Read-Post Through the Bible

[nChrist]

Brother,

I want to take this opportunity to thank you for your faithful work. A large number of people are reading "Read-Post Through The Bible", so I know that God is using it. I know because God Promised that His Word never returns void.

Isaiah 55:6-13 ASV  Seek ye Jehovah while he may be found; call ye upon him while he is near:  7  let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto Jehovah, and he will have mercy upon him; and to our God, for he will abundantly pardon.  8  For my thoughts are not your thoughts, neither are your ways my ways, saith Jehovah.  9  For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.  10  For as the rain cometh down and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, and giveth seed to the sower and bread to the eater;  11  so shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.  12  For ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing; and all the trees of the fields shall clap their hands.  13  Instead of the thorn shall come up the fir-tree; and instead of the brier shall come up the myrtle-tree: and it shall be to Jehovah for a name, for an everlasting sign that shall not be cut off.


We can continue to pray that people around the world receive a blessing from the Godly materials posted here, and we can trust God to do the rest.

Thank you Brother!

Love In Christ,
Tom

[daniel1212av]

Praise the Lord and to Him be the glory. But you are supposed to wait till the views reach 50,000  

[daniel1212av]

(Prov 10)  "The proverbs of Solomon. A wise son maketh a glad father: but a foolish son is the heaviness of his mother. {2} Treasures of wickedness profit nothing: but righteousness delivereth from death. {3} The LORD will not suffer the soul of the righteous to famish: but he casteth away the substance of the wicked. {4} He becometh poor that dealeth with a slack hand: but the hand of the diligent maketh rich. {5} He that gathereth in summer is a wise son: but he that sleepeth in harvest is a son that causeth shame. {6} Blessings are upon the head of the just: but violence covereth the mouth of the wicked. {7} The memory of the just is blessed: but the name of the wicked shall rot.

{8} The wise in heart will receive commandments: but a prating fool shall fall. {9} He that walketh uprightly walketh surely: but he that perverteth his ways shall be known. {10} He that winketh with the eye causeth sorrow: but a prating fool shall fall. {11} The mouth of a righteous man is a well of life: but violence covereth the mouth of the wicked. {12} Hatred stirreth up strifes: but love covereth all sins. {13} In the lips of him that hath understanding wisdom is found: but a rod is for the back of him that is void of understanding. {14} Wise men lay up knowledge: but the mouth of the foolish is near destruction. {15} The rich man's wealth is his strong city: the destruction of the poor is their poverty. {16} The labour of the righteous tendeth to life: the fruit of the wicked to sin. {17} He is in the way of life that keepeth instruction: but he that refuseth reproof erreth. {18} He that hideth hatred with lying lips, and he that uttereth a slander, is a fool. {19} In the multitude of words there wanteth not sin: but he that refraineth his lips is wise. {20} The tongue of the just is as choice silver: the heart of the wicked is little worth. {21} The lips of the righteous feed many: but fools die for want of wisdom. {22} The blessing of the LORD, it maketh rich, and he addeth no sorrow with it.

{23} It is as sport to a fool to do mischief: but a man of understanding hath wisdom. {24} The fear of the wicked, it shall come upon him: but the desire of the righteous shall be granted. {25} As the whirlwind passeth, so is the wicked no more: but the righteous is an everlasting foundation. {26} As vinegar to the teeth, and as smoke to the eyes, so is the sluggard to them that send him. {27} The fear of the LORD prolongeth days: but the years of the wicked shall be shortened. {28} The hope of the righteous shall be gladness: but the expectation of the wicked shall perish. {29} The way of the LORD is strength to the upright: but destruction shall be to the workers of iniquity. {30} The righteous shall never be removed: but the wicked shall not inhabit the earth. {31} The mouth of the just bringeth forth wisdom: but the froward tongue shall be cut out. {32} The lips of the righteous know what is acceptable: but the mouth of the wicked speaketh frowardness."

[daniel1212av]

Proverbs 10 - Through the whole of the Proverbs, we are to look for somewhat beyond the first sense the passage may imply, and this we shall find to be Christ. He is the Wisdom so often spoken of in this book. — MHCC

Proverbs 10 - Hitherto we have been in the porch or preface to the proverbs, here they begin. They are short but weighty sentences; most of them are distichs, two sentences in one verse, illustrating each other; but it is seldom that there is any coherence between the verses, much less any thread of discourse, and therefore in these chapters we need not attempt to reduce the contents to their proper heads, the several sentences will appear best in their own places. The scope of them all is to set before us good and evil, the blessing and the curse. Many of the proverbs in this chapter relate to the good government of the tongue, without which men's religion is vain. — Henry 

Pro_10:1, From this chapter to the Pro_5:1 and Pro_20:1 are sundry observations of moral virtues, and their contrary vices.  — TSK

Pro 10:1 

Solomon, speaking to us as unto children, observes here how much the comfort of parents, natural, political, and ecclesiastical, depends upon the good behaviour of those under their charge, as a reason,

1. Why parents should be careful to give their children a good education, and to train them up in the ways of religion, which, if it obtain the desired effect, they themselves will have the comfort of it, or, if not, they will have for their support under their heaviness that they have done their duty, have done their endeavour.

2. Why children should conduct themselves wisely and well, and live up to their good education, that they may gladden the hearts of their parents, and not sadden them. Observe,

(1.) It adds to the comfort of young people that are pious and discreet that thereby they do something towards recompensing their parents for all the care and pains they have taken with them, and occasion pleasure to them in the evil days of old age, when they most need it; and it is the duty of parents to rejoice in their children's wisdom and well-doing, yea, though it arrive at such an eminency as to eclipse them.

(2.) It adds to the guilt of those that conduct themselves ill that thereby they grieve those whom they ought to be a joy to, and are a heaviness particularly to their poor mothers who bore them with sorrow, but with greater sorrow see them wicked and vile. — Henry 

Pro 10:2-3 

These two verses speak to the same purport, and the latter may be the reason of the former.

1. That wealth which men get unjustly will do them no good, because God will blast it: Treasures of wickedness profit nothing, Pro_10:2. The treasures of wicked people, much more the treasure which they have made themselves masters of by any wicked people, by oppression of fraud, though it be ever so much, as a treasure, and laid up ever so safely, though it be hidden treasure, yet it profits nothing; when profit and loss come to be balanced the profit gained by the treasures will by no means countervail the loss sustained by the wickedness, Mat_16:26. They do not profit the soul; they will not purchase any true comfort or happiness. They will stand a man in no stead at death, or in the judgment of the great day; and the reason is because God casts away the substance of the wicked (Pro_10:3); he takes that from them which they have unjustly gotten; he rejects the consideration of it, not regarding the rich more than the poor. We often see that scattered by the justice of God which has been gathered together by the injustice of men. How can the treasures of wickedness profit, when, though it be counted substance, God casts it away and it vanishes as a shadow?

2. That which is honestly got will turn to a good account, for God will bless it. Righteousness delivers from death, that is, wealth gained, and kept, and used, in a right manner (righteousness signifies both honesty and charity); it answers the end of wealth, which is to keep us alive and be a defence to us. It will deliver from those judgments which men bring upon themselves by their wickedness. It will profit to such a degree as to deliver, though not from the stroke of death, yet from the sting of it, and consequently from the terror of it. For the Lord will not suffer the soul of the righteous to famish (Pro_10:3), and so their righteousness delivers from death, purely by the favour of God to them, which is their life and livelihood, and which will keep them alive in famine. The soul of the righteous shall be kept alive by the word of God, and faith in his promise, when young lions shall lack and suffer hunger. — Henry 

Pro 10:4 

We are here told,

1. Who those are who, though rich, are in a fair way to become poor - those who deal with a slack hand, who are careless and remiss in their business, and never mind which end goes foremost, nor ever set their hands vigorously to their work or stick to it; those who deal with a deceitful hand (so it may be read); those who think to enrich themselves by fraud and tricking will, in the end, impoverish themselves, not only by bringing the curse of God on what they have, but by forfeiting their reputation with men; none will care to deal with those who deal with sleight of hand and are honest only with good looking to.

