Proverbs 17

BEtter is a dry morsel, and quietness therewith, than a house full of sacrifices Of the remainders of Sacrifices, of which they used to make Feasts: of which see on Prov. 7. 14. Or, of slain Beasts, as that word is used, Gen. 31. 54. and elsewhere. with strife.

A wise servant shall have rule over a son that causeth shame Either as being by his Father appointed Tutor or Guardian to his Son; or being by his Wisdom advanced to that Estate and Dignity, which the other possibly has lost by his folly., and shall have part of the inheritance among the brethren Partly as a just recompence for his faithful Service, as Gen. 15. 2, 3, &c. and partly as an Obligation to him, to take care of his Children..

The fining-pot is for silver, and the furnace for gold: but the LORD trieth the hearts The Hearts of men cannot be searched and known by any humane art, but by God only..

A wicked doer Or, a malicious or mischievous Man, whose practice and delight it is to bring trouble to others. giveth heed to false lips Heb. to Lips of Iniquity, to any wicked counsels or speeches, to false Accusations and Calumnies, which give him occasion and encouragement to do mischief.: and a liar giveth ear to a naughty tongue He who accustometh himself to false and wicked speaking delighteth in the like speeches of other men. This Proverb contains a comparison between an evil-doer, and an evil speaker, and shows their agreement in the same sinful practice of being greedy to hear false and wicked speeches..

Whose mocketh the poor Derideth or reproacheth him with or for his poverty., reproacheth his Maker God who by his Providence made him poor. See the same assertion, Prov. 14. 31., and he that is glad at calamities At the miseries of other men., shall not be unpunished.

Childrens children are the crown of old men Their honour and... appiness, because they are in themselves Blessings of God and Testimonies of God's favour, although sometimes they may become the shame of their Fathers House., and the glory of children are their fathers Namely such Fathers as are wise and godly, as is evident from the nature of the thing, for wicked Parents bring infamy upon their Children..

Excellent speech Either 1. discourse of high and excellent things far above his capacity. Or, 2. lofty or eloquent speech, which fools oft affect. Or 3. vertuous and godly Discourse. becometh not a fool Either properly so called: Or, as this word is most commonly used in this Book, a wicked man, whose actions give the lye to his Expressions. much less do lying lips a prince.

A gift is as a precious stone Pleasant and acceptable, and withal dazleth his eyes. in the eyes of him that has it Heb. of the Lord, or owner of it, either 1. of the giver: Or rather 2. of the Receiver of it, who by the giver is made Lord of it, for to his eyes it was exposed, that he might discern the beauty and worth of it and thereby be allured to do what was desired, which accordingly he did, as it here follows., whithersoever it turneth To whomsoever it is presented But this, as also many other Proverbs, are to be understood of the common course or effect with most men, but not universally of all men., it prospereth.

He that covereth a transgression That concealeth, as far as he may, other mens faults against himself or against their friends., seeketh i. e. Findeth or obtaineth, as this word is used here below, v. 19. & Prov. 11. 27. love Either 1. to himself. Or rather 2. to the transgressor, or offending friend; he maintains love among Friends, as it may be explained from the opposite clause., but he that repeateth * a matter Or, the matter last mentioned, to wit, the transgression., separateth very friends Either 1. he alienateth his Friend from himself. Or rather 2. he raiseth jealousies and dissensions among Friends. This Phrase we had before, Ch. 16. 28. x That publisheth and spreadeth it abroad, that recals it to mind after it was past and forgotten.

A reproof entreth more into a wise man Is more effectual for his reformation., than an hundred stripes into a fool.

An evil man seeketh only rebellion It is the constant study and business of wicked men to rebel, either 1. against men in Authority. But this is not universally true, for many most wicked Persons are not guilty of that sin. Or rather 2. against God: For 1. thus it is true of all wicked men. 2. This word is used of rebellion against God, Deut. 31. 27. Ezek. 2. 5, 6. & 3. 9, &c. 3. This word being put alone without any addition of the object seems most probably to be meant of the highest and worst kind of rebellion, according to the common rule of interpretation in such cases.; therefore a cruel messenger Or, a cruel Angel, the Angel of Death, the Devil, or some bloody men employed by God to avenge his quarrel; or some dreadful punishment; it being very usual in Scripture to represent things under the notion of Persons, as Rom. 7. and elsewhere. shall be sent against him.

