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Matthew Henry’s Complete Commentary
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Matthew Henry |
P R O V E R B S
CHAP. XXV.
| Pleasures and Advantages of Wisdom. | |
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1 These are also proverbs of Solomon, which the men of
Hezekiah king of Judah copied out.
This verse is the title of this latter collection of Solomon’s
proverbs, for he sought out and set in order many proverbs, that
by them he might be still teaching the people knowledge,
Eccl. xii. 9.
Observe,
1. The proverbs were Solomon’s, who was divinely inspired to deliver,
for the use of the church, these wise and weighty sentences; we have
had many, but still there are more. Yet herein Christ is greater than
Solomon, for if we had all upon record that Christ said, and did, that
was instructive, the world could not contain the books that would be
written,
John xxi. 25.
2. The publishers were Hezekiah’s servants, who, it is likely, herein
acted as his servants, being appointed by him to do this good service
to the church, among other good offices that he did in the law and
in the commandments,
2 Chron. xxxi. 21.
Whether he employed the prophets in this work, as Isaiah, Hosea, or
Micah, who lived in his time, or some that were trained up in the
schools of the prophets, or some of the priests and Levites, to whom we
find him giving a charge concerning divine things
or (as the Jews think) his princes and ministers of state, who were
more properly called his servants, is not certain; if the work
was done by Eliakim, and Joah, and Shebna, it was no diminution to
their character. They copied out these proverbs from the records of
Solomon’s reign, and published them as an appendix to the former
edition of this book. It may be a piece of very good service to the
church to publish other man’s works that have lain hidden in obscurity,
perhaps a great while. Some think they culled these out of the 3000
proverbs which Solomon spoke
leaving out those that were physical, and that pertained to natural
philosophy, and preserving such only as were divine and moral; and in
this collection some observe that special regard was had to those
observations which concern kings and their administration.
| Prudential Maxims. | |
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2 It is the glory of God to conceal a thing: but the honour
of kings is to search out a matter.
3 The heaven for height, and the earth for depth, and the heart
of kings is unsearchable.
Here is,
1. An instance given of the honour of God: It is his glory to
conceal a matter. He needs not search into any thing, for he
perfectly knows every thing by a clear and certain view, and nothing
can be hidden from him; and yet his own way is in the sea and
his path in the great waters. There is an unfathomable depth in
his counsels,
It is but a little portion that is heard of him. Clouds and darkness
are round about him. We see what he does, but we know not the
reasons. Some refer it to the sins of men; it is his glory to pardon
sin, which is covering it, not remembering it, not mentioning it; his
forbearance, which he exercises towards sinners, is likewise his
honour, in which he seems to keep silence and take no notice of the
matter.
2. A double instance of the honour of kings:–
(1.) It is God’s glory that he needs not search into a matter,
because he knows it without search; but it is the honour of kings, with
a close application of mind, and by all the methods of enquiry, to
search out the matters that are brought before them, to take pains in
examining offenders, that they may discover their designs and bring to
light the hidden works of darkness, not to give judgment hastily or
till they have weighed things, nor to leave it wholly to others to
examine things, but to see with their own eyes.
(2.) It is God’s glory that he cannot himself be found out by
searching, and some of that honour is devolved upon kings, wise kings,
that search out matters; their hearts are
unsearchable, like the height of heaven or the depth
of the earth, which we may guess at, but cannot measure. Princes
have their arcana imperii–state secrets, designs which are kept
private, and reasons of state, which private persons are not competent
judges of, and therefore ought not to pry into. Wise princes, when they
search into a matter, have reaches which one would not think of,
as Solomon, when he called of a sword to divide the living child with,
designing thereby to discover the true mother.
4 Take away the dross from the silver, and there shall come
forth a vessel for the finer.
5 Take away the wicked from before the king, and his throne
shall be established in righteousness.
