THE
PROVERBS

1 Understand the thoughts which a man orderly intends and purposes in his heart, yet not excluding the over-ruling power of God’s Providence. See Prov. 21:1.

a verse 9; Prov. 19:21; 20:24; Jer. 10:23.

2 The Hebrew word indeed signifies properly answer, but it is also taken for all manner of speech or communication. See Prov. 15 on verse 1.

3 Namely, without Whom they can neither utter that which they have thought and imagined, nor perform what they have said.

b Prov. 21:2.

4 That is, his life, his conduct of commission or omission. See Gen. 6 on verse 12.

5 That is, in his own judgment and conceit. See Job 18 on verse 3.

6 That is, searches, examines, tries and proves. Also Prov. 21:2; 24:12.

7 That is, the thoughts, inclinations, motions and purposes. See 2 Kings 19 on verse 7.

8 See Psalm 22 on verse 8; Psalm 37 on verse 5.

c Psalm 37:5; 55:22; Mat. 6:25; Luke 12:22; 1 Peter 5:7.

9 Which are called disposing of the heart, verse 1. See the annotation there.

10 That is, for His own honor and glory; namely, in order that in all His works would clearly appear His wisdom, power, goodness, justice and all His other Divine attributes and properties. Compare Rom. 9:17, 22, 23; 11:36; Eph. 1:5, 6, 12, 14.

d Job 21:30.

11 Meaning: the evil of punishment.

e Prov. 6:17; 8:13.

12 That is, high-minded, lofty, disdainful. See of this vice Prov. 6:17; 8:13. Likewise verse 18.

f Prov. 11:21.

13 Hebr. the Lord’s abomination.

14 See the meaning of these words Prov. 11 on verse 21.

15 That is, by the free grace and mercy of God, Who is true and faithful in His promises, sin is pardoned and taken away, for the atonement and reconciliation made by Christ, Rom. 3:24. Or, understand this of the goodness and faithfulness which people show to one another, namely, not that they may merit thereby pardon of sin before God, but that they may get assurance to themselves, as by the fruits of justifying faith, and may also make it appear unto others that they are by grace freely reconciled unto God. Also the reconciliation and atonement may here be understood of the peace which we make with him, whom we have offended, by showing him all manner of love and kindness, and so reconciling ourselves unto him. Compare Prov. 10:12 and the annotations.

16 Namely, the evil of guilt and therefore also the evil of punishment.

17 That is, he will not only keep his friends and those who never were his foes in peace with him, but will also move and incline his very enemies unto peace and friendship, so that they shall not in any wise hurt him. See Gen. 33:4; Exod. 12:36.

g Psalm 37:16; Prov. 15:16.

18 Namely, gotten and gathered.

19 That is, meditates, ponders what it will do or leave undone. Compare verse 1 and the annotation thereon. Likewise Prov. 19:21.

20 That is, orders, disposes and permits it to execute or to leave off its purpose, to such an end as suits best with the glory of His holy Name.

21 The Hebrew word kesem signifies for the most part superstitious and unlawful divination of future and hidden events or issues, by things that go not sure, yea are devilish, as Num. 22:7; 23:23; Deut. 18:10; 2 Kings 17:17; Jer. 14:14; Ezek. 13:6. But here it is taken for such a kind of guessing, as proceeds from a sure, certain and acute or quick apprehension. Such kind of divination was in David 2 Sam. 14:20, and in Solomon 1 Kings 3:24, etc.

22 Other, be.

23 Namely, the mouth of a wise and devout king.

24 Other, shall not transgress, etc.

25 That is, in pronouncing sentence or judgment, sitting for that very end and purpose in the place of judicature or on the judgment seat.

h Lev. 19:36; Deut. 25:13, etc.; Prov. 11:1; 20:10, 23.

26 Hebr. A balance of judgment or right, that is, a right balance, etc. Also Lev. 19:36 balance of righteousness or justice, that is, righteous or just balance.

27 Many translators understand by this word weight, a large balance, and by the following word balance, the little balance, which is held in the hand; and that because the Lord is said to weigh the mountains in the balance, but the hills, which are less, in the scales, Isa. 40:12. Some understand this verse as spoken figuratively of all parts and works of judgment.

28 Namely, delight, as is said in Prov. 11:1. Or His work, as is said in the following words of this verse. Other, are of the Lord.

