22 Without counsel purposes are disappointed: but in the multitude of counsellors they are established.
See here, 1. Of what ill consequence it is to be precipitate and rash, and to act without advice: Men's purposes are disappointed, their measures broken, and they come short of their point, gain not their end, because they would not ask counsel about the way. If men will not take time and pains to deliberate with themselves, or are so confident of their own judgment that they scorn to consult with others, they are not likely to bring any thing considerable to pass; circumstances defeat them which, with a little consultation, might have been foreseen and obviated. It is a good rule, both in public and domestic affairs, to do nothing rashly and of one's own head. Plus vident oculi quam oculus—Many eyes see more than one. That often proves best which was least our own doing. 2. How much it will be for our advantage to ask the advice of our friends: In the multitude of counsellors (provided they be discreet and honest, and will not give counsel with a spirit of contradiction) purposes are established. Solomon's son made no good use of this proverb when he acquiesced not in the counsel of the old men, but because he would have a multitude of counsellors, regarding number more than weight, advised with the young men.
23 A man hath joy by the answer of his mouth: and a word spoken in due season, how good is it!
Note, 1. We speak wisely when we speak seasonably: The answer of the mouth will be our credit and joy when it is pertinent and to the purpose, and is spoken in due season, when it is needed and will be regarded, and, as we say, hits the joint. Many a good word comes short of doing the good it might have done, for want of being well-timed. Nor is any thing more the beauty of discourse than to have a proper answer ready off-hand, just when there is occasion for it, and it comes in well. 2. If we speak wisely and well, it will redound to our own comfort and to the advantage of others: A man has joy by the answer of his mouth; he may take a pleasure, but may by no means take a pride, in having spoken so acceptably and well that the hearers admire him and say, "How good is it, and how much good does it do!"
24 The way of life is above to the wise, that he may depart from hell beneath.
The way of wisdom and holiness is here recommended to us, 1. As very safe and comfortable: It is the way of life, the way that leads to eternal life, in which we shall find the joy and satisfaction which will be the life of the soul, and at the end of which we shall find the perfection of blessedness. Be wise and live. It is the way to escape that misery which we cannot but see ourselves exposed to, and in danger of. It is to depart from hell beneath, from the snares of hell, the temptations of Satan, and all his wiles, from the pains of hell, that everlasting destruction which our sins have deserved. 2. As very sublime and honourable: It is above. A good man sets his affections on things above, and deals in those things. His conversation is in heaven; his way leads directly thither; there his treasure is, above, out of the reach of enemies, above the changes of this lower world. A good man is truly noble and great; his desires and designs are high, and he lives above the common rate of other men. It is above the capacity and out of the sight of foolish men.
The Righteous and the Wicked Contrasted.
25 The Lord will destroy the house of the proud: but he will establish the border of the widow.
Note, 1. Those that are elevated God delights to abase, and commonly does it in the course of his providence: The proud, that magnify themselves, bid defiance to the God above them and trample on all about them, are such as God resists and will destroy, not them only, but their houses, which they are proud of and are confident of the continuance and perpetuity of. Pride is the ruin of multitudes. 2. Those that are dejected God delights to support, and often does it remarkably: He will establish the border of the poor widow, which proud injurious men break in upon, and which the poor widow is not herself able to defend and make good. It is the honour of God to protect the weak and appear for those that are oppressed.
26 The thoughts of the wicked are an abomination to the Lord: but the words of the pure are pleasant words.
The former part of this verse speaks of thoughts, the latter of words, but they come all to one; for thoughts are words to God, and words are judged of by the thoughts from which they proceed, so that, 1. The thoughts and words of the wicked, which are, like themselves, wicked, which aim at mischief, and have some ill tendency or other, are an abomination to the Lord; he is displeased at them and will reckon for them. The thoughts of wicked men, for the most part, are such as God hates, and are an offence to him, who not only knows the heart and all that passes and repasses there, but requires the innermost and uppermost place in it. 2. The thoughts and words of the pure, being pure like themselves, clean, honest, and sincere, are pleasant words and pleasant thoughts, well-pleasing to the holy God, who delights in purity. It may be understood both of their devotions to God (the words of their mouth and the meditations of their heart, in prayer and praise, are acceptable to God, Ps. xix. 14; lxix. 13) and of their discourses with men, tending to edification. Both are pleasant when they come from a pure, a purified, heart.
27 He that is greedy of gain troubleth his own house; but he that hateth gifts shall live.
Note, 1. Those that are covetous entail trouble upon their families: He that is greedy of gain, and therefore makes himself a slave to the world, rises up early, sits up late, and eats the bread of carefulness, in pursuit of it—he that hurries, and puts himself and all about him upon the stretch, in business, frets and vexes at every loss and disappointment, and quarrels with every body that stands in the way of his profit—he troubles his own house, is a burden and vexation to his children and servants. He that, in his greediness of gain, takes bribes, and uses unlawful ways of getting money, leaves a curse with what he gets to those that come after him, which sooner or later will bring trouble into the house, Hab. ii. 9, 10. 2. Those that are generous as well as righteous entail a blessing upon their families: He that hates gifts, that shakes his hands from holding the bribes that are thrust into his hand to pervert justice and abhors all sinful indirect ways of getting money—that hates to be paltry and mercenary, and is willing, if there be occasion, to do good gratis—he shall live; he shall have the comfort of life, shall live in prosperity and reputation; his name and family shall live and continue.
