1 He, that being often reproved hardeneth his neck, shall suddenly be
destroyed, and that without remedy.
Notes For Verse 1
. The obstinacy of many wicked people in a wicked way is to be greatly lamented. They are
often reproved by parents and friends, by magistrates and ministers, by the providence of God
and by their own consciences, have had their sins set in order before them and fair warning
given them of the consequences of them, but all in vain; they harden their necks. Perhaps they
fling away, and will not so much as give the reproof a patient hearing; or, if they do, yet they
go on in the sins for which they are reproved; they will not bow their necks to the yoke, but
are children of Belial; they refuse reproof (ch. 10:17), despise it (ch. 5:12), hate it, ch. 12:1.The
issue of this obstinacy is to be greatly dreaded: Those that go on in sin, in spite of admonition,
shall be destroyed; those that will not be reformed must expect to be ruined; if the rods
answer not the end, expect the axes. They shall be suddenly destroyed, in the midst of their
security, and without remedy; they have sinned against the preventing remedy, and therefore
let them not expect any recovering remedy. Hell is remediless destruction. They shall be
destroyed, and no healing, so the word is. If God wounds, who can heal?
2 When the righteous are in authority, the people rejoice: but when the wicked beareth rule,
the people mourn.
Notes For Verse 2
The people will have cause to rejoice or mourn according as their rulers are righteous or
wicked; for, if the righteous be in authority, sin will be punished and restrained, religion and
virtue will be supported and kept in reputation; but, if the wicked get power in their hands,
wickedness will abound, religion and religious people will be persecuted, and so the ends of
government will be perverted. The people will actually rejoice or mourn according as their
rulers are righteous or wicked. Such a conviction are even the common people under of the
excellency of virtue and religion that they will rejoice when they see them preferred and
countenanced; and, on the contrary, let men have ever so much honour or power, if they be
wicked and vicious, and use it ill, they make themselves contemptible and base before all the
people (as those priests, Mal. 2:9) and subjects will think themselves miserable under such a
3 Whoso loveth wisdom rejoiceth his father: but he that keepeth company with harlots
spendeth his substance.
Notes For Verse 3
Both the parts of this verse repeat what has been often said, but, on comparing them together,
the sense of them will be enlarged from each other.
. Be it observed, to the honour of a virtuous young man, that he loves wisdom, he is a
philosopher (for that signifies a lover of wisdom), for religion is the best philosophy; he avoids
bad company, and especially the company of lewd women. Hereby he rejoices his parents,
and has the satisfaction of being a comfort to them, and increases his estate, and is likely to
live comfortably Be it observed, to the reproach of a vicious young man, that he hates wisdom;
he keeps company with scandalous women, who will be his ruin, both in soul and body; he
grieves his parents, and, like the prodigal son, devours their living with harlots. Nothing will
beggar men sooner than the lusts of uncleanness; and the best preservative from those ruinous
lusts is wisdom.
4 The king by judgment establisheth the land: but he that receiveth gifts
Notes For Verse 4
Here is, The happiness of a people under a good government. The care and business of a
prince should be to establish the land, to maintain its fundamental laws, to settle the minds of
his subjects and make them easy, to secure their liberties and properties from hostilities and
for posterity, and to set in order the things that are wanting; this he must do by judgment, by
wise counsels, and by the steady administration of justice, without respect of persons, which
will have these good effects. The misery of a people under a bad government: A man of
oblations (so it is in the margin) overthrows the land; a man that is either sacrilegious or
superstitious, or that invades the priest's office, as Saul and Uzziah-or a man that aims at
nothing but getting money, and will, for a good bribe, connive at the most guilty, and, in hope
of one, persecute the innocent-such governors as these will ruin a country.
5 A man that flattereth his neighbour spreadeth a net for his feet.
Notes For Verse 5
Those may be said to flatter their neighbours who commend and applaud that good in them
(the good they do or the good they have) which really either is not or is not such as they
represent it, and who profess that esteem and that affection for them which really they have
not; these spread a net for their feet.