This shows that the vigorous endeavour of a prince to suppress vice,
and reform the manners of his people, is the most effectual way to
support his government. Observe,
1. What the duty of magistrates is: To take away the wicked, to
use their power for the terror of evil works and evil workers, not only
to banish those that are vicious and profane from their presence, and
forbid them the court, but so to frighten them and restrain them that
they may not spread the infection of their wickedness among their
subjects. This is called taking away the dross from the silver,
which is done by the force of fire. Wicked people are the dross of a
nation, the scum of the country, and, as such, to be taken away. If men
will not take them away, God will,
If the wicked be taken away from before the king, if he abandon
them and show his detestation of their wicked courses, it will go far
towards the disabling of them to do mischief. The reformation of the
court will promote the reformation of the kingdom,
2. What the advantage will be of their doing this duty.
(1.) It will be the bettering of the subjects; they shall be made like
silver refined, fit to be made vessels of honour.
(2.) It will be the settling of the prince. His throne shall be
established in this righteousness, for God will bless his
government, the people will be pliable to it, and so it will become
durable.
6 Put not forth thyself in the presence of the king, and stand
not in the place of great men:
7 For better it is that it be said unto thee, Come up hither;
than that thou shouldest be put lower in the presence of the
prince whom thine eyes have seen.
Here we see,
1. That religion is so far from destroying good manners that it reaches
us to behave ourselves lowly and reverently towards our superiors, to
keep our distance, and give place to those to whom it belongs “Put
not forth thyself rudely and carelessly in the king’s
presence, or in the presence of great men; do not compare with
them” (so some understand it); “do not vie with them in apparel,
furniture, gardens, house-keeping, or retinue, for that is an affront
to them and will waste thy own estate.”
2. That religion teaches us humility and self-denial, which is a better
lesson than that of good manners: “Deny thyself the place thou art
entitled to; covet not to make a fair show, nor air at preferment, nor
thrust thyself into the company of those that are above thee; be
content in a low sphere if that is it which God has allotted to thee.”
The reason he gives is because this is really the way to advancement,
as our Saviour shows in a parable that seems to be borrowed from this,
Not that we must therefore pretend modesty and humility, and
make a stratagem of it, for the courting of honour, but
therefore we must really be modest and humble, because God will
put honour on such and so will men too. It is better, more for a man’s
satisfaction and reputation, to be advanced above his pretensions and
expectations, than to be thrust down below them, in the presence of
the prince, whom it was a great piece of honour to be admitted to
the sight of and a great piece of presumption to look upon without
leave.
8 Go not forth hastily to strive, lest thou know not what to
do in the end thereof, when thy neighbour hath put thee to shame.
9 Debate thy cause with thy neighbour himself; and discover
not a secret to another:
10 Lest he that heareth it put thee to shame, and thine
infamy turn not away.
I. Here is good counsel given about going to law:–
1. “Be not hasty in bringing an action, before thou hast thyself
considered it, and consulted with thy friends about it: Go not forth
hastily to strive; do not send for a writ in a passion, or upon the
first appearance of right on thy side, but weigh the matter
deliberately, because we are apt to be partial in our own cause;
consider the certainty of the expenses and the uncertainty of the
success, how much care and vexation it will be the occasion of, and,
after all, the cause may go against thee; surely then thou shouldst not
go forth hastily to strive.”
2. “Bring not an action before thou hast tried to end the matter
amicably
(
v. 9):
Debate thy cause with thy neighbour privately, and perhaps you
will understand one another better and see that there is no occasion to
go to law.” In public quarrels the war that must at length end might
better have been prevented by a treaty of peace, and a great deal of
blood and treasure spared. It is so in private quarrels: “Sue not thy
neighbour as a heathen man and a publican until thou hast told
him his fault between thee and him alone, and he has refused to refer
the matter, or to come to an accommodation. Perhaps the matter in
variance is a secret, not fit to be divulged to any, much less to be
brought upon the stage before the country; and therefore end it
privately, that it may not be discovered.” Reveal not the secret of
another, so some read it. “Do not, in revenge, to disgrace thy
adversary, disclose that which should be kept private and which does
not at all belong to the cause.”
II. Two reasons he gives why we should be thus cautious in going to
law:–
1. “Because otherwise the cause will be in danger of going against
thee, and thou wilt not know what to do when the defendant has
justified himself in what thou didst charge upon him, and made it out
that thy complaint was frivolous and vexatious and that thou hadst no
just cause of action, and so put thee to shame, non-suit thee,
and force thee to pay costs, all which might have been prevented by a
little consideration.”
