Read-Post Through the Bible

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(Prov 12)  "Whoso loveth instruction loveth knowledge: but he that hateth reproof is brutish. {2} A good man obtaineth favour of the LORD: but a man of wicked devices will he condemn. {3} A man shall not be established by wickedness: but the root of the righteous shall not be moved. {4} A virtuous woman is a crown to her husband: but she that maketh ashamed is as rottenness in his bones.

{5} The thoughts of the righteous are right: but the counsels of the wicked are deceit. {6} The words of the wicked are to lie in wait for blood: but the mouth of the upright shall deliver them. {7} The wicked are overthrown, and are not: but the house of the righteous shall stand. {8} A man shall be commended according to his wisdom: but he that is of a perverse heart shall be despised. {9} He that is despised, and hath a servant, is better than he that honoureth himself, and lacketh bread. {10} A righteous man regardeth the life of his beast: but the tender mercies of the wicked are cruel. {11} He that tilleth his land shall be satisfied with bread: but he that followeth vain persons is void of understanding.

{12} The wicked desireth the net of evil men: but the root of the righteous yieldeth fruit. {13} The wicked is snared by the transgression of his lips: but the just shall come out of trouble. {14} A man shall be satisfied with good by the fruit of his mouth: and the recompense of a man's hands shall be rendered unto him. {15} The way of a fool is right in his own eyes: but he that hearkeneth unto counsel is wise. {16} A fool's wrath is presently known: but a prudent man covereth shame.

{17} He that speaketh truth showeth forth righteousness: but a false witness deceit. {18} There is that speaketh like the piercings of a sword: but the tongue of the wise is health. {19} The lip of truth shall be established for ever: but a lying tongue is but for a moment. {20} Deceit is in the heart of them that imagine evil: but to the counsellors of peace is joy. {21} There shall no evil happen to the just: but the wicked shall be filled with mischief. {22} Lying lips are abomination to the LORD: but they that deal truly are his delight.

{23} A prudent man concealeth knowledge: but the heart of fools proclaimeth foolishness. {24} The hand of the diligent shall bear rule: but the slothful shall be under tribute. {25} Heaviness in the heart of man maketh it stoop: but a good word maketh it glad. {26} The righteous is more excellent than his neighbour: but the way of the wicked seduceth them. {27} The slothful man roasteth not that which he took in hunting: but the substance of a diligent man is precious. {28} In the way of righteousness is life; and in the pathway thereof there is no death."

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The wicked versus the righteous; his heart, means, way, thoughts, words, etc., and reward. cf. Mt. 7:24; 1Cor. 6:7; Ja. 3:13 

Proverbs 12 - Of the benefit of instruction, and the cultivation of piety. The virtuous woman. The different lot of the just and unjust. The humane man. The industrious man. The fool and the wise man. The uncharitable. The excellence of the righteous. The slothful is in want. Righteousness leads to life, etc. — Clarke 

Pro 12:1 — We are here taught to try whether we have grace or no by enquiring how we stand affected to the means of grace. 1. Those that have grace and love it will delight in all the instructions that are given them by way of counsel; admonition, or reproof, by the word or providence of God; they will value a good education, and think it not a hardship, but a happiness, to be under a strict and prudent discipline. Those that love a faithful ministry, that value it, and sit under it with pleasure, make it to appear that they love knowledge. 2. Those show themselves not only void of grace, but void of common sense, that take it as an affront to be told of their faults, and an imposition upon their liberty to be put in mind of their duty: He that hates reproof is not only foolish, but brutish, like the horse and the mule that have no understanding, or the ox that kicks against the goad. Those that desire to live in loose families and societies, where they may be under no check, that stifle the convictions of their own consciences, and count those their enemies that tell them the truth, are the brutish here meant.

Pro 12:2 — Note, 1. We are really as we are with God. Those are happy, truly happy, for ever happy, that obtain favour of the Lord, though the world frown upon them, and they find little favour with men; for in God's favour is life, and that is the fountain of all good. On the other hand those are miserable whom he condemns, however men may applaud them, and cry them up; whom he condemns he condemns to the second death. 2. We are with God as we are with men, as we have our conversation in this world. Our Father judges of his children very much by their conduct one to another; and therefore a good man, that is merciful, and charitable, and does good, draws out favour from the Lord by his prayers; but a malicious man, that devises wickedness against his neighbours, he will condemn, as unworthy of a place in his kingdom.

Pro 12:4 — Note, 1. He that is blessed with a good wife is as happy as if he were upon the throne, for she is no less than a crown to him. A virtuous woman, that is pious and prudent, ingenious and industrious, that is active for the good of her family and looks well to the ways of her household, that makes conscience of her duty in every relation, a woman of spirit, that can bear crosses without disturbance, such a one owns her husband for her head, and therefore she is a crown to him, not only a credit and honour to him, as a crown is an ornament, but supports and keeps up his authority in his family, as a crown is an ensign of power. She is submissive and faithful to him and by her example teaches his children and servants to be so too. 2. He that is plagued with a bad wife is as miserable as if he were upon the dunghill; for she is no better than rottenness in his bones, an incurable disease, besides that she makes him ashamed. She that is silly and slothful, wasteful and wanton, passionate and ill-tongued, ruins both the credit and comfort of her husband. If he go abroad, his head is hung down, for his wife's faults turn to his reproach. If he retire into himself, his heart is sunk; he is continually uneasy; it is an affliction that preys much upon the spirits.

Pro 12:5 — Note, 1. The word of God is a discerner of the thoughts and intents of the heart, and judges them. We mistake if we imagine that thoughts are free. No, they are under the divine cognizance, and therefore under the divine command. 2. We ought to be observers of the thoughts and intents of our own hearts, and to judge of ourselves by them; for they are the first-born of the soul, that have most of its image undisguised. Right thoughts are a righteous man's best evidences, as nothing more certainly proves a man wicked than wicked contrivances and designs. A good man may have in his mind bad suggestions, but he does not indulge them and harbour them till they are ripened into bad projects and resolutions. 3. It is a man's honour to mean honestly, and to have his thoughts right, though a word or action may be misplaced, or mistimed, or at least misinterpreted. But it is a man's shame to lie always at catch, to act with deceit, with trick and design, not only with a long reach, but with an overreach.

Pro 12:6 — In the foregoing verse the thoughts of the wicked and righteous were compared; here their words, and those are as the abundance of the heart is. 1. Wicked people speak mischief to their neighbours; and wicked indeed those are whose words are to lie in wait for blood; their tongues are swords to those that stand in their way, to good men whom they hate and persecute. See an instance, Luk_20:20, Luk_20:21. 2. Good men speak help to their neighbours: The mouth of the upright is ready to be opened in the cause of those that are oppressed (Pro_31:8 ), to plead for them, to witness for them, and so to deliver them, particularly those whom the wicked lie in wait for. A man may sometimes do a very good work with one good word.

Pro 12:7 — We are here taught as before (Pro_12:3 and Pro_10:25, Pro_10:30), 1. That the triumphing of the wicked is short. They may be exalted for a while, but in a little time they are overthrown and are not; their trouble proves their overthrow, and those who made a great show disappear, and their place knows them no more. Turn the wicked, and they are not; they stand in such a slippery place that the least touch of trouble brings them down, like the apples of Sodom, which look fair, but touch them and they go to dust. 2. That the prosperity of the righteous has a good bottom and will endure. Death will remove them, but their house shall stand, their families shall be kept up, and the generation of the upright shall be blessed.

Pro 12:8 — We are here told whence to expect a good name. Reputation is what most have a high regard to and stand much upon. Now it is certain, 1. The best reputation is that which attends virtue and serious piety, and the prudent conduct of life: A man shall be commended by all that are wise and good, in conformity to the judgment of God himself, which we are sure is according to truth, not according to his riches or preferments, his craft and subtlety, but according to his wisdom, the honesty of his designs and the prudent choice of means to compass them. 2. The worst reproach is that which follows wickedness and an opposition to that which is good: He that is of a perverse heart, that turns aside to crooked ways, and goes on frowardly in them, shall be despised. Providence will bring him to poverty and contempt, and all that have a true sense of honour will despise him as unworthy to be dealt with and unfit to be trusted, as a blemish and scandal to mankind. — Henry 

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Pro 12:9 — Note, 1. It is the folly of some that they covet to make a great figure abroad, take place, and take state, as persons of quality, and yet want necessaries at home, and, if their debts were paid, would not be worth a morsel of bread, nay, perhaps, pinch their bellies to put it on their backs, that they may appear very gay, because fine feathers make fine birds. 2. The condition and character of those is every way better who content themselves in a lower sphere, where they are despised for the plainness of their dress and the meanness of their post, that they may be able to afford themselves, not only necessaries, but conveniences, in their own houses, not only bread, but a servant to attend them and take some of their work off their hands. Those that contrive to live plentifully and comfortably at home are to be preferred before those that affect nothing so much as to appear splendid abroad, though they have not wherewithal to maintain their appearance, whose hearts are unhumbled when their condition is low.

