Proverbs 13

A Wise son heareth Which word is understood out of the next clause, as is frequent in the Hebrew text. his fathers instruction Or, Rebuke or Reproof.: but a scorner heareth not rebuke He hareth reproof either from his Father, or from any other man..

A man shall eat good Shall receive much comfort, and credit, and benefit to himself. by the fruit of his mouth By his wise and profitable discourses.: but the soul i. e. The person, as the soul is oft used. of the transgressors Who transgress with their Lips, as this general Phrase may be restrained from the former clause. shall eat violence Shall have that violence and injury returned upon themselves which they have offered to others in word or deed..

He that keepeth his mouth To wit, shut, for this is opposed to the opening of it: who speaks sparingly, and with due care and caution., keepeth his life Prevents many sins and mischiefs which others run into.: but he that openeth wide his lips That takes liberty to speak every thing which pleaseth him, or cometh into his mind shall have destruction From God or men..

The soul of the sluggard desireth, and has nothing Because he contenteth himself with lazy desires without diligent endeavours.: but the soul of the diligent shall be made fat He shall be enriched with the fruit of his own Labours..

A righteous man hateth lying Both in himself and in other men, whereby he getteth that good name which is like a pretious Ointment.: but a wicked man Who accustometh himself to lying, as may be gathered from the foregoing words. is loathsom, and cometh to shame Makes himself contemptible and hateful to all that know him; there being scarce any reproach which men more impatiently endure, and severely revenge, than that of being called or accounted a Lyar..

Righteousness keepeth him Either from... in: or from that overthrow which befals sinners in the next clause. that is upright in the way: but wickedness overthroweth the sinner Heb. the man of sin, who giveth up himself to wicked courses..

There is that maketh himself rich, yet has nothing Some men who have little or nothing pretend to have great Riches, and carry themselves accordingly, either out of Pride and Vanity, or with a design to gain Reputation with others whom they intend to defraud., there is that maketh himself poor, yet has great Riches Some rich men seem and profess themselves to be very poor that they may preserve and increase their estates by concealing them from those who would either desire a share in them, or take them away by deceit or violence..

The ransom of a mans life are his Riches, but the poor heareth not rebuke This verse sets forth, Either 1. The several advantages of Riches and Poverty. Riches enable a man to redeem his life when it is in greatest danger, and Poverty preserves a man from those Rebukes and Injuries which endanger and oft destroy the Rich. Or 2. The convenience of Poverty above Riches. Riches frequently expose men to the peril of losing their Lives by false Accusers, or Thieves, or Tyrants, which they are forced to redeem with the loss of their Riches; whereas Poverty commonly secures men not only from such kinds of death, but even from Rebukes and Injuries; partly because such persons are cautious, that they may not offend or provoke others; and partly because their persons and actions are neglected and slighted, and they are esteemed Objects of pity..

The light The Prosperity or Happiness, which is oft called a Light or Lamp in Scripture, and other Authors. of the righteous rejoiceth Shineth with a pleasant and constant Brightness and Glory; for this is opposed to the putting out in the next clause. Rejoicing is here ascribed to the light, as it is to the Sun, Psal. 19. 5. both Metaphorically, because they would rejoice in it, if they were capable of any such passions, and Metonymically, because they refresh and chear mens Spirits. So Mountains and Trees are said to rejoice, Psal. 65. 12. & 96. 12., but the lamp of the wicked shall be put out Their felicity shall have a sudden and a dismal end..

Only by pride cometh contention Which is not to be understood exclusively as to all other causes; for contentions oft spring from Ignorance, or Mistake, or Covetousness, or other Passions, but eminently, because as Pride bloweth up those coals of Contention which other Lusts kindle, so oft-times Pride alone, without any other cause, stirreth up strife; which it does by making a man self-conceited in his opinions, and obstinate in his Resolutions, and impatient of any opposition, and many other ways., but with the well-advised Who are not governed by their own passions, but by prudent consideration, and the good Counsel of others. is wisdom Which teacheth them to avoid and abhor all contention..

Wealth gotten by vanity By vain, or deceitful, or wicked practices., shall be diminished Because the Curse of God attends upon it., but he that gathereth by labour By diligence in an honest Calling. shall increase.

Hope deferred Delays in obtaining that good which a man passionately desireth and hopeth for. maketh the heart sick, but when the desi... e The good desired and expected, Acts being oft put for the Objects. cometh, it is a tree of life It is most sweet, and satisfactory, and reviving..

Whoso despiseth the word The word of God, which is called the word by way of eminency, Deut.... 0. 14. Compare with Rom. 10. 18. 1 Tim. 5. 17. and elsewhere, shall be destroyed Except he repent, and return to his Obedience., but he that feareth the commandment That has a Reverence to its authority, and is afraid to violate it., shall be rewarded. m Disobeyeth it wilfully and presumptuously.

The law The Doctrine, Instruction, or Counsel, as the word, Law, is frequently understood in Scripture. of the wise Of holy men, who are commonly called wise, as sinners are called Fools, in this Book. is a fountain of life, to depart from the snares of death.