2. “Because it will turn very much to thy reproach if thou fall under
the character of being litigious. Not only the defendant himself
(v. 8),
but he that hears the cause tried will put thee to shame, will
expose thee as a man of no principle, and thy infamy will not turn
away; thou wilt never retrieve thy reputation.”
| Instructive Similes. | |
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11 A word fitly spoken is like apples of gold in pictures of
silver.
12 As an earring of gold, and an ornament of fine gold, so
is a wise reprover upon an obedient ear.
Solomon here shows how much it becomes a man,
1. To speak pertinently: A word upon the wheels, that runs well,
is well-circumstanced, in proper time and place–instruction, advice,
or comfort, given seasonably, and in apt expressions, adapted to the
case of the person spoken to and agreeing with the character of the
person speaking–is like golden balls resembling apples,
or like true apples of a golden colour (golden rennets), or perhaps
gilded, as sometimes we have gilded laurels, and those embossed in
pictures of silver, or rather brought to table in a silver network
basket, or in a silver box of that which we call filigree–work,
through which the golden apples might be seen. Doubtless in was some
ornament of the table, then well known. As that was very pleasing to
the eye, so is a word fitly spoken to the ear.
2. Especially to give a reproof with discretion, and so as to make it
acceptable. If it be well given, by a wise reprover, and well
taken, by an obedient ear, it is an earring of gold and
an ornament of fine gold, very graceful and well becoming both
the reprover and the reproved; both will have their praise, the
reprover for giving it so prudently and the reproved for taking it so
patiently and making a good use of it. Others will commend them both,
and they will have satisfaction in each other; he who gave the reproof
is pleased that it had the desired effect, and he to whom it was given
has reason to be thankful for it as a kindness. That is well
given, we say, that is well taken; yet it does not always
prove that that is well taken which is well given. It were to be wished
that a wise reprover should always meet with an obedient
ear, but often it is not so.
13 As the cold of snow in the time of harvest, so is a
faithful messenger to them that send him: for he refresheth the
soul of his masters.
See here,
1. What ought to be the care of a servant, the meanest that is sent on
an errand and entrusted with any business, much more the greatest, the
agent and ambassador of a prince; he ought to be faithful to him
that sends him, and to see to it that he do not, by mistake or with
design, falsify his trust, and that he be in nothing that lies in his
power wanting to his master’s interest. Those that act as factors, by
commission, ought to act as carefully as for themselves.
2. How much this will be the satisfaction of the master; it will
refresh his soul as much as ever the cold of snow (which
is hot countries they preserve by art all the year round) refreshed the
labourers in the harvest, that bore the burden and heat of the
day. The more important the affair was, and the more fear of its
miscarrying, the more acceptable is the messenger, if he have managed
it successfully and well. A faithful minister, Christ’s messenger,
should be thus acceptable to us
however, he will be a sweet savour to God,
2 Cor. ii. 15.
14 Whoso boasteth himself of a false gift is like clouds and
wind without rain.
He may be said to boast of a false gift,
1. Who pretends to have received or given that which he never had,
which he never gave, makes a noise of his great accomplishments and his
good services, but it is all false; he is not what he pretends to be.
Or,
2. Who promises what he will give and what he will do, but performs
nothing, who raises people’s expectations of the mighty things he will
do for his country, for his friends, what noble legacies he will leave,
but either he has not wherewithal to do what he says or he never
designs it. Such a one is like the morning-cloud, that passes away, and
disappoints those who looked for rain from it to water the parched
ground
(Jude 12),
clouds without water.
| Miscellaneous Maxims. | |
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15 By long forbearing is a prince persuaded, and a soft tongue
breaketh the bone.
Two things are here recommended to us, in dealing with others, as
likely means to gain our point:–
1. Patience, to bear a present heat without being put into a heat by
it, and to wait for a fit opportunity to offer our reasons and to give
persons time to consider them. By this means even a prince may
be persuaded to do a thing which he seemed very averse to, much
more a common person. That which is justice and reason now will be so
another time, and therefore we need not urge them with violence now,
but wait for a more convenient season.