Pro 12:10 — See here, 1. To how great a degree a good man will be merciful; he has not only a compassion for the human nature under its greatest abasements, but he regards even the life of his beast, not only because it is his servant, but because it is God's creature, and in conformity to Providence, which preserves man and beast. The beasts that are under our care must be provided for, must have convenient food and rest, must in no case be abused or tyrannised over. Balaam was checked for beating his ass. The law took care for oxen. Those therefore are unrighteous men that are not just to the brute-creatures; those that are furious and barbarous to them evidence, and confirm in themselves, a habit of barbarity, and help to make the creation groan, Rom_8:22. 2. To how great a degree a wicked man will be unmerciful; even his tender mercies are cruel; that natural compassion which is in him, as a man, is lost, and, by the power of corruption, is turned into hard-heartedness; even that which they will have to pass for compassion is really cruel, as Pilate's resolution concerning Christ the innocent, I will chastise him and let him go. Their pretended kindnesses are only a cover for purposed cruelties.

Pro 12:11 — Note, 1. It is men's wisdom to mind their business and follow an honest calling, for that is the way, by the blessing of God, to get a livelihood: He that tills his land, of which he is either the owner or the occupant, that keeps to his word and is willing to take pains, if he do not raise an estate by it (what need is there of that?), yet he shall be satisfied with bread, shall have food convenient for himself and his family, enough to bear his charges comfortably through the world. Even the sentence of wrath has this mercy in it, Thou shalt eat bread, though it be in the sweat of thy face. Cain was denied this, Gen_4:12. Be busy, and that is the true way to be easy. Keep thy shop and thy shop will keep thee. Thou shalt eat the labour of thy hands. 2. It is men's folly to neglect their business. Those are void of understanding that do so, for then they fall in with idle companions and follow them in their evil courses, and so come to want bread, at least bread of their own, and make themselves burdensome to others, eating the bread out of other people's mouths.

Pro 12:12 — See here, 1. What is the care and aim of a wicked man; he would do mischief: He desires the net of evil men. “Oh that I were but as cunning as such a man, to make a hand of those I deal with, that I had but his art of over-reaching, that I could but take my revenge on one I have spite to as effectually as he can!” He desires the strong-hold, or fortress, of evil men (so some read it), to act securely in doing mischief, that it may not turn upon him. 2. What is the care and aim of a good man: His root yields fruit, and is his strength and stability, and that is it that he desires, to do good and to be fixed and confirmed in doing good. The wicked desires only a net wherewith to fish for himself; the righteous desires to yield fruit for the benefit of others and God's glory, Rom_14:6.

Pro 12:13 — See here, 1. The wicked entangling themselves in trouble by their folly, when God in justice leaves them to themselves. They are often snared by the transgression of their lips and their throats are cut with their own tongues. By speaking evil of dignities they expose themselves to public justice; by giving ill language they become obnoxious to private resentments, are sued for defamation, and actions on the case for words are brought against them. Many a man has paid dearly in this world for the transgression of his lips, and has felt the lash on his back for want of a bridle upon his tongue, Psa_64:8. 2. The righteous extricating themselves out of trouble by their own wisdom, when God in mercy comes in for their succour: The just shall come out of such troubles as the wicked throw themselves headlong into. It is intimated that the just may perhaps come into trouble; but, though they fall, they shall not be utterly cast down, Psa_34:19.

Pro 12:14 — We are here assured, for our quickening to every good word and work, 1. That even good words will turn to a good account (Pro_12:14): A man shall be satisfied with good (that is, he shall gain present comfort, that inward pleasure which is truly satisfying) by the fruit of his mouth, by the good he does with his pious discourse and prudent advice. While we are teaching others we may ourselves learn, and feed on the bread of life we break to others. 2. That good works, much more, will be abundantly rewarded: The recompence of a man's hands for all his work and labour of love, all he has done for the glory of God and the good of his generation, shall be rendered unto him, and he shall reap as he has sown. Or it may be understood of the general rule of justice; God will render to every man according to his work, Rom_2:6.

Pro 12:15 -See here, 1. What it is that keeps a fool from being wise: His way is right in his own eyes; he thinks he is in the right in every thing he does, and therefore asks no advice, because he does not apprehend he needs it; he is confident he knows the way, and cannot miss it, and therefore never enquires the way. The rule he goes by is to do that which is right in his own eyes, to walk in the way of his heart. Quicquid libet, licet - He makes his will his law. He is a fool that is governed by his eye, and not by his conscience. 2. What it is that keeps a wise man from being a fool; he is willing to be advised, desires to have counsel given him, and hearkens to counsel, being diffident of his own judgment and having a value for the direction of those that are wise and good. He is wise (it is a sign he is so, and he is likely to continue so) whose ear is always open to good advice.

Pro 12:16 — Note, 1. Passion is folly: A fool is known by his anger (so some read it); not but that a wise man may be angry when there is just cause for it, but then he has his anger under check and direction, is lord of his anger, whereas a fool's anger lords it over him. He that, when he is provoked, breaks out into indecent expressions, in words or behaviour, whose passion alters his countenance, makes him outrageous, and leads him to forget himself, Nabal certainly is his name and folly is with him. A fool's indignation is known in the day; he proclaims it openly, whatever company he is in. Or it is known in the day he is provoked; he cannot defer showing his resentments. Those that are soon angry, that are quickly put into a flame by the least spark, have not that rule which they ought to have over their own spirits. 2. Meekness is wisdom: A prudent man covers shame. (1.) He covers the passion that is in his own breast; when his spirit is stirred, and his heart hot within him, he keeps his mouth as with a bridle, and suppresses his resentments, by smothering and stifling them. Anger is shame, and, though a wise man be not perfectly free from it, yet he is ashamed of it, rebukes it, and suffers not the evil spirit to speak. (2.) He covers the provocation that is given him, the indignity that is done him, winks at it, covers it as much as may be from himself, that he may not carry his resentments of it too far. It is a kindness to ourselves, and contributes to the repose of our own minds, to extenuate and excuse the injuries and affronts that we receive, instead of aggravating them and making the worst of them, as we are apt to do. — Henry 

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Pro 12:17 — Here is, 1. A faithful witness commended for an honest man. He that makes conscience of speaking truth, and representing every thing fairly, to the best of his knowledge, whether in judgment or in common conversation, whether he be upon his oath or no, he shows forth righteousness; he makes it to appear that he is governed and actuated by the principles and laws of righteousness, and he promotes justice by doing honour to it and serving the administration of it. 2. A false witness condemned for a cheat; he shows forth deceit, not only how little conscience he makes of deceiving those he deals with, but how much pleasure he takes in it, and that he is possessed by a lying spirit, Jer_9:3-5. We are all concerned to possess ourselves with a dread and detestation of the sin of lying (Psa_119:163) and with a reigning principle of honesty.

Pro 12:18 — The tongue is death or life, poison or medicine, as it is used. 1. There are words that are cutting and killing, that are like the piercings of a sword. Opprobrious words grieve the spirits of those to whom they are spoken, and cut them to the heart. Slanders, like a sword, wound the reputation of those of whom they are uttered, and perhaps incurably. Whisperings and evil surmises, like a sword, divide and cut asunder the bounds of love and friendship, and separate those that have been dearest to each other. 2. There are words that are curing and healing: The tongue of the wise is health, closing up those wounds which the backbiting tongue had given, making all whole again, restoring peace, and accommodating matters in variance and persuading to reconciliation. Wisdom will find out proper remedies against the mischiefs that are made by detraction and evil-speaking.

Pro 12:19 — Be it observed, to the honour of truth, that sacred thing, 1. That, if truth be spoken, it will hold good, and, whoever may be disobliged by it and angry at it, yet it will keep its ground. Great is the truth and will prevail. What is true will be always true; we may abide by it, and need not fear being disproved and put to shame. 2. That, if truth be denied, yet in time it will transpire. A lying tongue, that puts false colours upon things, is but for a moment. The lie will be disproved. The liar, when he comes to be examined, will be found in several stories, and not consistent with himself as he is that speaks truth; and, when he is found in a lie, he cannot gain his point, nor will he afterwards be credited. Truth may be eclipsed, but it will come to light. Those therefore that make a lie their refuge will find it a refuge of lies.

