Verse 14
The backslider in heart shall be filled with his own ways -
1. Who is the backslider? סוג sug.
1. The man who once walked in the ways of religion, but has withdrawn from them.
2. The man who once fought manfully against the world, the devil, and the flesh; but has retreated from the battle, or joined the enemy.
3. The man who once belonged to the congregation of the saints, but is now removed from them, and is set down in the synagogue of Satan.
2. But who is the backslider in Heart?
1. Not he who was surprised and overcome by the power of temptation, and the weakness of his own heart.
2. But he who drinks down iniquity with greediness.
3. Who gives cheerful way to the bent of his own nature, and now delights in fulfilling the lusts of the flesh and of the mind.
4. Who loves sin as before he loved godliness.
3. What are his own ways? Folly, sin, disappointment, and death; with the apprehension of the wrath of God, and the sharp twingings of a guilty conscience.
4. What is implied in being filled with his own ways? Having his soul saturated with folly, sin, and disappointment. At last ending here below in death, and then commencing an eternal existence where the fire is not quenched, and under the influence of that worm that never dieth. Alas, alas! who may abide when God doeth this?
And a good man shall be satisfied from himself -
1. Who is the good man? (איש טוב ish tob).
1. The man whose heart is right with God, whose tongue corresponds to his heart, and whose actions correspond to both.
2. The man who is every thing that the sinner and backslider are not.
2. He shall be satisfied from himself - he shall have the testimony of his own conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, he has his conversation among men.
3. He shall have God's Spirit to testify with his spirit that he is a child of God. He hath the witness in himself that he is born from above. The Spirit of God in his conscience, and the testimony of God in his Bible, show him that he belongs to the heavenly family. It is not from creeds or confessions of faith that he derives his satisfaction: he gets it from heaven, and it is sealed upon his heart.
Verse 16
A wise man feareth - He can never trust in himself, though he be satisfied from himself. He knows that his suffiency is of God; and he has that fear that causes him to depart from evil, which is a guardian to the love he feels. Love renders him cautious; the other makes him confident. His caution leads him from sin; his confidence leads him to God.
Verse 17
He that is soon angry - קצר אפים ketsar appayim, "short of nostrils:" because, when a man is angry, his nose is contracted, and drawn up towards his eyes.
Dealeth foolishly - He has no time for reflection; he is hurried on by his passions, speaks like a fool, and acts like a madman.
Verse 19
The evil bow before the good - They are almost constrained to show them respect; and the wicked, who have wasted their substance with riotous living, bow before the gates of the righteous - of benevolent men - begging a morsel of bread.
Verse 20
But the rich hath many friends - Many who speak to him the language of friendship; but if they profess friendship because he is rich, there is not one real friend among them. There is a fine saying of Cicero on this subject: Ut hirundines festivo tempore praesto sunt, frigore pulsae recedunt: ita falsi amici sereno tempore praesto sunt: simul atque fortunae hiemem viderint, evolant omnes - Lib. iv., ad Herenn. "They are like swallows, who fly off during the winter, and quit our cold climates; and do not return till the warm season: but as soon as the winter sets in, they are all off again." So Horace: -
Donec eris felix, multos numerabis amicos:Nullus ad amissas ibit amicus opes. "As long as thou art prosperous, thou shalt have many friends: but who of them will regard thee when thou hast lost thy wealth?"
Verse 21
He that despiseth his neighbor sinneth - To despise a man because he has some natural blemish is unjust, cruel, and wicked. He is not the author of his own imperfections; they did not occur through his fault or folly; and if he could, he would not retain them. It is, therefore, unjust and wicked to despise him for what is not his fault, but his misfortune.
But he that hath mercy on the poor - Who reproaches no man for his poverty or scanty intellect, but divides his bread with the hungry - happy is he; the blessing of God, and of them that were ready to perish, shall come upon him.
Verse 23
In all labor there is profit - If a man work at his trade, he gains by it; if he cultivate the earth, it will yield an increase; and in proportion as he labors, so will be his profit: but he who talks much labors little. And a man words is seldom a man of deeds. Less talk and more work, is one of our own ancient advices.
Verse 24
But the foolishness of fools is folly - The Targum reads, The honor of fools is folly. The fool, from his foolishness, produces acts of folly. This appears to be the meaning.
Verse 26
In the fear of the Lord is strong confidence - From this, and from genuine Christian experience, we find that the fear of God is highly consistent with the strongest confidence in his mercy and goodness.
Verse 27
The fear of the Lord is a fountain of life - מקור חיים mekor chaiyim, the vein of lives. Another allusion to the great aorta which carries the blood from the heart to all the extremities of the body. Of this phrase, and the tree of lives, Solomon is particularly fond. See on [Pro 4:23] (note); [Pro 10:12] (note).
Verse 28
In the multitude of people - It is the interest of every state to promote marriage by every means that is just and prudent; and to discourage, disgrace, and debase celibacy; to render bachelors incapable, after a given age, of all public employments: and to banish nunneries and monasteries from all parts of their dominions; - they have ever, from their invention, contributed more to vice than virtue; and are positively point blank against the law of God.
Verse 29
That is hasty of spirit - קצר רוח ketsar ruach, "the short of spirit;" one that is easily irritated; and, being in a passion, he is agitated so as to be literally short of breath. Here put in opposition to ארך אפים erech appayim, long of nostrils; see on [Pro 14:17] (note); and of the same import with St. Paul's μακροθυμια, longsuffering, longmindedness. See on [Eph 4:2] (note).