2. Who those are who, though poor, are in a fair way to become rich - those who are diligent and honest, who are careful about their affairs, and, what their hands find to do, do it with all their might, in a fair and honourable way, those are likely to increase what they have. The hand of the acute (so some), of those who are sharp, but not sharpers; the hand of the active (so others); the stirring hand gets a penny. This is true in the affairs of our souls as well as in our worldly affairs; slothfulness and hypocrisy lead to spiritual poverty, but those who are fervent in spirit, serving the Lord, are likely to be rich in faith and rich in good works. — Henry 

Pro 10:5  Here is,

1. The just praise of those who improve their opportunities, who take pains to gather and increase what they have, both for soul and body, who provide for hereafter while provision is to be made, who gather in summer, which is gathering time. He who does so is a wise son, and it is his honour; he acts wisely for his parents, whom, if there be occasion, he ought to maintain, and he gives reputation to himself, his family, and his education.

2. The just reproach and blame of those who trifle away these opportunities: He who sleeps, loves his ease, idles away his time, and neglects his work, especially who sleeps in harvest, when he should be laying in for winter, who lets slip the season of furnishing himself with that which he will have occasion for, is a son that causes shame; for he is a foolish son; he prepares shame for himself when winter comes, and reflects shame upon all his friends. He who gets knowledge and wisdom in the days of his youth gathers in summer, and he will have the comfort and credit of his industry; but he who idles away the days of his youth will bear the shame of his indolence when he is old. — Henry 

Pro 10:6 

Here is,

1. The head of the just crowned with blessings, with the blessings both of God and man. Variety of blessings, abundance of blessings, shall descend from above, and visibly abide on the head of good men, real blessings; they shall not only be spoken well of, but done well to. Blessings shall be on their head as a coronet to adorn and dignify them and as a helmet to protect and secure them.

2. The mouth of the wicked covered with violence. Their mouths shall be stopped with shame for the violence which they have done; they shall not have a word to say in excuse for themselves (Job_5:16); their breath shall be stopped with the violence that shall be done to them, when their violent dealings shall return on their heads, shall be returned to their teeth. — Henry 

[daniel1212av]

Pro 10:7 

Both the just and the wicked, when their days are fulfilled, must die. Between their bodies in the grave thee is no visible difference; between the souls of the one and the other, in the world of spirits, thee is a vast difference, and so there is, or ought to be, between their memories, which survive them.

I. Good men are and ought to be well spoken of when they are gone; it is one of the blessings that comes upon the head of the just, even when their head is laid. Blessed men leave behind them blessed memories.

1. It is part of the dignity of the saints, especially those who excel in virtue and are eminently useful, that they are remembered with respect when they are dead. Their good name, their name with good men, for good things, is then in a special manner as precious ointment, Ecc_7:1. Those that honour God he will thus honour, Psa_112:3, Psa_112:6, Psa_112:9. The elders by faith obtained a good report (Heb_11:2), and, being dead, are yet spoken of.

2. It is part of the duty of the survivors: Let the memory of the just be blessed, so the Jews read it, and observe it as a precept, not naming an eminently just man that is dead without adding, Let his memory be blessed. We must delight in making an honourable mention of good men that are gone, bless God for them, and for his gifts and graces that appeared in them, and especially be followers of them in that which is good.

II. Bad men are and shall be forgotten, or spoken of with contempt. When their bodies are putrefying in the grave their names also shall rot. Either they shall not be preserved at all, but buried in oblivion (no good can be said of them, and therefore the greatest kindness that can be done them will be to say nothing of them), or they shall be loathsome, and mentioned with detestation, and that rule of honour, De mortuis nil nisi bonum - Say nothing to the disadvantage of the dead, will not protect them. Where the wickedness has been notorious, and cannot but be mentioned, it ought to be mentioned with abhorrence. 

Pro 10:8 

Here is,

1. The honour and happiness of the obedient. They will receive commandments; they will take it as a privilege, and really an ease to them, to be under government, which saves them the labour of deliberating and choosing for themselves; and they will take it as a favour to be told their duty and admonished concerning it. And this is their wisdom; those are wise in heart who are tractable, and those who thus bend, thus stoop, shall stand and be established, shall prosper, being well advised.

2. The shame and ruin of the disobedient, that will not be governed, nor endure any yoke, that will not be taught, nor take any advice. They are fools, for they act against themselves and their own interest; they are commonly prating fools, fools of lips, full of talk, but full of nonsense, boasting of themselves, prating spitefully against those that admonish them (3Jo_1:10), and pretending to give counsel and law to others. Of all fools, none more troublesome than the prating fools, nor that more expose themselves; but they shall fall into sin, into hell, because they received not commandments. Those that are full of tongue seldom look well to their feet, and therefore stumble and fall. 

Pro 10:9 

We are here told, and we may depend upon it,

1. That men's integrity will be their security: He that walks uprightly towards God and man, that is faithful to both, that designs as he ought and means as he says, walks surely; he is safe under a divine protection and easy in a holy security. He goes on his way with a humble boldness, being well armed against the temptations of Satan, the troubles of the world, and the reproaches of men. he knows what ground he stands on, what guide he follows, what guard he is surrounded with, and what glory he is going to, and therefore proceeds with assurance and great peace, Isa_32:17; Isa_33:15, Isa_33:16. Some understand it as part of the character of an upright man, that he walks surely, in opposition to walking at all adventures. He will not dare to do that which he is not fully satisfied in his own conscience concerning the lawfulness of, but will see his way clear in every thing.

2. That men's dishonesty will be their shame: He that perverts his way, that turns aside into crooked paths, that dissembles with God and man, looks one way and rows another, though he may for a time disguise himself, and pass current, shall be known to be what he is. It is a thousand to one but some time or other he betrays himself; at least, God will discover him in the great day. He that perverts his ways documento erit - shall be made an example of, for warning to others; so some. 

Pro 10:10 

Mischief is here said to attend,

1. Politic, designing, self-disguising sinners: He that winks with the eye, as if he took no notice of you, when at the same time he is watching an opportunity to do you an ill turn, that makes signs to his accomplices when to come into assist him in executing his wicked projects, which are all carried on by trick and artifice, causes sorrow both to others and to himself. Ingenuity will be no excuse for iniquity, but the sinner must either repent or do worse, either rue it or be ruined by it.

2. Public, silly, self-exposing sinners: A prating fool, whose sins go before unto judgment, shall fall, as was said before, Pro_10:8. But his case is less dangerous of the two, and, though he destroys himself, he does not create so much sorrow to others as he that winks with his eyes. The dog that bites is not always the dog that barks.

Pro 10:12  Here is,

1. The great mischief-maker, and that is malice. Even where there is no manifest occasion of strife, yet hatred seeks occasion and so stirs it up and does the devil's work. Those are the most spiteful ill-natured people that can be who take a pleasure in setting their neighbours together by the ears, by tale-bearing, evil surmises, and misrepresentations, blowing up the sparks of contention, which had lain buried, into a flame, at which, with an unaccountable pleasure, they warm their hands.

2. The great peace-maker, and that is love, which covers all sins, that is, the offences among relations which occasion discord. Love, instead of proclaiming and aggravating the offence, conceals and extenuates it as far as it is capable of being concealed and extenuated. Love will excuse the offence which we give through mistake and unadvisedly; when we are able to say that there was no ill intended, but it was an oversight, and we love our friend notwithstanding, this covers it. It will also overlook the offence that is given us, and so cover it, and make the best of it: by this means strife is prevented, or, if begun, peace is recovered and restored quickly. The apostle quotes this, 1Pe_4:8. Love will cover a multitude of sins.

Pro 10:13 

Observe,

1. Wisdom and grace are the honour of good men: He that has understanding, that good understanding which those have that do the commandments, wisdom is found in his lips, that is, it is discovered to be there, and consequently that he has within a good treasure of it, and it is derived thence for the benefit of others. It is a man's honour to have wisdom, but much more to be instrumental to make others wise.

2. Folly and sin are the shame of bad men: A rod is for the back of him that is void of understanding - of him that wants a heart; he exposes himself to the lashes of his own conscience, to the scourges of the tongue, to the censures of the magistrate, and to the righteous judgments of God. Those that foolishly and wilfully go on in wicked ways are preparing rods for themselves, the marks of which will be their perpetual disgrace. — Henry 

[daniel1212av]

Pro 10:14 

Observe,

1. It is the wisdom of the wise that they treasure up a stock of useful knowledge, which will be their preservation: Wisdom is therefore found in their lips (Pro_10:13), because it is laid up in their hearts, out of which store, like the good householder, they bring things new and old. Whatever knowledge may be at any time useful to us we must lay it up, because we know not but some time or other we may have occasion for it. We must continue laying up as long as we live; and be sure to lay it up safely, that it may not be to seek when we want it.

2. It is the folly of fools that they lay up mischief in their hearts, which is ready to them in all they say, and works terror and destruction both to others and to themselves. They love devouring words (Psa_52:4), and these come uppermost. Their mouth is near destruction, having the sharp arrows of bitter words always at hand to throw about. 

