Teks -- Proverbs 20:1-27 (NET)

20:1 Wine is a mocker and strong drink is a brawler; whoever goes astray by them is not wise. 20:2 The king’s terrifying anger is like the roar of a lion; whoever provokes him sins against himself. 20:3 It is an honor for a person to cease from strife, but every fool quarrels. 20:4 The sluggard will not plow during the planting season, so at harvest time he looks for the crop but has nothing. 20:5 Counsel in a person’s heart is like deep water, but an understanding person draws it out. 20:6 Many people profess their loyalty, but a faithful person– who can find? 20:7 The righteous person behaves in integrity; blessed are his children after him. 20:8 A king sitting on the throne to judge separates out all evil with his eyes. 20:9 Who can say, “I have kept my heart clean; I am pure from my sin”? 20:10 Diverse weights and diverse measures– the Lord abhors both of them. 20:11 Even a young man is known by his actions, whether his activity is pure and whether it is right. 20:12 The ear that hears and the eye that sees– the Lord has made them both. 20:13 Do not love sleep, lest you become impoverished; open your eyes so that you might be satisfied with food. 20:14 “It’s worthless! It’s worthless!” says the buyer, but when he goes on his way, he boasts. 20:15 There is gold, and an abundance of rubies, but words of knowledge are like a precious jewel. 20:16 Take a man’s garment when he has given security for a stranger, and when he gives surety for strangers, hold him in pledge. 20:17 Bread gained by deceit tastes sweet to a person, but afterward his mouth will be filled with gravel. 20:18 Plans are established by counsel, so make war with guidance. 20:19 The one who goes about gossiping reveals secrets; therefore do not associate with someone who is always opening his mouth. 20:20 The one who curses his father and his mother, his lamp will be extinguished in the blackest darkness. 20:21 An inheritance gained easily in the beginning will not be blessed in the end. 20:22 Do not say, “I will pay back evil!” Wait for the Lord, so that he may vindicate you. 20:23 The Lord abhors differing weights, and dishonest scales are wicked. 20:24 The steps of a person are ordained by the Lord– so how can anyone understand his own way? 20:25 It is a snare for a person to rashly cry, “Holy!” and only afterward to consider what he has vowed. 20:26 A wise king separates out the wicked; he turns the threshing wheel over them. 20:27 The human spirit is like the lamp of the Lord, searching all his innermost parts.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Pro 20:1 - A mocker

Wine immoderately drunk makes men mockers.

Wesley: Pro 20:1 - Raging

Makes men full of rage.

Wesley: Pro 20:2 - The fear

The terror which the wrath of a king causes.

Wesley: Pro 20:3 - Meddling

Is always ready to begin strife, and obstinate in the continuance of it.

Wesley: Pro 20:5 - Counsel

Designs of doing something of moment.

Wesley: Pro 20:5 - Deep water

Is secret and hard to be discovered.

Wesley: Pro 20:8 - His eyes

With his very looks, or by his diligent inspection into affairs.

Wesley: Pro 20:10 - Divers

One greater for shew and one lesser for use.

Wesley: Pro 20:11 - Is known

The future disposition of a man may be probably conjectured from his childish manners.

Wesley: Pro 20:13 - Open

Shake off sloth and betake thyself to thy employment with diligence and vigour.

Wesley: Pro 20:15 - The lips

But wise speeches are of far greater worth.

Wesley: Pro 20:16 - Take

As a pledge, without which he ought not to be trusted.

Wesley: Pro 20:16 - Of him

That is surety.

Wesley: Pro 20:18 - Established

The way to bring our purposes to good effect is to manage them with serious consideration.

Wesley: Pro 20:20 - Lamp

His name and memory shall utterly perish.

Wesley: Pro 20:24 - His way

What the issue of his designs will be.

Wesley: Pro 20:25 - A snare

It brings guilt upon him.

Wesley: Pro 20:25 - After

After a man has made vows to enquire for ways to break them.

Wesley: Pro 20:26 - The wheel

As the cart - wheel was anciently turned over the sheaves to beat the corn out of them. He punishes them as their offences deserve.

Wesley: Pro 20:27 - The spirit

The reasonable soul.

Wesley: Pro 20:27 - The candle

Is a clear and glorious light set up in man for his information and direction.

Wesley: Pro 20:27 - Of the Lord

So called because it comes from God in a more immediate manner than the body, Ecc 12:7, and because it is in God's stead, to observe and judge all our actions.

Wesley: Pro 20:27 - Searching

Discerning not only his outward actions, which are visible to others, but his most inward thoughts and affections. The belly is here put for the heart, as it is frequently.

JFB: Pro 20:1

(Pro. 20:1-30)

JFB: Pro 20:1 - mocker

Scorner. Such men are made by wine.

JFB: Pro 20:1 - strong drink

Made by spicing wine (compare Isa 5:11, Isa 5:22); and it may include wine.

JFB: Pro 20:1 - raging

Or boisterous as a drunkard.

JFB: Pro 20:1 - deceived

Literally, "erring," or reeling.

JFB: Pro 20:2

(Compare Pro 19:12). Men who resist authority injure themselves (Rom 13:2).

JFB: Pro 20:3 - to cease from strife

Or, better, "to dwell from or without strife," denoting the habit of life.

JFB: Pro 20:3 - fool . . . meddling

(Pro 17:14).

JFB: Pro 20:4 - shall . . . beg

Literally, "ask" (in this sense, Psa 109:10).

JFB: Pro 20:5 - Counsel . . . water

That is, deeply hidden (Pro 18:4; Psa 13:2). The wise can discern well.

JFB: Pro 20:6

Boasters are unreliable.

JFB: Pro 20:6 - goodness

Or, "kind disposition."

JFB: Pro 20:7

The conduct of good men proclaims their sound principles. God's covenant and their good example secure blessing to their children (Pro 4:26; Psa 112:1-2).

JFB: Pro 20:8

As in Pro 14:35; Pro 16:10, Pro 16:15, this is the character of a good king, not of all kings.

JFB: Pro 20:9

The interrogation in the affirmative strengthens the implied negation (compare Job 15:14; Ecc 7:20).

JFB: Pro 20:10

Various measures, implying that some are wrong (compare Pro 11:1; Pro 16:11).

JFB: Pro 20:11

The conduct of children even is the best test of principle (compare Mat 7:16).

JFB: Pro 20:12

Hence, of course, God will know all you do (Psa 94:9).

JFB: Pro 20:13

Activity and diligence contrasted with sloth (Pro 6:9; Pro 10:11).

JFB: Pro 20:13 - lest . . . poverty

Literally, "be deprived of inheritance."

JFB: Pro 20:14 - when . . . his way

Implying that he goes about boasting of his bargains.

JFB: Pro 20:15

The contrast denotes the greater value of knowledge (compare Pro 3:14-16).

JFB: Pro 20:16 - Take his garment

Implies severe exaction, justified by the surety's rashness.

