Worthy.Bible » STRONG » Proverbs » Chapter 11 » Verse 14

Proverbs 11:14 King James Version with Strong's Concordance (STRONG)

14 Where no counsel H8458 is, the people H5971 fall: H5307 but in the multitude H7230 of counsellors H3289 there is safety. H8668

Cross Reference

1 Kings 12:1-19 STRONG

And Rehoboam H7346 went H3212 to Shechem: H7927 for all Israel H3478 were come H935 to Shechem H7927 to make him king. H4427 And it came to pass, when Jeroboam H3379 the son H1121 of Nebat, H5028 who was yet in Egypt, H4714 heard H8085 of it, (for he was fled H1272 from the presence H6440 of king H4428 Solomon, H8010 and Jeroboam H3379 dwelt H3427 in Egypt;) H4714 That they sent H7971 and called H7121 him. And Jeroboam H3379 and all the congregation H6951 of Israel H3478 came, H935 and spake H1696 unto Rehoboam, H7346 saying, H559 Thy father H1 made H7185 our yoke H5923 grievous: H7185 now therefore make thou the grievous H7186 service H5656 of thy father, H1 and his heavy H3515 yoke H5923 which he put H5414 upon us, lighter, H7043 and we will serve H5647 thee. And he said H559 unto them, Depart H3212 yet for three H7969 days, H3117 then come again H7725 to me. And the people H5971 departed. H3212 And king H4428 Rehoboam H7346 consulted H3289 with the old men, H2205 that stood H5975 before H6440 Solomon H8010 his father H1 while he yet lived, H2416 and said, H559 How do ye advise H3289 that I may H7725 answer H1697 this people? H5971 And they spake H1696 unto him, saying, H559 If thou wilt be a servant H5650 unto this people H5971 this day, H3117 and wilt serve H5647 them, and answer H6030 them, and speak H1696 good H2896 words H1697 to them, then they will be thy servants H5650 for ever. H3117 But he forsook H5800 the counsel H6098 of the old men, H2205 which they had given H3289 him, and consulted H3289 with the young men H3206 that were grown up H1431 with him, and which stood H5975 before H6440 him: And he said H559 unto them, What counsel give H3289 ye that we may H7725 answer H1697 this people, H5971 who have spoken H1696 to me, saying, H559 Make H7043 the yoke H5923 which thy father H1 did put H5414 upon us lighter? H7043 And the young men H3206 that were grown up H1431 with him spake H1696 unto him, saying, H559 Thus shalt thou speak H559 unto this people H5971 that spake H1696 unto thee, saying, H559 Thy father H1 made H3513 our yoke H5923 heavy, H3513 but make thou it lighter H7043 unto us; thus shalt thou say H1696 unto them, My little H6995 finger shall be thicker H5666 than my father's H1 loins. H4975 And now whereas my father H1 did lade H6006 you with a heavy H3515 yoke, H5923 I will add H3254 to your yoke: H5923 my father H1 hath chastised H3256 you with whips, H7752 but I will chastise H3256 you with scorpions. H6137 So Jeroboam H3379 and all the people H5971 came H935 to Rehoboam H7346 the third H7992 day, H3117 as the king H4428 had appointed, H1696 saying, H559 Come to me again H7725 the third H7992 day. H3117 And the king H4428 answered H6030 the people H5971 roughly, H7186 and forsook H5800 the old men's H2205 counsel H6098 that they gave H3289 him; And spake H1696 to them after the counsel H6098 of the young men, H3206 saying, H559 My father H1 made H3513 your yoke H5923 heavy, H3513 and I will add H3254 to your yoke: H5923 my father H1 also chastised H3256 you with whips, H7752 but I will chastise H3256 you with scorpions. H6137 Wherefore the king H4428 hearkened H8085 not unto the people; H5971 for the cause H5438 was from the LORD, H3068 that he might perform H6965 his saying, H1697 which the LORD H3068 spake H1696 by H3027 Ahijah H281 the Shilonite H7888 unto Jeroboam H3379 the son H1121 of Nebat. H5028 So H7725 when all Israel H3478 saw H7200 that the king H4428 hearkened H8085 not unto them, the people H5971 answered H1697 the king, H4428 saying, H559 What portion H2506 have we in David? H1732 neither have we inheritance H5159 in the son H1121 of Jesse: H3448 to your tents, H168 O Israel: H3478 now see H7200 to thine own house, H1004 David. H1732 So Israel H3478 departed H3212 unto their tents. H168 But as for the children H1121 of Israel H3478 which dwelt H3427 in the cities H5892 of Judah, H3063 Rehoboam H7346 reigned H4427 over them. Then king H4428 Rehoboam H7346 sent H7971 Adoram, H151 who was over the tribute; H4522 and all Israel H3478 stoned H7275 him with stones, H68 that he died. H4191 Therefore king H4428 Rehoboam H7346 made speed H553 to get him up H5927 to his chariot, H4818 to flee H5127 to Jerusalem. H3389 So Israel H3478 rebelled H6586 against the house H1004 of David H1732 unto this day. H3117