Pro 10:15 

This may be taken two ways: -

1. As a reason why we should be diligent in our business, that we may avoid that sinking dispiriting uneasiness which attends poverty, and may enjoy the benefit and comfort which those have that are beforehand in the world. Taking pains is really the way to make ourselves and our families easy. Or, rather,

2. As a representation of the common mistakes both of rich and poor, concerning their outward condition.

(1.) Rich people think themselves happy because they are rich; but it is their mistake: The rich man's wealth is, in his own conceit, his strong city, whereas the worst of evils it is too weak and utterly insufficient to protect them from. It will prove that they are not so safe as they imagine; nay, their wealth may perhaps expose them.

(2.) Poor people think themselves undone because they are poor; but it is their mistake: The destruction of the poor is their poverty; it sinks their spirits, and ruins all their comforts; whereas a man may live very comfortably, though he has but a little to live on, if he be but content, and keep a good conscience, and live by faith.

Pro 10:16 

Solomon here confirms what his father had said (Psa_37:16), A little that a righteous man has is better than the riches of many wicked.

1. Perhaps a righteous man has no more than what he works hard for; he eats only the labour of his hands, but that labour tends to life; he aims at nothing but to get an honest livelihood, covets not to be rich and great, but is willing to live and maintain his family. Nor does it tend only to his own life, but he would enable himself to do good to others; he labours that he may have to give (Eph_4:28); all his business turns to some good account or other. Or it may be meant of his labour in religion; he takes most pains in that which has a tendency to eternal life; he sows to the Spirit, that he may reap life everlasting.

2. Perhaps a wicked man's wealth is fruit which he did not labour for, but came easily by, but it tends to sin. He makes it the food and fuel of his lusts, his pride and luxury; he gets hurt with it and not good; he gets hurt by it and is hardened by it in his wicked ways. The things of this world are good or evil, life or death, as they are used, and as those are that have them.

Pro 10:17 

See here,

1. That those are in the right that do not only receive instruction, but retain it, that do not let it slip through carelessness, as most do, nor let it go to those that would rob them of it, that keep instruction safely, keep it pure and entire, keep it for their own use, that they may govern themselves by it, keep it for the benefit of others, that they may instruct them; those that do so are in the way of life, the way that has true comfort in it and eternal life at the end of it.

2. That those are in the wrong that do not only not receive instruction, but wilfully and obstinately refuse it when it is offered them. They will not be taught their duty because it discovers their faults to them; that instruction which carries reproof in it they have a particular aversion to, and certainly they err; it is a sign that they err in judgment, and have false notions of good and evil; it is a cause of their erring in conversation. The traveller that has missed his way, and cannot bear to be told of it and shown the right way, must needs err still, err endlessly; he certainly misses the way of life.

Pro 10:18 

Observe here, Malice is folly and wickedness.

1. It is so when it is concealed by flattery and dissimulation: He is a fool, though he may think himself a politician, that hides hatred with lying lips, lest, if it break out, he should be ashamed before men and should lose the opportunity of gratifying his malice. Lying lips are bad enough of themselves, but have a peculiar malignity in them when they are made a cloak of maliciousness. But he is a fool who thinks to hide any thing from God.

2. It is no better when it is vented in spiteful and mischievous language: He that utters slander is a fool too, for God will sooner or later bring forth that righteousness as the light which he endeavours to cloud, and will find an expedient to roll the reproach away.

Pro 10:19 

We are here admonished concerning the government of the tongue, that necessary duty of a Christian.

1. It is good to say little, because in the multitude of words there wanteth not sin, or sin doth not cease. Usually, those that speak much speak much amiss, and among many words there cannot but be many idle words, which they must shortly give an account of. Those that love to hear themselves talk do not consider what work they are making for repentance; for that will be wanted, and first or last will be had, where there wanteth not sin.

2. It is therefore good to keep our mouth as with a bridle: He that refrains his lips, that often checks himself, suppresses what he has thought, and holds in that which would transpire, is a wise man; it is an evidence of his wisdom, and he therein consults his own peace. Little said is soon amended, Amo_5:13; Jam_1:19.

Pro 10:20-21 

We are here taught how to value men, not by their wealth and preferment in the world, but by their virtue.

I. Good men are good for something. Though they may be poor and low in the world, and may not have power and riches to do good with, yet, as long as they have a mouth to speak, that will make them valuable and useful, and upon that account we must honour those that fear the Lord, because out of the good treasure of their heart they bring forth good things.

1. This makes them valuable: The tongue of the just is as choice silver; they are sincere, freed from the dross of guile and evil design. God's words are compared to silver purified (Psa_12:6), for they may be relied on; and such are the words of just men. They are of weight and worth, and will enrich those that hear them with wisdom, which is better than choice silver.

2. It makes them useful: The lips of the righteous feed many; for they are full of the word of God, which is the bread of life, and that sound doctrine wherewith souls are nourished up. Pious discourse is spiritual food to the needy, to the hungry.

II. Bad men are good for nothing.

1. One can get no good by them: The heart of the wicked is little worth, and therefore that which comes out of the abundance of his heart cannot be worth much. His principles, his notions, his thoughts, his purposes, and all the things that fill him, and affect him, are worldly and carnal, and therefore of no value. He that is of the earth speaks of the earth, and neither understands nor relishes the things of God, Joh_3:31; 1Co_2:14. The wicked man pretends that, though he does not talk of religion as the just do, yet he has it within him, and thanks God that his heart is good; but he that searches the heart here says the contrary: It is nothing worth.

2. One can do no good to them. While many are fed by the lips of the righteous, fools die for want of wisdom; and fools indeed they are to die for want of that which they might so easily come by. Fools die for want of a heart (so the word is); they perish for want of consideration and resolution; they have no heart to do any thing for their own good. While the righteous feed others fools starve themselves.

[daniel1212av]

Pro 10:20-21 

We are here taught how to value men, not by their wealth and preferment in the world, but by their virtue.

I. Good men are good for something. Though they may be poor and low in the world, and may not have power and riches to do good with, yet, as long as they have a mouth to speak, that will make them valuable and useful, and upon that account we must honour those that fear the Lord, because out of the good treasure of their heart they bring forth good things.

1. This makes them valuable: The tongue of the just is as choice silver; they are sincere, freed from the dross of guile and evil design. God's words are compared to silver purified (Psa_12:6), for they may be relied on; and such are the words of just men. They are of weight and worth, and will enrich those that hear them with wisdom, which is better than choice silver.

2. It makes them useful: The lips of the righteous feed many; for they are full of the word of God, which is the bread of life, and that sound doctrine wherewith souls are nourished up. Pious discourse is spiritual food to the needy, to the hungry.

II. Bad men are good for nothing.

1. One can get no good by them: The heart of the wicked is little worth, and therefore that which comes out of the abundance of his heart cannot be worth much. His principles, his notions, his thoughts, his purposes, and all the things that fill him, and affect him, are worldly and carnal, and therefore of no value. He that is of the earth speaks of the earth, and neither understands nor relishes the things of God, Joh_3:31; 1Co_2:14. The wicked man pretends that, though he does not talk of religion as the just do, yet he has it within him, and thanks God that his heart is good; but he that searches the heart here says the contrary: It is nothing worth.

2. One can do no good to them. While many are fed by the lips of the righteous, fools die for want of wisdom; and fools indeed they are to die for want of that which they might so easily come by. Fools die for want of a heart (so the word is); they perish for want of consideration and resolution; they have no heart to do any thing for their own good. While the righteous feed others fools starve themselves.

Pro 10:22 

Worldly wealth is that which most men have their hearts very much upon, but they generally mistake both in the nature of the thing they desire and in the way by which they hope to obtain it; we are therefore told here,

1. What that wealth is which is indeed desirable, not having abundance only, but having it and no sorrow with it, no disquieting care to get and keep it, no vexation of spirit in the enjoyment of it, no tormenting grief for the loss of it, no guilt contracted by the abuse of it - to have it and to have a heart to take the comfort of it, to do good with it and to serve God with joyfulness and gladness of heart in the use of it.

2. Whence this desirable wealth is to be expected, not by making ourselves drudges to the world (Psa_127:2), but by the blessing of God. It is this that makes rich and adds no sorrow; what comes from the love of God has the grace of God for its companion, to preserve the soul from those turbulent lusts and passions of which, otherwise, the increase of riches if commonly the incentive. He had said (Pro_10:4), The hand of the diligent makes rich, as a means; but here he ascribes it to the blessing of the Lord; but that blessing is upon the hand of the diligent. It is thus in spiritual riches. Diligence in getting them is our duty, but God's blessing and grace must have all the glory of that which is acquired, Deu_8:17, Deu_8:18.