JFB: Pro 20:16 - a strange woman

By some readings "strangers," but the former here, and in Pro 27:13, is allowable, and strengthens the sense. The debauchee is less reliable than the merely careless.

JFB: Pro 20:17 - Bread . . . sweet

Either as unlawfully (Pro 9:17) or easily obtained.

JFB: Pro 20:17 - mouth . . . gravel

Well expresses the pain and grief given at last.

JFB: Pro 20:18

(Compare Pro 15:22). Be careful and considerate in important plans.

JFB: Pro 20:19

Those who love to tell news will hardly keep secrets.

JFB: Pro 20:19 - flattereth . . . lips

(compare Margin; Pro 1:10).

JFB: Pro 20:19 - meddle . . . him

Literally, "join," or "associate with."

JFB: Pro 20:20 - his lamp

(Compare Pro 13:9; Pro 24:20).

JFB: Pro 20:21 - gotten hastily

Contrary to God's providence (Pro 28:20), implying its unjust or easy attainment; hence the man is punished, or spends freely what he got easily (compare Pro 20:17).

JFB: Pro 20:22

(Compare Psa 27:14; Rom 12:17-19).

JFB: Pro 20:23

(Compare Pro 20:10; Pro 11:1).

JFB: Pro 20:24 - Man's goings

Literally, "Stately steppings of a strong man."

JFB: Pro 20:24 - a man

Any common man.

JFB: Pro 20:24 - understand

Or, "perceive."

JFB: Pro 20:25 - devoureth . . . holy

Or, better, "who rashly speaks promises," or "devotes what is holy," consecrating any thing. This suits better the last clause, which expresses a similar view of the results of rashly vowing.

JFB: Pro 20:26

(Compare Pro 20:8).

JFB: Pro 20:26 - bringeth . . . over them

The wheel was used for threshing grain. The figure denotes severity (compare Amo 1:3).

JFB: Pro 20:27 - The spirit . . . Lord

Men's minds are God's gifts, and thus able to search one another (compare Pro 20:5; Pro 18:8, Pro 18:17; 1Co 2:11).

Clarke: Pro 20:1 - Wine is a mocker

Wine is a mocker - It deceives by its fragrance, intoxicates by its strength, and renders the intoxicated ridiculous

Clarke: Pro 20:1 - Strong drink

Strong drink - שכר shechar , any strong fermented liquor, whether of the vine, date, or palm species.

Clarke: Pro 20:2 - The fear of a king

The fear of a king - Almost the same with Pro 19:12 (note), which see.

Clarke: Pro 20:3 - It is an honoer for a man

It is an honoer for a man - The same sentiment as Pro 19:11.

Clarke: Pro 20:4 - The sluggard will not plough

The sluggard will not plough - For other parts of this character, see the preceding chapter, Proverbs 19 (note). It is seldom that there is a season of very cold weather in Palestine; very cold days sometimes occur, with wind, rain, and sleet. They begin their ploughing in the latter end of September, and sow their early wheat by the middle of October. And this is often the case in England itself. The meaning of the proverb is: the slothful man, under the pretense of unfavorable weather, neglects cultivating his land till the proper time is elapsed.

Clarke: Pro 20:5 - Counsel in the heart of man

Counsel in the heart of man - Men of the deepest and most comprehensive minds are rarely apt, unsolicited, to join in any discourse, in which they might appear even to the greatest advantage; but a man of understanding will elicit this, by questions framed for the purpose, and thus pump up the salubrious waters from the deep and capacious well. The metaphor is fine and expressive.

Clarke: Pro 20:6 - Most men will proclaim

Most men will proclaim - Many men merciful ben clepid: a feithful man forsoth, who schal finde? Old MS. Bible.

Clarke: Pro 20:8 - A king that sitteth in the throne of judgment

A king that sitteth in the throne of judgment - Kings should see to the administration of the laws, as well as of the state transactions, of their kingdom. In the British constitution there is a court for the king, called the King’ s Bench, where he should sit, and where he is always supposed to be sitting. The eyes - the presence, of the monarch in such a place, scatter evil - he sees into the case himself, and gives right judgment, for he can have no self-interest. Corrupt judges, and falsifying counsellors, cannot stand before him; and the villain is too deeply struck with the majesty and state of the monarch, to face out iniquity before him.

Clarke: Pro 20:9 - Who can say, I have made any heart clean

Who can say, I have made any heart clean - No man. But thousands can testify that the blood of Jesus Christ has cleansed them from all unrighteousness. And he is pure from his sin, who is justified freely through the redemption that is in Jesus.

Clarke: Pro 20:10 - Divers weights and divers measures

Divers weights and divers measures - A peise and a peise; - Old MS. Bible: from the French pois, weight. Hebrew: "A stone and a stone; an ephah and an ephah."One the standard, the other below it; one to buy with, the other to sell by.

Clarke: Pro 20:11 - Even a child is known by his doings

Even a child is known by his doings - That is, in general terms, the effect shows the nature of the cause. "A childe is known by his conversation,"says Coverdale. A child is easily detected when he has done evil; he immediately begins to excuse and vindicate himself, and profess his innocence, almost before accusation takes place. Some think the words should be understood, every child will dissemble; this amounts nearly to the meaning given above, But probably the principal this intended by the wise man is, that we may easily learn from the child what the man will be. In general, they give indications of those trades and callings for which they are adapted by nature. And, on the whole, we cannot go by a surer guide in preparing our children for future life, than by observing their early propensities. The future engineer is seen in the little handicraftsman of two years old. Many children are crossed in these early propensities to a particular calling, to their great prejudice, and the loss of their parents, as they seldom settle at, or succeed in, the business to which they are tied, and to which nature has given them no tendency. These infantine predilections to particular callings, we should consider as indications of Divine Providence, and its calling of them to that work for which they are peculiarly fitted.

Clarke: Pro 20:12 - The hearing ear and the seeing eye

The hearing ear and the seeing eye - Every good we possess comes from God; and we should neither use our eyes, nor our ears, nor any thing we possess, but in strict subserviency to his will.

Clarke: Pro 20:13 - Love not sleep, lest thou come to poverty

Love not sleep, lest thou come to poverty - Sleep, indescribable in its nature, is an indescribable blessing; but how often is it turned into a curse! It is like food; a certain measure of it restores and invigorates exhausted nature; more than that oppresses and destroys life. A lover of sleep is a paltry, insignificant character.

Clarke: Pro 20:14 - It is naught, it is naught, saith the buyer

It is naught, it is naught, saith the buyer - How apt are men to decry the goods they wish to purchase, in order that they may get them at a cheaper rate; and, when they have made their bargain and carried it off, boast to others at how much less than its value they have obtained it! Are such honest men? Is such knavery actionable? Can such be punished only in another world? St. Augustine tells us a pleasant story on this subject: A certain mountebank published, in the full theater, that at the next entertainment he would show to every man present what was in his heart. The time came, and the concourse was immense; all waited, with deathlike silence, to hear what he would say to eaeh. He stood up, and in a single sentence redeemed his pledge: -

Vili vultis Emere, et Caro Vendere

You all wish to Buy Cheap, and Sell Dear.