For their neighbours' feet, whom they flatter. They have an ill design in it; they would not
praise them as they do but that they hope to make an advantage of them; and it is therefore
wisdom to suspect those who flatter us, that they are secretly laying a snare for us, and to
stand on our guard accordingly. Or it has an ill effect on those who are flattered; it puffs them
up with pride, and makes them conceited and confident of themselves, and so proves a net
that entangles them in sin.. For their own feet; so some understand it. He that flatters others,
in expectation that they will return his compliments and flatter him, does but make himself
ridiculous and odious even to those he flatters.
6 In the transgression of an evil man there is a snare: but the righteous
doth sing and rejoice.
Notes For Verse 6
Here is, The peril of a sinful way. There is not only a punishment at the end of it, but a snare
in it. One sin is a temptation to another, and there are troubles which, as a snare, come
suddenly upon evil men in the midst of their transgressions; nay, their transgression itself
often involves them in vexations; their sin is their punishment, and they are holden in the
cords of their own iniquity, ch. 5:22. The pleasantness of the way of holiness. The snare that is
in the transgression of evil men spoils all their mirth, but righteous men are kept from those
snares, or delivered out of them; they walk at liberty, walk in safety, and therefore they sing
and rejoice. Those that make God their chief joy have him for their exceeding joy, and it is their
own fault if they do not rejoice evermore. If there be any true joy on this side heaven,
doubtless those have it whose conversation is in heaven.
7 The righteous considereth the cause of the poor: but the wicked
regardeth not to know it.
Notes Verse 7
It is a pity but that every one who sues sub formÔ pauperis-as a pauper, should have an
honest cause (they are of all others inexcusable if they have not), because the scripture has so
well provided that it should have a fair hearing, and that the judge himself should be of
counsel, as for the prisoner, so for the pauper. It is here made the character of a righteous
judge that he considers the cause of the poor. It is every man's duty to consider the poor (Psa.
41:1), but the judgment of the poor is to be considered by those that sit in judgment; they must
take as much pains to find out the right in a poor man's cause as in a rich man's. Sense of
justice must make both judge and advocate as solicitous and industrious in the poor man's
cause as if they hoped for the greatest advantage. It is made the character of a wicked man
that because it is a poor man's cause, which there is nothing to be got by, he regards not to
know it, in the true state of it, for he cares not which way it goes, right or wrong. See Job 29:16.
8 Scornful men bring a city into a snare: but wise men turn away wrath.
Notes Verse 8
See here, Who are the men that are dangerous to the public-scornful men. When such are
employed in the business of the state they do things with precipitation, because they scorn to
deliberate, and will not take time for consideration and consultation; they do things illegal and
unjustifiable, because they scorn to be hampered by laws and constitutions; they break their
faith, because they scorn to be bound by their word, and provoke the people, because they
scorn to please them. Thus they bring a city into a snare by their ill conduct, or (as the margin
reads it) they set a city on fire; they sow discord among the citizens and run them into
confusion. Those are scornful men that mock at religion, the obligations of conscience, the
fears of another world, and every thing that is sacred and serious. Such men are the plagues of
their generation; they bring God's judgments upon a land, set men together by the ears, and so
bring all to confusion. Who are the men that are the blessings of a land-the wise men who by
promoting religion, which is true wisdom, turn away the wrath of God, and who, by prudent
counsels, reconcile contending parties and prevent the mischievous consequences of divisions.
Proud and foolish men kindle the fires which wise and good men must extinguish.