29 Hebr. the stones. That is, weights. Also Prov. 11:1. See Lev. 19 on verse 36.

30 Or, sack, namely, wherein they put their stones or weights that they might the less wear out or break. Compare Deut. 25 on verse 13; Micah 6:11.

31 Namely, which He has commanded and which pleases Him. Understand when they are as they ought to be.

32 That is, a thing which they ought to abhor and abominate; or, It is the abomination of kings, that is, a thing which they abhor and abominate, namely, the wise and godly kings. See Prov. 3 on verse 32. Other, Let it be an abomination unto kings, etc.

33 That is, righteous and virtuous speeches; or, the mouth which speaks right things. Compare Prov. 12 on verse 19.

34 That is, wherein they ought to take delight; or, are a delight unto kings, namely, unto godly kings. Other, Let the lips of righteousness be a delight unto kings, that is, well-pleasing unto them.

35 Namely, kings.

i Prov. 19:12; 20:2.

36 That is, as messengers, telling him, against whom the king is incensed, that he must die. The plural number shows the certainty of the message, if the king’s wrath is not appeased. See an example Esther 7:7.

37 That is, reconcile and bring to peace. See examples 1 Sam. 24:10, etc.; 25:32, 33.

38 Namely, wrath.

j Prov. 19:12.

39 Understand the friendly countenance, whereby the king looks favorable upon a person. Compare the annotation at Prov. 15 on verse 30.

40 That is, as a messenger of life, or a refreshing of life, especially unto him against whom the king was at first incensed.

41 That is, favor and goodwill.

42 Namely, which is very welcome and acceptable when it falls after a long drought in the Spring to cause the fruits to swell and to bring them ripeness. See Deut. 11 on verse 14.

k Job 28:15; Psalm 19:11; 119:72; Prov. 3:14, 15; 8:11, 19.

43 How wisdom and understanding do differ or are distinguished in this book, see Prov. 1 on verse 2.

44 Or, gold dug out; see Prov. 3 on verse 14.

45 As the highway or the public road is the fastest and surest way for travelers and wayfaring men, the other paths and byways being full of danger and peril, there is nothing more safe and better for the godly in their spiritual journey than to shun and avoid sin.

46 See 1 Kings 2 on verse 4.

l Prov. 11:2; 17:19.

47 That is, devastation, ruin, overthrow. Also Prov. 17:19; Isa. 59:7; Jer. 14:17.

48 That is, high-mindedness. The contrary is lowliness of spirit, of which see the following verse.

49 That is, to behave oneself humbly and lowly, as those who are taken captive by their enemies and are become a prey unto them. Compare Isa. 57:15, where the same phrase is used.

50 Other, afflicted, wretched, or poor; who are also commonly meek.

51 It is worth our observation, that robbery is here described and attributed unto proud high-minded rich men.

52 Or, the word, namely, of the Lord. Or, also the instruction, which agrees with the Word of the Lord.

53 Namely, corporal good, belonging to this temporal life, and the spiritual good, belonging to life eternal, Prov. 8:35; 1 Tim. 4:8. Compare the phrase Prov. 17:20; 18:22; 19:8. The contrast is when evil is said to find a man, Esther 8:6; Job 31:29.

m Psalm 2:12; 34:8; 125:1; Isa. 30:18; Jer. 17:7.

54 Namely, because out of true wisdom comes prudence and understanding, whereby one knows how one ought to live and to order all things aright.

55 That is, the eloquence and skill of a man whereby he is able to speak well and to place his words right, is of use to teach and instruct others profitably.

56 That is, of the speech, or discourse. See Gen. 11 on verse 1.

57 Namely, which continually enlightens by teaching, quickens by comforting, strengthens by exhorting, etc. without being diminished or lessened in itself. See Prov. 10 on verse 11.

n Prov. 13:14.

58 Hebr. of its masters, owners, lords or possessors. That is, of those who have it or possess it, and therewith endowed and have the use of it. See Gen. 14 on verse 13.

59 The Hebrew word musar is also taken for bad discipline or instruction, Jer. 10:8.

60 Namely, which brings death with it.

61 That is, directs, prepares and disposes his mouth that he may not speak otherwise than judiciously, prudently and seasonably.

62 That is, the mouth of the wise.

63 That is, pour forth abundantly in his mouth good instruction, so that he wants to communicate it unto others.

64 Hebr. speeches of pleasantness. Meaning: the sayings or communications of the wise, which are gracious and delightful by their manifold teaching and instruction, exhortation, comfort, admonition. Compare Prov. 15:26 and the annotation.

