성경 주석서

soft answer turneth away wrath: but grievous words stir up anger.

A soft answer turneth away wrath. — It is easier to stir strife than to stint it. Hard to hard, will never do; but lay a flint upon a pillow, and you may break it with ease.

“Frangitur ira gravis quando est responsio suavis.”

What is more boisterous than the winds? tamen iidem imbribus sopiuntur, saith Pliny, yet are they laid with soft showers. How soon was David disarmed by Abigail’s gentle apology, and made as meek as a lamb! So were the hot and hasty Ephraimites by Gideon’s mild and modest answer. Judges 8:1-3 "By long forbearing is a prince persuaded, and a soft tongue breaketh the bone." Proverbs 25:15 Howbeit, some persons must be more roughly dealt with, or they will never have done - nettles hardly handled sting not as they will if gently touched - in some eases especially, as when God’s glory is engaged. When Servetus condemned Zuinglius for his harshness, he answers, In aliis mansuetus ero, in blasphemiis in Christum non ita: Ep. ad Servet. In other cases I will be mild; but in case of blasphemies against Christ, I have no patience. So Luther, in a letter to Staupicius, Inveniar sane superbus, …, modo impii silentii non arguar dum dominus patitur: Let me be counted proud or passionate, so I be not found guilty of sinful silence when the cause of God suffereth. Madness, in this case, is better than mildness: moderation here is mere mopishness, nay, it is much worse.

But grievous words stir up anger. — Heb., Make it to ascend - viz., into the nostrils, as fire in a chimney, when blown up with bellows. Some men have quick and hot spirits; yea, some good men, as those two brethren, "sons of thunder," how soon was their choler up. Luke 9:55 Now, hard and harsh words do cast oil upon the flame, and set their passions afloat; and then there is no ho with them. Fertur equis auriga, nec audit currus habenas. How was Saul enkindled by Doeg, and David by Nabal’s currishness! Rehoboam, with one churlish breath, lost ten tribes; and Adrian the emperor, gave the crier great thanks, who, when he was bidden to quiet the tumultuous people with an imperious Sιωπησατε , Hold your tongues, he held out his hand only; and when the people listened with great silence (as the manner was), to hear the cry, Hoc vero, inquit, princeps vult; - This is that, said he, that the emperor requires of you - viz., to be silent. Dio in vit. Adr. The best answer to words of scorn and petulance (saith one), is Isaac’s apology to his brother Ishmael, patience and silence, η σιγαν χρη, η κρεισσονα σιγης λεγειν: η ηχιστα η ηδιστα . Either reply not at all, or else so that all may be well between you.

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The tongue of the wise useth knowledge aright: but the mouth of fools poureth out foolishness.

The tongue of the wise useth knowledge aright. — Heb., Deals kindly with her; offers her no abuse, by venting her unseasonably, and making her overly cheap, and little set by. Eloquence wisely ordered is very commendable, and avails much: but what a poor praise was that to the Duke of Buckingham, that speaking to the Londoners in the behalf of that usurper, Richard III, he gained the commendation, that no man could deliver so much bad matter in so good words and quaint phrases. Daniel’s Hist. Here was eloquentiae satis, sapientiae parum. The tongue was given us for better purpose; it was David’s "glory," and he used it accordingly.

But the mouth of fools poureth out foolishness. — Heb., Bubbleth it out; blurteth it out, as a fountain casteth out its waters, with a great force and swiftness: non quid, sed quantum, is all their care, being talkative above measure, and forward to utter whatsoever comes into their chaps: quicquid in buccam.

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The eyes of the LORD [are] in every place, beholding the evil and the good.

The eyes of the Lord are in every place. — He is πανοφθαλμος , all-eye: and his providence like a well drawn picture, that vieweth all that come into the room. I know thy works, and thy labour; Revelation 2:2 not thy works only, but thy labour in doing them. And as for the offender, though he think to hide himself from God, by hiding God from himself, yet God is nearer to him than the bark is to the tree; "for in him all things subsist," Colossians 1:17 "and move"; - understand Acts 17:28 it to be the mind’s motions also. And this the very heathen saw by nature’s rush candle. Vide Sen. Ep. ad Lucil. 34. For Thales Milesius being asked, Whether the gods knew not when a man doth ought amiss? Yea, said he, if he do but think amiss. Deus intimior nobis intimo nostro, saith another, God is nearer to us, than we are to ourselves. Interest animis nostris et cogitationibus. - Sen. Repletively he is everywhere, though inclusively nowhere. Nusquam est, et ubique est. As for the world, it is to him as "a sea of glass"; Revelation 4:6 corpus diaphanum - a clear transparent body; he sees through it.

