her
husband
and has but "little strength" to support and defend herself
as is said of the church of Philadelphia
Revelation 3:8; yet
the Lord will secure and preserve her
and firmly settle and establish her
yea
enlarge her borders
and make them of pleasant stones; spread the kingdom
of Christ from sea to sea
and from the river to the ends of the earth. Frequent
mention is made of the establishing of the church in the latter day
Psalm 48:8
Isaiah 2:2.
Verse 26
The thoughts of the wicked are an abomination to the Lord
.... They are
known unto the Lord
who is the searcher of the heart
and a discerner of the
thoughts and intents of it; he knows they are vain and sinful
yea
that they
are only evil
and that continually
and therefore are hateful and abominable
to him; it may be rendered "the thoughts of evil"
as by the Targum;
or evil thoughts
as the Septuagint
Vulgate Latin
and the Oriental versions;
but Aben Ezra interprets as we
the thoughts of a wicked man
which are never
otherwise but evil; whereas in a good man
though there are many evil thoughts
which are abominable to himself
yet there are some good thoughts
and which
are pleasing to the Lord
as follows;
but the words of the pure are pleasant words; that is
unto
the Lord; which are the same with their thoughts
and are the effect of them
and so stand opposed to the thoughts of the wicked; these
expressed either in
a way of prayer or of praise
are sweet and pleasant
and acceptable unto God
through Christ; as likewise their words and discourse in religious
conversation
which also minister grace unto the hearer
and are very
delightful and pleasing to saints; the words may be supplied thus
"but the
thoughts of the pure"
of such who are pure in heart
whose hearts are
purified by faith in the blood of Christ
are "words of
pleasantness"
so Gersom; there is a language in thought which is known to
a man's self
and by the Lord; there is the meditation or discourse of the
heart
and this being about divine and spiritual things is pleasing to God; he
hearkens to it
and writes a book of remembrance for them that fear him
and
have thought on his name; see Psalm 19:14.
Verse 27
He that is greedy of gain troubleth his own house
.... Or
"that covets a covetousness"F20בוצע
בצע "appetens concupiscentiam"
Montanus;
"qui avaritiam inhiat" Tigurine version; "concupiscens concupiscentiam"
Vatablus.
an evil one
as in Habakkuk 2:9; that
seeks riches by unlawful means
that gathers the mammon of falsehood
or
unrighteousness
as the Targum; he entails a curse and brings ruin and
destruction upon his family; the Septuagint and Arabic versions are
he
"destroys himself"; or "his own soul"
as the Syriac
version; it may be understood of a man that is over anxious and eager to be
rich
and hurries on business
and gives his servants no proper time for food
and rest; See Gill on Proverbs 11:29;
but he that hateth gifts shall live; that rejects them with
abhorrence
when offered to bribe him to pervert judgment
or to do an unjust
thing; otherwise gifts may be lawfully received from one friend by another; the
sin is when they are given and taken for the sake of doing what is base and
sinful; and a man that shakes his hand from receiving gifts on such a basis
he
and his family shall prosper and increase in worldly things; and
doing this
from a right principle of grace
shall live comfortably in a spiritual sense
and thrive and flourish in his soul
and live an eternal life hereafter; see Psalm 16:5.
Verse 28
The heart of the righteous studieth to answer
.... He thinks
before he speaks
meditates what he shall say
what answer to give to men;
whether in things civil
natural
or religious; and what to return to the Lord
when he is reproved by him; or what to say in prayer to him
or by way of
thankfulness for mercies received from him; see Proverbs 3:6;
though our Lord advises his disciples
when summoned before their persecutors
not to meditate beforehand what they should answer
since they should have
immediate assistance
Luke 21:14; but
this was in extraordinary cases; in common ones the observation of the wise man
should be attended to. A JewishF21Kabvenaki. writer renders the
words
"the heart of the righteous meditates wormwood"
or bitter
things; see Proverbs 5:4; as
the judgment of God
death
and hell; this sense is mentioned by Aben Ezra
but
rejected;
but the mouth of the wicked poureth out evil things; without any
previous thought and consideration
without fear or wit; in great abundance
as
water out of a fountain; thus an evil man out of the evil treasure of his heart
brings forth evil things readily and at once
having no concern about the
consequences of things
Matthew 12:25; See
Gill on Proverbs 15:2.