65 Namely, which is wise and understanding.

66 See Prov. 4 on verse 22. Other, medicine.

67 Compare Prov. 14 on verse 30.

68 See the exposition of this verse Prov. 14 on verse 12.

o Prov. 14:12.

69 Or, the soul of the laborious man, namely, to make his living. Of soul, see Gen. 12 on verse 5. Others render this verse thus: A troublesome soul, that is, who causes trouble by words, causes trouble to herself; for her mouth is bent against her, that is, her troublesome words may find herself disappointed, and create trouble unto her.

70 That is, for the sustentation of his own body.

71 Namely, who must use and eat food for all the members of the body. Compare Eccl. 6:7.

72 Namely, entreating as it were with reverence, and beseeching the laboring man to work diligently that he may always have something to offer and present unto the mouth. It is a similitude taken from those who put up a petition to some lords or great persons to whom they show great honor and respect, to gain their favor and good will.

73 Namely, the laborer or the man who labors.

74 See Deut. 13 on verse 13.

75 That is, plots and practices to do his neighbor a mischief; as men dig with labor and pains for anything that they would want to have out of the ground.

p Prov. 12:18.

76 Namely, of slander, whereby he, with an hot and eager desire, brands the good name and repute of his neighbor to destroy him utterly.

q Prov. 15:18; 26:21; 29:22.

77 See Prov. 6 on verse 14.

78 See at the same place.

79 That is, a secret backbiter, who privily speaks evil of his neighbor. Also Prov. 18:8; 26:20, 22.

80 Or, leader, and ruler, namely, of friends, that is, the best and most important friend. Also Prov. 17:9. Likewise compare Psalm 55:13. Other, separateth the prince, that is, princes from one another.

81 That is, who practices violence, wickedness and injustice. See Job 11:11; Psalm 5:6 and the annotations.

82 He does not only oppress and wrong others himself, but strives also to draw in his neighbor, or companion, to do the same with him. See Prov. 1:11 and of the Hebrew word Judges 14 on verse 15.

83 See Prov. 2 on verse 12.

84 Namely, he closes and shuts his eyes that he may the better busy himself with froward and perverse thoughts, for, by the beholding of outward objects, the inward senses are stopped and hindered in their workings and operations. Compare Prov. 6:14 and the annotation.

r Prov. 6:13, 14.

85 Hebr. cutting in, or, speedily stirring and moving, and breaking off his speeches, that is, propounding or uttering one part of them, and keeping back or concealing of the other, which he properly intends, but hides in his heart.

86 Namely, fully concluding and intending it in the thoughts of his heart.

87 Namely, the evil which he intends to do unto his neighbor.

88 Compare Prov. 12 on verse 4.

89 That is, which adds as an ornament. See Prov. 4 on verse 9. Hebr. crown of beauty or glory.

90 Otherwise called: the paths of judgment, etc. See Prov. 2:8 and the annotation. The meanings is: that the godly do often get the crown, namely, when it is good for them. Or understand: that hoariness (or the hoary head) is a crown of beauty or glory to those who walk in the paths of righteousness. Compare Psalm 37:11, 18, 27 and the annotations. See also Prov. 3 on verse 2.

91 Hebr. long of wraths. See Prov. 14 on verse 29.

92 That is, his own will, inclinations, affections, passions, motions, which are evil. See 2 Kings 19 on verse 7.

93 Which in former times was much used in the dividing of inheritances, Num. 26:55; Joshua 18:10; 19:1; Micah 2:5 and of other goods, Psalm 22:18; Prov. 1:14. Likewise in the executing and ordering of Divine and holy matters, Lev. 16:8, etc.; 1 Chron. 24:5, etc.; Acts 1:25. Likewise in the deciding of controversies and other doubtful things, Joshua 7:14; 1 Sam. 14:41; Prov. 18:18; Jonah 1:7.

94 Or, in a closed vessel, or secret place. Compare Prov. 17:23.

95 The Hebrew word signifies principally judgment, but here it is taken for the disposing, that is, the guiding and governing of a thing; as the word judging or censuring is often so taken in Holy Scripture. See Judges 2 on verse 16. Likewise Psalm 96:13; Micah 4:3; Zech. 3:7, etc. Other, the whole judgment of it, that is, that which is judged by the lot.

96 Namely, Who by His Providence so rules and directs the lot, as He will have it fall; insomuch that nothing here happens by chance or blind fortune.