9 If a wise man contendeth with a foolish man, whether he rage or laugh, there is no rest.
Notes Verse 9
A wise man is here advised not to set his wit to a fool's, not to dispute with him, or by
contending with him to think either of fastening reason upon him or gaining right from him: If
a wise man contend with a wise man, he may hope to be understood, and, as far as he has
reason and equity on his side, to carry his point, at least to bring the controversy to a head and
make it issue amicably; but, if he contend with a foolish man, there is no rest; he will see no
end of it, nor will he have any satisfaction in it, but must expect to be always uneasy. Whether
the foolish man he contends with rage or laugh, whether he take angrily or scornfully what is
said to him, whether he rail at it or mock at it, one of the two he will do, and so there will be
no rest. However it is given, it will be ill-taken, and the wisest man must expect to be either
scolded or ridiculed if he contend with a fool. He that fights with a dunghill, whether he be
conqueror or conquered, is sure to be defiled. Whether the wise man himself rage or laugh,
whether he take the serious or the jocular way of dealing with the fool, whether he be severe
or pleasant with him, whether he come with a rod or with the spirit of meekness (1Co. 4:21), it
is all alike, no good is done. We have piped unto you, and you have not danced, mourned
unto you, and you have not lamented.
10 The bloodthirsty hate the upright: but the just seek his soul.
Notes Verse 10
. Bad men hate their best friends: The blood-thirsty, all the seed of the old serpent, who was a
murderer from the beginning, all that inherit his enmity against the seed of the woman, hate
the upright; they seek the ruin of good men because they condemn the wicked world and
witness against it. Christ told his disciples that they should be hated of all men. Bloody men
do especially hate upright magistrates, who would restrain and reform them, and put the laws
in execution against them, and so really do them a kindness.. Good men love their worst
enemies: The just, whom the bloody men hate, seek their soul, pray for their conversion, and
would gladly do any thing for their salvation. This Christ taught us. Father, forgive them. The
just seek his soul, that is, the soul of the upright, whom the bloody hate (so it is commonly
understood), seek to protect it from violence, and save it from, or avenge it at, the hands of the
11 A fool uttereth all his mind: but a wise man keepeth it in till
Notes Verse 11
It is a piece of weakness to be very open: He is a fool who utters all his mind,-who tells every
thing he knows, and has in his mouth instantly whatever he has in his thoughts, and can keep
no counsel,-who, whatever is started in discourse, quickly shoots his bolt,-who, when he is
provoked, will say any thing that comes uppermost, whoever is reflected upon by it,-who,
when he is to speak of any business, will say all he thinks, and yet never thinks he says
enough, whether choice or refuse, corn or chaff, pertinent or impertinent, you shall have it all.
It is a piece of wisdom to be upon the reserve: A wise man will not utter all his mind at once,
but will take time for a second thought, or reserve the present thought for a fitter time, when it
will be more pertinent and likely to answer his intention; he will not deliver himself in a
continued speech, or starched discourse, but with pauses, that he may hear what is to be
objected and answer it. Non minus interdum oratorium est tacere quam dicere-True oratory
requires an occasional pause. Plin. Ep. 7:6.
12 If a ruler hearken to lies, all his servants are wicked.
Notes Verse 12
It is a great sin in any, especially in rulers, to hearken to lies; for thereby they not only give a
wrong judgment themselves of persons and things, according to the lies they give credit to,
but they encourage others to give wrong informations. Lies will be told to those that will
hearken to them; but the receiver, in this case, is as bad as the thief. Those that do so will have
all their servants wicked. All their servants will appear wicked, for they will have lies told of
them; and they will be wicked, for they will tell lies to them. All that have their ear will fill
their ear with slanders and false characters and representations; and so if princes, as well as
people, will be deceived, they shall be deceived, and, instead of devolving the guilt of their
own false judgments upon their servants that misinformed them, they must share in their
servants' guilt, and on them will much of the blame lie for encouraging such misinformations
and giving countenance and ear to them.
13 The poor and the deceitful man meet together: the LORD lighteneth
both their eyes.
This shows how wisely the great God serves the designs of his providence by persons of very
different tempers, capacities, and conditions in the world, even, By those that are contrary the
one to the other. Some are poor and forced to borrow; others are rich, have a great deal of the
mammon of unrighteousness (deceitful riches they are called), and they are creditors, or
usurers, as it is in the margin. Some are poor, and honest, and laborious; others are rich,
slothful, and deceitful. They meet together in the business of this world, and have dealings
with one another, and the Lord enlightens both their eyes; he causes his sun to shine upon
both and gives them both the comforts of this life. To some of both sorts he gives his grace. He
enlightens the eyes of the poor by giving them patience, and of the deceitful by giving them
repentance, as Zaccheus.By those that we think could best be spared. The poor and the
deceitful we are ready to look upon as blemishes of Providence, but God makes even them to
display the beauty of Providence; he has wise ends not only in leaving the poor always with
us, but in permitting the deceived and the deceiver, for both are his (Job 12:16) and turn to his
14 The king that faithfully judgeth the poor, his throne shall be
established for ever.