Pro 10:23 

Here is,

1. Sin exceedingly sinful: It is as laughter to a fool to do mischief; it is as natural to him, and as pleasant, as it is to a man to laugh. Wickedness is his Isaac (that is the word here); it is his delight, his darling, and that in which he pleases himself. He makes a laughing matter of sin. When he is warned not to sin, from the consideration of the law of God and the revelation of his wrath against sin, he makes a jest of the admonition, and laughs at the shaking of the spear; when he has sinned, instead of sorrowing for it, he boasts of it, ridicules reproofs, and laughs away the convictions of his own conscience, Pro_14:9.

2. Wisdom exceedingly wise, for it carries along with it the evidence of its own excellency; it may be predicated of itself, and this is encomium enough; you need say no more in praise of a man of understanding than this, “He is an understanding man; he has wisdom; he is so wise as not to do mischief, or if he has, through oversight, offended, he is so wise as not to make a jest of it.” Or, to pronounce wisdom wise indeed, read it thus: As it is a sport to a fool to do mischief, so it is to a man of understanding to have wisdom and to show it. Besides the future recompence, a good man has as much present pleasure in the restraints and exercises of religion as sinners can pretend to in the liberties and enjoyments of sin, and much more, and much better.

Pro 10:24-25 

It is here said, and said again, to the righteous, that it shall be well with them, and to the wicked, Woe to them; and these are set the one over against the other, for their mutual illustration.

I. It shall be as ill with the wicked as they can fear, and as well with the righteous as they can desire.

1. The wicked, it is true, buoy themselves up sometimes in their wickedness with vain hopes which will deceive them, but at other times they cannot but be haunted with just fears, and those fears shall come upon them; the God they provoke will be every whit as terrible as they, when they are under their greatest damps, apprehend him to be. As is thy fear, so is thy wrath, Psa_90:11. Wicked men fear the punishment of sin, but they have not wisdom to improve their fears by making their escape, and so the thing they feared comes upon them, and their present terrors are earnests of their future torments.

2. The righteous, it is true, sometimes have their fears, but their desire is towards the favour of God and a happiness in him, and that desire shall be granted. According to their faith, not according to their fear, it shall be unto them, Psa_37:4.

II. The prosperity of the wicked shall quickly end, but the happiness of the righteous shall never end, Pro_10:25. The wicked make a great noise, hurry themselves and others, like a whirlwind, which threatens to bear down all before it; but, like a whirlwind, they are presently gone, and they pass irrecoverably; they are no more; all about them are quiet and glad when the storm is over, Psa_37:10, Psa_37:36; Job_20:5. The righteous, on the contrary, make no show; they lie hid, like a foundation, which is low and out of sight, but they are fixed in their resolution to cleave to God, established in virtue, and they shall be an everlasting foundation, immovably good. He that is holy shall be holy still and immovably happy; his hope is built on a rock, and therefore not shocked by the storm, Mat_7:24. The righteous is the pillar of the world (so some read it); the world stands for their sakes; the holy seed is the substance thereof.

[daniel1212av]

Pro 10:26 

Observe,

1. Those that are of a slothful disposition, that love their ease and cannot apply their minds to any business, are not fit to be employed, no, not so much as to be sent on an errand, for they will neither deliver a message with any care nor make any haste back. Such therefore are very unmeet to be ministers, Christ's messengers; he will not own the sending forth of sluggards into his harvest.

2. Those that are guilty of so great an oversight as to entrust such with any affair, and put confidence in them, will certainly have vexation with them. A slothful servant is to his master as uneasy and troublesome as vinegar to the teeth and smoke to the eyes; he provokes his passion, as vinegar sets the teeth on edge, and occasions him grief to see his business neglected and undone, as smoke sets the eyes a weeping.— Henry 

Pro 10:27-28 

Observe,

1. Religion lengthens men's lives and crowns their hopes. What man is he that loves life? Let him fear God, and that will secure him from many things that would prejudice his life, and secure to him life enough in this world and eternal life in the other; the fear of the Lord will add days more than was expected, will add them endlessly, will prolong them to the days of eternity. What man is he that would see good days? Let him be religious, and then his days shall not only be many, but happy, very happy as well as very many, for the hope of the righteous shall be gladness; they shall have what they hope for, to their unspeakable satisfaction. It is something future and unseen that they place their happiness in (Rom_8:24, Rom_8:25), not what they have in hand, but what they have in hope, and their hope will shortly be swallowed up in fruition, and it will be their everlasting gladness. Enter thou into the joy of thy Lord.

2. Wickedness shortens men's lives, and frustrates their hopes: The years of the wicked, that are spent in the pleasures of sin and the drudgery of the world, shall be shortened. Cut down the trees that cumber the ground. And whatever comfort or happiness a wicked man promises himself, in this world or the other, he will be frustrated; for the expectation of the wicked shall perish; his hope shall be turned into endless despair.

Pro 10:29-30 

These two verses are to the same purport with those next before, intimating the happiness of the godly and the misery of the wicked; it is necessary that this be inculcated upon us, so loth are we to believe and consider it.

1. Strength and stability are entailed upon integrity: The way of the Lord (the providence of God, the way in which he walks towards us) is strength to the upright, confirms him in his uprightness. All God's dealings with him, merciful and afflictive, serve to quicken him to his duty and animate him against his discouragements. Or the way of the Lord (the way of godliness, in which he appoints us to walk) is strength to the upright; the closer we keep to that way, the more our hearts are enlarged to proceed in it, the better fitted we are both for services and sufferings. A good conscience, kept pure from sin, gives a man boldness in a dangerous time, and constant diligence in duty makes a man's work easy in a busy time. The more we do for God the more we may do, Job_17:9. That joy of the Lord which is to be found only in the way of the Lord will be our strength (Neh_8:10), and therefore the righteous shall never be removed. Those that have an established virtue have an established peace and happiness which nothing can rob them of; they have an everlasting foundation, Pro_10:25.

2. Ruin and destruction are the certain consequences of wickedness. The wicked shall not only not inherit the earth, though they lay up their treasure in it, but they shall not so much as inhabit the earth; God's judgments will root them out. Destruction, swift and sure destruction, shall be to the workers of iniquity, destruction from the presence of the Lord and the glory of his power. Nay, that way of the Lord which is the strength of the upright is consumption and terror to the workers of iniquity; the same gospel which to the one is a savour of life unto life to the other is a savour of death unto death; the same providence, like the same sun, softens the one and hardens the other, Hos_14:9.

Pro 10:31-32 

Here, as before, men are judged of, and, accordingly, are justified or condemned, by their words, Mat_12:37.

1. It is both the proof and the praise of a man's wisdom and goodness that he speaks wisely and well. A good man, in his discourse, brings forth wisdom for the benefit of others. God gives him wisdom as a reward of his righteousness (Ecc_2:26), and he, in gratitude for that gift and justice to the giver, does good with it, and with his wise and pious discourses edifies many. He knows what is acceptable, what discourse will be pleasing to God (for that is it that he studies more than to oblige the company), and what will be agreeable both to the speaker and to the hearers, what will become him and benefit them, and that he will speak.

2. It is the sin, and will be the ruin, of a wicked man, that he speaks wickedly like himself. The mouth of the wicked speaks frowardness, that which is displeasing to God and provoking to those he converses with; and what is the issue of it? Why, the froward tongue shall be cut out, as surely as the flattering one, Psa_12:3.

Pro 10:31-32 

Here, as before, men are judged of, and, accordingly, are justified or condemned, by their words, Mat_12:37.

1. It is both the proof and the praise of a man's wisdom and goodness that he speaks wisely and well. A good man, in his discourse, brings forth wisdom for the benefit of others. God gives him wisdom as a reward of his righteousness (Ecc_2:26), and he, in gratitude for that gift and justice to the giver, does good with it, and with his wise and pious discourses edifies many. He knows what is acceptable, what discourse will be pleasing to God (for that is it that he studies more than to oblige the company), and what will be agreeable both to the speaker and to the hearers, what will become him and benefit them, and that he will speak.