2. Mildness, to speak without passion or provocation: A soft tongue
breaks the bone; it mollifies the roughest spirits and overcomes
those that are most morose, like lightning, which, they say, has
sometimes broken the bone, and yet not pierced the flesh. Gideon with a
soft tongue pacified the Ephraimites and Abigail turned away David’s
wrath. Hard words, we say, break no bones, and therefore
we should bear them patiently; but, it seems, soft words do, and
therefore we should, on all occasions, give them prudently.
16 Hast thou found honey? eat so much as is sufficient for
thee, lest thou be filled therewith, and vomit it.
Here,
1. We are allowed a sober and moderate use of the delights of sense:
Hast thou found honey? It is not forbidden fruit to thee, as it
was to Jonathan; thou mayest eat of it with thanksgiving to God, who,
having created things grateful to our senses, has given us leave to
make use of them. Eat as much as is sufficient, and no more.
Enough is as good as a feast.
2. We are cautioned to take heed of excess. We must use all pleasures
as we do honey, with a check upon our appetite, lest we take more than
does us good and make ourselves sick with it. We are most in danger of
surfeiting upon that which is most sweet, and therefore those that fare
sumptuously every day have need to watch over themselves, lest their
hearts be at any time overcharged. The pleasures of sense lose
their sweetness by the excessive use of them and become nauseous, as
honey, which turns sour in the stomach; it is therefore our interest,
as well as our duty, to use them with sobriety.
17 Withdraw thy foot from thy neighbour’s house; lest he be
weary of thee, and so hate thee.
Here he mentions another pleasure which we must not take too much of,
that of visiting our friends, the former for fear of surfeiting
ourselves, this for fear of surfeiting our neighbour.
1. It is a piece of civility to visit our neighbours sometimes, to show
our respect to them and concern for them, and to cultivate and improve
mutual acquaintance and love, and that we may have both the
satisfaction and advantage of their conversation.
2. It is wisdom, as well as good manners, not to be troublesome to our
friends in our visiting them, not to visit too often, nor stay too
long, nor contrive to come at meal-time, nor make ourselves busy in the
affairs of their families; hereby we make ourselves cheap, mean, and
burdensome. Thy neighbour, who is thus plagued and haunted with thy
visits, will be weary of thee and hate thee, and that
will be the destruction of friendship which should have been the
improvement of it. Post tres sæpe dies piscis vilescit et
hospes–After the third day fish and company become distasteful.
Familiarity breeds contempt. Nulli te facias nimis sodalem–Be not
too intimate with any. He that sponges upon his friend loses him.
How much better a friend then is God than any other friend; for we need
not withdraw our foot from his house, the throne of his grace
(ch. viii. 34);
the oftener we come to him the better and the more welcome.
18 A man that beareth false witness against his neighbour is
a maul, and a sword, and a sharp arrow.
Here,
1. The sin condemned is bearing false witness against our
neighbour, either in judgment or in common conversation, contrary
to the law of the ninth commandment.
2. That which it is here condemned for is the mischievousness of it; it
is in its power to ruin not only men’s reputation, but their lives,
estates, families, all that is dear to them. A false testimony is every
thing that is dangerous; it is a maul (or club to knock a
man’s brains out with), a flail, which there is no fence against; it is
a sword to wound near at hand and a sharp arrow to wound
at a distance; we have therefore need to pray, Deliver my soul, O
Lord! from lying lips,
Ps. cxx. 2.
19 Confidence in an unfaithful man in time of trouble is like
a broken tooth, and a foot out of joint.
1. The confidence of an unfaithful man (so some read it) will be
like a broken tooth; his policy, his power, his interest, all
that which he trusted in to support him in his wickedness, will fail
him in time of trouble,
2. Confidence in an unfaithful man (so we read it), in a man
whom we thought trusty and therefore depended on, but who proves
otherwise; it proves not only unserviceable, but painful and vexatious,
like a broken tooth, or a foot out of joint, which, when we put
any stress upon it, not only fails us, but makes us feel from it,
especially in time of trouble, when we most expect help from it;
it is like a broken reed,
Confidence in a faithful God, in time of trouble, will not prove thus;
on him we may rest and in him dwell at ease.
20 As he that taketh away a garment in cold weather, and as
vinegar upon nitre, so is he that singeth songs to an heavy
heart.