He was applauded; for every one felt it to be a description of his own heart, and was satisfied that all others were similar. " In quo dicto levissimi scenici omnes tamen conscientias invenerunt suas .’ - De Trinitate, lib. xiii., c. 3; Oper. vol. vii., col. 930.

Clarke: Pro 20:15 - There is gold

There is gold - Gold is valuable, silver is valuable, and so are jewels; but the teachings of sound knowledge are more valuable than all.

Clarke: Pro 20:16 - Take his garment that is surety for a stranger

Take his garment that is surety for a stranger - I suppose the meaning to be, If a stranger or unknown person become surety in a case, greater caution should be used, and such security taken from this stranger as would prevent him from running away from his engagements.

Clarke: Pro 20:17 - Bread of deceit is sweet

Bread of deceit is sweet - Property acquired by falsehood, speculation, etc., without labor, is pleasant to the unprincipled, slothful man; but there is a curse in it, and the issue will prove it.

Clarke: Pro 20:18 - With good advice make war,

With good advice make war, - Perhaps there is not a precept in this whole book so little regarded as this. Most of the wars that are undertaken are wars of injustice, ambition, aggrandizement, and caprice, which can have had no previous good counsel. A minister, who is perhaps neither a good nor a great man, counsels his king to make war; the cabinet must be brought into it, and a sufficient number out of the states of the kingdom gained over to support it. By and by, what was begun through caprice must be maintained through necessity. Places must be created, and offices must be filled with needy dependents, whose interest it may be to protract the war, till they get enough to pay their debts, and secure independence for life. And for these most important ends the blood of the country is spilled, and the treasures of the people exhausted! I have met with a fact precisely of this kind under the reign of Louis XIV.

Clarke: Pro 20:20 - Whoso curseth his father

Whoso curseth his father - Such persons were put to death under the law; see Exo 21:17; Lev 20:9, and here it is said, Their lamp shall be put out - they shall have no posterity; God shall cut them off both root and branch.

Clarke: Pro 20:21 - An inheritance - gotten hastily

An inheritance - gotten hastily - Gotten by speculation; by lucky hits; not in the fair progressive way of traffic, in which money has its natural increase. All such inheritances are short-lived; God’ s blessing is not in them, because they are not the produce of industry; and they lead to idleness, pride, fraud and knavery. A speculation in trade is a pubiic nuisance and curse. How many honest men have been ruined by such!

Clarke: Pro 20:22 - I will recompense evil

I will recompense evil - Wait on the Lord; judgment is his, and his judgments are sure. In the mean time pray for the conversion of your enemy.

Clarke: Pro 20:24 - Man’ s goings are of the Lord

Man’ s goings are of the Lord - He, by his providence, governs all the great concerns of the world. Man often traverses these operations; but he does it to his own damage. An old writer quaintly says: "They who will carve for themselves shall cut their fingers."

Clarke: Pro 20:25 - Who devoureth that which is holy

Who devoureth that which is holy - It is a sin to take that which belongs to God, his worship, or his work, and devote it to one’ s own use

Clarke: Pro 20:25 - And after vows to make inquiry

And after vows to make inquiry - That is, if a man be inwardly making a rash vow, the fitness or unfitness, the necessity, expediency, and propriety of the thing should be first carefully considered. But how foolish to make the vow first, and afterwards to inquire whether it was right in the sight of God to do it! This equally condemns all rash and inconsiderate conduct. My old MS. Bible translates, Falling is of men often to vowen to seyntis, and after, the vouw is agen brawen. Is it possible that Wiclif could have translated this verse thus? as it strongly countenances vows to and invocations of saints.

Clarke: Pro 20:26 - Bringeth the wheel over them

Bringeth the wheel over them - He threshes them in his anger, as the wheel does the grain on the threshing-floor. Every one knows that grain was separated from its husks, in Palestine, by the feet of the oxen trampling among the sheaves, or bringing a rough-shod wheel over them. Asiatic kings often threshed their people, to bring out their property; but this is not what is intended here.

Clarke: Pro 20:27 - The spirit of man is the candle of the Lord

The spirit of man is the candle of the Lord - God has given to every man a mind, which he so enlightens by his own Spirit, that the man knows how to distinguish good from evil; and conscience, which springs from this, searches the inmost recesses of the soul.

Defender: Pro 20:1 - strong drink is raging

So-called social drinking by Christian believers is difficult to justify in the context of such clear warnings (Pro 23:29-32)."

Defender: Pro 20:6 - faithful men

This verse is a striking commentary on human nature. Faithfulness is a precious jewel, but self-righteousness is common clay."

Defender: Pro 20:12 - hath made even both

It is nonsense to think that such marvelously complex systems as eyes and ears could ever evolve by chance. The Lord alone is our Maker!"

Defender: Pro 20:27 - spirit of a man

The human "spirit" (Hebrew neshamah) has been imparted directly to man by God Himself (Gen 2:7), and is part of the "image" of God (Gen 1:26). That image is severely marred by sin, but is still there, serving as God's "candle" to illuminate his thoughts and enable him to respond in saving faith to God's provision of salvation and restoration."

TSK: Pro 20:1

Pro 23:29-35, Pro 31:4; Gen 9:21-23, Gen 19:31-36; 1Sa 25:36-38; 2Sa 11:13; 2Sa 13:28; 1Ki 20:16-21; Isa 28:7; Hos 4:11, Hos 7:5; Hab 2:15, Hab 2:16; 1Co 6:10; Gal 5:21; Eph 5:18

TSK: Pro 20:2 - fear // sinneth

fear : Pro 16:14, Pro 16:15, Pro 19:12; Ecc 10:4; Hos 11:10; Amo 3:8

sinneth : Pro 8:36; 1Ki 2:23

TSK: Pro 20:3 - an // but

an : Pro 14:29, Pro 16:32, Pro 17:14, Pro 19:11, Pro 25:8-10; Eph 1:6-8, Eph 4:32, Eph 5:1

but : Pro 14:17, Pro 18:6, Pro 21:24; 2Ki 14:9; Jam 3:14, Jam 4:1

TSK: Pro 20:4 - sluggard // cold // therefore

sluggard : Pro 10:4, Pro 19:15, Pro 19:24, Pro 26:13-16

cold : or, winter

therefore : Pro 6:10, Pro 6:11, Pro 19:15, Pro 24:34; Mat 25:3-10, Mat 25:24-28; 2Pe 1:5-11