2. It is the sin, and will be the ruin, of a wicked man, that he speaks wickedly like himself. The mouth of the wicked speaks frowardness, that which is displeasing to God and provoking to those he converses with; and what is the issue of it? Why, the froward tongue shall be cut out, as surely as the flattering one, Psa_12:3. — Henry 

[nChrist]

Praise the Lord and to Him be the glory. But you are supposed to wait till the views reach 50,000 :) 

Brother, that number could be reached any day now. I've just been thinking about how thankful I am that we still have the freedom to serve the Lord. I hope and pray that we get to keep that freedom until Christ comes to take us home.

Love In Christ,
Tom

2 Corinthians 4:1-18 AMP  THEREFORE, SINCE we do hold and engage in this ministry by the mercy of God [granting us favor, benefits, opportunities, and especially salvation], we do not get discouraged (spiritless and despondent with fear) or become faint with weariness and exhaustion.  2  We have renounced disgraceful ways (secret thoughts, feelings, desires and underhandedness, the methods and arts that men hide through shame); we refuse to deal craftily (to practice trickery and cunning) or to adulterate or handle dishonestly the Word of God, but we state the truth openly (clearly and candidly). And so we commend ourselves in the sight and presence of God to every man's conscience.  3  But even if our Gospel (the glad tidings) also be hidden (obscured and covered up with a veil that hinders the knowledge of God), it is hidden [only] to those who are perishing and obscured [only] to those who are spiritually dying and veiled [only] to those who are lost.  4  For the god of this world has blinded the unbelievers' minds [that they should not discern the truth], preventing them from seeing the illuminating light of the Gospel of the glory of Christ (the Messiah), Who is the Image and Likeness of God.  5  For what we preach is not ourselves but Jesus Christ as Lord, and ourselves [merely] as your servants (slaves) for Jesus' sake.  6  For God Who said, Let light shine out of darkness, has shone in our hearts so as [to beam forth] the Light for the illumination of the knowledge of the majesty and glory of God [as it is manifest in the Person and is revealed] in the face of Jesus Christ (the Messiah). [Gen. 1:3.]  7  However, we possess this precious treasure [the divine Light of the Gospel] in [frail, human] vessels of earth, that the grandeur and exceeding greatness of the power may be shown to be from God and not from ourselves.  8  We are hedged in (pressed) on every side [troubled and oppressed in every way], but not cramped or crushed; we suffer embarrassments and are perplexed and unable to find a way out, but not driven to despair;  9  We are pursued (persecuted and hard driven), but not deserted [to stand alone]; we are struck down to the ground, but never struck out and destroyed;  10  Always carrying about in the body the liability and exposure to the same putting to death that the Lord Jesus suffered, so that the [resurrection] life of Jesus also may be shown forth by and in our bodies.  11  For we who live are constantly [experiencing] being handed over to death for Jesus' sake, that the [resurrection] life of Jesus also may be evidenced through our flesh which is liable to death.  12  Thus death is actively at work in us, but [it is in order that our] life [may be actively at work] in you.  13  Yet we have the same spirit of faith as he had who wrote, I have believed, and therefore have I spoken. We too believe, and therefore we speak, [Ps. 116:10.]  14  Assured that He Who raised up the Lord Jesus will raise us up also with Jesus and bring us [along] with you into His presence.  15  For all [these] things are [taking place] for your sake, so that the more grace (divine favor and spiritual blessing) extends to more and more people and multiplies through the many, the more thanksgiving may increase [and redound] to the glory of God.  16  Therefore we do not become discouraged (utterly spiritless, exhausted, and wearied out through fear). Though our outer man is [progressively] decaying and wasting away, yet our inner self is being [progressively] renewed day after day.  17  For our light, momentary affliction (this slight distress of the passing hour) is ever more and more abundantly preparing and producing and achieving for us an everlasting weight of glory [beyond all measure, excessively surpassing all comparisons and all calculations, a vast and transcendent glory and blessedness never to cease!],  18  Since we consider and look not to the things that are seen but to the things that are unseen; for the things that are visible are temporal (brief and fleeting), but the things that are invisible are deathless and everlasting.

[daniel1212av]

Yes, but we are losing that freedom, but neither the Lord nor His church was not birthed into a Christian friendly world.  As the Lord stated,  "The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil." (John 7:7)  And as Paul said,   "But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now."  (Gal 4:29) "Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound." (2 Tim 2:9)

Union with God means spiritual separation from the world,  but that union with Him and with those bought by His blood is super-natural and and enables overcoming the world system, as we look to Him that made all things. I still need to do much better in having "single eyes." (Mt. 6:22) Jeremiah is much the prophet for today.  To God be the glory.

[daniel1212av]

(Prov 11)  "A false balance is abomination to the LORD: but a just weight is his delight. {2} When pride cometh, then cometh shame: but with the lowly is wisdom. {3} The integrity of the upright shall guide them: but the perverseness of transgressors shall destroy them. {4} Riches profit not in the day of wrath: but righteousness delivereth from death. {5} The righteousness of the perfect shall direct his way: but the wicked shall fall by his own wickedness. {6} The righteousness of the upright shall deliver them: but transgressors shall be taken in their own naughtiness. {7} When a wicked man dieth, his expectation shall perish: and the hope of unjust men perisheth. {8} The righteous is delivered out of trouble, and the wicked cometh in his stead.

{9} An hypocrite with his mouth destroyeth his neighbour: but through knowledge shall the just be delivered. {10} When it goeth well with the righteous, the city rejoiceth: and when the wicked perish, there is shouting. {11} By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked. {12} He that is void of wisdom despiseth his neighbour: but a man of understanding holdeth his peace. {13} A talebearer revealeth secrets: but he that is of a faithful spirit concealeth the matter. {14} Where no counsel is, the people fall: but in the multitude of counsellors there is safety.

{15} He that is surety for a stranger shall smart for it: and he that hateth suretiship is sure. {16} A gracious woman retaineth honour: and strong men retain riches. {17} The merciful man doeth good to his own soul: but he that is cruel troubleth his own flesh. {18} The wicked worketh a deceitful work: but to him that soweth righteousness shall be a sure reward. {19} As righteousness tendeth to life: so he that pursueth evil pursueth it to his own death. {20} They that are of a froward heart are abomination to the LORD: but such as are upright in their way are his delight. {21} Though hand join in hand, the wicked shall not be unpunished: but the seed of the righteous shall be delivered. {22} As a jewel of gold in a swine's snout, so is a fair woman which is without discretion. {23} The desire of the righteous is only good: but the expectation of the wicked is wrath.

{24} There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty. {25} The liberal soul shall be made fat: and he that watereth shall be watered also himself. {26} He that withholdeth corn, the people shall curse him: but blessing shall be upon the head of him that selleth it. {27} He that diligently seeketh good procureth favour: but he that seeketh mischief, it shall come unto him. {28} He that trusteth in his riches shall fall: but the righteous shall flourish as a branch. {29} He that troubleth his own house shall inherit the wind: and the fool shall be servant to the wise of heart. {30} The fruit of the righteous is a tree of life; and he that winneth souls is wise. {31} Behold, the righteous shall be recompensed in the earth: much more the wicked and the sinner."

[daniel1212av]

Proverbs 11 - A parallel of the advantages of the righteous and wise, opposed to the miseries of the wicked and the foolish. True and false riches. — Clarke 

Pro 11:1 — As religion towards God is a branch of universal righteousness (he is not an honest man that is not devout), so righteousness towards men is a branch of true religion, for he is not a godly man that is not honest, nor can he expect that his devotion should be accepted; for, 1. Nothing is more offensive to God than deceit in commerce. A false balance is here put for all manner of unjust and fraudulent practices in dealing with any person, which are all an abomination to the Lord, and render those abominable to him that allow themselves in the use of such accursed arts of thriving. It is an affront to justice, which God is the patron of, as well as a wrong to our neighbour, whom God is the protector of. Men make light of such frauds, and think there is no sin in that which there is money to be got by, and, while it passes undiscovered, they cannot blame themselves for it; a blot is no blot till it is hit, Hos_12:7, Hos_12:8. But they are not the less an abomination to God, who will be the avenger of those that are defrauded by their brethren. 2. Nothing is more pleasing to God than fair and honest dealing, nor more necessary to make us and our devotions acceptable to him: A just weight is his delight. He himself goes by a just weight, and holds the scale of judgment with an even hand, and therefore is pleased with those that are herein followers of him. A balance cheats, under pretence of doing right most exactly, and therefore is the greater abomination to God.

