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From this chapter to the five and twentieth, are sundry observations of moral virtues, and their contrary vices, with excellent rules for the government of our conversation.

The proverbs of Solomon, properly so called; for the foregoing chapters, though they had this title in the beginning of them, yet in truth were only a preface or preparation to them, containing a general exhortation to the study and exercise of wisdom, to stir up the minds of men to the greater attention and regard to all its precepts, whereof some here follow; of which in general these things are fit to be observed, to help us in the understanding of them:

1. That these sentences are generally distinct and independent, having no coherence one with another, as many other parts of Scripture have.

2. That such sentences being very short, as their nature requires, more is understood in them than is expressed, and the causes are commonly to be gathered from the effects, and the effects from the causes, and one opposite from another, as we shall see.

3. That they are delivered by way of comparison and opposition, which for the most part is between virtue and vice, but sometimes is between two virtues, or two vices.

A wise son, i.e. prudent, and especially virtuous and godly, as this word is commonly meant in this book, and in many other scriptures.

A glad father; and a glad mother too; for both parents are to be understood in both branches, as is evident from the nature of the thing, which affects both of them, and from parallel places, as Proverbs 17:25 30:17, although one only be expressed in each branch, for the greater elegancy.

The heaviness of his mother; the occasion of her great sorrow, which is decently ascribed to the mothers rather than to the fathers, because their passions are most vehement, and make deepest impression in them.

Treasures of wickedness: either,

1. All worldly treasures and riches, which are called the mammon of unrighteousness, Luke 16:9, of which see the reasons there; to which righteousness or holiness, which are spiritual and heavenly riches, may be fitly opposed. Or,

2. Such treasures as are got by any sort of unjust or wicked practices.

Profit nothing; they do the possessor no good, but, which is implied from the opposite member, much hurt; they do not only not deliver him from death, but oft expose him to it; either from men, who take away his life that they may enjoy his wealth; or from God, who shortens his days, and makes his death more terrible, as being attended with guilt, and with the second death.

Righteousness: either,

1. True holiness of heart and life. Or,

2. Justice and equity in the getting of riches, or an estate honestly obtained, which may be fitly opposed to treasures of wickedness. Or,

3. A liberal and charitable use of riches, which is oft called righteousness, as Psalm 112:9 Daniel 4:27 2 Corinthians 9:10, &c., and is indeed but an act of justice, of which see on Proverbs 3:27, which also is conveniently opposed to an unjust getting of riches; and so this contains a great paradox, yet a certain truth, that the charitable laying out of money is more profitable to men than an unjust and covetous laying it up.

From death; ofttimes from temporal death, because men generally love, and honour, and will assist such persons in cases of danger, and God gives them the blessing of a long life; and always from eternal death, when such charity proceeds from a sincere and honest mind, and a good conscience.

Will not suffer the soul of the righteous to famish; will preserve them from famine, according to his promises, Psalm 34:10, and elsewhere, which, as other temporal promises, is not to be understood simply and universally, but with this limitation, except this be necessary for God’s glory, which in all reason should overrule the creatures’ good, and for their own greater benefit. For, to say nothing of eternal felicities which follow every good man’s death, it is certainly in some times and eases a less evil for men to be killed with famine, than to survive to see and feel those miseries which are coming upon them, and upon the land where they live.

The substance, as this word is used, Psalm 52:7, or the wickedness, i.e. the wealth gotten by wickedness; as righteousness, Proverbs 10:2, is by divers understood of an estate got with righteousness.

Of the wicked; who by that means shall be exposed to want and famine.

With a slack hand; negligently and slothfully, as appears from the diligence opposed to it in the next branch, and from the use of this word in this sense, Proverbs 12:24,27 19:15 Jeremiah 48:10. Heb. with a deceitful hand; so called, partly because it seems and pretends to do something, when in truth it doth nothing; and partly because such persons usually endeavour to maintain themselves by deceit and wickedness, which they cannot or will not do by honest labour and diligence.

Maketh rich; not by itself, nor necessarily, as is manifest from experience, and is noted, Ecclesiastes 9:11, but through God’s blessing, which commonly is given to such, by comparing this verse with Proverbs 10:22, here following.

He that gathereth the fruits of his field in summer; in harvest, as it follows, which is a part of summer. He that watcheth for and improveth the proper seasons and opportunities of doing good to himself, and to others.

That causeth shame; both to himself for his folly, and that poverty and misery caused by it; and to his parents, to whose negligent or evil education such things are oft, and sometimes justly, imputed.

Blessings are upon the head of the just; all sorts of blessings are wished to them by men, and conferred upon them by God. He saith, upon their head, either to show that these blessings come from above; and that openly, in the sight of the world, so that he can confidently speak of them to God’s praise, and to his own comfort and honour; or because blessings were commonly pronounced by men with this ceremony, by laying their hands upon the head of the party blessed.

Violence covereth the mouth of the wicked; violence (either,

1. Their own violence or injustice, which may be here put for the fruit or punishment of it, as iniquity is oft put for the punishment of iniquity. Or,

2. Violence, or the violent, and injurious, and mischievous practices of others against them, deserved by their own violence committed against others, and inflicted upon them by the curse and righteous judgment of God) shall cover the mouth of the wicked, i.e. shall fall upon them. This phrase of covering their mouth is used, either,

3. With allusion to the ancient custom of covering the mouths and faces of condemned malefactors; of which see Esther 7:8 Job 9:24. Or,

4. To signify that the curse and judgment of God upon them should be so manifestly just, that their mouths should be stopped, and they not be able to speak a word against God, or for themselves. Or,

5. To intimate that God’s judgment upon them should be public and evident to all that behold them, as any covering put upon a man’s mouth or face is, as for the same reason the blessings of the just were said to be upon their heads. And the mouth may be put for the face or countenance, by a synecdoche. But this clause is otherwise rendered by divers learned interpreters, the mouth of the wicked covereth (i.e. concealeth or smothereth within itself, and doth not utter that) violence or injury, which he meditateth in his heart, and designeth to do to others, and therefore shall be accursed and miserable. But this suits not so well with the former clause, wherein the blessings of the just are not meant actively, of those blessings which they wish or give to others, but passively, of those blessings which others wish or give to them; and consequently this violence is not understood of that which they do to others, but of that which is done to them by others.

Is blessed, i.e. honourable and acceptable to those who mention them. Compare Job 31:20 Psalm 62:5.

Shall rot; shall perish, and be cursed and detestable amongst men, shall stink above ground.

Will receive commandments; is ready to hear and obey the counsels and precepts of God, and of men, by which means he shall stand fast and live.

A prating fool; one who is slow to hear and swift to speak, who, instead of receiving good admonitions, cavils and disputes against them. In the Hebrew he is called a fool of lips, either because he discovers the folly of his heart by his lips, and thereby exposeth himself to the mischief here following; or because he is without heart, as is said of Ephraim, Hosea 7:11, or his heart is little worth, as is said here, Proverbs 10:20; or because he speaks rashly, without any consideration. Or it may be rendered, a fool by his lips, i.e. by his foolish and wicked speeches, contrary to the commands of God, by talking much and ill, when it is more comely and necessary for him to hear and receive instruction from others.

Shall fall, to wit, into mischief; or, be punished, as the word is used, Hosea 4:14; or, be beaten, as below, Proverbs 10:10.