Isaiah 19:11-14 STRONG

Surely the princes H8269 of Zoan H6814 are fools, H191 the counsel H6098 of the wise H2450 counsellors H3289 of Pharaoh H6547 is become brutish: H1197 how say H559 ye unto Pharaoh, H6547 I am the son H1121 of the wise, H2450 the son H1121 of ancient H6924 kings? H4428 Where H335 are they? where H645 are thy wise H2450 men? and let them tell H5046 thee now, and let them know H3045 what the LORD H3068 of hosts H6635 hath purposed H3289 upon Egypt. H4714 The princes H8269 of Zoan H6814 are become fools, H2973 the princes H8269 of Noph H5297 are deceived; H5377 they have also seduced H8582 Egypt, H4714 even they that are the stay H6438 of the tribes H7626 thereof. The LORD H3068 hath mingled H4537 a perverse H5773 spirit H7307 in the midst H7130 thereof: and they have caused Egypt H4714 to err H8582 in every work H4639 thereof, as a drunken H7910 man staggereth H8582 in his vomit. H6892

Acts 15:6-21 STRONG

And G1161 the apostles G652 and G2532 elders G4245 came together G4863 for to consider G1492 of G4012 this G5127 matter. G3056 And G1161 when there had been G1096 much G4183 disputing, G4803 Peter G4074 rose up, G450 and said G2036 unto G4314 them, G846 Men G435 and brethren, G80 ye G5210 know G1987 how that G3754 a good G744 while G2250 ago G575 God G2316 made choice G1586 among G1722 us, G2254 that the Gentiles G1484 by G1223 my G3450 mouth G4750 should hear G191 the word G3056 of the gospel, G2098 and G2532 believe. G4100 And G2532 God, G2316 which knoweth the hearts, G2589 bare them G846 witness, G3140 giving G1325 them G846 the Holy G40 Ghost, G4151 even G2532 as G2531 he did unto us; G2254 And G2532 put G1252 no G3762 difference G1252 between G3342 G5037 us G2257 and G2532 them, G846 purifying G2511 their G846 hearts G2588 by faith. G4102 Now G3568 therefore G3767 why G5101 tempt ye G3985 God, G2316 to put G2007 a yoke G2218 upon G1909 the neck G5137 of the disciples, G3101 which G3739 neither G3777 our G2257 fathers G3962 nor G3777 we G2249 were able G2480 to bear? G941 But G235 we believe G4100 that through G1223 the grace G5485 of the Lord G2962 Jesus G2424 Christ G5547 we shall be saved, G4982 even G2596 G3739 as G5158 they. G2548 Then G1161 all G3956 the multitude G4128 kept silence, G4601 and G2532 gave audience G191 to Barnabas G921 and G2532 Paul, G3972 declaring G1834 what G3745 miracles G4592 and G2532 wonders G5059 God G2316 had wrought G4160 among G1722 the Gentiles G1484 by G1223 them. G846 And G1161 after G3326 they had held G4601 their G846 peace, G4601 James G2385 answered, G611 saying, G3004 Men G435 and brethren, G80 hearken G191 unto me: G3450 Simeon G4826 hath declared G1834 how G2531 God G2316 at the first G4412 did visit G1980 the Gentiles, G1484 to take G2983 out of G1537 them a people G2992 for G1909 his G846 name. G3686 And G2532 to this G5129 agree G4856 the words G3056 of the prophets; G4396 as G2531 it is written, G1125 After G3326 this G5023 I will return, G390 and G2532 will build again G456 the tabernacle G4633 of David, G1138 which G3588 is fallen down; G4098 and G2532 I will build again G456 the ruins G2679 thereof, G846 and G2532 I will set G461 it G846 up: G461 That G3704 G302 the residue G2645 of men G444 might seek after G1567 the Lord, G2962 and G2532 all G3956 the Gentiles, G1484 upon G1909 whom G3739 my G3450 name G3686 is called, G1941 G1909 G846 saith G3004 the Lord, G2962 who G3588 doeth G4160 all G3956 these things. G5023 Known G1110 unto God G2316 are G2076 all G3956 his G846 works G2041 from G575 the beginning of the world. G165 Wherefore G1352 my G1473 sentence is, G2919 that we trouble G3926 not G3361 them, which G3588 from among G575 the Gentiles G1484 are turned G1994 to G1909 God: G2316 But G235 that we write G1989 unto them, G846 that they abstain G567 from G575 pollutions G234 of idols, G1497 and G2532 from fornication, G4202 and G2532 from things strangled, G4156 and G2532 from blood. G129 For G1063 Moses G3475 of G1537 old G744 time G1074 hath G2192 in every G2596 city G4172 them that preach G2784 him, G846 being read G314 in G1722 the synagogues G4864 every G2596 G3956 sabbath day. G4521