Verse 29
The Lord is far from the wicked
.... Not as to
his essence or powerful presence
which is everywhere
for he is God
omnipresent; but with respect to his favour and good will
he is far from
helping in distress
and from hearing their cries when they apply unto him in
desperate circumstances; nor does he admit them to nearness and communion with
him now
as he does the righteous; nor will he receive them to himself at the
last day
but bid them depart from him; they are far from him and from his law
and from all righteousness; and he is far from them
and keeps them at a
distance from him;
but he heareth the prayer of the righteous; they draw
nigh to him
and he draws nigh to them; he is nigh to all that call upon him in
truth; and there is none like them that has God so nigh them as they have; his
eyes are upon them
and his ears are open to their cries; he is a God hearing
and answering their prayers
and bestows upon them the favours they ask for
and stand in need of.
Verse 30
The light of the eyes rejoiceth the heart
.... Not so
much the visive power
the faculty of seeing
a strong and clear eyesight;
though this is a great mercy
and from the Lord
and to be prized
and does
give joy of heart; but rather the objects seen by the light of the eyes
as
Jarchi; as green gardens
flowing rivers
pleasant meadows
rising hills
lowly
vales
herbs
plants
trees
birds
beasts
and creatures of every kind; nor is
the eye ever satisfied with seeing; especially light itself beheld rejoiceth
the heart
and particularly that grand luminary and fountain of light
the sun.
"Light is sweet"
says the wise man
Ecclesiastes 11:7
"and a pleasant thing it is for the eyes to behold the sun"
which is
a proper comment on this text: and much more pleasant and delightful
cheering
and rejoicing
must be the spiritual light of the eyes of the understanding
when opened by the Spirit of God at conversion; it is marvellous light souls
are then called into
and wonderful things do they then behold
which rejoice
their hearts; as Christ the sun of righteousness himself
the light of the
world
the glories of his person and office
the fulness of grace that is in
him
pardon of sin by his blood
justification by his righteousness
and free
and full salvation through him for the worst and chief of sinners: in the light
which is thrown into them they see light; the light of God's countenance
his
face and favour
which put gladness into them; the light of the divine word
and the precious truths of it; yea
the light
joy
and happiness of the world
to come
in the hope of which their hearts rejoice. Jarchi mystically
interprets this of the light of the eyes in the law; but it is much better to
understand it of the light of the eyes in the Gospel
and the mysteries of it;
and a good report maketh the
bones fat; or "a good hearing"F23שמועה
טובה "auditus bona"
Vatablus;
"auditio bona"
Montanus
Junius & Tremellius. ; not the sense of
hearing
or a quick exercise of that
though a very great blessing; but things
heard. Some understand this of a good or "fame"F24"Fama
bona"
V. L. Tigurine version
Pagninus
Mercerus
Gejerus.