Good understanding Discovering itself by a mans holy and righteous practices and ways, as appears from the opposition of the way of transgressors to it, and as words of Understanding in this and other Books of Scripture commonly include practice. giveth favour Maketh a man acceptable both to God and men., but the way The carriage or manner of conversation. of transgressors is hard Or, rough, as this very word is used, Deut. 21. 4. offensive and hateful to God and Men, as rough ways are to a Traveller, fierce, and intractable, and incorrigible..

Every prudent man dealeth Heb. Acteth, or does, manageth all his affairs. with knowledg Considerately and discreetly., but a fool layeth open his folly By his heady and foolish Actions..

A wicked messenger Who is unfaithful in the execution of that which is committed to his charge, as appears by the opposite clause. falleth into mischief Shall not escape punishment from God, or from them who sent him., but a faithful ambassador is health Or, wholsom, procureth safety and benefit, as to his Master, so also to himself..

Poverty and shame shall be to him that refuseth instruction Whereby he might have been kept from destructive and dishonourable courses., but he that regardeth reproof That considers it seriously, receiveth it kindly, and reformeth himself by it. shall be honoured And enriched, which is implied from the former branch. Not that it is so always, but commonly, and when God sees it good for a man. Or, if he do not always gain Riches, he shall certainly have honour both from God and men..

The desire accomplished is sweet to the soul The satisfaction of a mans desires by the enjoyment of the things desired is very acceptable to him. Which may be taken either 1. Of the desire of Fools, which may be understood out of the next clause. So the sense of the verse is, It is sweet to sinners to indulge and satisfie their desires, which are wholly carnal and sinful, and for that reason they love sin, and hate the thoughts of leaving it, because their desires are wholly and fully set upon it. Or 2. Of good desires, or of the desires of wise and good men, as the LXX, and Chaldee, and Syriack, and Arabick Interpreters understand it, by the opposition of Fools in the next clause. So the sense may be this, The desires of good men are set upon what is good, and they rejoice when they attain to it, and are grieved when they fall short of it; but the desires of the wicked are set upon sin, and it is a pleasure to them to commit it, and an abomination to them to be hindred from it. Or rather 3. Of desires in general. Whatsoever men do earnestly desire, the enjoyment of it is very sweet and grateful to them; and therefore sinners rejoice in the pursuit and satisfaction of their sinful Lusts, and abhor all Restraint and Mortification of them: For this is certain and confessed, that many things are understood in these short proverbial Speeches which are not expressed., but Or, and, as this particle properly signifies; or, therefore, as it is frequently used. it is an abomination to fools, to depart from evil.

He that walketh i. e. Commonly converseth and associateth himself. with wise men, shall be wise Shall learn Wisdom and Goodness both from their Counsels and Examples. The design of this Proverb is to show the wonderful influence which a mans society has upon him, either to save, or to corrupt and destroy him., but a companion of fools shall be destroyed.

Evil Evil of punishment proportionable to their evil of sin, as appears from the next clause. pursueth And sooner or later shall certainly overtake them, albeit they please themselves with hopes of impunity. sinners Obstinate and incorrigible sinners., but to the righteous good Gods blessings and true happiness. shall be repayed.

A good man leaveth an inheritance to his childrens children, and the wealth of the sinner is laid up for the just Is by Gods powerful Providence oft-times translated to good men of another Family, who will be more faithful Stewards of it..

Much food is in the tillage of the poor Poor and mean persons by their diligent labours in tillage or other employments, and Gods Blessing upon them oft-times grow rich., but there is that is destroyed Or, consumed, to wit, in his estate, brought to poverty. for want of judgment Either 1. For want of discretion and convenient care and diligence in tilling his Land, and in managing his Affairs, which he neglects himself, and leaves to the care of others, whereas poor men are forced by their necessities to look to their own concerns, and to use their utmost diligence in them. Or rather 2. By Injustice, as this Phrase is used, Prov. 16. 8. Ier. 17. 11. & 22. 13. Ezek. 22. 29. Nor do I find it in any other Scripture. By his Frauds, Rapines, and Oppressions, and other unjust and wicked practices, whereby he seeks to enrich himself, as refusing and scorning to get an Estate by honest labours. So this agrees with what is said v. 11..

He that spareth Heb. with-holdeth it from his Son when it is due to him. his rod That correction which his Sons fault requires, and he as a Father is required to give him., hateth his son Not directly and properly in regard of his Affection, but consequently, and in respect of the event. His fond affection is as pernicious to him as his or another mans hatred could be.: but he that loveth him, chasteneth him betimes. Either 1. In his tender years as soon as he is capable of it. Or 2. Speedily, before he be hardened and inveterate in sin.

The righteous eateth to the satisfying of his soul Gods Favour and Blessing gives him a competent Estate, and an Heart to use it, and Comfort and Satisfaction in it, whereas wicked men commonly want either all these Blessings, or some of them., but the belly of the wicked shall want.