1. The absurdity here censured is singing songs to a heavy
heart. Those that are in great sorrow are to be comforted by
sympathizing with them, condoling with them, and concurring in their
lamentation. If we take that method, the moving of our lips may
assuage their grief
(Job xvi. 5);
but we take a wrong course with them if we think to relieve them by
being merry with them, and endeavouring to make them merry; for it adds
to their grief to see their friends so little concerned for them; it
puts them upon ripping up the causes of their grief, and aggravating
them, and makes them harden themselves in sorrow against the assaults
of mirth.
2. The absurdities this is compared to are, taking away a
garment from a man in cold weather, which makes him colder,
and pouring vinegar upon nitre, which, like water upon lime,
puts it into a ferment; so improper, so incongruous, is it to sing
pleasant songs to one that is of a sorrowful spirit. Some read it in a
contrary sense: As he that puts on a garment in cold weather
warms the body, or as vinegar upon nitre dissolves it, so he
that sings songs of comfort to a person in sorrow refreshes him
and dispels his grief.
| Forgiveness of Enemies. | |
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21 If thine enemy be hungry, give him bread to eat; and if he
be thirsty, give him water to drink:
22 For thou shalt heap coals of fire upon his head, and the
LORD shall reward thee.
By this it appears that, however the scribes and Pharisees had
corrupted the law, not only the commandment of loving our brethren, but
even that of loving our enemies, was not only a new, but also an old
commandment, an Old-Testament commandment, though our Saviour has given
it to us with the new enforcement of his own great example in loving us
when we were enemies. Observe,
1. How we must express our love to our enemies by the real offices of
kindness, even those that are expensive to ourselves and most
acceptable to them: “If they be hungry and thirsty,
instead of pleasing thyself with their distress and contriving how to
cut off supplies from them, relieve them, as Elisha did the Syrians
that came to apprehend him,”
2. What encouragement we have to do so.
(1.) It will be a likely means to win upon them, and bring them over to
be reconciled to us; we shall mollify them as the refiner melts the
metal in the crucible, not only by putting it over the fire, but by
heaping coals of fire upon it. The way to turn an enemy into a friend
is, to act towards him in a friendly manner. If it do not gain him, it
will aggravate his sin and punishment, and heap the burning coals of
God’s wrath upon his head, as rejoicing in his calamity may be an
occasion of God’s turning his wrath from him,
(2.) However, we shall be no losers by our self-denial: “Whether he
relent towards thee or no, the Lord shall reward thee; he shall
forgive thee who thus showest thyself to be of a forgiving spirit. He
shall provide for thee when thou art in distress (though thou hast been
evil and ungrateful), as thou dost for thy enemy; at least it shall be
recompensed in the resurrection of the just, when kindnesses done to
our enemies shall be remembered as well as those shown to God’s
friends.”
| Miscellaneous Maxims. | |
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23 The north wind driveth away rain: so doth an angry
countenance a backbiting tongue.
Here see,
1. How we must discourage sin and witness against it, and particularly
the sin of slandering and backbiting; we must frown upon it, and, by
giving it an angry countenance, endeavour to put it out of countenance.
Slanders would not be so readily spoken as they are if they were not
readily heard; but good manners would silence the slanderer if he saw
that his tales displeased the company. We should show ourselves uneasy
if we heard a dear friend, whom we value, evil-spoken of; the same
dislike we should show of evil-speaking in general. If we cannot
otherwise reprove, we may do it by our looks.
2. The good effect which this might probably have; who knows but it may
silence and drive away a backbiting tongue? Sin, if it be
countenanced, becomes daring, but, if it receive any check, it is so
conscious of its own shame that it becomes cowardly, and this sin in
particular, for many abuse those they speak of only in hopes to curry
favour with those they speak to.
24 It is better to dwell in the corner of the housetop, than
with a brawling woman and in a wide house.
This is the same with what he had said,
Observe,
1. How those are to be pitied that are unequally yoked, especially with
such as are brawling and contentious, whether husband or wife; for it
is equally true of both. It is better to be alone than to be joined to
one who, instead of being a meet-help, is a great hindrance to the
comfort of life.
2. How those may sometimes be envied that live in solitude; as they
want the comfort of society, so they are free from the vexation of it.
And as there are cases which give occasion to say, “Blessed is the womb
that has not borne,” so there are which give occasion to say, “Blessed
is the man who was never married, but who lies like a servant in a
corner of the house-top.“
25 As cold waters to a thirsty soul, so is good news from a
far country.