Notes Verse 14
Here is, The duty of magistrates, and that is, to judge faithfully between
man and man, and to determine all causes brought before them,
according to truth and equity, particularly to take care of the poor, not
to countenance them in an unjust cause for the sake of their poverty
(Ex. 23:3), but to see that their poverty do not turn to their prejudice if
they have a just cause. The rich will look to themselves, but the poor
and needy the prince must defend (Psa. 82:3) and plead for, Prov. 31:9. .
The happiness of those magistrates that do their duty. Their throne of
honour, their tribunal of judgment, shall be established for ever. This
will secure to them the favour of God and strengthen their interest in
the affections of their people, both which will be the establishment of
their power, and help to transmit it to posterity and perpetuate it in the
and on control in private affairs
15 The rod and reproof give wisdom: but a child left to himself bringeth his
mother to shame.
Notes on 15
The more sinners there are the more sin there is: When the wicked, being
countenanced by authority, grow numerous, and walk on every side, no marvel
if transgression increases, as a plague in the country is said to increase
when still more and more are infected with it. Transgression grows more
impudent and bold, more imperious and threatening, when there are many to
keep it in countenance. In the old world, when men began to multiply, they
began to degenerate and corrupt themselves and one another. The more sin
there is the nearer is the ruin threatened. Let not the righteous have their
faith and hope shocked by the increase of sin and sinners. Let them not say
that they have cleansed their hands in vain, or that God has forsaken the
earth, but wait with patience; the transgressors shall fall, the measure of
their iniquity will be full, and then they shall fall from their dignity and
power, and fall into disgrace and destruction, and the righteous shall have
the satisfaction of seeing their fall (Psa. 37:34), perhaps in this world,
certainly in the judgment of the great day, when the fall of God's
implacable enemies will be the joy and triumph of glorified saints. See Isa.
66:24; Gen. 19:28.
16 When the wicked are multiplied, transgression increaseth: but the
righteous shall see their fall.
17 Correct thy son, and he shall give thee rest; yea, he shall give delight
unto thy soul.
Notes Verse 17
It is a very happy thing when children prove the comfort of their parents.
Good children are so; they give them rest, make them easy, and free from the
many cares they have had concerning them; yea, they give delight unto their
souls. It is a pleasure to parents, which none know but those that are
blessed with it, to see the happy fruit of the good education they have
given their children, and to have a prospect of their well-doing for both
worlds; it gives delight proportionable to the many thoughts of heart that
have been concerning them. In order to this, children must be trained up
under a strict discipline, and not suffered to do what they will and to go
without rebuke when they do amiss. The foolishness bound up in their hearts
must by correction be driven out when they are young, or it will break out,
to their own and their parents' shame, when they are grown up.
18 Where there is no vision, the people perish: but he that keepeth the law,
happy is he.
Notes Verse 18
I. The misery of the people that want a settled ministry: Where there is no
vision, no prophet to expound the law, no priest or Levite to teach the good
knowledge of the Lord, no means of grace, the word of the Lord is scarce,
there is no open vision (1Sa. 3:1), where it is so the people perish; the
word has many significations, any of which will apply here.
1. The people are made naked, stripped of their ornaments and so exposed to
shame, stripped of their armour and so exposed to danger. How bare does a
place look without Bibles and ministers, and what an easy prey is it to the
enemy of souls!
2. The people rebel, not only against God, but against their prince; good
preaching would make people good subjects, but, for want of it, they are
turbulent and factious, and despise dominions, because they know no better.