TSK: Pro 20:5

Pro 18:4; Psa 64:6; 1Co 2:11

TSK: Pro 20:6 - proclaim // goodness // but

proclaim : Pro 25:14, Pro 27:2; Mat 6:2; Luk 18:8, Luk 18:11, Luk 18:28, Luk 22:33; 2Co 12:11

goodness : or, bounty

but : Psa 12:1; Ecc 7:28; Jer 5:1; Mic 7:2; Luk 18:8; Joh 1:47

TSK: Pro 20:7 - just // his children

just : Pro 14:2, Pro 19:1; Psa 15:2, Psa 26:1, Psa 26:11; Isa 33:15; Luk 1:6; 2Co 1:12; Tit 2:11, Tit 2:12; 3Jo 1:3, 3Jo 1:4

his children : Pro 13:22; Gen 17:7; Psa 37:26, Psa 112:2; Jer 32:39; Act 2:39

TSK: Pro 20:8

Pro 20:26, Pro 16:12, Pro 29:14; 1Sa 23:3, 1Sa 23:4; 2Sa 23:4; Psa 72:4, Psa 92:9, Psa 99:4, Psa 101:6-8; Isa 32:1

TSK: Pro 20:9

1Ki 8:46; 2Ch 6:36; Job 14:4, Job 15:14, Job 25:4; Psa 51:5; Ecc 7:20; 1Co 4:4; Jam 3:2; 1Jo 1:8-10

TSK: Pro 20:10 - Divers weights, and divers measures // both // abomination

Divers weights, and divers measures : Heb. a stone and a stone, an ephah and an ephah, Deu 25:13

both : Pro 20:23, Pro 11:1, Pro 16:11; Lev 19:35; Deu 25:13-15; Amo 8:4-7; Mic 6:10, Mic 6:11

abomination : Deu 7:25, Deu 7:26; Rev 21:8

TSK: Pro 20:11

Pro 21:8, Pro 22:15; Psa 51:5, Psa 58:3; Mat 7:16; Luk 1:15, Luk 1:66, Luk 2:46, Luk 2:47, Luk 6:43, Luk 6:44

TSK: Pro 20:12

Exo 4:11; Psa 94:9, Psa 119:18; Mat 13:13-16; Act 26:18; Eph 1:17, Eph 1:18

TSK: Pro 20:13 - Love // open

Love : Pro 6:9-11, Pro 10:4, Pro 12:11, Pro 13:4, Pro 19:15, Pro 24:30-34; Rom 12:11; 2Th 3:10

open : Jon 1:6; Rom 13:11; 1Co 15:34; Eph 5:14

TSK: Pro 20:14 - It is naught

It is naught : Ecc 1:10; Hos 12:7, Hos 12:8; 1Th 4:6

TSK: Pro 20:15 - but

but : Pro 3:15, Pro 8:11, Pro 10:20, Pro 10:21, Pro 15:7, Pro 15:23, Pro 16:16, Pro 16:21, Pro 16:24, Pro 25:12; Job 28:12-19; Ecc 12:9-11; Rom 10:14, Rom 10:15; Eph 4:29

TSK: Pro 20:16 - Take his // a strange

Take his : Pro 11:15, Pro 22:26, Pro 22:27, Pro 27:13; Exo 22:26, Exo 22:27

a strange : Pro 2:16, Pro 5:3, Pro 7:5, Pro 7:10, Pro 23:27

TSK: Pro 20:17 - deceit // is sweet // his

deceit : Heb. lying, or falsehood, Pro 4:17

is sweet : Pro 9:17, Pro 9:18; Gen 3:6, Gen 3:7; Job 20:12-20; Ecc 11:9; Heb 11:25

his : Lam 3:15, Lam 3:16

TSK: Pro 20:18 - purpose // and

purpose : Pro 15:22, Pro 24:6

and : Pro 25:8; Jdg 1:1, Jdg 1:2, Jdg 9:29, Jdg 20:7, Jdg 20:18, Jdg 20:23, Jdg 20:26-28; 2Sa 2:26, 2Sa 2:27; 2Ch 25:17-23; Luk 14:31

TSK: Pro 20:19 - that goeth // meddle // flattereth

that goeth : Pro 11:13, Pro 18:8, Pro 26:20-22; Lev 19:16

meddle : Pro 24:21

flattereth : or, enticeth, Pro 16:29; Rom 16:18

TSK: Pro 20:20 - curseth // his // lamp

curseth : Pro 30:11, Pro 30:17; Exo 20:12, Exo 21:17; Lev 20:9; Deu 27:16; Mat 15:4; Mar 7:10-13

his : Pro 13:9, Pro 24:20; Job 18:5, Job 18:6, Job 18:18; Mat 22:13, Mat 25:8; Jud 1:13

lamp : or, candle, Pro 20:27

TSK: Pro 20:21 - gotten // but

gotten : Pro 23:4, Pro 28:20, Pro 28:22; 1Ti 6:9

but : Pro 13:22, Pro 28:8; Job 27:16, Job 27:17; Hab 2:6; Zec 5:4; Mal 2:2

TSK: Pro 20:22 - I // wait

I : Pro 17:13, Pro 24:29; Deu 32:35; Rom 12:17-19; 1Th 5:15; 1Pe 3:9

wait : 2Sa 16:12; Psa 27:14, Psa 37:34; Isa 40:31; Lam 3:25, Lam 3:26; 1Pe 2:23, 1Pe 4:19

TSK: Pro 20:23 - weights // a false balance

weights : Pro 20:10; Eze 45:10

a false balance : Heb. balances of deceit, Hos 12:7; Amo 8:5

TSK: Pro 20:24 - Man’ s // how

Man’ s : Psa 37:23; Jer 10:23; Dan 5:23; Act 17:28

how : Pro 14:8, Pro 16:9; Psa 25:4, Psa 25:12; Isa 10:6, Isa 10:7

TSK: Pro 20:25 - a snare // after

a snare : Pro 18:7; Lev 5:15, Lev 22:10-15, Lev 27:30; Mal 3:8-10

after : Lev 27:9, Lev 27:10, Lev 27:31; Num 30:2-16; Ecc 5:4-6; Mat 5:33

TSK: Pro 20:26 - wise // bringeth

wise : Pro 20:8; 2Sa 4:9-12; Psa 101:5-8

bringeth : 2Sa 12:31; Isa 28:27, Isa 28:28

TSK: Pro 20:27 - spirit // candle // searching

spirit : Gen 2:7; Job 32:8; Rom 2:15; 1Co 2:11; 2Co 4:2-6; 1Jo 3:19-21

candle : or, lamp, Pro 20:20

searching : Pro 20:30; Heb 4:12, Heb 4:13

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Pro 20:1 - Wine is a mocker // Strong drink is raging // Is not wise

Wine is a mocker wine immoderately drunk makes men mockers or scoffers at God and men. Compare Hos 7:5 .

Strong drink is raging makes men full of rage and passion.

Is not wise is a fool, or a madman, because he depriveth himself of the use of his reason.

Poole: Pro 20:2 - The fear of a king // Sinneth against his own soul

The fear of a king passively taken, the terror which the wrath of a king causeth, by comparing this with Pro 19:12 .

Sinneth against his own soul exposeth himself to manifest danger of death.