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Proverbs 11

Commentary on Proverbs 11 Matthew Henry Commentary


Chapter 11

Pro 11:1

As religion towards God is a branch of universal righteousness (he is not an honest man that is not devout), so righteousness towards men is a branch of true religion, for he is not a godly man that is not honest, nor can he expect that his devotion should be accepted; for,

  • 1. Nothing is more offensive to God than deceit in commerce. A false balance is here put for all manner of unjust and fraudulent practices in dealing with any person, which are all an abomination to the Lord, and render those abominable to him that allow themselves in the use of such accursed arts of thriving. It is an affront to justice, which God is the patron of, as well as a wrong to our neighbour, whom God is the protector of. Men make light of such frauds, and think there is no sin in that which there is money to be got by, and, while it passes undiscovered, they cannot blame themselves for it; a blot is no blot till it is hit, Hos. 12:7, 8. But they are not the less an abomination to God, who will be the avenger of those that are defrauded by their brethren.
  • 2. Nothing is more pleasing to God than fair and honest dealing, nor more necessary to make us and our devotions acceptable to him: A just weight is his delight. He himself goes by a just weight, and holds the scale of judgment with an even hand, and therefore is pleased with those that are herein followers of him. A balance cheats, under pretence of doing right most exactly, and therefore is the greater abomination to God.

Pro 11:2

Observe,

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

Pro 11:3

It is not only promised that God will guide the upright, and threatened that he will destroy the transgressors, but, that we may be the more fully assured of both, it is here represented as if the nature of the thing were such on both sides that it would do it itself.

  • 1. The integrity of an honest man will itself be his guide in the way of duty and the way of safety. His principles are fixed, his rule is certain, and therefore his way is plain; his sincerity keeps him steady, and he needs not tack about every time the wind turns, having no other end to drive at than to keep a good conscience. Integrity and uprightness will preserve men, Ps. 25:21.
  • 2. The iniquity of a bad man will itself be his ruin. As the plainness of a good man will be his protection, though he is ever so much exposed, so the perverseness of sinners will be their destruction, though they think themselves eve so well fortified. They shall fall into pits of their own digging, ch. 5:22.