Pro 12:20 — Note, 1. Those that devise mischief contrive, for the accomplishing of it, how to impose upon others; but it will prove, in the end, that they deceive themselves. Those that imagine evil, under colour of friendship, have their hearts full of this and the other advantage and satisfaction which they shall gain by it, but it is all a cheat. Let them imagine it ever so artfully, deceivers will be deceived. 2. Those that consult the good of their neighbours, that study the things which make for peace and give peaceable advice, promote healing attempts and contrive healing methods, and, according as their sphere is, further the public welfare, will have not only the credit, but the comfort of it. They will have joy and success, perhaps beyond their expectation. Blessed are the peace-makers.

Pro 12:21 — Note, 1. Piety is a sure protection. If men be sincerely righteous, the righteous God has engaged that no evil shall happen to them. He will, by the power of his grace in them, that principle of justice, keep them from the evil of sin; so that, though they be tempted, yet they shall not be overcome by the temptation, and though they may come into trouble, into many troubles, yet to them those troubles shall have no evil in them, whatever they have to others (Psa_91:10), for they shall be overruled to work for their good. 2. Wickedness is as sure a destruction. Those that live in contempt of God and man, that are set on mischief, with mischief they shall be filled. They shall be more mischievous, shall be filled with all unrighteousness, Rom_1:29. Or they shall be made miserable with the mischiefs that shall come upon them. Those that delight in mischief shall have enough of it. Some read the whole verse thus, There shall no evil happen to the just, though the wicked be filled with mischief and spite against them. They shall be safe under the protection of Heaven, though hell itself break loose upon them.

Pro 12:22 — We are here taught, 1. To hate lying, and to keep at the utmost distance from it, because it is an abomination to the Lord, and renders those abominable in his sight that allow themselves in it, not only because it is a breach of his law, but because it is destructive to human society. 2. To make conscience of truth, not only in our words, but in all our actions, because those that deal truly and sincerely in all their dealings are his delight, and he is well pleased with them. We delight to converse with, and make use of, those that are honest and that we may put a confidence in; such therefore let us be, that we may recommend ourselves to the favour both of God and man.

Pro 12:23 — Note, 1. He that is wise does not affect to proclaim his wisdom, and it is his honour that he does not. He communicates his knowledge when it may turn to the edification of others, but he conceals it when the showing of it would only tend to his own commendation. Knowing men, if they be prudent men, will carefully avoid every thing that savours of ostentation, and not take all occasions to show their learning and reading, but only to use it for good purposes, and then let their own works praise them. Ars est celare artem - The perfection of art is to conceal it. 2. He that is foolish cannot avoid proclaiming his folly, and it is his shame that he cannot: The heart of fools, by their foolish words and actions, proclaims foolishness; either they do not desire to hide it, so little sense have they of good and evil, honour and dishonour, or they know not how to hide it, so little discretion have they in the management of themselves, Ecc_10:3.

Pro 12:24 — Note, 1. Industry is the way to preferment. Solomon advanced Jeroboam because he saw that he was an industrious young man, and minded his business, 1Ki_11:28. Men that take pains in study and serviceableness will thereby gain such an interest and reputation as will give them a dominion over all about them, by which means many have risen strangely. He that has been faithful in a few things shall be made ruler over many things. The elders, that labour in the word and doctrine, are worthy of double honour; and those that are diligent when they are young will get that which will enable them to rule, and so to rest, when they are old. 2. Knavery is the way to slavery: The slothful and careless, or rather the deceitful (for so the word signifies), shall be under tribute. Those that, because they will not take pains in an honest calling, live by their shifts and arts of dishonesty, are paltry and beggarly, and will be kept under. Those that are diligent and honest when they are apprentices will come to be masters; but those that are otherwise are the fools who, all their days, must be servants to the wise in heart. — Henry 

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Pro 12:25 — Here is, 1. The cause and consequence of melancholy. It is heaviness in the heart; it is a load of care, and fear, and sorrow, upon the spirits, depressing them, and disabling them to exert themselves with any vigour on what is to be done or fortitude in what is to borne; it makes them stoop, prostrates and sinks them. Those that are thus oppressed can neither do the duty nor take the comfort of any relation, condition, or conversation. Those therefore that are inclined to it should watch and pray against it. 2. The cure of it: A good word from God, applied by faith, makes it glad; such a word is that (says one of the rabbin), Cast thy burden upon the Lord, and he shall sustain thee; the good word of God, particularly the gospel, is designed to make the hearts glad that are weary and heavy-laden, Mat_11:28. Ministers are to be helpers of this joy.

Pro 12:26 — See here, 1. That good men do well for themselves; for they have in themselves an excellent character, and they secure to themselves an excellent portion, and in both they excel other people: The righteous is more abundant than his neighbour (so the margin); he is richer, though not in this world's goods, yet in the graces and comforts of the Spirit, which are the true riches. There is a true excellency in religion; it ennobles men, inspires them with generous principles, makes them substantial; it is an excellency which is, in the sight of God, of great price, who is the true Judge of excellency. His neighbour may make a greater figure in the world, may be more applauded, but the righteous man has the intrinsic worth. 2. That wicked men do ill for themselves; they walk in a way which seduces them. It seems to them to be not only a pleasant way, but the right way; it is so agreeable to flesh and blood that they therefore flatter themselves with an opinion that it cannot be amiss, but they will not gain the point they aim at, nor enjoy the good they hope for. It is all a cheat; and therefore the righteous is wiser and happier than his neighbour, that yet despise him and trample upon him.

Pro 12:27 — Here is, 1. That which may make us hate slothfulness and deceit, for the word here, as before, signifies both: The slothful deceitful man has roast meat, but that which he roasts is not what he himself took in hunting, no, it is what others took pains for, and he lives upon the fruit of their labours, like the drones in the hive. Or, if slothful deceitful men have taken any thing by hunting (as sportsmen are seldom men of business), yet they do not roast it when they have taken it; they have no comfort in the enjoyment of it; perhaps God in his providence cuts them short of it. 2. That which may make us in love with industry and honesty, that the substance of a diligent man, though it be not great perhaps, is yet precious. It comes from the blessing of God; he has comfort in it; it does him good, and his family. It is his own daily bread, not bread out of other people's mouths, and therefore he sees God gives it to him in answer to his prayer.

Pro 12:28 — The way of religion is here recommended to us, 1. As a straight, plain, easy way; it is the way of righteousness. God's commands (the rule we are to walk by) are all holy, just, and good. Religion has right reason and equity on its side; it is a path-way, a way which God has cast up for us (Isa_35:8 ); it is a highway, the king's highway, the King of kings' highway, a way which is tracked before us by all the saints, the good old way, full of the footsteps of the flock. 2. As a safe, pleasant, comfortable way. (1.) There is not only life at the end, but there is life in the way; all true comfort and satisfaction. The favour of God, which is better than life; the Spirit, who is life. (2.) There is not only life in it, but so as that in it there is no death, none of that sorrow of the world which works death and is an allay to our present joy and life. There is no end of that life that is in the way of righteousness. Here there is life, but there is death too. In the way of righteousness there is life, and no death, life and immortality. — Henry

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(Prov 13)  "A wise son heareth his father's instruction: but a scorner heareth not rebuke. {2} A man shall eat good by the fruit of his mouth: but the soul of the transgressors shall eat violence. {3} He that keepeth his mouth keepeth his life: but he that openeth wide his lips shall have destruction. {4} The soul of the sluggard desireth, and hath nothing: but the soul of the diligent shall be made fat. {5} A righteous man hateth lying: but a wicked man is loathsome, and cometh to shame. {6} Righteousness keepeth him that is upright in the way: but wickedness overthroweth the sinner. {7} There is that maketh himself rich, yet hath nothing: there is that maketh himself poor, yet hath great riches. {8} The ransom of a man's life are his riches: but the poor heareth not rebuke. {9} The light of the righteous rejoiceth: but the lamp of the wicked shall be put out. {10} Only by pride cometh contention: but with the well advised is wisdom. {11} Wealth gotten by vanity shall be diminished: but he that gathereth by labour shall increase.