Poole: Pro 20:3 - To cease from strife // Will be meddling

To cease from strife either to prevent it, or, if it be begun, to put an end to it; which, although proud and profane persons esteem dishonourable to them, is indeed their glory, because it is an evidence of their great wisdom and power over their passions, and of their respect and obedience to their sovereign Lord, in which their honour and happiness consists.

Will be meddling to wit, with matters of strife; he is always ready to begin strife, and obstinate in the continuance of it.

Poole: Pro 20:4 - By reason of the cold of the ploughing season // And have nothing

By reason of the cold of the ploughing season which is in autumn and towards winter. He hates and avoids all laborious and difficult work, although his own necessity and interest oblige him to it.

And have nothing and not obtain an alms; not in that time of plenty and bounty, because men’ s hearts are justly hardened against that man who by his own sloth and wilfulness hath brought himself to want.

Poole: Pro 20:5 - Counsel // Is like deep water // Will draw it out

Counsel either,

1. Wisdom or ability to give good counsel; or,

2. Designs or purposes of doing something of moment; for this word is frequently used in both senses, but the last seems fittest here.

Is like deep water either,

1. Is there in great abundance; or,

2. Is secret and hard to be discovered.

Will draw it out by prudent questions and discourses, and a diligent observation of his words and actions.

Poole: Pro 20:6 - who can find?

Most men are forward to profess religion, and speak of their own good deeds; but a faithful man, one who is indeed what he seemeth and professeth himself to be,

who can find? there are but few such to be found.

Poole: Pro 20:7 - The just man walketh in his integrity

The just man walketh in his integrity he proveth himself to be so not only by his profession, of which he spoke in the former verse, but by his sincere and unblamable conversation. His children are blessed after him, by virtue of that covenant which God hath made with such men, which is not confined to their persons, but entaileth blessings upon their posterity.

Poole: Pro 20:8 - A king that sitteth in the throne of judgment // Scattereth away all evil

A king that sitteth in the throne of judgment that makes it his great care and business to execute judgment and justice among his people, especially if he do this in his own person, as was usual in ancient times, and sees things with his own eyes. As for the phrase, the sign or gesture is here put for the thing signified by it.

Scattereth away all evil effectually punisheth and suppresseth all wickedness, with his eyes ; with his very looks, or by his diligent inspection into affairs.

Poole: Pro 20:9 - Who can say?

Who can say? no man living upon earth can say this truly and sincerely. Compare 1Ki 8:46 Job 14:4 15:14 Ecc 7:20 1Jo 1:8 . I am pure from my sin ; I am perfectly free from all guilt and filth of sin in my heart and life.

Poole: Pro 20:10 - Divers weights and divers measures

Divers weights and divers measures one greater and true for public show, and one lesser and false for private use, when they had an opportunity of deceiving.

Poole: Pro 20:11 - Even a child is known by his doings // Whether his work be pure

Even a child is known by his doings young children discover their inclinations or dispositions even by their childish speeches and carriages, as not having yet learnt the art of dissembling.

Whether his work be pure or rather, will be pure ; for it is not expressed in the Hebrew, and therefore may be either way supplied. The sense is, The future disposition and conversation of a man may very probably be conjectured from his childish manners.

Poole: Pro 20:12 - the eye

It is God alone who gives us our senses and natural faculties, and the use and exercise of them, and especially a power of employing them aright to see and observe the works of God, and to hear and receive his word and all wholesome instructions; whence he leaves it to us to gather, that God doth exactly see and hear all men’ s words and actions, though it be never so secret. He names

the eye and

ear because these are the two senses by which instructions are conveyed to the mind ; but under them he seems to comprehend all other senses and powers of soul or body, by a synecdoche.

Poole: Pro 20:13 - Love not sleep // Open thine eyes

Love not sleep i.e. immoderate sleep, or sloth, or idleness. Take sleep because necessity requires it, not from any love to it.

Open thine eyes awake out of sleep, shake off sloth, and betake thyself to thy employment with diligence and rigour.

Poole: Pro 20:14 - It is naught // Gone his way // He boasteth

It is naught the commodity is but of little worth. Saith the buyer, to wit, to the seller; he discommends it, that he may bring down the price of it.

Gone his way with the commodity purchased.

He boasteth that by his wit he hath overreached the seller, and got a great advantage to himself. This he notes as a common but reprovable practice.

Poole: Pro 20:15 - There is gold // But the lips of knowledge are a precious jewel

There is gold to wit, in the world, in divers men’ s hands, by whom it is highly prized.

But the lips of knowledge are a precious jewel but wise speeches proceeding from an understanding or honest heart are of far greater worth and use, both to him that uttereth them, and to those that receive and improve them to their own benefit.

Poole: Pro 20:16 - Take his garment // Object // Answ

Take his garment to wit, as a pledge, without which he ought not to be trusted, because by this action he showeth himself to be a fool, and he taketh the ready way to beggary.

Object. This precept contradicts that law which forbade the taking of a garment for a pledge, Exo 22:26 .

Answ It doth not contradict it, for the cases vastly differ; for that law concerned only the poor, who were forced to borrow for their own necessity, and therefore deserve pity; whereas this teacheth only those who are or would be thought rich and sufficient security for others, and who borrow not for their own need, but for a mere stranger, for which folly they deserve to be severely punished. Besides, this may be only a prediction, though it be delivered in the form of a precept, as many predictions are; and so shows what may be expected by him that is guilty of such folly, even that he shall be stripped of his garments and other necessaries. For a stranger ; for a foreigner, or a person unknown to him. Take a pledge of him that is surety; which words are to be understood out of the foregoing clause. For a strange woman ; for a harlot, who is so called, Pro 2:16 , and elsewhere.

Poole: Pro 20:17 - Bread of deceit // His mouth shall be filled with gravel

Bread of deceit gain or pleasure procured by unrighteous courses.

His mouth shall be filled with gravel it shall be bitter and pernicious at last, like gritty bread, which offends the teeth and stomach. It will certainly bring upon him the horrors of a guilty conscience, and the wrath and judgments of the Almighty God.

Poole: Pro 20:18 - Every purpose is established by counsel

Every purpose is established by counsel the way to bring our purposes and desires to a good effect, is to manage them with serious consideration and good advice. And ; or, therefore . This is necessary in every common undertaking, and much more in a thing of such high importance as war is.

Poole: Pro 20:19 - He that goeth about as a tale-bearer revealeth secrets // He that revealeth secrets // he doth and will go about as a tale-bearer // Therefore // Meddle not with him

He that goeth about as a tale-bearer revealeth secrets he that delighteth in and accustometh himself to the practice of spreading tales or evil reports, will not forbear to publish the greatest secrets which are committed to his trust. Or, as others render it, and as the words lie in the Hebrew text,

He that revealeth secrets ( contrary to his promise or the trust reposed in him, you may by that token be assured that,)

he doth and will go about as a tale-bearer He who divulgeth secrets cannot or will not forbear to publish other things, and so is not fit to be trusted with any thing.

Therefore to prevent that mischief Heb. and . So the following sentence is not inferred from the former, but only added to it.