Pro 11:4

Note,

  • 1. The day of death will be a day of wrath. It is a messenger of God's wrath; therefore when Moses had meditated on man's mortality he takes occasion thence to admire the power of God's anger, Ps. 90:11. It is a debt owing, not to nature, but to God's justice. After death the judgment, and that is a day of wrath, Rev. 6:17.
  • 2. Riches will stand men in no stead that day. They will neither put by the stroke nor ease the pain, much less take out the sting; what profit will this world's birth-rights be of then? In the day of public judgments riches often expose men rather than protect them, Eze. 7:19.
  • 3. It is righteousness only that will deliver from the evil of death. A good conscience will make death easy, and take off the terror of it; it is the privilege of the righteous only not to be hurt of the second death, and so not much hurt by the first.

Pro 11:5-6

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

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

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

Pro 11:7

Note,

  • 1. Even wicked men, while they live, may keep up a confident expectation of a happiness when they die, or at least a happiness in this world. The hypocrite has his hope, in which he wraps himself as the spider in her web. The worldling expects great matters from his wealth; he calls it goods laid up for many years, and hopes to take his ease in it and to be merry; but in death their expectation will be frustrated: the worldling must leave this world which he expected to continue in and the hypocrite will come short of that world which he expected to remove to, Job 27:8.
  • 2. It will be the great aggravation of the misery of wicked people that their hopes will sink into despair just when they expect them to be crowned with fruition. When a godly man dies his expectations are out-done, and all his fears vanish; but when a wicked man dies his expectations are dashed, dashed to pieces; in that very day his thoughts perish with which he had pleased himself, his hopes vanish.

Pro 11:8

As always in death, so sometimes in life, the righteous are remarkably favoured and the wicked crossed.

  • 1. Good people are helped out of the distresses which they thought themselves lost in, and their feet are set in a large room, Ps. 66:12; 34:19. God has found out a way to deliver his people even when they have despaired and their enemies have triumphed, as if the wilderness had shut them in.
  • 2. The wicked have fallen into the distresses which they thought themselves far from, nay, which they had been instrumental to bring the righteous into, so that they seem to come in their stead, as a ransom for the just. Mordecai is saved from the gallows, Daniel from the lion's den, and Peter from the prison; and their persecutors come in their stead. The Israelites are delivered out of the Red Sea and the Egyptians drowned in it. So precious are the saints in God's eye that he gives men for them, Isa. 43:3, 4.

Pro 11:9

Here is,

  • 1. Hypocrisy designing ill. It is not only the murderer with his sword, but the hypocrite with his mouth, that destroys his neighbour, decoying him into sin, or into mischief, by the specious pretences of kindness and good-will. Death and life are in the power of the tongue, but no tongue more fatal than the flattering tongue.
  • 2. Honesty defeating the design and escaping the snare: Through knowledge of the devices of Satan shall the just be delivered from the snares which the hypocrite has laid for him; seducers shall not deceive the elect. By the knowledge of God, and the scriptures, and their own hearts, shall the just be delivered from those that lie in wait to deceive, and so to destroy, Rom. 16:18, 19.

Pro 11:10-11

It is here observed,

  • I. That good men are generally well-beloved by their neighbours, but nobody cares for wicked people.
    • 1. It is true there are some few that are enemies to the righteous, that are prejudiced against God and godliness, and are therefore vexed to see good men in power and prosperity; but all indifferent persons, even those that have no great stock of religion themselves, have a good word for a good man; and therefore when it goes well with the righteous, when they are advanced and put into a capacity of doing good according to their desire, it is so much the better for all about them, and the city rejoices. For the honour and encouragement of virtue, and as it is the accomplishment of the promise of God, we should be glad to see virtuous men prosper in the world, and brought into reputation.
    • 2. Wicked people may perhaps have here and there a well-wisher among those who are altogether such as themselves, but among the generality of their neighbours they get ill-will; they may be feared, but they are not loved, and therefore when they perish there is shouting; every body takes a pleasure in seeing them disgraced and disarmed, removed out of places of trust and power, chased out of the world, and wishes no greater loss may come to the town, the rather because they hope the righteous may come in their stead, as they into trouble instead of the righteous, v. 8. Let a sense of honour therefore keep us in the paths of virtue, that we may live desired and die lamented, and not be hissed off the stage, Job 27:23; Ps. 52:6.
  • II. That there is good reason for this, because those that are good do good, but (as saith the proverb of the ancients) wickedness proceeds from the wicked.
    • 1. Good men are public blessings-Vir bonus est commune bonum. By the blessing of the upright, the blessings with which they are blessed, which enlarge their sphere of usefulness,-by the blessings with which they bless their neighbours, their advice, their example, their prayers, and all the instances of their serviceableness to the public interest,-by the blessings with which God blesses others for their sake,-by these the city is exalted and made more comfortable to the inhabitants, and more considerable among its neighbours.
    • 2. Wicked men are public nuisances, not only the burdens, but the plagues of their generation. The city is overthrown by the mouth of the wicked, whose evil communications corrupt good manners, are enough to debauch a town, to ruin virtue in it, and bring down the judgments of God upon it.