{12} Hope deferred maketh the heart sick: but when the desire cometh, it is a tree of life. {13} Whoso despiseth the word shall be destroyed: but he that feareth the commandment shall be rewarded. {14} The law of the wise is a fountain of life, to depart from the snares of death. {15} Good understanding giveth favour: but the way of transgressors is hard. {16} Every prudent man dealeth with knowledge: but a fool layeth open his folly. {17} A wicked messenger falleth into mischief: but a faithful ambassador is health. {18} Poverty and shame shall be to him that refuseth instruction: but he that regardeth reproof shall be honoured. {19} The desire accomplished is sweet to the soul: but it is abomination to fools to depart from evil. {20} He that walketh with wise men shall be wise: but a companion of fools shall be destroyed. {21} Evil pursueth sinners: but to the righteous good shall be repayed. {22} A good man leaveth an inheritance to his children's children: and the wealth of the sinner is laid up for the just. {23} Much food is in the tillage of the poor: but there is that is destroyed for want of judgment. {24} He that spareth his rod hateth his son: but he that loveth him chasteneth him betimes. {25} The righteous eateth to the satisfying of his soul: but the belly of the wicked shall want."

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Proverbs 13 - Various moral sentences; the wise child; continence of speech; of the poor rich man and the rich poor man; ill-gotten wealth; delay of what is hoped for; the bad consequences of refusing instruction; providing for one’s children; the necessity of correcting them, etc. — Clarke 

Pro 13:1 
Among the children of the same parents it is no new thing for some to be hopeful and others the contrary; now here we are taught to distinguish. 1. There is great hope of those that have a reverence for their parents, and are willing to be advised and admonished by them. He is a wise son, and is in a far way to be wiser, that hears his father's instruction, desires to hear it, regards it, and complies with it, and does not merely give it the hearing. 2. There is little hope of those that will not so much as hear rebuke with any patience, but scorn to submit to government and scoff at those that deal faithfully with them. How can those mend a fault who will not be told of it, but count those their enemies who do them that kindness?

Pro 13:2 
Note, 1. If that which comes from within, out of the heart, be good, and from a good treasure, it will return with advantage. Inward comfort and satisfaction will be daily bread; nay, it will be a continual feast to those who delight in that communication which is to the use of edifying. 2. Violence done will recoil in the face of him that does it: The soul of the transgressors that harbours and plots mischief, and vents it by word and deed, shall eat violence; they shall have their belly full of it. Reward her as she has rewarded thee, Rev_18:6. Every man shall drink as he brews, eat as he speaks; for by our words we must be justified or condemned, Mat_12:37. As our fruit is, so will our food be, Rom_6:21, Rom_6:22.

Pro 13:3 
Note, 1. A guard upon the lips is a guard to the soul. He that is cautious, that thinks twice before he speaks once, that, if he have thought evil, lays his hand upon his mouth to suppress it, that keeps a strong bridle on his tongue and a strict hand on that bridle, he keeps his soul from a great deal both of guilt and grief and saves himself the trouble of many bitter reflections on himself and reflections of others upon him. 2. There is many a one ruined by an ungoverned tongue: He that opens widely his lips, to let our quod in buccam venerit - whatever comes uppermost, that loves to bawl, and bluster, and make a noise, and affects such a liberty of speech as bids defiance both to God and man, he shall have destruction. it will be the destruction of his reputation, his interest, his comfort, and his soul for ever, Jam_3:6.

  V. 3: “He that keepeth his mouth keepeth his life: but he that openeth wide his lips shall have destruction.” To understand the application of a proverb is key, and this verse is a good example, as it would seem to run contrary to other exhortations such as  "Open thy mouth for the dumb in the cause of all such as are appointed to destruction. Open thy mouth, judge righteously, and plead the cause of the poor and needy" (Prov 31:8-9), but each proverb is true and has its application.

Pro 13:4 
Here is, 1. The misery and shame of the slothful. See how foolish and absurd they are; they desire the gains which the diligent get, but they hate the pains which the diligent take; they covet every thing that is to be coveted, but will do nothing that is to be done; and therefore it follows, They have nothing; for he that will not labour let him hunger, and let him not eat, 2Th_3:10. The desire of the slothful, which should be his excitement, is his torment, which should make him busy, makes him always uneasy, and is really a greater toil to him than labour would be. 2. The happiness and honour of the diligent: Their soul shall be made fat; they shall have abundance, and shall have the comfortable enjoyment of it, and the more for its being the fruit of their diligence. This is especially true in spiritual affairs. Those that rest in idle wishes know not what the advantages of religion are; whereas those that take pains in the service of God find both the pleasure and profit of it.

Pro 13:5 
Note, 1. Where grace reigns sin is loathsome. It is the undoubted character of every righteous man that he hates lying (that is, all sin, for every sin is a lie, and particularly all fraud and falsehood in commerce and conversation), not only that he will not tell a lie, but he abhors lying, from a rooted reigning principle of love to truth and justice, and conformity to God. 2. Where sin reigns the man is loathsome. If his eyes were opened, and his conscience awakened, he would be so to himself, he would abhor himself and repent in dust and ashes; however, he is so to God and all good men; particularly, he makes himself so by lying, than which there is nothing more detestable. And, though he may think to face it out awhile, yet he will come to shame and contempt at last and will blush to show his face, Dan_12:2.

Pro 13:6 
See here, 1. Saints secured from ruin. Those that are upright in their way, that mean honestly in all their actions, adhere conscientiously to the sacred and eternal rules of equity, and deal sincerely both with God and man, their integrity will keep them from the temptations of Satan, which shall not prevail over them, the reproaches and injuries of evil men, which shall not fasten upon them, to do them any real mischief, Psa_25:21.

Hic murus aheneus esto, nil conscire sibi.
Be this thy brazen bulwark of defence,
Still to preserve thy conscious innocence.

2. Sinners secured for ruin. Those that are wicked, even their wickedness will be their overthrow at last, and they are held in the cords of it in the mean time. Are they corrected, destroyed? It is their own wickedness that corrects them, that destroys them; they alone shall bear it.

[daniel1212av]

Pro 13:7 
This observation is applicable,

I. To men's worldly estate. The world is a great cheat, not only the things of the world, but the men of the world. All men are liars. Here is an instance in two sore evils under the sun: - 1. Some that are really poor would be thought to be rich and are thought to be so; they trade and spend as if they were rich, make a great bustle and a great show as if they had hidden treasures, when perhaps, if all their debts were paid, they are not worth a groat. This is sin, and will be shame; many a one hereby ruins his family and brings reproach upon his profession of religion. Those that thus live above what they have choose to be subject to their own pride rather than to God's providence, and it will end accordingly. 2. Some that are really rich would be thought to be poor, and are thought to be so, because they sordidly and meanly live below what God has given them, and choose rather to bury it than to use it, Ecc_6:1, Ecc_6:2. In this there is an ingratitude to God, injustice to the family and neighbourhood, and uncharitableness to the poor.

II. To their spiritual state. Grace is the riches of the soul; it is true riches; but men commonly misrepresent themselves, either designedly or through mistake and ignorance of themselves. 1. There are many presuming hypocrites, that are really poor and empty of grace and yet either think themselves rich, and will not be convinced of their poverty, or pretend themselves rich, and will not own their poverty. 2. There are many timorous trembling Christians, that are spiritually rich, and full of grace, and yet think themselves poor, and will not be persuaded that they are rich, or, at least, will not own it; by their doubts and fears, their complaints and griefs, they make themselves poor. The former mistake is destroying at last; this is disquieting in the mean time.

Pro 13:8 
We are apt to judge of men's blessedness, at least in this world, by their wealth, and that they are more or less happy accordingly as they have more or less of this world's goods; but Solomon here shows what a gross mistake it is, that we may be reconciled to a poor condition, and may neither covet riches ourselves nor envy those that have abundance. 1. Those that are rich, if by some they are respected for their riches, yet, to balance that, by others they are envied and struck at, and brought in danger of their lives, which therefore they are forced to ransom with their riches. Slay us not, for we have treasures in the field, Jer_41:8. Under some tyrants, it has been crime enough to be rich; and how little is a man beholden to his wealth when it only serves to redeem that life which otherwise would not have been exposed! 2. Those that are poor, if by some, that should be their friends, they are despised and overlooked, yet, to balance that, they are also despised and overlooked by others that would be their enemies if they had any thing to lose: The poor hear not rebuke, are not censured, reproached, accused, nor brought into trouble, as the rich are; for nobody thinks it worth while to take notice of them. When the rich Jews were carried captives to Babylon the poor of the land were left, 2Ki_25:12. Welcome nothing, once in seven years. Cantabit vacuus coram latrone viator - When a traveller is met by a robber he will rejoice at not having much property about him.