Pro 11:2 — Observe, 1. How he that exalts himself is here abased, and contempt put upon him. When pride comes then comes shame. Pride is a sin which men have reason to be themselves ashamed of; it is a shame to a man who springs out of the earth, who lives upon alms, depends upon God, and has forfeited all he has, to be proud. It is a sin which others cry out shame on and look upon with disdain; he that is haughty makes himself contemptible; it is a sin for which God often brings men down, as he did Nebuchadnezzar and Herod, whose ignominy immediately attended their vain-glory; for God resists the proud, contradicts them, and counterworks them, in the thing they are proud of, Isa_2:11, etc. 2. How he that humbles himself is here exalted, and a high character is given him. As with the proud there is folly, and will be shame, so with the lowly there is wisdom, and will be honour, for a man's wisdom gains him respect and makes his face to shine before men; or, if any be so base as to trample upon the humble, God will give them grace which will be their glory. Considering how safe, and quiet, and easy, those are that are of a humble spirit, what communion they have with God and comfort in themselves, we will say, With the lowly is wisdom.

Pro 11:3 — It is not only promised that God will guide the upright, and threatened that he will destroy the transgressors, but, that we may be the more fully assured of both, it is here represented as if the nature of the thing were such on both sides that it would do it itself. 1. The integrity of an honest man will itself be his guide in the way of duty and the way of safety. His principles are fixed, his rule is certain, and therefore his way is plain; his sincerity keeps him steady, and he needs not tack about every time the wind turns, having no other end to drive at than to keep a good conscience. Integrity and uprightness will preserve men, Psa_25:21. 2. The iniquity of a bad man will itself be his ruin. As the plainness of a good man will be his protection, though he is ever so much exposed, so the perverseness of sinners will be their destruction, though they think themselves eve so well fortified. They shall fall into pits of their own digging, Pro_5:22.

Pro 11:4 — Note, 1. The day of death will be a day of wrath. It is a messenger of God's wrath; therefore when Moses had meditated on man's mortality he takes occasion thence to admire the power of God's anger, Psa_110:1-7 :11. It is a debt owing, not to nature, but to God's justice. After death the judgment, and that is a day of wrath, Rev_6:17. 2. Riches will stand men in no stead that day. They will neither put by the stroke nor ease the pain, much less take out the sting; what profit will this world's birth-rights be of then? In the day of public judgments riches often expose men rather than protect them, Eze_7:19. 3. It is righteousness only that will deliver from the evil of death. A good conscience will make death easy, and take off the terror of it; it is the privilege of the righteous only not to be hurt of the second death, and so not much hurt by the first.

Pro 11:5-6 — These two verses are, in effect, the same, and both to the same purport with Pro_11:3. For the truths are here of such certainty and weight that they cannot be too often inculcated. Let us govern ourselves by these principles.

I. That the ways of religion are plain and safe, and in them we may enjoy a holy security. A living principle of honesty and grace will be, 1. Our best direction in the right way, in every doubtful case to say to us, This is the way, walk in it. He that acts without a guide looks right on and sees his way before him. 2. Our best deliverance from every false way: The righteousness of the upright shall be armour of proof to them, to deliver them from the allurements of the devil and the world, and from their menaces.

The ways of wickedness are dangerous and destructive: The wicked shall fail into misery and ruin by their own wickedness, and be taken in their own naughtiness as in a snare. O Israel! thou hast destroyed thyself. Their sin will be their punishment; that very thing by which they contrived to shelter themselves will make against them.

Pro 11:7 — Note, 1. Even wicked men, while they live, may keep up a confident expectation of a happiness when they die, or at least a happiness in this world. The hypocrite has his hope, in which he wraps himself as the spider in her web. The worldling expects great matters from his wealth; he calls it goods laid up for many years, and hopes to take his ease in it and to be merry; but in death their expectation will be frustrated: the worldling must leave this world which he expected to continue in and the hypocrite will come short of that world which he expected to remove to, Job_27:8. 2. It will be the great aggravation of the misery of wicked people that their hopes will sink into despair just when they expect them to be crowned with fruition. When a godly man dies his expectations are out-done, and all his fears vanish; but when a wicked man dies his expectations are dashed, dashed to pieces; in that very day his thoughts perish with which he had pleased himself, his hopes vanish.

Pro 11:8 — As always in death, so sometimes in life, the righteous are remarkably favoured and the wicked crossed. 1. Good people are helped out of the distresses which they thought themselves lost in, and their feet are set in a large room, Psa_66:12; Psa_34:19. God has found out a way to deliver his people even when they have despaired and their enemies have triumphed, as if the wilderness had shut them in. 2. The wicked have fallen into the distresses which they thought themselves far from, nay, which they had been instrumental to bring the righteous into, so that they seem to come in their stead, as a ransom for the just. Mordecai is saved from the gallows, Daniel from the lion's den, and Peter from the prison; and their persecutors come in their stead. The Israelites are delivered out of the Red Sea and the Egyptians drowned in it. So precious are the saints in God's eye that he gives men for them, Isa_43:3, Isa_43:4. — Henry 

[daniel1212av]

Pro 11:9 — Here is, 1. Hypocrisy designing ill. It is not only the murderer with his sword, but the hypocrite with his mouth, that destroys his neighbour, decoying him into sin, or into mischief, by the specious pretences of kindness and good-will. Death and life are in the power of the tongue, but no tongue more fatal than the flattering tongue. 2. Honesty defeating the design and escaping the snare: Through knowledge of the devices of Satan shall the just be delivered from the snares which the hypocrite has laid for him; seducers shall not deceive the elect. By the knowledge of God, and the scriptures, and their own hearts, shall the just be delivered from those that lie in wait to deceive, and so to destroy, Rom_16:18, Rom_16:19. 

 Pro 11:10-11 — It is here observed,

I. That good men are generally well-beloved by their neighbours, but nobody cares for wicked people. 1. It is true there are some few that are enemies to the righteous, that are prejudiced against God and godliness, and are therefore vexed to see good men in power and prosperity; but all indifferent persons, even those that have no great stock of religion themselves, have a good word for a good man; and therefore when it goes well with the righteous, when they are advanced and put into a capacity of doing good according to their desire, it is so much the better for all about them, and the city rejoices. For the honour and encouragement of virtue, and as it is the accomplishment of the promise of God, we should be glad to see virtuous men prosper in the world, and brought into reputation. 2. Wicked people may perhaps have here and there a well-wisher among those who are altogether such as themselves, but among the generality of their neighbours they get ill-will; they may be feared, but they are not loved, and therefore when they perish there is shouting; every body takes a pleasure in seeing them disgraced and disarmed, removed out of places of trust and power, chased out of the world, and wishes no greater loss may come to the town, the rather because they hope the righteous may come in their stead, as they into trouble instead of the righteous, Pro_11:8. Let a sense of honour therefore keep us in the paths of virtue, that we may live desired and die lamented, and not be hissed off the stage, Job_27:23; Psa_52:6.

II. That there is good reason for this, because those that are good do good, but (as saith the proverb of the ancients) wickedness proceeds from the wicked. 1. Good men are public blessings - Vir bonus est commune bonum. By the blessing of the upright, the blessings with which they are blessed, which enlarge their sphere of usefulness, - by the blessings with which they bless their neighbours, their advice, their example, their prayers, and all the instances of their serviceableness to the public interest, - by the blessings with which God blesses others for their sake, - by these the city is exalted and made more comfortable to the inhabitants, and more considerable among its neighbours. 2. Wicked men are public nuisances, not only the burdens, but the plagues of their generation. The city is overthrown by the mouth of the wicked, whose evil communications corrupt good manners, are enough to debauch a town, to ruin virtue in it, and bring down the judgments of God upon it.

Pro 11:12-13 — I. Silence is here recommended as an instance of true friendship, and a preservative of it, and therefore an evidence, 1. Of wisdom: A man of understanding, that has rule over his own spirit, if he be provoked, holds his peace, that he may neither give vent to his passion nor kindle the passion of others by any opprobrious language or peevish reflections. 2. Of sincerity: He that is of a faithful spirit, that is true, not only to his own promise, but to the interest of his friend, conceals every matter which, if divulged, may turn to the prejudice of his neighbour.

II. This prudent friendly concealment is here opposed to two very bad vices of the tongue: - 1. Speaking scornfully of a man to his face: He that is void of wisdom discovers his folly by this; he despises his neighbour, calls him Raca, and Thou fool, upon the least provocation, and tramples upon him as not worthy to be set with the dogs of his flock. He undervalues himself who thus undervalues one that is made of the same mould. 2. Speaking spitefully of a man behind his back: A tale-bearer, that carries all the stories he can pick up, true or false, from house to house, to make mischief and sow discord, reveals secrets which he has been entrusted with, and so breaks the laws, and forfeits all the privileges, of friendship and conversation.