Meddle not with him avoid frequent and familiar society and conversation with him, that flattereth with his lips ; by which artifice he seeks to gain thy affections, and to fish out all thy secrets, which he may impart to others, whom he may oblige hereby, and so render his company more acceptable.

Poole: Pro 20:20 - Or his mother // His lamp // a lamp or light; shall be put out in obscure darkness

Or his mother Heb. and his mother ; which is used for or , Exo 12:5 Lev 6:3 , and elsewhere.

His lamp his comfort and happiness, his name and memory, which are oft compared in Scripture to

a lamp or light; shall be put out in obscure darkness shall utterly perish; he shall die childless, and with ignominy.

Poole: Pro 20:21 - An inheritance may be gotten hastily at the beginning // The end thereof shall not be blessed

An inheritance may be gotten hastily at the beginning an estate sometimes is got suddenly, in the very beginning of a man’ s labours for it; in which case it may be presumed that some indirect and unrighteous courses were used for the getting of it, because riches are very seldom given by God, or gotten by men, without men’ s diligence. But this, as well as many other proverbs, are to be understood of the common course, although it admit of some exceptions. For sometimes merchants or others get great estates speedily by one happy voyage, or by some other prosperous event. This translation follows the Hebrew marginal reading, but according to the textual reading it may be thus rendered and understood; An inheritance gotten in the beginning (to wit, of a man’ s endeavours) is abominable , to wit, unto God , being supposed to be unjustly gotten, as was now said.

The end thereof shall not be blessed at last it shall be cursed and wither by God’ s just judgment.

Poole: Pro 20:22 - Say not thou in thy heart // Wait on the Lord

Say not thou in thy heart give not way to any such evil thoughts or purposes.

Wait on the Lord to whom it belongs to execute vengeance, and to deliver his people from all their enemies.

Poole: Pro 20:23 - Divers weights are an abomination unto the Lord // Is not good

Divers weights are an abomination unto the Lord of which See Poole "Pro 20:10" .

Is not good is very wicked and hateful to God and men.

Poole: Pro 20:24 - Man’ s goings // are of the Lord // His own way

Man’ s goings all men’ s purposes and actions,

are of the Lord are ordered and overruled by God’ s wise and powerful providence to accomplish his own counsel and good pleasure, and not what men list or intend.

His own way either,

1. What course he ought to take; which he cannot know without God’ s direction and assistance: compare Pro 16:9 Jer 10:23 . Or,

2. What is the issue of his designs will be, whether they shall succeed or be disappointed; the way being taken for the end or event to which it leads, as it is in many other places. The scope of the proverb is to show that all the events of human life are neither ordered nor foreseen by man’ s, but only by God’ s providence, and therefore men should only mind the doing of their duty, and then quietly depend upon God for a good issue to their endeavours.

Poole: Pro 20:25 - It is a snare // That which is holy // After vows to make inquiry

It is a snare it brings guilt and God’ s curse and vengeance upon him.

That which is holy i.e. those meats or drinks which were devoted or consecrated to God; under which one kind he comprehends and forbids all alienation of sacred or dedicated things from God to a man’ s private use or benefit; of which see Lev 27:9 Deu 23:21 Mal 3:8,9 Ac 5:1 , &c.

After vows to make inquiry after a man hath made vows to consider whether he can possibly or may lawfullly keep them, and to invent or inquire of others all ways possible to break his vow, and to satisfy or deceive his conscience in so doing; which inquiry is justly censured as a sin and snare, because it is an evidence of a covetous or irreligious mind, and is the ready way and first step towards the open violation of it.

Poole: Pro 20:26 - A wise king // Bringeth the wheel over them

A wise king who seriously minds his duty and his true interest,

scattereth the wicked breaks their companies and confederacies, and forceth them to flee several ways for their own safety; driveth them from his presence, and from the society of honest men, as the chaff is by the husbandman separated from the corn, and driven away by the wind, of which this Hebrew word is commonly used, and to which the next clause hath some reference.

Bringeth the wheel over them as the cart-wheel was anciently turned over the sheaves to beat the corn out of them, Isa 28:27,28 . He punisheth them severely, as their offences deserve. This or such-like punishments were not unusual among the Eastern nations, as we may gather from 2Sa 8:2 12:31 Amo 1:3 .

Poole: Pro 20:27 - The spirit // Is the candle // Of the Lord // Searching all the inward parts of the belly

The spirit i.e. the reasonable soul.

Is the candle is a clear and glorious light set up in man for his information and direction.

Of the Lord so called, partly because it comes from God in a more immediate and peculiar manner than the body doth, Ecc 12:7 ; and partly because it is in God’ s stead to observe and judge all a man’ s actions.

Searching all the inward parts of the belly discerning not only his outward actions, which are visible to others, but his most inward and secret thoughts and affections, which no other man can see, 1Co 2:11 . The belly is here put for the heart , as it is frequently. The soul can reflect upon and judge of its own dispositions and actions; which plainly showeth that the heart is not so deceitful, but that a man by diligent study of it, and the use of the means appointed by God, may arrive at a certain knowledge of its state and condition, in reference to God and to salvation.

Haydock: Pro 20:1 - Hairs

Hairs, and experience. They have a greater contempt of death and pleasures. (St. Ambrose, Hex. i. 8.)

Haydock: Pro 20:1 - A luxurious thing // Drunkenness

A luxurious thing. Hebrew, "a scoffer." Chaldean, "renders one a scoffer." ---

Drunkenness. Hebrew ssocor, any strong drink, particularly palm-wine. Intemperance places the strongest obstacles in the way of wisdom. It causes a person to mock at all sacred things, and to be quarrelsome, chap. xxiii. 29., and Ephesians v. 18.

Haydock: Pro 20:3 - Reproaches // Plena victoria est ad clamantem tacere

Reproaches. It is better not to commence a lawsuit, even when we are in the right, chap. xvii. 11. (Calmet) ---

Plena victoria est ad clamantem tacere. (Val. Max.)

Haydock: Pro 20:5 - Out

Out. So David discovered the meaning of the Thecuite, 2 Kings xiv. 18. A wise politician carefully examines everything in a foreign court.

Haydock: Pro 20:6 - Faithful

Faithful. Few continue steady to their engagements or friends, whom they will assist to a certain point. In God these two virtues always go together, Psalm lxxxiv. 11. But they are rarely found in men. (Calmet)

Haydock: Pro 20:8 - Look

Look. It is the duty of kings to administer justice.

Haydock: Pro 20:9 - Sin

Sin. Protestants, "my sin?" We know not when it is remitted. (Haydock) ---

Without a special revelation, no one can be secure, 1 John i. 8., and Ecclesiastes ix. 1. (Bayn.) (St. Augustine in Psalm cxlix.)

Haydock: Pro 20:10 - Measures

Measures. In commerce, (Calmet) as well as in judging. (St. Gregory in Ezechiel iv.)