Beholding the evil and the good. — The evil are first mentioned, because they make question of this truth. But what saith a worthy divine, yet alive: Think not that he who is invisible cannot see; God, like the optic virtue in the eye, sees all, and is seen of none. No man needs a window in his breast (as the heathen Momus wished), for God to look in at; every man before God is all window. Job 34:22 The eyes of Christ are "as a flaming fire." Revelation 1:14 And the school of nature teacheth that the fiery eye needs no outward light, that sees extra mittendo, by sending out a ray, …

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A wholesome tongue [is] a tree of life: but perverseness therein [is] a breach in the spirit.

A wholesome tongue is a tree of life. — As uttering words that have a healing property in them, pure, precious, and profitable; not unlike that tree of life in the midst of God’s garden, that would have given immortality to the eaters. See August. de Civit. Dei, lib. xv. cap. 20.

But perverseness therein is a breach of the spirit. — That is, in the conscience, which it goreth and gasheth; and in the heart, which it defileth and disposeth to further evil: it leaveth both a sting and a stain in a man’s own soul; besides the much mischief that it doeth to the spirits and manners of other men that are corrupted by it. God’s Spirit also is not a little grieved and vexed, when the godly man suddenly falls (as sometimes he doth), into bitter words, clamours, and evil speakings: these are even as smoke to the eyes, and make the Spirit of God ready to loathe and leave his lodging, as the apostle intimates, Ephesians 4:30-31 . There are those who translate the text, But the mischievousness of it is as a breach made by the wind; and set this sense upon it, As a blustering wind, which throws down trees and houses, doth much harm; so a violent and venomous tongue, causing troubles and calamities, is very pernicious and hurtful. Job 8:2 Pray we therefore with David "Deliver me, Lord, from a lying lip, and a deceitful tongue." Psalms 120:2

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fool despiseth his father’s instruction: but he that regardeth reproof is prudent.

A fool despiseth his father’s instruction. — Heb., Entertains it with contumelious and opprobrious language; as a madman doth a potion offered him for his health. Jerome oft renders the word, "to blaspheme"; and indeed to reject good counsel, of a father especially, with scorn and reproach, is blasphemy in the second table.

But he that regardeth reproof, is prudent. — Wise he is, and wiser he will be. This made David prize and pray for a reprover. Psalms 141:5 And it is said of Gerson, that great and wise chancellor of Paris, that he took pleasure in nothing more, quam si ab aliquo fraterne et charitative redargueretur, In vita Gers. than in a friendly reproof. The like is reported of Sir Anthony Cope, by Dr Harris, who preached his funeral; Samuel’s Fun. Epist. and of that famous man of God, Mr William Wheatly, by Mr Scudder, who writes his life. He was glad, saith he, when any of the righteous smote him, and would take it well, not from his superiors only, but from his equals, and far inferiors. Mr Wheatly’s Archetyp., Pref.

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In the house of the righteous [is] much treasure: but in the revenues of the wicked is trouble.

In the house of the righteous is much treasure. — Every righteous man is a rich man, whether he hath more or less of the things of this life. For, first , he hath plenty of that which is precious. Secondly , Propriety; what he hath is his own; he holds all in capite tenure The name of a tenure (abolished by Acts 12:1-25 Chas. II, xxiv.), by which land was held immediately of the King, or of the crown? in Christ; he shall not be called to account as a usurper. "All is yours," 1 Corinthians 3:22 "because you are Christ’s, and Christ is God’s." And although he hath little, many times, in present possession, yet he is rich in reversion; rich in bills and bonds, rich in an apparent pledge, that is worth all the world besides - that is, in Christ; for, having given us his Son, "how shall he not with him also freely give us all things?" Romans 8:32

But in the revenues of the wicked are trouble. — For besides the curse of unsatisfiableness, in the very pursuit of them, he meets with many grievances, fears, jealousies, disgraces, interruptions, discontentments, and then, after the unsanctified enjoyment of them, follows the sting of conscience that dissweetens all, and that will unexpressibly vex and torment him through all eternity. "He hath swallowed down riches, and he shall vomit them up again; God shall cast them out of his belly." Job 20:15 Disgorge he shall surely those murdering morsels, either by remorse and restitution in the meantime, or with despair and impenitent horror hereafter.