Pro 11:14 — Here is, 1. The bad omen of a kingdom's ruin: Where no counsel is, no consultation at all, but every thing done rashly, or no prudent consultation for the common good, but only caballing for parties and divided interests, the people fall, crumble into factions, fall to pieces, fall together by the ears, and fall an easy prey to their common enemies. Councils of war are necessary to the operations of war; two eyes see more than one; and mutual advice is in order to mutual assistance. 2. The good presage of a kingdom's prosperity: In the multitude of counsellors, that see their need one of another, and act in concert and with concern for the public welfare, there is safety; for what prudent methods one discerns not another may. In our private affairs we shall often find it to our advantage to advise with many; if they agree in their advice, our way will be the more clear; if they differ, we shall hear what is to be said on all sides, and be the better able to determine.

Pro 11:15 — Here we are taught, 1. In general, that we may not use our estates as we will (he that gave them to us has reserved to himself a power to direct us how we shall use them, for they are not our own; we are but stewards), and further that God in his law consults our interests and teaches us that charity which begins at home, as well as that which must not end there. There is a good husbandry which is good divinity, and a discretion in ordering our affairs which is part of the character of a good man, Psa_112:5. Every man must be just to his family, else he is not true to his stewardship. 2. In particular, that we must not enter rashly into suretiship, (1.) Because there is danger of bringing ourselves into trouble by it, and our families too when we are gone: He that is surety for a stranger, for any one that asks him and promises him to be bound for him another time, for one whose person perhaps he knows, and thinks he knows his circumstances, but is mistaken, he shall smart for it. Contritione conteretur - he shall be certainly and sadly crushed and broken by it, and perhaps become a bankrupt. Our Lord Jesus was surety for us when we were strangers, nay, enemies, and he smarted for it; it pleased the Lord to bruise him. (2.) Because he that resolves against all such suretiship keeps upon sure grounds, which a man may do if he take care not to launch out any further into business than his own credit will carry him, so that he needs not ask others to be bound for him.

Pro 11:16 — Here, 1. It is allowed that strong men retain riches, that those who bustle in the world, who are men of spirit and interest, and are able to make their part good against all who stand in their way, are likely to keep what they have and to get more, while those who are weak are preyed upon by all about them. 2. It is taken for granted that a gracious woman is as solicitous to preserve her reputation for wisdom and modesty, humility and courtesy, and all those other graces that are the true ornaments of her sex, as strong men are to secure their estates; and those women who are truly gracious will, in like manner, effectually secure their honour by their prudence and good conduct. A gracious woman is as honourable as a valiant man and her honour is as sure. — Henry 

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Pro 11:17 — It is a common principle, Every one for himself. Proximus egomet mihi - None so near to me as myself. Now, if this be rightly understood, it will be a reason for the cherishing of gracious dispositions in ourselves and the crucifying of corrupt ones. We are friends or enemies to ourselves, even in respect of present comfort, according as we are or are not governed by religious principles. 1. A merciful, tender, good humoured man, does good to his own soul, makes and keeps himself easy. He has the pleasure of doing his duty, and contributing to the comfort of those that are to him as his own soul; for we are members one of another. He that waters others with his temporal good things shall find that God will water him with his spiritual blessings, which will do the best good to his own soul. See Isa_58:7, etc. If thou hide not thy eyes from thy own flesh, but do good to others, as to thyself, if thou do good with thy own soul and draw that out to the hungry, thou wilt do good to thy own soul; for the Lord shall satisfy thy soul and make fat thy bones. Some make it part of the character of a merciful man, that he will make much of himself; that disposition which inclines him to be charitable to others will oblige him to allow himself also that which is convenient and to enjoy the good of all his labour. We may by the soul understand the inward man, as the apostle calls it, and then it teaches us that the first and great act of mercy is to provide well for our own souls the necessary supports of the spiritual life. 2. A cruel, froward, ill-natured man, troubles his own flesh, and so his sin becomes his punishment; he starves and dies for want of what he has, because he has not a heart to use it either for the good of others of for his own. He is vexatious to his nearest relations, that are, and should be, to him as his own flesh, Eph_5:29. Envy, and malice, and greediness of the world, are the rottenness of the bones and the consumption of the flesh.

Pro 11:18 — Note, 1. Sinners put a most fatal cheat upon themselves: The wicked works a deceitful work, builds himself a house upon the sand, which will deceive him when the storm comes, promises himself that by his sin which he will never gain; nay, it is cutting his throat when it smiles upon him. Sin deceived me, and by it slew me. 2. Saints lay up the best securities for themselves: He that sows righteousness, that is good, and makes it his business to do good, with an eye to a future recompence, he shall have a sure reward; it is made as sure to him as eternal truth can make it. If the seedness fail not, the harvest shall not, Gal_6:8.

Pro 11:19 — It is here shown that righteousness, not only by the divine judgment, will end in life, and wickedness in death, but that righteousness, in its own nature, has a direct tendency to life and wickedness to death. 1. True holiness is true happiness; it is a preparative for it, a pledge and earnest of it. Righteousness inclines, disposes, and leads, the soul to life. 2. In like manner, those that indulge themselves in sin are fitting themselves for destruction. The more violent a man is in sinful pursuits the more eagerly bent he is upon his own destruction; he awakens it when it seemed to slumber and hastens it when it seemed to linger.

Pro 11:20 — It concerns us to know what God hates and what he loves, that we may govern ourselves accordingly, may avoid his displeasure and recommend ourselves to his favour. Now here we are told, 1. That nothing is more offensive to God than hypocrisy and double-dealing, for these are signified by the word which we translate frowardness, pretending justice, but intending wrong, walking in crooked ways, to avoid discovery. Those are of a froward heart who act in contradiction to that which is good, under a profession of that which is good, and such are, more than any sinners, an abomination to the Lord, Isa_65:5. 2. That nothing is more pleasing to God than sincerity and plain-dealing: Such as are upright in their way, such as aim and act with integrity, such as have their conversation in the world in simplicity and godly sincerity, not with fleshly wisdom, these God delights in, these he even boasts of (Hast thou considered my servant Job?) and will have us to admire. Behold an Israelite indeed!

Pro 11:21 — Observe, 1. That confederacies in sin shall certainly be broken, and shall not avail to protect the sinners: Though hand join in hand, though there are many that concur by their practice to keep wickedness in countenance, and engage to stand by one another in defending it against all the attacks of virtue and justice, - though they are in league for the support and propagation of it, - though wicked children tread in the steps of their wicked parents, and resolve to keep up the trade, in defiance of religion, - yet all this will not protect them from the justice of God; they shall not be held guiltless; it will not excuse them to say that they did as the most did and as their company did; they shall not be unpunished; witness the flood that was brought upon a whole world of ungodly men. Their number, and strength, and unanimity in sin will stand them in no stead when the day of vengeance comes. 2. That entails of religion shall certainly be blessed: The seed of the righteous, that follow the steps of their righteousness, though they may fall into trouble, shall, in due time, be delivered. Though justice may come slowly to punish the wicked, and mercy may come slowly to save the righteous, yet both will come surely. Sometimes the seed of the righteous, though they are not themselves righteous, are delivered for the sake of their godly ancestors, as Israel often, and the seed of David. — Henry 

Pro 11:22 — By discretion here we must understand religion and grace, a true taste and relish (so the word signifies) of the honours and pleasures that attend an unspotted virtue; so that a woman without discretion is a woman of a loose and dissolute conversation; and then observe, 1. It is taken for granted here that beauty or comeliness of body is as a jewel of gold, a thing very valuable, and, where there is wisdom and grace to guard against the temptations of it, it is a great ornament, (Gratior est pulchro veniens de corpore virtus - Virtue appears peculiarly graceful when associated with beauty); but a foolish wanton woman, of a light carriage, is fitly compared to a swine, though she be ever so handsome, wallowing in the mire of filthy lusts, with which the mind and conscience are defiled, and, though washed, returning to them. 2. It is lamented that beauty should be so abused as it is by those that have not modesty with it. It seems ill-bestowed upon them; it is quite misplaced, as a jewel in a swine's snout, with which he roots in the dunghill. If beauty be not guarded by virtue, the virtue is exposed by the beauty. It may be applied to all other bodily endowments and accomplishments; it is a pity that those should have them who have not discretion to use them well.