which is
sometimes the sense of the phrase; either a good report which a man hears of
himself
which makes his spirit cheerful; and this affects his body and the
juices of it
which fill his bones with marrow
and cover them with fatness; or
which he hears of his friends
and is pleasing to him
as it was to the Apostle
John that Demetrius had a good report of all men
3 John 1:12. But
rather this is to be understood of the good news
or good hearing
from a far
country
as the same phrase is rendered in Proverbs 25:25; and
here in the Arabic version is so translated
even the Gospel
which is a
report; see Isaiah 53:1; a
report concerning God
the perfections of his nature
the purposes of his
heart
the covenant of his grace
his love
grace
and mercy towards men in
Christ Jesus; a "report" concerning Christ
concerning his person and
offices
concerning his incarnation
obedience
sufferings
and death;
concerning his resurrection
ascension
sitting at the right hand of God
intercession for his people
and second coming to judgment; and concerning
salvation
peace
pardon
righteousness
and eternal life by him; a report
concerning the good land
the heavenly Canaan
and the glories of it
the way
unto it
and the persons that shall possess it: and this is a "good"
report; it is good tidings of good things
a report of good things laid up in
covenant
which are come by Christ the great High Priest
which saints are
interested in
and shall partake of here and hereafter; it is a true report
and to be believed
since it is made by God himself
by Jesus Christ the
faithful witness
and by the apostles of Christ
who were eye and ear witnesses
of the things they reported; and such a report being heard
received
and
embraced
greatly contributes to the spiritual health and prosperity of the
children of God
it makes them fat and flourishing; such pleasant words are as
the honeycomb
sweet to the soul
make glad the heart
and are marrow and
health to the bones; see Proverbs 3:8.
Verse 31
The ear that heareth the reproof of life
.... That is
given according to the word of life
in a warm
fervent
and lively manner
with zeal
and in good earnest; which reproves the life of another by his own
as well as by words; and which tends to the spiritual and eternal life of the
person reproved; being taken
a man that diligently hearkens to
kindly and
cordially receives
and cheerfully obeys such reproof given him
abideth among the wise; he not only chooseth to
be among them
that he may have the advantage of their wise counsels and
reproofs
but he becomes wise himself thereby
and attains to the character of
a wise man
and is numbered among them; such a man abides in the house of
wisdom
the church of God
and attends upon and has conversation with the wise
dispensers of the word
and shall have a part with them in the church above
in
the kingdom of heaven
where the wise will shine as the firmament; the word
here used does not denote a lodging for a night
as it sometimes signifies
but
a perpetual abiding.
Verse 32
He that refuseth instruction
.... The instruction of
parents
masters
ministers
and of God himself; or "correction"F25מוסר "correctionem"
Pagninus
Vatablus;
"qui abstrahit se a castigatione"
Piscator.
instruction either by
the word or by the rod; he that withdraws himself from it
will not be in the
way of it
that shuns
neglects
and despises it
or carelessly and
contemptuously attends it:
despiseth his own soul; shows that he makes no
account of it
has no regard for it or care about it
when it is so precious a
jewel
and the loss of it irreparable; not that a man can strictly and properly
despise his soul
but comparatively
having a greater regard for his body
and
especially for his carnal lusts and pleasures
than for that; or as a man diseased
and refuses proper medicines may be said to despise his health;
but he that heareth reproof getteth understanding; or "a
heart"F26לב "cor"
Pagninus
Piscator
Schultens
Michaelis. ; he gets understanding by listening
to reproof
and behaving according to it; he better understands himself and his
case
what he should shun and avoid
what he should receive
embrace
and do;
instead of losing his soul
as the man that refuses correction does
he finds
the life of it
and possesses it
and with it a large share of experience and
spiritual wisdom.
Verse 33
The fear of the Lord is the instruction of wisdom
.... It is
"the beginning of wisdom"
Proverbs 9:10; it leads
unto it
instructs a man in it; by means of it he attains to true spiritual and
evangelical wisdom; it teaches him to abstain from sin
and to serve the Lord;
and to seek the salvation of his soul in the way God has appointed
which is by
his Son Jesus Christ
which to do is the highest wisdom;
and before honour is humility; the fear of
God and humility go together
where the one is the other is; and as the one is
the way to wisdom
the other is the way to glory; Christ's humiliation was
before his exaltation; men are first humbled and laid low in their own eyes
and then they are raised out of their low estate
and are set among princes;
and shall inherit the throne of glory
being made kings and priests unto God;
it is a frequent saying of Christ's
"he that humbleth himself shall be
exalted"
Luke 14:11; such an
one is raised to a high estate of grace
and at last to eternal glory.
──《John Gill’s Exposition of the Bible》