Let a bear robbed of her whelps When she is most cruel and fierce. meet a man, rather than a fool in his folly In the heat of his lust or passion, because the danger is greater., all things considered, and more unavoidable..

Whoso rewardeth evil for good, evil shall not depart from his house From his Person and Family; because such a Man is most hateful to God and to all Mankind, God will punish him, and men will not pity nor relieve him..

The beginning of strife is as when one letteth out water By cutting the Bank of a River, in which case the Water quickly widens the breach and breaks in with irresistible violence and fury, and causeth great mischief and destruction.; therefore leave off contention before it be meddled with Avoid the occasions, and prevent the beginnings of contention..

He that justifieth That acquitteth him as innocent by a judicial Sentence, or otherwise approveth or commendeth his evil practices. By which we may easily understand what it is to condemn the just. the wick..., and... e condemneth the just, even they both are abomination to the LORD.

Wherefore The Question implies that it is unworthily placed and that it is to no purpose or benefit of the Possessor. is there a price Possessions or Riches as all the ancient Translators render it, of which this word is used, Isa. 55. 1. and elsewhere, under which all opportunities and abilities of getting it are comprehended. in the hand of a fool to get wisdom... or the obtaining whereof, rich Men have many and great advantages above others., seeing he has no heart to it Neither common discretion to discern the worth of Wisdom, and his advantage to get it, nor any sincere desire to get it; for the heart is commonly used in Scripture both for the understanding, and for the will and affections.?

A friend A sincere and hearty Friend. loveth at all times Not only in prosperity, but also in adversity, when false Friends forsake us., and a brother Who is so not only by Name and Blood, but by brotherly affection. is born for adversity Was sent into the World for this among other ends, that he might comfort and relieve his Brother in his adversity. So this Proverb compareth a Friend with a Brotherand shows that a Friend does that freely, and by choice, which a Brother does by the force and obligations of Nature. But this last clause may be, and is by divers otherwise rendred, and he (to wit, the Friend) is Born a Brother (or, becomes, or is made a Brother, i. e. puts on brotherly affection, as if he had received a second Birth and was born his Brother, such expressions being not unusual both in Scripture, and in other Authors) in or against the time of adversity. So the sense is, He is a Friend at all Times, but in adversity he is more than an ordinary Friend, even a Brother..

A man void of understanding striketh hands In token of his becoming Surety: of which Phrase, and of the thing it self, see on Prov. 6. 1. & 11. 15., and becometh surety in the presence of his friend The Friend here is either 1. before, and to the Creditor. Or rather 2. before, and with, and for the Debtor, for whom, as being his Friend, he becomes Surety, as the manner of Friends is. See on Prov. 6. 3. And this Proverb is fitly placed after that v. 17. to intimate, that although the laws of Friendship oblige us to love and help our friends in trouble, as far as we are able, yet they do not oblige us to become Surety for them rashly, and above what we are able to pay, for by that means we make our selves unable to do good either to them, or to others, or to our selves..

He loveth transgression, that loveth strife Because contention is in it self a sin, and is commonly accompanied or followed with many sins, as detraction, malice, hatred, pride, &c., and he that exalteth his gate Either 1. his mouth. i. e. who speaketh loftily: for we read of the gate or door of ones Mouth in Mich. 7. 5. and elsewere: but then the word Mouth or Tongue is added to determine the sense: but the Mouth is nowhere called the gate, simply or absolutely Or 2. the Gate of his House, that maketh it, and consequently his House, lofty and Magnificent, beyond what befits his quality. which being an evidence and effect of pride and haughtiness of Spirit is here mentioned for all the rest. So the sense is, He who carries himself loftily and scornfully., seeketh destruction He seeks those things which will expose him to destruction, because he maketh himself odious both to God and men. Or findeth destruction; seeking being put for finding or procuring as above v. 9..