Pro 11:23 — This tells us what the desire and expectation of the righteous and of the wicked are and how they will prove, what they would have and what they shall have. 1. The righteous would have good, only good; all they desire is that it may go well with all about them; they wish no hurt to any, but happiness to all; as to themselves, their desire is not to gratify any evil lust, but to obtain the favour of a good God and to preserve the peace of a good conscience; and good they shall have, that good which they desire, Psa_37:4. 2. The wicked would have wrath; they desire the woeful day, that God's judgments may gratify their passion and revenge, may remove those that stand in their way, and that they may make an advantage to themselves by fishing in troubled waters; and wrath they shall have, so shall their doom be. They expect and desire mischief to others, but it shall return upon themselves; as they loved cursing, they shall have enough of it. — Henry   

 Pro 11:24 — Note, 1. It is possible a man may grow rich by prudently spending what he has, may scatter in works of piety, charity, and generosity, and yet may increase; nay, by that means may increase, as the corn is increased by being sown. By cheerfully using what we have our spirits are exhilarated, and so fitted for the business we have to do, by minding which closely what we have is increased; it gains a reputation which contributes to the increase. But it is especially to be ascribed to God; he blesses the giving hand, and so makes it a getting hand, 2Co_9:10. Give, and it shall be given you. 2. It is possible a man may grow poor by meanly sparing what he has, withholding more than is meet, not paying just debts, not relieving the poor, not providing what is convenient for the family, not allowing necessary expenses for the preservation of the goods; this tends to poverty; it cramps men's ingenuity and industry, weakens their interest, destroys their credit, and forfeits the blessing of God: and, let men be ever so saving of what they have, if God blast it and blow upon it, it comes to nothing. A fire not blown shall consume it, Hag_1:6, Hag_1:9.

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Pro 11:25 — So backward we are to works of charity, and so ready to think that giving undoes us, that we need to have it very much pressed upon us how much it is for our own advantage to do good to others, as before, Pro_11:17. 1. We shall have the comfort of it in our own bosoms: The liberal soul, the soul of blessing, that prays for the afflicted and provides for them, that scatters blessings with gracious lips and generous hands, that soul shall be made fat with true pleasure and enriched with more grace. 2. We shall have the recompence of it both from God and man: He that waters others with the streams of his bounty shall be also watered himself; God will certainly return it in the dews, in the plentiful showers, of his blessing, which he will pour out, till there be not room enough to receive it, Mal_3:10. Men that have any sense of gratitude will return it if there be occasion; the merciful shall find mercy and the kind be kindly dealt with. 3. We shall be enabled still to do yet more good: He that waters, even he shall be as rain (so some read it); he shall be recruited as the clouds are which return after the rain, and shall be further useful and acceptable, as the rain to the new-mown grass. he that teaches shall learn (so the Chaldee reads it); he that uses his knowledge in teaching others shall himself be taught of God; to him that has, and uses what he has, more shall be given.

Pro 11:26 — See here, 1. What use we are to make of the gifts of God's bounty; we must not hoard them up merely for our own advantage, that we may be enriched by them, but we must bring them forth for the benefit of others, that they may be supported and maintained by them. It is a sin, when corn is dear and scarce, to withhold it, in hopes that it will still grow dearer, so to keep up and advance the market, when it is already so high that the poor suffer by it; and at such a time it is the duty of those that have stocks of corn by them to consider the poor, and to be willing to sell at the market-price, to be content with moderate profit, and not aim to make a gain of God's judgments. It is a noble and extensive piece of charity for those that have stores wherewithal to do it to help to keep the markets low when the price of our commodities grows excessive. 2. What regard we are to have to the voice of the people. We are not to think it an indifferent thing, and not worth heeding, whether we have the ill will and word, or the good will and word, of our neighbours, their prayers or their curses; for here we are taught to dread their curses, and forego our own profit rather than incur them; and to court their blessings, and be at some expense to purchase them. Sometimes, vox populi est vox Dei - the voice of the people is the voice of God.

Pro 11:27 — Observe, 1. Those that are industrious to do good in the world get themselves beloved both with God and man: He that rises early to that which is good (so the word is), that seeks opportunities of serving his friends and relieving the poor, and lays out himself therein, procures favour. All about him love him, and speak well of him, and will be ready to do him a kindness; and, which is better than that, better than life, he has God's lovingkindness. 2. Those that are industrious to do mischief are preparing ruin for themselves: It shall come unto them; some time or other they will be paid in their own coin. And, observe, seeking mischief is here set in opposition to seeking good; for those that are not doing good are doing hurt.

Pro 11:28 — Observe, 1. Our riches will fail us when we are in the greatest need: He that trusts in them, as if they would secure him the favour of God and be his protection and portion, shall fall, as a man who lays his weight on a broken reed, which will not only disappoint him, but run into his hand and pierce him. 2. Our righteousness will stand us in stead when our riches fail us: The righteous shall then flourish as a branch, the branch of righteousness, like a tree whose leaf shall not wither, Psa_1:3. Even in death, when riches fail men, the bones of the righteous shall flourish as a herb, Isa_66:14. When those that take root in the world wither those that are grafted into Christ and partake of his root and fatness shall be fruitful and flourishing.

Pro 11:29 — Two extremes in the management of family-affairs are here condemned and the ill consequences of them foretold: - 1. Carefulness and carnal policy, on the one hand. There are those that by their extreme earnestness in pursuit of the world, their anxiety about their business and fretfulness about their losses, their strictness with their servants and their niggardliness towards their families, trouble their own houses and give continual vexation to all about them; while others think, by supporting factions and feuds in their families, which are really a trouble to their houses, to serve some turn for themselves, and either to get or to save by it. But they will both be disappointed; they will inherit the wind. All they will get by these arts will not only be empty and worthless as the wind, but noisy and troublesome, vanity and vexation. 2. Carelessness and want of common prudence, on the other. He that is a fool in his business, that either minds it not or goes awkwardly about it, that has no contrivance and consideration, no only loses his reputation and interest, but becomes a servant to the wise in heart. He is impoverished, and forced to work for his living; while those that manage wisely raise themselves, and come to have dominion over him, and others like him. It is rational, and very fit, that the fool should be servant to the wise in heart, and upon that account, among others, we are bound to submit our wills to the will of God, and to be subject to him, because we are fools and he is infinitely wise.

Pro 11:30 — This shows what great blessings good men are, especially those that are eminently wise, to the places where they live, and therefore how much to be valued. 1. The righteous are as trees of life; the fruits of their piety and charity, their instructions, reproofs, examples, and prayers, their interest in heaven, and their influence upon earth, are like the fruits of that tree, precious and useful, contributing to the support and nourishment of the spiritual life in many; they are the ornaments of paradise, God's church on earth, for whose sake it stands. 2. The wise are something more; they are as trees of knowledge, not forbidden, but commanded knowledge. He that is wise, by communicating his wisdom, wins souls, wins upon them to bring them in love with God and holiness, and so wins them over into the interests of God's kingdom among men. The wise are said to turn many to righteousness, and that is the same with winning souls here, Dan_12:3. Abraham's proselytes are called the souls that he had gotten, Gen_12:5. Those that would win souls have need of wisdom to know how to deal with them; and those that do win souls show that they are wise.

Pro 11:31 
This, I think, is the only one of Solomon's proverbs that has that note of attention prefixed to it, Behold! which intimates that it contains not only an evident truth, which may be beheld, but an eminent truth, which must be considered. 1. Some understand both parts of a recompence in displeasure: The righteous, if they do amiss, shall be punished for their offences in this world; much more shall wicked people be punished for theirs, which are committed, not through infirmity, but with a high hand. If judgment begin at the house of God, what will become of the ungodly? 1Pe_4:17, 1Pe_4:18; Luk_23:31. 2. I rather understand it of a recompence of reward to the righteous and punishment to sinners. Let us behold providential retributions. There are some recompences in the earth, in this world, and in the things of this world, which prove that verily there is a God that judges in the earth (Psa_58:11); but they are not universal; many sins go unpunished in the earth, and services unrewarded, which indicates that there is a judgment to come, and that there will be more exact and full retributions in the future state. Many times the righteous are recompensed for their righteousness here in the earth, though that is not the principal, much less the only reward either intended for them or intended by them; but whatever the word of God has promised them, or the wisdom of God sees good for them, they shall have in the earth. The wicked also, and the sinner, are sometimes remarkably punished in this life, nations, families, particular persons. And if the righteous, who do not deserve the least reward, yet have part of their recompence here on earth, much more shall the wicked, who deserve the greatest punishment, have part of their punishment on earth, as an earnest of worse to come. Therefore stand in awe and sin not. If those have two heavens that merit none, much more shall those have two hells that merit both. — Henry