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The lips of the wise disperse knowledge: but the heart of the foolish [doeth] not so.

The lips of the wise disperse knowledge. — They are the "lights of the world," φωστηρες , Philippians 2:15 and they diffuse light wherever they come, shining as lamps or luminaries, and seeking to save themselves, and those that hear them. How did those learned scribes, our famous reformers, bring forth their rich treasure, and liberally disperse it? By preaching, writing, and every way trading their talents for the church’s good. Farellus, " Hic est ille Farellus qui Genevenses, Novocomenses, Monipelgardenses, …, Christo lucrifacit. " - Melch. Adam in vit. with his talent, gained to the faith five cities of the Cantons, with their territories. Wycliffe, Huss, Luther, Calvin, …, how active and fruitful were they in their generations to dispread and scatter light over the Christian world, to wise and win souls to Christ. Proverbs 11:30 These surely shine as stars in heaven, Daniel 12:3 that, like stars by their light and influence, made such a scatter of riches upon earth. Every star, saith one, is like a purse of gold, out of which God throws down riches and plenty upon the sons of men. And as it is the nature of gold to be drawn forth marvellously, so that, as the learned affirm, an ounce of gold will go as far as eight pound of silver, so it is the nature of sound knowledge to be spreading and diffusive. Zanc., de oper. Dei, part 2, lib. iii. c. 6.

But the heart of the foolish doth not so. — Or, Is not right. It is "little worth," Proverbs 10:20 as having no true treasure in them, but froth and filth, vanity and villany: hence they do not only not disperse knowledge, which they have not, Psalms 14:4 but patronise and promote ignorance and error, sow cockle as fast as wiser men do corn, and are as busy in digging descents to hell, as others are in building staircases for heaven.

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The sacrifice of the wicked [is] an abomination to the LORD: but the prayer of the upright [is] his delight.

The sacrifice of the wicked is an abomination. — Their very incense stinks from the hand that offers it. Isaiah 1:13 Good words may be uttered, but we cannot hear them, because uttered with a stinking breath: and good meat may be presented, but we cannot eat of it because it is cooked or brought to the table by a nasty sloven. Works materially good, may never prove so formally and eventually - viz., when they are not right quoad fontem, et quoad finem. (1). When they proceed not from a right principle, "a pure heart, a good conscience, and faith unfeigned"; 1 Timothy 1:5 (2). When they tend not to a right end, the glory of God in our own or other men’s salvation. Christus opera nostra non tam actibus quam finibus pensat. Zanchius. The glory of God must consume all other ends, as the sun puts out the light of the fire.

But the prayer of the righteous is his delight. — His music, his honey drops, Song of Solomon 4:11 his sweetest perfume, Psalms 141:2 his "calves of the lips," Hosea 14:2 with which, when we cover his altar, he is abundantly well-pleased. For as all God’s senses, nay, his very soul is offended with the bad man’s sacrifice Isaiah 1:13-15 - his sharp nose easily discerneth, and disgusteth the stinking breath of his rotten lungs, though his words be never so scented and perfumed with shows of holiness-so the prayer that proceeds from an upright heart, though but faint and feeble, doth come before God, "even into his ears," Psalms 18:6 and so strangely charms him, Isaiah 26:16 , marg. ìçשׁ Incantamentum. that he breaks forth into these words, "Ask me of things concerning my sons, and concerning the works of my hands command ye me." Isaiah 45:11 Oh that we understood the latitude of this royal charter! then would we pray always with all prayers and supplications in the Spirit; then would we watch thereunto with all perseverance, and not faint or shrink back. Ephesians 6:18 Luke 18:1 , εκκακειν

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