He that has a froward heart Whose Heart is not plain and upright, but false towards God or men., findeth no good Shall not get that advantage by his dissimulation which he intends and expects, but shall fall into mischief, as is implied from the opposite Clause., and he that has a perverse tongue That speaks deceitfully or wickedly So here is a comparison between an evil heart and an evil Tongue, and the ill effects of both of them., falleth into mischief.

† He that begetteth a fool Not a Natural, but a wilful fool, or a wicked Son., does it to his sorrow, and the father And consequently the Mother also. of a fool has no joy Which Parents usually have in the Birth of a Child, and especially of a son, but has great cause of sorrow the contrary being implied in this and such like expressions, as in Scripture, as Prov. 10. 2, &c. so also in profane Authors: whose words see in my Latin Synopsis..

A merry heart Chearfulness of Soul, especially that which is solid, and ariseth from the witness of a good Conscience. does good Even to the Body, it contributes very much to the restoration or preservation of bodily Health and Vigour, as Physicians observe, and Experience shows. like a medicine, but a broken Sad and dejected spirit drieth the bones Wasteth the marrow of the Bones, and the moisture and strength of the Body..

A wicked man Whether Judge or Witness. taketh a gift out of the bosom In secret, as this Phrase is expounded, Prov. 21. 14. being privily conveyed from the bosom of the giver into his own bosom. to pervert the ways of judgment To give or procure an unjust sentence..

Wisdom is before him Or, in (as the particle peth is used, Deut. 2. 7. and is here rendred by divers Interpreters) the face or countenance. The sense is either 1. His Wisdom appears even in his gestures and looks, which are modest, and composed, and grave. Or 2. Wisdom is before him, or in his sight, as the mark at which he aims, or as the rule by which he constantly walketh, and ordereth all his steps, from time to time minding his present duty and business. that has understanding, but the eyes of a fool are in the ends of the earth The sense of this clause also is either 1. His folly appears in his light, and unsteddy, and disorderly carriage and looks. Or 2. His mind is wavering and unsettled, he neither proposeth a right and certain end to himself, nor is he constant in the use of fit means to attain it, he neglects his present business, and true interest, and wanders hither and thither in the pursuit of earthly vanities, minding most those things which are remotest from him, and least concern him..

A foolish son is a grief to his father, and bitterness to her that bare him This he said before, Prov. 15. 20. and elsewhere, but he here repeats it as a point of great moment and constant use, and as a powerful motive to oblige both Children to carry themselves wisely and dutifully to their Parents, as they would not be thought to be unnatural or inhumane, and Parents to educate their Children prudently and religiously, at least for their own comfort, if not for the publick good..

Also This particle seems to have relation to the next foregoing Proverb to imply that it is a very evil thing for Children to cause grief to their Parents, as it is also to do what here follows. to punish the just For Parents, or Princes, or Rulers, to whom alone this power belongs, to punish innocent and good men. is not good is highly evil and abominable, as is implied. See above, v. 20. and Prov. 16. 29. & 17. 10. &c., nor to strike princes for equity Nor to smite Magistrates, either with the Hand or Tongue, for the execution of Justice, as condemned persons are apt to do. Or, as some learned Interpreters render it, Nor for Princes to strike any man for equity or for doing his duty, or what is just. So this clause best agrees with the former. Besides it belongs to Princes or Magistrates to punish or strike..

He that has knowledg spareth Heb. restraineth, as at other times, so especially when he is provoked to passion, in which case fools utter all their mind. his words, and a man of understanding is of an excellent spirit Which he shows by commanding his passions, and bridling himself from hasty and unadvised speeches. Or, as others render it, is of a cool Spirit, calm and moderate, not easily provoked, humble, as the Chaldee renders it, patient or long-suffering, as the LXX and Arabick Interpreters render the words. Or, as others, sparing (Heb. precious, which is put for rare or scarce, 1 Sam. 3. 1. Prov. 25. 17. Isa. 13. 12.) of his breath, i. e. of his speech, as this very word is used, Prov. 29. 11. Isa. 11. 4. compared with 2 Thes. 2. 8..

Even a fool when he holdeth his peace, is counted wise Because he is sensible of his own folly, and therefore forbears to speak le... t he should discover it; which is a great point of true Wisdom.: and he that shutteth his lips is esteemed a man of understanding.