28 The heart of the righteous studieth to answer: but the mouth of the wicked poureth out evil things.
Here is, 1. A good man proved to be a wise man by this, that he governs his tongue well; he that does so the same is a perfect man, Jam. iii. 2. It is part of the character of a righteous man that being convinced of the account he must give of his words, and of the good and bad influence of them upon others, he makes conscience of speaking truly (it is his heart that answers, that is, he speaks as he thinks, and dares not do otherwise, he speaks the truth in his heart, Ps. xv. 2), and of speaking pertinently and profitably, and therefore he studies to answer, that his speech may be with grace, Neh. ii. 4; v. 7. 2. A wicked man is proved to be a fool by this, that he never heeds what he says, but his mouth pours out evil things, to the dishonour of God and religion, his own reproach, and the hurt of others. Doubtless that is an evil heart which thus overflows with evil.
29 The Lord is far from the wicked: but he heareth the prayer of the righteous.
Note, 1. God sets himself at a distance from those that set him at defiance: The wicked say to the Almighty, Depart from us, and he is, accordingly, far from them; he does not manifest himself to them, has no communion with them, will not hear them, will not help them, no, not in the time of their need. They shall be for ever banished from his presence and he will behold them afar off. Depart from me, you cursed. 2. He will draw nigh to those in a way of mercy who draw nigh to him in a way of duty: He hears the prayer of the righteous, accepts it, is well pleased with it, and will grant an answer of peace to it. It is the prayer of a righteous man that avails much, Jam. v. 16. He is nigh to them, a present help, in all that they call upon him for.
30 The light of the eyes rejoiceth the heart: and a good report maketh the bones fat.
Two things are here pronounced pleasant:— 1. It is pleasant to have a good prospect to see the light of the sun (Eccl. xi. 7) and by it to see the wonderful works of God, with which this lower world is beautified and enriched. Those that want the mercy know how to value it; how would the light of the eyes rejoice their hearts! The consideration of this should make us thankful for our eyesight. 2. It is more pleasant to have a good name, a name for good things with God and good people; this is as precious ointment, Eccl. vii. 1. It makes the bones fat; it gives a secret pleasure, and that which is strengthening. It is also very comfortable to hear (as some understand it) a good report concerning others; a good man has no greater joy than to hear that his friends walk in the truth.
31 The ear that heareth the reproof of life abideth among the wise.
Note, 1. It is the character of a wise man that he is very willing to be reproved, and therefore chooses to converse with those that, both by their words and example, will show him what is amiss in him: The ear that can take the reproof will love the reprover. Faithful friendly reproofs are here called the reproofs of life, not only because they are to be given in a lively manner, and with a prudent zeal (and we must reprove by our lives as well as by our doctrine), but because, where they are well-taken, they are means of spiritual life, and lead to eternal life, and (as some think) to distinguish them from rebukes and reproaches for well-doing, which are rather reproofs of death, which we must not regard nor be influenced by. 2. Those that are so wise as to bear reproof well will hereby be made wiser (ch. ix. 9), and come at length to be numbered among the wise men of the age, and will have both ability and authority to reprove and instruct others. Those that learn well, and obey well, are likely in time to teach well and rule well.
32 He that refuseth instruction despiseth his own soul: but he that heareth reproof getteth understanding.
See here, 1. The folly of those that will not be taught, that refuse instruction, that will not heed it, but turn their backs upon it, or will not hear it, but turn their hearts against it. They refuse correction (margin); they will not take it, no, not from God himself, but kick against the pricks. Those that do so despise their own souls; they show that they have a low and mean opinion of them, and are in little care and concern about them, considered as rational and immortal, instruction being designed to cultivate reason and prepare for the immortal state. The fundamental error of sinners is undervaluing their own souls; therefore they neglect to provide for them, abuse them, expose them, prefer the body before the soul, and wrong the soul to please the body. 2. The wisdom of those that are willing, not only to be taught, but to be reproved: He that hears reproof, and amends the faults he is reproved for, gets understanding, by which his soul is secured from bad ways and directed in good ways, and thereby he both evidences the value he has for his own soul and puts true honour upon it.
33 The fear of the Lord is the instruction of wisdom; and before honour is humility.
See here how much it is our interest, as well as duty, 1. To submit to our God, and keep up a reverence for him: The fear of the Lord, as it is the beginning of wisdom, so it is the instruction and correction of wisdom; the principles of religion, closely adhered to, will improve our knowledge, rectify our mistakes, and be the best and surest guide of our way. An awe of God upon our spirits will put us upon the wisest counsels and chastise us when we say or do unwisely. 2. To stoop to our brethren, and keep up a respect for them. Where there is humility there is a happy presage of honour and preparative for it. Those that humble themselves shall be exalted here and hereafter.