Pro 11:12-13

  • I. Silence is here recommended as an instance of true friendship, and a preservative of it, and therefore an evidence,
    • 1. Of wisdom: A man of understanding, that has rule over his own spirit, if he be provoked, holds his peace, that he may neither give vent to his passion nor kindle the passion of others by any opprobrious language or peevish reflections.
    • 2. Of sincerity: He that is of a faithful spirit, that is true, not only to his own promise, but to the interest of his friend, conceals every matter which, if divulged, may turn to the prejudice of his neighbour.
  • II. This prudent friendly concealment is here opposed to two very bad vices of the tongue:-
    • 1. Speaking scornfully of a man to his face: He that is void of wisdom discovers his folly by this; he despises his neighbour, calls him Raca, and Thou fool, upon the least provocation, and tramples upon him as not worthy to be set with the dogs of his flock. He undervalues himself who thus undervalues one that is made of the same mould.
    • 2. Speaking spitefully of a man behind his back: A tale-bearer, that carries all the stories he can pick up, true or false, from house to house, to make mischief and sow discord, reveals secrets which he has been entrusted with, and so breaks the laws, and forfeits all the privileges, of friendship and conversation.

Pro 11:14

Here is,

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

Pro 11:15

Here we are taught,

  • 1. In general, that we may not use our estates as we will (he that gave them to us has reserved to himself a power to direct us how we shall use them, for they are not our own; we are but stewards), and further that God in his law consults our interests and teaches us that charity which begins at home, as well as that which must not end there. There is a good husbandry which is good divinity, and a discretion in ordering our affairs which is part of the character of a good man, Ps. 112:5. Every man must be just to his family, else he is not true to his stewardship.
  • 2. In particular, that we must not enter rashly into suretiship,
    • (1.) Because there is danger of bringing ourselves into trouble by it, and our families too when we are gone: He that is surety for a stranger, for any one that asks him and promises him to be bound for him another time, for one whose person perhaps he knows, and thinks he knows his circumstances, but is mistaken, he shall smart for it. Contritione conteretur-he shall be certainly and sadly crushed and broken by it, and perhaps become a bankrupt. Our Lord Jesus was surety for us when we were strangers, nay, enemies, and he smarted for it; it pleased the Lord to bruise him.
    • (2.) Because he that resolves against all such suretiship keeps upon sure grounds, which a man may do if he take care not to launch out any further into business than his own credit will carry him, so that he needs not ask others to be bound for him.

Pro 11:16

Here,

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

Pro 11:17

It is a common principle, Every one for himself. Proximus egomet mihi-None so near to me as myself. Now, if this be rightly understood, it will be a reason for the cherishing of gracious dispositions in ourselves and the crucifying of corrupt ones. We are friends or enemies to ourselves, even in respect of present comfort, according as we are or are not governed by religious principles.