Pro 13:9 
Here is, 1. The comfort of good men flourishing and lasting: The light of the righteous rejoices, that is, it increases, and makes them glad. Even their outward prosperity is their joy, and much more those gifts, graces, and comforts, with which their souls are illuminated; these shine more and more, Pro_4:18. The Spirit is their light, and he gives them a fulness of joy, and rejoices to do them good. 2. The comfort of bad men withering and dying: The lamp of the wicked burns dimly and faint; it looks melancholy, like a taper in an urn, and it will shortly be put out in utter darkness, Isa_50:11. The light of the righteous is as that of the sun, which may be eclipsed and clouded, but will continue; that of the wicked is as a lamp of their own kindling, which will presently go out and is easily put out.

Pro 13:10 
Note, 1. Foolish pride is the great make-bate. Would you know whence come wars and fightings? They come from this root of bitterness. Whatever hand other lusts may have in contention (passion, envy, covetousness), pride has the great hand; it is its pride that it will itself sow discord and needs no help. Pride makes men impatient of contradiction in either their opinions or their desires, impatient of competition and rivalship, impatient of contempt, or any thing that looks like a slight, and impatient of concession, and receding, from a conceit of certain right and truth on their side; and hence arise quarrels among relations and neighbours, quarrels in states and kingdoms, in churches and Christian societies. Men will be revenged, will not forgive, because they are proud. 2. Those that are humble and peaceable are wise and well advised. Those that will ask and take advice, that will consult their own consciences, their Bibles, their ministers, their friends, and will do nothing rashly, are wise, as in other things, so in this, that they will humble themselves, will stoop and yield, to preserve quietness and prevent quarrels.

Pro 13:11 
This shows that riches wear as they are won and woven. 1. That which is won ill will never wear well, for a curse attends it which will waste it, and the same corrupt dispositions which incline men to the sinful ways of getting well incline them to the like sinful ways of spending: Wealth gotten by vanity will be bestowed upon vanity, and then it will be diminished. That which is got by such employments as are not lawful, or not becoming Christians, such as only serve to feed pride and luxury, that which is got by gaming or by the stage, may as truly be said to be gotten by vanity as that which is got by fraud and lying, and will be diminished. De male quaesitis vix gaudet tertius haeres - Ill-gotten wealth will scarcely be enjoyed by the third generation. 2. That which is got by industry and honesty will grow more, instead of growing less; it will be a maintenance; it will be an inheritance; it will be an abundance. He that labours, working with his hands, shall so increase as that he shall have to give to him that needs (Eph_4:28); and, when it comes to that, it will increase yet more and more.

Pro 13:12 
Note, 1. Nothing is more grievous than the disappointment of a raised expectation, though not in the thing itself by a denial, yet in the time of it by a delay: Hope deferred makes the heart sick and languishing, fretful and peevish; but hope quite dashed kills the heart, and the more high the expectation was raised the more cutting is the frustration of it. It is therefore our wisdom not to promise ourselves any great matters from the creature, not to feed ourselves with any vain hopes from this world, lest we lay up matter for our own vexation; and what we do hope for let us prepare to be disappointed in, that, if it should prove so, it may prove the easier; and let us not be hasty. 2. Nothing is more grateful than to enjoy that, at last, which we have long wished and waited for: When the desire does come it puts men into a sort of paradise, a garden of pleasure, for it is a tree of life. It will aggravate the eternal misery of the wicked that their hopes will be frustrated; and it will make the happiness of heaven the more welcome to the saints that it is what they have earnestly longed for as the crown of their hopes.

[daniel1212av]

Pro 13:13 
Here is, 1. The character of one that is marked for ruin: He that despises the word of God, and has no regard to it, no veneration for it, nor will be ruled by it, certainly he shall be destroyed, for he slights that which is the only means of curing a destructive disease and makes himself obnoxious to that divine wrath which will certainly be his destruction. Those that prefer the rules of carnal policy before divine precepts, and the allurements of the world and the flesh before God's promises and comforts, despise his word, giving the preference to those things that stand in competition with it; and it is to their own just destruction: they would not take warning. 2. The character of one that is sure to be happy: He that fears the commandment, that stands in awe of God, pays a deference to his authority, has a reverence for his word, is afraid of displeasing God and incurring the penalties annexed to the commandment, shall not only escape destruction, but shall be rewarded for his godly fear. In keeping the commandment there is great reward.

Pro 13:14 
By the law of the wise and righteous, here, we may understand either the principles and rules by which they govern themselves or (which comes all to one) the instructions which they give to others, which ought to be as a law to all about them; and if they be so, 1. They will be constant springs of comfort and satisfaction, as a fountain of life, sending forth streams of living water; the closer we keep to those rules the more effectually we secure our own peace. 2. They will be constant preservatives from the temptations of Satan. Those that follow the dictates of this law will keep at a distance from the snares of sin, and so escape the snares of death which those run into that forsake the law of the wise.

Pro 13:15 
If we compare not only the end, but the way, we shall find that religion has the advantage; for, 1. The way of saints is pleasant and agreeable: Good understanding gains favour with God and man; our Saviour grew in that favour when he increased in wisdom. Those that conduct themselves prudently, and order their conversation aright in every thing, that serve Christ in righteousness, and peace, and joy in the Holy Ghost, are accepted of God and approved of men, Rom_14:17, Rom_14:18. And how comfortably will that man pass through the world who is well understood and is therefore well accepted! 2. The way of sinners is rough and uneasy, and, for this reason, unpleasant to themselves, because unacceptable to others. It is hard, hard upon others, who complain of it, hard to the sinner himself, who can have little enjoyment of himself while he is doing that which is disobliging to all mankind. The service of sin is perfect slavery, and the road to hell is strewed with the thorns and thistles that are the products of the curse. Sinners labour in the very fire.

Pro 13:16 
Note, 1. It is wisdom to be cautious. Every prudent discreet man does all with knowledge (considering with himself and consulting with others), acts with deliberation and is upon the reserve, is careful not to meddle with that which he has not some knowledge of, not to launch out into business which he has not acquainted himself with, will not deal with those that he has not some knowledge of, whether they may be confided in. He is still dealing in knowledge, that he may increase the stock he has. 2. It is folly to be rash, as the fool is, who is forward to talk of things he knows nothing of and undertake that which he is no way fit for, and so lays open his folly and makes himself ridiculous. He began to build and was not able to finish.

Pro 13:17 
Here we have, 1. The ill consequences of betraying a trust. A wicked messenger, who, being sent to negotiate any business, is false to him that employed him, divulges his counsels, and so defeats his designs, cannot expect to prosper, but will certainly fall into some mischief or other, will be discovered and punished, since nothing is more hateful to God and man than the treachery of those that have a confidence reposed in them. 2. The happy effects of fidelity: An ambassador who faithfully discharges his trust, and serves the interests of those who employ him, is health; he is health to those by whom and for whom he is employed, heals differences that are between them, and preserves a good understanding; he is health to himself, for he secures his own interest. This is applicable to ministers, Christ's messengers and ambassadors; those that are wicked and false to Christ and the souls of men do mischief and fall into mischief, but those that are faithful will find sound words to be healing words to others and themselves.

Pro 13:18 
Note, 1. He that is so proud that he scorns to be taught will certainly be abased. he that refuses the good instruction offered him, as if it were a reflection upon his honour and an abridgment of his liberty, poverty and shame shall be to him: he will become a beggar and live and die in disgrace; every one will despise him as foolish, and stubborn, and ungovernable. 2. He that is so humble that he takes it well to be told of his faults shall certainly be exalted: He that regards a reproof, whoever gives it to him, and will mend what is amiss when it is shown him, gains respect as wise and candid; he avoids that which would be a disgrace to him and is in a fair way to make himself considerable.

Pro 13:19 
This shows the folly of those that refuse instruction, for they might be happy and will not. 1. They might be happy. There are in man strong desires of happiness; God has provided for the accomplishment of those desires, and that would be sweet to the soul, whereas the pleasures of sense are grateful only to the carnal appetite. The desire of good men towards the favour of God and spiritual blessings brings that which is sweet to their souls; we know those that can say so by experience, Psa_4:6, Psa_4:7. 2. Yet they will not be happy; for it is an abomination to them to depart from evil, which is necessary to their being happy. Never let those expect any thing truly sweet to their souls that will not be persuaded to leave their sins, but that roll them under their tongues as a sweet morsel.