Haydock: Pro 20:11 - Right // Et mala perrumpet furtim fastidia victrix

Right. We may form some judgment of his future conduct, from the inclinations which he manifests in his infancy. Naturam expellas furca, tamen ipsa recurret,

Et mala perrumpet furtim fastidia victrix. (Horace)

Haydock: Pro 20:12 - Both

Both. Consequently he will know all our actions, Psalm xciii. 9. We must refer all to him, as he gives us the means of learning. (Calmet)

Haydock: Pro 20:13 - Sleep

Sleep. Septuagint, "back-biting, that thou mayst not be taken off." (Haydock)

Haydock: Pro 20:14 - Buyer

Buyer. This is the common practice; yet it is not without exceptions. St. Augustine (Trin. xiii. 3.) observes, that the mountebank having promised to tell what every person had in his heart, many came to the theatre, when he told them that they all wished to by cheap, and to sell dear. They all applauded the remark. (Calmet) ---

Septuagint is here defective. (Haydock)

Haydock: Pro 20:16 - Strangers

Strangers. For whom he has bound himself foolishly, chap. vi. 1. All who have the care of others, must answer for them. (Calmet)

Haydock: Pro 20:17 - Lying

Lying. Deceit, and unlawful pleasures, chap. ix. 17. But God mingles disgust with them, and will punish the guilty, at least hereafter. Worldly enjoyments seem sweet, but they are full of gravel, and hurtful.

Haydock: Pro 20:18 - Governments

Governments. Or prudence, else the best designs may prove abortive.

Haydock: Pro 20:19 - Lips

Lips. And speaketh much. These people are unworthy of our friendship.

Haydock: Pro 20:20 - Lamp

Lamp. Prosperity, or children.

Haydock: Pro 20:21 - Blessing

Blessing. It is morally impossible that they should have been acquired justly, chap. xiii. 11., and xxi. 5.

Haydock: Pro 20:22 - Evil

Evil. And revenge myself. This belongs to the Lord, Deuteronomy xxxii. 35. Man would be too favourable to himself, and would also pronounce his own condemnation, as he is also a sinner.

Haydock: Pro 20:24 - Way?

Way? Jeremias x. 23. Independently of God, who can do any good? (Calmet)

Haydock: Pro 20:25 - Ones

Ones. Hebrew, "the saint or holy thing." (Haydock) ---

Chaldean, "to make a vow for the sanctuary, and afterwards repent;" having acted inconsiderately at first. To attack the persons or relics of the saints, or to plunder what is consecrated to pious uses, will bring on destruction; so also to make vows, and then seek to evade them, will not pass unpunished. (Calmet)

Haydock: Pro 20:26 - Wheel

Wheel. Or triumphal arch, fornicem. (Ven. Bede; Jansenius) ---

He will make his enemies lie prostrate under his chariot-wheels, 2 Kings xii. 31.

Haydock: Pro 20:27 - Lamp

Lamp. The breath of life, (Genesis ii. 7.) and the light of man, 1 Corinthians ii. 11.

Gill: Pro 20:1 - Wine is a mocker, strong drink is raging // and whosoever is deceived thereby is not wise

Wine is a mocker, strong drink is raging,.... Wine deceives a man; it not only overcomes him before he is aware, but it promises him a pleasure which it does not give; but, on the contrary, excessive drinking gives him pain, and so mocks him; yea, it exposes him to reproach and disgrace, and to the mockery and derision of others; as well as it sets him to scoff at his companions, and even to mock at religion, and all that is good and serious; see Hos 7:5; and strong drink not only disturbs the brain, and puts the spirits in a ferment, so that a man rages within, but it sets him a raving and quarrelling with his company, and everybody he meets with; such generally get into broils and contentions, and get woe, sorrow, and wounds, Pro 23:29. Aben Ezra gives this as the sense of the words,

"a man of wine''

(that is, one that is given to wine, a wine bibber), so Ben Melech,

"is a mocker, and he cries out for strong drink, that it may be given him;''

which is not a bad sense of the words.

and whosoever is deceived thereby is not wise; whosoever gives himself to it, is not on his guard against it, but is overcome by it, does not act a wise but an unwise part: wine besots as well as deceives men. This may be applied to the wine of fornication, or to the false doctrine and superstition of the church of Rome; with which the nations of the earth are deceived and made drunk, and which puts them upon blaspheming God, deriding his people, and using cruelty to them, Rev 17:2.

Gill: Pro 20:2 - The fear of a king is as the roaring of a lion // whoso provoketh him to anger sinneth against his own soul

The fear of a king is as the roaring of a lion,.... The wrath and displeasure of a king, which causes fear; see Pro 19:12; kings should be terrors to evil works and workers, though not to good ones, Rom 13:3. This is true of the King of kings, who one day will be terrible to the drunkards, the mockers, and murderers of his people, before spoken of;

whoso provoketh him to anger sinneth against his own soul; he exposes his life to danger: the Targum supplies it as we do. It may be rendered, his "soul sinneth" ^a; he is guilty of sin, as well as is in danger of punishment; see Pro 8:36.

Gill: Pro 20:3 - It is an honour for a man to cease from strife // but every fool will be meddling

It is an honour for a man to cease from strife,.... As Abraham did, Gen 13:7; when engaged in a quarrel with his neighbour, or in a lawsuit, or in a religious controversy, especially when he finds he is in the wrong; and indeed, if he is in the right, when he perceives it is like to issue in no good, and is only about words to no profit, it is an honour to drop it;

but every fool will be meddling; with things he has no concern in, or is not equal to; yet will carry on the debate, though it is to his disgrace; see Pro 17:14.

Gill: Pro 20:4 - The sluggard will not plough by reason of the cold // therefore shall he beg in harvest, and have nothing

The sluggard will not plough by reason of the cold,.... Or, "in the cold"; in the time of cold, as Aben Ezra; in the time of autumn, which is the time of ploughing, when it begins to be cold weather, and winter is drawing on: and this is discouraging to the sluggard, who does not care to take his hands out of his bosom to feed himself, and much less to plough; see Pro 19:24;

therefore shall he beg in harvest, and have nothing; he shall ask of those who have ploughed and sowed, and are now reaping and gathering in their increase at harvest time; but they shall give him nothing; for such as will not work should not eat; and if a man will not plough and sow, he cannot expect to reap, nor should he be encouraged in begging. This holds good in spiritual things; such who have been slothful and sluggish about their spiritual affairs, unconcerned for the grace of God, and indolent in the use of means, or performance of duty, will ask when too late, or of wrong persons, and shall not have it; as the foolish virgins ask oil of the wise, when the bridegroom is come; and the rich man for water from Abraham, when in hell, Mat 25:8.