  • 1. A merciful, tender, good humoured man, does good to his own soul, makes and keeps himself easy. He has the pleasure of doing his duty, and contributing to the comfort of those that are to him as his own soul; for we are members one of another. He that waters others with his temporal good things shall find that God will water him with his spiritual blessings, which will do the best good to his own soul. See Isa. 58:7, etc. If thou hide not thy eyes from thy own flesh, but do good to others, as to thyself, if thou do good with thy own soul and draw that out to the hungry, thou wilt do good to thy own soul; for the Lord shall satisfy thy soul and make fat thy bones. Some make it part of the character of a merciful man, that he will make much of himself; that disposition which inclines him to be charitable to others will oblige him to allow himself also that which is convenient and to enjoy the good of all his labour. We may by the soul understand the inward man, as the apostle calls it, and then it teaches us that the first and great act of mercy is to provide well for our own souls the necessary supports of the spiritual life.
  • 2. A cruel, froward, ill-natured man, troubles his own flesh, and so his sin becomes his punishment; he starves and dies for want of what he has, because he has not a heart to use it either for the good of others of for his own. He is vexatious to his nearest relations, that are, and should be, to him as his own flesh, Eph. 5:29. Envy, and malice, and greediness of the world, are the rottenness of the bones and the consumption of the flesh.

Pro 11:18

Note,

  • 1. Sinners put a most fatal cheat upon themselves: The wicked works a deceitful work, builds himself a house upon the sand, which will deceive him when the storm comes, promises himself that by his sin which he will never gain; nay, it is cutting his throat when it smiles upon him. Sin deceived me, and by it slew me.
  • 2. Saints lay up the best securities for themselves: He that sows righteousness, that is good, and makes it his business to do good, with an eye to a future recompence, he shall have a sure reward; it is made as sure to him as eternal truth can make it. If the seedness fail not, the harvest shall not, Gal. 6:8.

Pro 11:19

It is here shown that righteousness, not only by the divine judgment, will end in life, and wickedness in death, but that righteousness, in its own nature, has a direct tendency to life and wickedness to death.

  • 1. True holiness is true happiness; it is a preparative for it, a pledge and earnest of it. Righteousness inclines, disposes, and leads, the soul to life.
  • 2. In like manner, those that indulge themselves in sin are fitting themselves for destruction. The more violent a man is in sinful pursuits the more eagerly bent he is upon his own destruction; he awakens it when it seemed to slumber and hastens it when it seemed to linger.

Pro 11:20

It concerns us to know what God hates and what he loves, that we may govern ourselves accordingly, may avoid his displeasure and recommend ourselves to his favour. Now here we are told,

  • 1. That nothing is more offensive to God than hypocrisy and double-dealing, for these are signified by the word which we translate frowardness, pretending justice, but intending wrong, walking in crooked ways, to avoid discovery. Those are of a froward heart who act in contradiction to that which is good, under a profession of that which is good, and such are, more than any sinners, an abomination to the Lord, Isa. 65:5.
  • 2. That nothing is more pleasing to God than sincerity and plain-dealing: Such as are upright in their way, such as aim and act with integrity, such as have their conversation in the world in simplicity and godly sincerity, not with fleshly wisdom, these God delights in, these he even boasts of (Hast thou considered my servant Job?) and will have us to admire. Behold an Israelite indeed!

Pro 11:21

Observe,

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

Pro 11:22

By discretion here we must understand religion and grace, a true taste and relish (so the word signifies) of the honours and pleasures that attend an unspotted virtue; so that a woman without discretion is a woman of a loose and dissolute conversation; and then observe,

  • 1. It is taken for granted here that beauty or comeliness of body is as a jewel of gold, a thing very valuable, and, where there is wisdom and grace to guard against the temptations of it, it is a great ornament, (Gratior est pulchro veniens de corpore virtus-Virtue appears peculiarly graceful when associated with beauty); but a foolish wanton woman, of a light carriage, is fitly compared to a swine, though she be ever so handsome, wallowing in the mire of filthy lusts, with which the mind and conscience are defiled, and, though washed, returning to them.
  • 2. It is lamented that beauty should be so abused as it is by those that have not modesty with it. It seems ill-bestowed upon them; it is quite misplaced, as a jewel in a swine's snout, with which he roots in the dunghill. If beauty be not guarded by virtue, the virtue is exposed by the beauty. It may be applied to all other bodily endowments and accomplishments; it is a pity that those should have them who have not discretion to use them well.

Pro 11:23

This tells us what the desire and expectation of the righteous and of the wicked are and how they will prove, what they would have and what they shall have.