3. The people are idle, or they play, as the scholars are apt to do when the
master is absent; they do nothing to any good purpose, but stand all the day
idle, and sporting in the market-place, for want of instruction what to do
and how to do it.
4. They are scattered as sheep having no shepherd, for want of the masters
of assemblies to call them and keep them together, Mk. 6:34. They are
scattered from God and their duty by apostasies, from one another by
divisions; God is provoked to scatter them by his judgments, 2Chr. 15:3, 5.
5. They perish; they are destroyed for lack of knowledge, Hos. 4:6. See what
reason we have to be thankful to God for the plenty of open vision which we
II. The felicity of a people that have not only a settled, but a successful
ministry among them, the people that hear and keep the law, among whom
religion is uppermost; happy are such a people and every particular person
among them. It is not having the law, but obeying it, and living up to it,
that will entitle us to blessedness.
19 A servant will not be corrected by words: for though he understand he
will not answer.
Here is the description of an unprofitable, slothful, wicked servant, a
slave that serves not from conscience, or love, but purely from fear. Let
those that have such servants put on patience to bear the vexation and not
disturb themselves at it. See their character.
1. No rational words will work upon them; they will not be corrected and
reformed, not brought to their business, nor cured of their idleness and
laziness, by fair means, no, nor by foul words; even the most gentle master
will be forced to use severity with them; no reason will serve their turn,
for they are unreasonable.
2. No rational words will be got from them. They are dogged and sullen; and,
though they understand the questions you ask them, they will not give you an
answer; though you make it ever so plain to them what you expect from them,
they will not promise you to mend what is amiss nor to mind their business.
See the folly of those servants whose mouth by their silence calls for
strokes; they might be corrected by words and save blows, but they will not.
20 Seest thou a man that is hasty in his words? there is more hope of a fool
than of him.
Notes Verse 20
Solomon here shows that there is little hope of bringing a man to wisdom
that is hasty either,
1. Through rashness and inconsideration: Seest thou a man that is hasty in
his matters, that is of a light desultory wit, that seems to take a thing
quickly, but takes it by the halves, gallops over a book or science, but
takes no time to digest it, no time to pause or muse upon a business? There
is more hope of making a scholar and a wise man of one that is dull and
heavy, and slow in his studies, than of one that has such a mercurial genius
and cannot fix.
2. Through pride and conceitedness: Seest thou a man that is forward to
speak to every matter that is started, and affects to speak first to it, to
open it, and speak last to it, to give judgment upon it, as if he were an
oracle? There is more hope of a modest fool, who is sensible of his folly,
than of such a self-conceited one.
21 He that delicately bringeth up his servant from a child shall have him
become his son at the length.
Notes Verse 21
1. It is an imprudent thing in a master to be too fond of a servant, to
advance him too fast, and admit him to be too familiar with him, to suffer
him to be over-nice and curious in his diet, and clothing, and lodging, and
so to bring him up delicately, because he is a favourite, and an agreeable
servant; it should be remembered that he is a servant, and, by being thus
indulged, will be spoiled for any other place. Servants must endure
2. It is an ungrateful thing in a servant, but what is very common, to
behave insolently because he has been used tenderly. The humble prodigal
thinks himself unworthy to be called a son, and is content to be a servant;
the pampered slave thinks himself too good to be called a servant, and will
be a son at the length, will take his ease and liberty, will be on a par
with his master, and perhaps pretend to the inheritance. Let masters give
their servants that which is equal and fit for them, and neither more nor
less. This is very applicable to the body, which is a servant to the soul;
those that delicately bring up the body, that humour it, and are over-tender
of it, will find that at length it will forget its place, and become a son,
a master, a perfect tyrant.
Of anger, pride, thievery, cowardice, and corruption
22 An angry man stirreth up strife, and a furious man aboundeth in
See here the mischief that flows from an angry, passionate, furious
1. It makes men provoking to one another: An angry man stirs up strife, is
troublesome and quarrelsome in the family and in the neighbourhood, blows
the coals, and even forces those to fall out with him that would live
peaceable and quietly by him.