See here,
1. How natural it is to us to desire to hear good news from our
friends, and concerning our affairs at a distance. It is sometimes with
impatience that we expect to hear from abroad; our souls thirst after
it. But we should check the inordinateness of that desire; if it be bad
news, it will come too soon, if good, it will be welcome at any time.
2. How acceptable such good news will be when it does come, as
refreshing as cold water to one that is thirsty. Solomon himself had
much trading abroad, as well as correspondence by his ambassadors with
foreign courts; and how pleasant it was to hear of the good success of
his negotiations abroad he well knew by experience. Heaven is a country
afar off; how refreshing is it to hear good news thence, both in the
everlasting gospel, which signified glad tidings, and in the witness of
the Spirit with our spirits that we are God’s children.
26 A righteous man falling down before the wicked is as a
troubled fountain, and a corrupt spring.
It is here represented as a very lamentable thing, and a public
grievance, and of ill consequence to many, like the troubling of
a fountain and the corrupting of a spring, for the
righteous to fall down before the wicked, that is,
1. For the righteous to fall into sin in the sight of the wicked–for
them to do any thing unbecoming their profession, which is told in
Gath, and published in the streets of Ashkelon, and in which
the daughters of the Philistines rejoice. For those that have
been in reputation for wisdom and honour to fall from their
excellency, this troubles the fountains by grieving some, and
corrupts the springs by infecting others and emboldening them to
do likewise.
2. For the righteous to be oppressed, and run down, and trampled upon,
by the violence or subtlety of evil men, to be displaced and thrust
into obscurity, this is the troubling of the fountains of justice and
corrupting the very springs of government,
3. For the righteous to be cowardly, to truckle to the wicked, to be
afraid of opposing his wickedness and basely to yield to him, this is a
reflection upon religion, a discouragement to good men, and strengthens
the hands of sinners in their sins, and so is like a troubled
fountain and a corrupt spring.
27 It is not good to eat much honey: so for men to search
their own glory is not glory.
I. Two things we must be graciously dead to:–
1. To the pleasures of sense, for it is not good to eat much
honey; though it pleases the taste, and, if eaten with moderation,
is very wholesome, yet, if eaten to excess, it becomes nauseous,
creates bile, and is the occasion of many diseases. It is true of all
the delights of the children of men that they will surfeit, but never
satisfy, and they are dangerous to those that allow themselves the
liberal use of them.
2. To the praise of man. We must not be greedy of that any more than of
pleasure, because, for men to search their own glory, to court
applause and covet to make themselves popular, is not their glory, but
their shame; every one will laugh at them for it; and the glory which
is so courted is not glory when it is got, for it is really no
true honour to a man.
II. Some give another sense of this verse: To eat much honey is not
good, but to search into glorious and excellent things is a great
commendation, it is true glory; we cannot therein offend by excess.
Others thus: “As honey, though pleasant to the taste, if used
immoderately, oppresses the stomach, so an over-curious search into
things sublime and glorious, though pleasant to us, if we pry too far,
will overwhelm our capacities with a greater glory and lustre than they
can bear.” Or thus: “You may be surfeited with eating too much honey,
but the last of glory, of their glory, the glory of the blessed, is
glory; it will be ever fresh, and never pall the appetite.”
28 He that hath no rule over his own spirit is like a city
that is broken down, and without walls.
Here is,
1. The good character of a wise and virtuous man implied. He is one
that has rule over his own spirit; he maintains the government
of himself, and of his own appetites and passions, and does not suffer
them to rebel against reason and conscience. He has the rule of his own
thoughts, his desires, his inclinations, his resentments, and keeps
them all in good order.
2. The bad case of a vicious man, who has not this rule over his own
spirit, who, when temptations to excess in eating or drinking are
before him, has no government of himself, when he is provoked breaks
out into exorbitant passions, such a one is like a city that is
broken down and without walls. All that is good goes out, and
forsakes him; all that is evil breaks in upon him. He lies exposed to
all the temptations of Satan and becomes an easy prey to that enemy; he
is also liable to many troubles and vexations; it is likewise as much a
reproach to him as it is to a city to have its walls ruined,
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