[daniel1212av]

Pro 13:20 
Note, 1. Those that would be good must keep good company, which is an evidence for them that they would be good (men's character is known by the company they choose) and will be a means of making them good, of showing them the way and of quickening and encouraging them in it. He that would be himself wise must walk with those that are so, must choose such for his intimate acquaintance, and converse with them accordingly; must ask and receive instruction from them, and keep up pious and profitable talk with them. Miss not the discourse of the elders, for they also learned of their fathers, Ecclesiasticus 8:9. And (Ecclesiasticus 6:35), Be willing to hear every godly discourse, and let not the parables of understanding escape thee. 2. Multitudes are brought to ruin by bad company: A companion of fools shall be broken (so some), shall be known (so the Septuagint), known to be a fool; noscitur ex socio - he is known by his company. He will be like them (so some), will be made wicked (so others); it comes all to one, for all those, and those only, that make themselves wicked, will be destroyed, and those that associate with evil-doers are debauched, and so undone, and at last ascribe their death to it.

Pro 13:21 
Here see, 1. How unavoidable the destruction of sinners is; the wrath of God pursues them, and all the terrors of that wrath: Evil pursues them closely wherever they go, as the avenger of blood pursued the manslayer, and they have no city of refuge to flee to; they attempt an escape, but in vain. Whom God pursues he is sure to overtake. They may prosper for a while and grow very secure, but their damnation slumbers not, though they do. 2. How indefeasible the happiness of the saints is; the God that cannot lie has engaged that to the righteous good shall be repaid. They shall be abundantly recompensed for all the good they have done, and all the ill they have suffered, in this world; so that, though many have been losers for their righteousness, they shall not be losers by it. Though the recompence do not come quickly, it will come in the day of payment, in the world of retribution; and it will be an abundant recompence.

Pro 13:22 
See here, 1. How a good man's estate lasts: He leaves an inheritance to his children's children. It is part of his praise that he is thoughtful for posterity, that he does not lay all out upon himself, but is in care to do well for those that come after him, not by withholding more than is meet, but by a prudent and decent frugality. He trains up his children to this, that they may leave it to their children; and especially he is careful, both by justice and charity, to obtain the blessing of God upon what he has, and to entail that blessing upon his children, without which the greatest industry and frugality will be in vain: A good man, by being good and doing good, by honouring the Lord with his substance and spending it in his service, secures it to his posterity; or, if he should not leave them much of this world's goods, his prayers, his instructions, his good example, will be the best entail, and the promises of the covenant will be an inheritance to his children's children, Psa_103:17. 2. How it increases by the accession of the wealth of the sinner to it, for that is laid up for the just. If it be asked, How should good men grow so rich, who are not so eager upon the world as others are and who commonly suffer for their well-doing? It is here answered, God, in his providence, often brings into their hands that which wicked people had laid up for themselves. The innocent shall divide the silver, Job_27:16, Job_27:17. The Israelites shall spoil the Egyptians (Exo_12:36) and eat the riches of the Gentiles, Isa_61:6.

Pro 13:23 
See here, 1. How a small estate may be improved by industry, so that a man, by making the best of every thing, may live comfortably upon it: Much food is in the tillage of the poor, the poor farmers, that have but a little, but take pains with that little and husband it well. Many make it an excuse for their idleness that they have but a little to work on, a very little to be doing with; but the less compass the field is of the more let the skill and labour of the owner be employed about it, and it will turn to a very good account. Let him dig, and he needs not beg. 2. How a great estate may be ruined by indiscretion: There is that has a great deal, but it is destroyed and brought to nothing for want of judgment, that is, prudence in the management of it. Men over-build themselves or over-buy themselves, keep greater company, or a better table, or more servants, than they can afford, suffer what they have to go to decay and do not make the most of it; by taking up money themselves, or being bound for others, their estates are sunk, their families reduced, and all for want of judgment.

Pro 13:24 
Note, 1. To the education of children in that which is good there is necessary a due correction of them for what is amiss; every child of ours is a child of Adam, and therefore has that foolishness bound up in its heart which calls for rebuke, more or less, the rod and reproof which give wisdom. Observe, It is his rod that must be used, the rod of a parent, directed by wisdom and love, and designed for good, not the rod of a servant. 2. It is good to begin betimes with the necessary restraints of children from that which is evil, before vicious habits are confirmed. The branch is easily bent when it is tender. 3. Those really hate their children, though they pretend to be fond of them, that do not keep them under a strict discipline, and by all proper methods, severe ones when gentle ones will not serve, make them sensible of their faults and afraid of offending. They abandon them to their worst enemy, to the most dangerous disease, and therefore hate them. Let this reconcile children to the correction their good parents give them; it is from love, and for their good, Heb_12:7-9.

Pro 13:25 
Note, 1. It is the happiness of the righteous that they shall have enough and that they know when they have enough. They desire not to be surfeited, but, being moderate in their desires, they are soon satisfied. nature is content with a little and grace with less; enough is as good as a feast. Those that feed on the bread of life, that feast on the promises, meet with abundant satisfaction of soul there, eat, and are filled. 2. It is the misery of the wicked that, through the insatiableness of their own desires, they are always needy; not only their souls shall not be satisfied with the world and the flesh, but even their belly shall want; their sensual appetite is always craving. In hell they shall be denied a drop of water. — Henry 

[daniel1212av]

(Prov 14)  "Every wise woman buildeth her house: but the foolish plucketh it down with her hands. {2} He that walketh in his uprightness feareth the LORD: but he that is perverse in his ways despiseth him. {3} In the mouth of the foolish is a rod of pride: but the lips of the wise shall preserve them. {4} Where no oxen are, the crib is clean: but much increase is by the strength of the ox. {5} A faithful witness will not lie: but a false witness will utter lies. {6} A scorner seeketh wisdom, and findeth it not: but knowledge is easy unto him that understandeth. {7} Go from the presence of a foolish man, when thou perceivest not in him the lips of knowledge. {8} The wisdom of the prudent is to understand his way: but the folly of fools is deceit. {9} Fools make a mock at sin: but among the righteous there is favour. {10} The heart knoweth his own bitterness; and a stranger doth not intermeddle with his joy.

 {11} The house of the wicked shall be overthrown: but the tabernacle of the upright shall flourish. {12} There is a way which seemeth right unto a man, but the end thereof are the ways of death. {13} Even in laughter the heart is sorrowful; and the end of that mirth is heaviness. {14} The backslider in heart shall be filled with his own ways: and a good man shall be satisfied from himself. {15} The simple believeth every word: but the prudent man looketh well to his going. {16} A wise man feareth, and departeth from evil: but the fool rageth, and is confident. {17} He that is soon angry dealeth foolishly: and a man of wicked devices is hated. {18} The simple inherit folly: but the prudent are crowned with knowledge. {19} The evil bow before the good; and the wicked at the gates of the righteous. {20} The poor is hated even of his own neighbour: but the rich hath many friends. {21} He that despiseth his neighbour sinneth: but he that hath mercy on the poor, happy is he.

{22} Do they not err that devise evil? but mercy and truth shall be to them that devise good. {23} In all labour there is profit: but the talk of the lips tendeth only to penury. {24} The crown of the wise is their riches: but the foolishness of fools is folly. {25} A true witness delivereth souls: but a deceitful witness speaketh lies. {26} In the fear of the LORD is strong confidence: and his children shall have a place of refuge. {27} The fear of the LORD is a fountain of life, to depart from the snares of death. {28} In the multitude of people is the king's honour: but in the want of people is the destruction of the prince. {29} He that is slow to wrath is of great understanding: but he that is hasty of spirit exalteth folly. {30} A sound heart is the life of the flesh: but envy the rottenness of the bones. {31} He that oppresseth the poor reproacheth his Maker: but he that honoureth him hath mercy on the poor. {32} The wicked is driven away in his wickedness: but the righteous hath hope in his death. {33} Wisdom resteth in the heart of him that hath understanding: but that which is in the midst of fools is made known. {34} Righteousness exalteth a nation: but sin is a reproach to any people. {35} The king's favour is toward a wise servant: but his wrath is against him that causeth shame."