2. It makes men provoking to God: A furious man, who is wedded to his
humours and passions, cannot but abound in transgressions. Undue anger is a
sin which is the cause of many sins; it not only hinders men from calling
upon God's name, but it occasions their swearing, and cursing, and profaning
23 A man's pride shall bring him low: but honour shall uphold the humble
Notes Verse 23
This agrees with what Christ said more than once,
1. That those who exalt themselves shall be abased. Those that think to gain
respect by lifting up themselves above their rank, by looking high, talking
big, appearing fine, and applauding themselves, will on the contrary expose
themselves to contempt, lose their reputation, and provoke God by humbling
providences to bring them down and lay them low.
2. That those who humble themselves shall be exalted, and shall be
established in their dignity: Honour shall uphold the humble in spirit;
their humility is their honour, and that shall make them truly and safely
great, and recommend them to the esteem of all that are wise and good.
24 Whoso is partner with a thief hateth his own soul: he heareth cursing,
and bewrayeth it not.
Notes Verse 24
See here what sin and ruin those involve themselves in who are drawn away by
the enticement of sinners.
1. They incur a great deal of guilt: He does so that goes partner with such
as rob and defraud, and casts in his lot among them, ch. 1:11, etc. The
receiver is as bad as the thief; and, being drawn in to join with him in the
commission of the sin, he cannot escape joining with him in the concealment
of it, though it be with the most horrid perjuries and execrations. They
hear cursing when they are sworn to tell the whole truth, but they will not
2. They hasten to utter ruin: They even hate their own souls, for they
wilfully do that which will be the inevitable destruction of them. See the
absurdities sinners are guilty of; they love death, than which nothing is
more dreadful, and hate their own souls, than which nothing is more dear.
25 The fear of man bringeth a snare: but whoso putteth his trust in the
LORD shall be safe.
Notes Verse 25
1. We are cautioned not to dread the power of man, neither the power of a
prince nor the power of the multitude; both are formidable enough, but the
slavish fear of either brings a snare, that is, exposes men to many insults
(some take a pride in terrifying the timorous), or rather exposes men to
many temptations. Abraham, for fear of man, denied his wife, and Peter his
Master, and many a one his God and religion. We must not shrink from duty,
nor commit sin, to avoid the wrath of man, nor, though we see it coming upon
us, be disquieted with fear, Dan. 3:16; Psa. 118:6. He must himself die
(Isa. 51:12) and can but kill our body, Lu. 12:5.
2. We are encouraged to depend upon the power of God, which would keep us
from all that fear of man which has either torment or temptation in it.
Whoso puts his trust in the Lord, for protection and supply in the way of
duty, shall be set on high, above the power of man and above the fear of
that power. A holy confidence in God makes a man both great and easy, and
enables him to look with a gracious contempt upon the most formidable
designs of hell and earth against him. If God be my salvation, I will trust
and not be afraid.
26 Many seek the ruler's favour; but every man's judgment cometh from
Notes Verse 26
1. What is the common course men take to advance and enrich themselves, and
make themselves great: they seek the ruler's favour, and, as if all their
judgment proceeded from him, to him they make all their court. Solomon was
himself a ruler, and knew with what sedulity men made their application to
him, some on one errand, others on another, but all for his favour. It is
the way of the world to make interest with great men, and expect much from
the smiles of second causes, which yet are uncertain, and frequently
disappoint them. Many take a great deal of pains in seeking the ruler's
favour and yet cannot have it; many have it for a little while, but they
cannot keep themselves in it, by some little turn or other they are brought
under his displeasure; many have it, and keep it, and yet it does not answer
their expectation, they cannot make that hand of it that they promised
themselves they should. Haman had the ruler's favour, and yet it availed him
2. What is the wisest course men can take to be happy. Let them look up to
God, and seek the favour of the Ruler of rulers; for every man's judgment
proceeds from the Lord. It is not with us as the ruler pleases; his favour
cannot make us happy, his frowns cannot make us miserable. But it is as God
pleases; every creature is that to us that God makes it to be, no more and
no other. He is the first Cause, on which all second causes depend;
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