  • 1. The righteous would have good, only good; all they desire is that it may go well with all about them; they wish no hurt to any, but happiness to all; as to themselves, their desire is not to gratify any evil lust, but to obtain the favour of a good God and to preserve the peace of a good conscience; and good they shall have, that good which they desire, Ps. 37:4.
  • 2. The wicked would have wrath; they desire the woeful day, that God's judgments may gratify their passion and revenge, may remove those that stand in their way, and that they may make an advantage to themselves by fishing in troubled waters; and wrath they shall have, so shall their doom be. They expect and desire mischief to others, but it shall return upon themselves; as they loved cursing, they shall have enough of it.

Pro 11:24

Note,

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

Pro 11:25

So backward we are to works of charity, and so ready to think that giving undoes us, that we need to have it very much pressed upon us how much it is for our own advantage to do good to others, as before, v. 17.

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

Pro 11:26

See here,

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

Pro 11:27

Observe,

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

Pro 11:28

Observe,

  • 1. Our riches will fail us when we are in the greatest need: He that trusts in them, as if they would secure him the favour of God and be his protection and portion, shall fall, as a man who lays his weight on a broken reed, which will not only disappoint him, but run into his hand and pierce him.
  • 2. Our righteousness will stand us in stead when our riches fail us: The righteous shall then flourish as a branch, the branch of righteousness, like a tree whose leaf shall not wither, Ps. 1:3. Even in death, when riches fail men, the bones of the righteous shall flourish as a herb, Isa. 66:14. When those that take root in the world wither those that are grafted into Christ and partake of his root and fatness shall be fruitful and flourishing.

Pro 11:29

Two extremes in the management of family-affairs are here condemned and the ill consequences of them foretold:-

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

Pro 11:30

This shows what great blessings good men are, especially those that are eminently wise, to the places where they live, and therefore how much to be valued.

  • 1. The righteous are as trees of life; the fruits of their piety and charity, their instructions, reproofs, examples, and prayers, their interest in heaven, and their influence upon earth, are like the fruits of that tree, precious and useful, contributing to the support and nourishment of the spiritual life in many; they are the ornaments of paradise, God's church on earth, for whose sake it stands.
  • 2. The wise are something more; they are as trees of knowledge, not forbidden, but commanded knowledge. He that is wise, by communicating his wisdom, wins souls, wins upon them to bring them in love with God and holiness, and so wins them over into the interests of God's kingdom among men. The wise are said to turn many to righteousness, and that is the same with winning souls here, Dan. 12:3. Abraham's proselytes are called the souls that he had gotten, Gen. 12:5. Those that would win souls have need of wisdom to know how to deal with them; and those that do win souls show that they are wise.

Pro 11:31

This, I think, is the only one of Solomon's proverbs that has that note of attention prefixed to it, Behold! which intimates that it contains not only an evident truth, which may be beheld, but an eminent truth, which must be considered.

  • 1. Some understand both parts of a recompence in displeasure: The righteous, if they do amiss, shall be punished for their offences in this world; much more shall wicked people be punished for theirs, which are committed, not through infirmity, but with a high hand. If judgment begin at the house of God, what will become of the ungodly? 1 Pt. 4:17, 18; Lu. 23:31.
  • 2. I rather understand it of a recompence of reward to the righteous and punishment to sinners. Let us behold providential retributions. There are some recompences in the earth, in this world, and in the things of this world, which prove that verily there is a God that judges in the earth (Ps. 58:11); but they are not universal; many sins go unpunished in the earth, and services unrewarded, which indicates that there is a judgment to come, and that there will be more exact and full retributions in the future state. Many times the righteous are recompensed for their righteousness here in the earth, though that is not the principal, much less the only reward either intended for them or intended by them; but whatever the word of God has promised them, or the wisdom of God sees good for them, they shall have in the earth. The wicked also, and the sinner, are sometimes remarkably punished in this life, nations, families, particular persons. And if the righteous, who do not deserve the least reward, yet have part of their recompence here on earth, much more shall the wicked, who deserve the greatest punishment, have part of their punishment on earth, as an earnest of worse to come. Therefore stand in awe and sin not. If those have two heavens that merit none, much more shall those have two hells that merit both.