[daniel1212av]

Proverbs 14 - Various moral sentiments. The antithesis between wisdom and folly, and the different effects of each. — Clarke 

Pro 14:1 
Note, 1. A good wife is a great blessing to a family. By a fruitful wife a family is multiplied and replenished with children, and so built up. But by a prudent wife, one that is pious, industrious, and considerate, the affairs of the family are made to prosper, debts are paid, portions raised, provision made, the children well educated and maintained, and the family has comfort within doors and credit without; thus is the house built. She looks upon it as her own to take care of, though she knows it is her husband's to bear rule in, Est_1:22. 2. Many a family is brought to ruin by ill housewifery, as well as by ill husbandry. A foolish woman, that has no fear of God nor regard to her business, that is wilful, and wasteful, and humoursome, that indulges her ease and appetite, and is all for jaunting and feasting, cards and the play-house, though she come to a plentiful estate, and to a family beforehand, she will impoverish and waste it, and will as certainly be the ruin of her house as if she plucked it down with her hands; and the husband himself, with all his care, can scarcely prevent it.

Pro 14:2 
Here are, 1. Grace and sin in their true colours. Grace reigning is a reverence of God, and gives honour to him who is infinitely great and high, and to whom all honour is due, than which what is more becoming or should be more pleasing to the rational creature? Sin reigning is no less than a contempt of God. In this, more than in any thing, sin appears exceedingly sinful, that it despises God, whom angels adore. Those that despise God's precepts, and will not be ruled by them, his promises, and will not accept of them, despise God himself and all his attributes. 2. Grace and sin in their true light. By this we may know a man that has grace, and the fear of God, reigning in him, he walks in his uprightness, he makes conscience of his actions, is faithful both to God and man, and every stop he makes, as well as every step he takes, is by rule; here is one that honours God. But, on the contrary, he that is perverse in his ways, that wilfully follows his own appetites and passions, that is unjust and dishonest and contradicts his profession in his conversation, however he may pretend to devotion, he is a wicked man, and will be reckoned with as a despiser of God himself.

Pro 14:3 
See here, 1. A proud fool exposing himself. Where there is pride in the heart, and no wisdom in the head to suppress it, it commonly shows itself in the words: In the mouth there is pride, proud boasting, proud censuring, proud scorning, proud commanding and giving law; this is the rod, or branch, of pride; the word is used only here and Isa_11:1. It grows from that root of bitterness which is in the heart; it is a rod from that stem. The root must be plucked up, or we cannot conquer this branch, or it is meant of a smiting beating rod, a rod of pride which strikes others. The proud man with his tongue lays about him and deals blows at pleasure, but it will in the end be a rod to himself; the proud man shall come under an ignominious correction by the words of his own mouth, not cut as a soldier, but caned as a servant; and herein he will be beaten with his own rod, Psa_64:8. 2. A humble wise man saving himself and consulting his own good: The lips of the wise shall preserve them from doing that mischief to others which proud men do with their tongues, and from bringing that mischief on themselves which haughty scorners are often involved in.

Pro 14:4 
Note, 1. The neglect of husbandry is the way to poverty: Where no oxen are, to till the ground and tread out the corn, the crib is empty, is clean; there is no straw for the cattle, and consequently no bread for the service of man. Scarcity is represented by cleanness of teeth, Amo_4:6. Where no oxen are there is nothing to be done at the ground, and then nothing to be had out of it; the crib indeed is clean from dung, which pleases the neat and nice, that cannot endure husbandry because there is so much dirty work in it, and therefore will sell their oxen to keep the crib clean; but then not only the labour, but even the dung of the ox is wanted. This shows the folly of those who addict themselves to the pleasures of the country, but do not mind the business of it, who (as we say) keep more horses than kine, more dogs than swine; their families must needs suffer by it. 2. Those who take pains about their ground are likely to reap the profit of it. Those who keep that about them which is for use and service, not for state and show, more husbandmen than footmen, are likely to thrive. Much increase is by the strength of the ox; that is made for our service, and is profitable alive and dead.

[daniel1212av]

Pro 14:5 
In the administration of justice much depends upon the witnesses, and therefore it is necessary to the common good that witnesses be principled as they ought to be; for, 1. A witness that is conscientious will not dare to give in a testimony that is in the least untrue, nor, for good-will or ill-will, represent a thing otherwise than according to the best of his knowledge, whoever is pleased or displeased, and then judgment runs down like a river. 2. But a witness that will be bribed, and biassed, and browbeaten, will utter lies (and not stick nor startle at it), with as much readiness and assurance as if what he said were all true.

Pro 14:6 
Note, 1. The reason why some people seek wisdom, and do not find it, is because they do not seek it from a right principle and in a right manner. They are scorners, and it is in scorn that they ask instruction, that they may ridicule what is told them and may cavil at it. Many put questions to Christ, tempting him, and that they might have whereof to accuse him, but they were never the wiser. No marvel if those who seek wisdom, as Simon Magus sought the gifts of the Holy Ghost, to serve their pride and covetousness, do not find it, for they seek amiss. Herod desired to see a miracle, but he was a scorner, and therefore it was denied him, Luk_23:8. Scorners speed not in prayer. 2. To those who understand aright, who depart from evil (for that is understanding), the knowledge of God and of his will is easy. The parables which harden scorners in their scorning, and make divine things more difficult to them, enlighten those who are willing to learn, and make the same things more plain, and intelligible, and familiar to them, Mat_13:11, Mat_13:15, Mat_13:16. The same word which to the scornful is a savour of death unto death to the humble and serious is a savour of life unto life. He that understands, so as to depart from evil (for that is understanding), to quit his prejudices, to lay aside all corrupt dispositions and affections, will easily apprehend instruction and receive the impressions of it.

Pro 14:7 
See here, 1. How we may discern a fool and discover him, a wicked man, for he is a foolish man. If we perceive not in him the lips of knowledge, if we find there is no relish or savour of piety in his discourse, that his communication is all corrupt and corrupting, and nothing in it good and to the use of edifying, we may conclude the treasure is bad. 2. How we must decline such a one and depart from him: Go from his presence, for thou perceivest there is no good to be gotten by his company, but danger of getting hurt by it. Sometimes the only way we have of reproving wicked discourse and witnessing against it is by leaving the company and going out of the hearing of it.

Pro 14:8 
See here, 1. The good conduct of a wise and good man; he manages himself well. it is not the wisdom of the learned, which consists only in speculation, that is here recommended, but the wisdom of the prudent, which is practical, and is of use to direct our counsels and actions. Christian prudence consists in a right understanding of our way; for we are travellers, whose concern it is, not to spy wonders, but to get forward towards their journey's end. It is to understand our own way, not to be critics and busybodies in other men's matters, but to look well to ourselves and ponder the path of our feet, to understand the directions of our way, that we may observe them, the dangers of our way, that we may avoid them, the difficulties of our way, that we may break through them, and the advantages of our way, that we may improve them - to understand the rules we are to walk by and the ends we are to walk towards, and walk accordingly. 2. The bad conduct of a bad man; he puts a cheat upon himself. He does not rightly understand his way; he thinks he does, and so misses his way, and goes on in his mistake: The folly of fools is deceit; it cheats them into their own ruin. The folly of him that built on the sand was deceit.

Pro 14:9 
See here, 1. How wicked people are hardened in their wickedness: they make a mock at sin. They make a laughing matter of the sins of others, making themselves and their companions merry with that for which they should mourn, and they make a light matter of their own sins, both when they are tempted to sin and when they have committed it; they call evil good and good evil (Isa_5:20), turn it off with a jest, rush into sin (Jer_8:6) and say they shall have peace though they go on. They care not what mischief they do by their sins, and laugh at those that tell them of it. They are advocates for sin, and are ingenious at framing excuses for it. Fools make a mock at the sin-offering (so some); those that make light of sin make light of Christ. Those are fools that make light of sin, for they make light of that which God complains of (Amo_2:13), which lay heavily upon Christ, and which they themselves will have other thoughts of shortly. 2. How good people are encouraged in their goodness: Among the righteous there is favour; if they in any thing offend, they presently repent and obtain the favour of God. They have a goodwill one to another; and among them, in their societies, there is mutual charity and compassion in cases of offences, and no mocking.

[daniel1212av]

Pro 14:10 
This agrees with 1Co_2:11, What man knows the things of a man, and the changes of his temper, save the spirit of a man? 1. Every man feels most from his own burden, especially that which is a burden upon the spirits, for that is commonly concealed and the sufferer keeps it to himself. We must not censure the griefs of others, for we know not what they feel; their stroke perhaps is heavier than their groaning. 2. Many enjoy a secret pleasure, especially in divine consolations, which others are not aware of, much less are sharers in; and, as the sorrows of a penitent, so the joys of a believer are such as a stranger does not intermeddle with and therefore is no competent judge of.

Pro 14:12 
We have here an account of the way and end of a great many self-deluded souls. 1. Their way is seemingly fair: It seems right to themselves; they please themselves with a fancy that they are as they should be, that their opinions and practices are good, and such as will bear them out. The way of ignorance and carelessness, the way of worldliness and earthly-mindedness, the way of sensuality and flesh-pleasing, seem right to those that walk in them, much more the way of hypocrisy in religion, external performances, partial reformations, and blind zeal; this they imagine will bring them to heaven; they flatter themselves in their own eyes that all will be well at last. 2. Their end is really fearful, and the more so for their mistake: It is the ways of death, eternal death; their iniquity will certainly be their ruin, and they will perish with a lie in their right hand. Self-deceivers will prove in the end self-destroyers.

Pro 14:13 
This shows the vanity of carnal mirth, and proves what Solomon said of laughter, that it is mad; for, 1. There is sadness under it. Sometimes when sinners are under convictions, or some great trouble, they dissemble their grief by a forced mirth, and put a good face on it, because they will not seem to yield: they cry not when he binds them. Nay, when men really are merry, yet at the same time there is some alloy or other to their mirth, something that casts a damp upon it, which all their gaiety cannot keep from their heart. Their consciences tell them they have no reason to be merry (Hos_9:1); they cannot but see the vanity of it. Spiritual joy is seated in the soul; the joy of the hypocrite is but from the teeth outward. See Joh_16:22; 2Co_6:10. 2. There is worse after it: The end of that mirth is heaviness. It is soon over, like the crackling of thorns under a pot; and, if the conscience be awake, all sinful and profane mirth will be reflected upon with bitterness; if not, the heaviness will be so much the greater when for all these things God shall bring the sinner into judgment. The sorrows of the saints will end in everlasting joys (Psa_126:5), but the laughter of fools will end in endless weeping and wailing.

Pro 14:14 
Note, 1. The misery of sinners will be an eternal surfeit upon their sins: The backslider in heart, who for fear of suffering, or in hope of profit or pleasure, forsakes God and his duty, shall be filled with his own ways; God will give him enough of them. They would not leave their brutish lusts and passions, and therefore they shall stick by them, to their everlasting terror and torment. He that is filthy shall be filthy still. “Son, remember,” shall fill them with their own ways, and set their sins in order before them. Backsliding begins in the heart; it is the evil heart of unbelief that departs from God; and of all sinners backsliders will have most terror when they reflect on their own ways, Luk_11:26. 2. The happiness of the saints will be an eternal satisfaction in their graces, as tokens of and qualifications for God's peculiar favour: A good man shall be abundantly satisfied from himself, from what God has wrought in him. He has rejoicing in himself alone, Gal_6:3. As sinners never think they have sin enough till it brings them to hell, so saints never think they have grace enough till it brings them to heaven.

Pro 14:15 
Note, 1. It is folly to be credulous, to heed every flying report, to give ear to every man's story, though ever so improbable, to take things upon trust from common fame, to depend upon every man's profession of friendship and give credit to every one that will promise payment; those are simple who thus believe every word, forgetting that all men, in some sense, are liars in comparison with God, all whose words we are to believe with an implicit faith, for he cannot lie. 2. It is wisdom to be cautious: The prudent man will try before he trusts, will weigh both the credibility of the witness and the probability of the testimony, and then give judgment as the thing appears or suspend his judgment till it appears. Prove all things, and believe not every spirit.

[daniel1212av]

Pro 14:16 
Note, 1. Holy fear is an excellent guard upon every holy thing, and against every thing that is unholy. It is wisdom to depart from evil, from the evil of sin, and thereby from all other evil; and therefore it is wisdom to fear, that is, to be jealous over ourselves with a godly jealousy, to keep up a dread of God's wrath, to be afraid of coming near the borders of sin or dallying with the beginnings of it. A wise man, for fear of harm, keeps out of harm's way, and starts back in a fright when he finds himself entering into temptation. 2. Presumption is folly. He who, when he is warned of his danger, rages and is confident, furiously pushes on, cannot bear to be checked, bids defiance to the wrath and curse of God, and, fearless of danger, persists in his rebellion, makes bold with the occasions of sin, and plays upon the precipice, he is a fool, for he acts against his reason and his interest, and his ruin will quickly be the proof of his folly.

Pro 14:17 
Note, 1. Passionate men are justly laughed at. Men who are peevish and touchy, and are soon angry upon every the least provocation, deal foolishly; they say and do that which is ridiculous, and so expose themselves to contempt; they themselves cannot but be ashamed of it when the heat is over. The consideration of this should engage those especially who are in reputation for wisdom and honour with the utmost care to bridle their passion. 2. Malicious men are justly dreaded and detested, for they are much more dangerous and mischievous to all societies: A man of wicked devices, who stifles his resentments till he has an opportunity of being revenged, and is secretly plotting how to wrong his neighbour and to do him an ill turn, as Cain to kill Abel, such a man as this is hated by all mankind. The character of an angry man is pitiable; through the surprise of a temptation he disturbs and disgraces himself, but it is soon over, and he is sorry for it. But that of a spiteful revengeful man is odious; there is no fence against him nor cure for him.

Pro 14:18 
Note, 1. Sin is the shame of sinners: The simple, who love simplicity, get nothing by it; they inherit folly. They have it by inheritance, so some. This corruption of nature is derived from our first parents, and all the calamities that attend it we have by kind; it was the inheritance they transmitted to their degenerate race, an hereditary disease. They are as fond of it as a man of his inheritance, hold it as fast, and are as loth to part with it. What they value themselves upon is really foolish; and what will be the issue of their simplicity but folly? They will for ever rue their own foolish choice. 2. Wisdom is the honour of the wise: The prudent crown themselves with knowledge, they look upon it as their brightest ornament, and there is nothing they are so ambitious of; they bind it to their heads as a crown, which they will by no means part with; they press towards the top and perfection of knowledge, which will crown their beginnings and progress. They shall have the praise of it; wise heads shall be respected as if they were crowned heads. They crown knowledge (so some read it); they are a credit to their profession. Wisdom is not only justified, but glorified, of all her children.

Pro 14:19 
That is, 1. The wicked are oftentimes impoverished and brought low, so that they are forced to beg, their wickedness having reduced them to straits; while good men, by the blessing of God, are enriched, and enabled to give, and do give, even to the evil; for where God grants life we must not deny a livelihood. 2. Sometimes God extorts, even from bad men, an acknowledgement of the excellency of God's people. The evil ought always to bow before the good, and sometimes they are made to do it and to know that God has loved them, Rev_3:9. They desire their favour (Est_7:7), their prayers, 2Ki_3:12. 3. There is a day coming when the upright shall have the dominion (Psa_49:14), when the foolish virgins shall come begging to the wise for oil, and shall knock in vain at that gate of the Lord at which the righteous entered.

Pro 14:20 
This shows, not what should be, but what is the common way of the world - to be shy of the poor and fond of the rich. 1. Few will give countenance to those whom the world frowns upon, though otherwise worthy of respect: The poor, who should be pitied, and encouraged, and relieved, is hated, looked strange upon, and kept at a distance, even by his own neighbour, who, before he fell into disgrace, was intimate with him and pretended to have a kindness for him. Most are swallow-friends, that are gone in winter. It is good having God our friend, for he will not desert us when we are poor. 2. Every one will make court to those whom the world smiles upon, though otherwise unworthy: The rich have many friends, friends to their riches, in hope to get something out of them. There is little friendship in the world but what is governed by self-interest, which is no true friendship at all, nor what a wise man will either value himself on or put any confidence in. Those that make the world their God idolize those that have most of its good things, and seek their favour as if indeed they were Heaven's favourites.

Pro 14:21 
See here how men's character and condition are measured and judged of by their conduct towards their poor neighbours. 1. Those that look upon them with contempt have here assigned them a bad character, and their condition will be accordingly: He that despises his neighbour because he is low in the world, because he is of a mean extraction, rustic education, and makes but a mean figure, that thinks it below him to take notice of him, converse with him, or concern himself about him, and sets him with the dogs of his flock, is a sinner, is guilty of a sin, is in the way to worse, and shall be dealt with as a sinner; unhappy is he. 2. Those that look upon them with compassion are here said to be in a good condition, according to their character: He that has mercy on the poor, is ready to do all the good offices he can to him, and thereby puts an honour upon him, happy is he; he does that which is pleasing to God, which he himself will afterwards reflect upon with great satisfaction, for which the loins of the poor will bless him, and which will be abundantly recompensed in the resurrection of the just.