Gill: Pro 20:5 - Counsel in the heart of man is like deep water // but a man of understanding will draw it out

Counsel in the heart of man is like deep water,.... Pure and undisturbed, but secret, hidden, and hard to be come at: such are the things of the spirit of a man, the thoughts of his mind, the devices of his heart; which, though easily known by the searcher of hearts, are not easily penetrated into by men; or it is not easily got out of them what is in them, especially in some men, who are very close and reserved. This is true of wicked men, who seek sleep to hide their counsel; and of good men, especially studious men, who have got a great deal of wisdom and knowledge in them, but not very communicative, being slow of speech, and silent in conversation;

but a man of understanding will draw it out; he will find ways and means to discover the secret designs of wicked men, whether against church or state; and, by asking proper questions, an understanding man will get out useful things from men of knowledge, the most reserved: some men must be pumped, and a good deal of pains must be taken with them, to get out anything of them, as in getting water out of a deep well, and which when got is very good; and so is that wisdom and knowledge which is gotten by an inquisitive man from another of superior knowledge, but not very diffusive of it.

Gill: Pro 20:6 - Most men will proclaim everyone his own goodness // but a faithful man who can find

Most men will proclaim everyone his own goodness,.... As the Pharisee did, in Luk 18:11; and as the Pharisees in common did; who did all their works to be seen of men, and made clean the outside of the cup and platter; and were very careful to appear outwardly righteous to men, Mat 23:5. And indeed this is the general cast of men; everyone is proclaiming his goodness to others, and would be thought to be good men; and cannot be easy with doing a good action, unless it is known, and particularly acts of beneficence and alms deeds; and are like the Pharisees, who, on such occasions, sounded a trumpet before them, Mat 6:2. And the word may be rendered, "his mercy" ^b, or his kindness to the poor: the Targum renders it,

"many of the children of men are called merciful men;''

and so the Vulgate Latin version; and they like to be so called and accounted, whether they are so or not;

but a faithful man who can find? who answers to the character he gives of himself, or others upon his own representation give him; who is as good as his word, and, having promised assistance and relief, gives it; and who, having boasted that he has done a kindness to such an one and such an one, does the same likewise to another when applied to; or who sticks to his friend, and does not forsake him in his adversity, but supports and supplies him whom he knew in prosperity; it is hard and rare to find such a man; see Psa 12:1. Or, though every man is talking of his good works, and boasting of his goodness, it is difficult to find an Israelite indeed, in whom the true grace of God is.

Gill: Pro 20:7 - The just man walketh in his integrity // his children are blessed after him

The just man walketh in his integrity,.... This is the faithful and upright man, who is made righteous by the obedience of Christ; and walks by faith in him, and according to the truth of the Gospel;

his children are blessed after him; with temporal blessings; and, walking in the same integrity as he does, they are blessed with spiritual blessings here, and eternal blessedness hereafter; see Psa 37:26. It is an observation of an Heathen poet ^c, that good things befall the children of the godly, but not the children of the ungodly.

Gill: Pro 20:8 - A king that sitteth in the throne of judgment // scattereth away all evil with his eyes

A king that sitteth in the throne of judgment,.... That executes judgment himself, as David and Solomon did; who ascends the throne, and sits personally there, and hears and tries causes himself, and not by his servants:

scattereth away all evil with his eyes; all evil men, as the Targum; everyone that is evil, as Aben Ezra: he will easily and quickly discern who is evil, or who is in a bad cause before him, and will pass sentence on him, and drive him away from him with shame and disgrace, and to receive deserved punishment; or he will terrify persons from coming before him with false witness against their neighbour, or with a wrong cause. This may be applied to Christ, the King of kings, and Judge of all; whose eyes are as a flame of fire; who will clearly see into all hearts and actions, when he shall sit on his throne of judgment; and shall pass the righteous and definitive sentence, and shall drive the wicked into hell, into everlasting punishment.

Gill: Pro 20:9 - Who can say, I have made my heart clean // I am pure from my sin

Who can say, I have made my heart clean,.... The heart of than is naturally unclean, the mind, conscience, understanding, will, and affections; there is no part clean, all are defiled with sin; and though there is such a thing as a pure or clean heart, yet not as made so by men; it is God that has made the heart, that can only make it clean, or create a clean heart in men; it is not to be done by themselves, or by anything that they can do; it is done only by the grace of God, and blood of Christ: God has promised to do it, and he does it; and to him, and to him only, is it to be ascribed;

I am pure from my sin? the sin of nature or of action: such indeed who are washed from their sins in the blood of Christ; whose sins are all pardoned for his sake, and who are justified from all things by his righteousness; they are pure from sin, none is to be seen in them, or found upon them in a legal sense: they are all fair and comely, and without fault in the sight of God; their iniquities are caused to pass from them; and they are clothed with fine linen, clean and white, the righteousness of the saints: but then none are pure from indwelling sin, nor from the commission of sin; no man can say this, any more than the former; if he does, he is an ignorant man, and does not know the plague of his heart; and he is a vain pharisaical man; yea, a man that does not speak the truth, nor is the truth in him, 1Jo 1:8.

Gill: Pro 20:10 - Divers weights, and divers measures // both of them are alike abomination to the Lord

Divers weights, and divers measures,.... Or, "a stone and a stone, and an ephah and an ephah" ^d. Stones being in old time used in weighing, and an "ephah" was a common measure among the Jews; and these ought not to be different; one stone or weight for buying, and another for selling; and one measure to buy goods in with, and another to sell out with; the one too heavy, the other too light; the one too large, and the other too scanty; whereby justice is not done between man and man; whereas they ought to be just and equal, Lev 19:35;

both of them are alike abomination to the Lord; who loves righteousness and hates iniquity, and requires of men to do justly; and abhors every act of injustice, and whatever is detrimental to men's properties; see Pro 11:1.

Gill: Pro 20:11 - Even a child is known by his doings // whether his work be pure, and whether it be right

Even a child is known by his doings,.... As well as a man; "ye shall know them by their fruits", Mat 7:16; professors and profane. So a child soon discovers its genius by its actions; it soon shows its inclination and disposition; and some shrewd guesses may be made how it will turn out, a wise man or a fool, a virtuous or a vicious man; though this does not always hold good, yet something may be observed, which may be a direction to parents in the education of their children, and placing them out to what is proper and suitable for them. Some observe, that the word has a quite contrary meaning, that "a child carries himself a stranger by his doings" ^e; so that he is not known by them: he so conceals and disguises himself, he acts so fraudulently and deceitfully, and plays the hypocrite, and puts the cheat on men, that they cannot tell what he is, nor what he will be; and if children can thus dissemble, as not to be known by their actions, then much more grown persons;

whether his work be pure, and whether it be right; not what his present work is, or actions are, but what his later life and conversation will be; which in some measure may be judged of, though not with certainty and exactness; see Pro 22:6; especially when he acts a covert and deceitful part.

Gill: Pro 20:12 - The hearing ear, and the seeing eye // the Lord hath made even both of them

The hearing ear, and the seeing eye,.... There may be an ear that hears not, and an eye that seeth not, and which men may make; the painter can paint an ear and an eye, and a carver can carve both; but they are ears that hear not, and eyes that see not, Psa 115:5; but such as can hear and see are of the Lord's own make;

the Lord hath made even both of them; they are the effects of his wisdom, power, and goodness; see Exo 4:11; they are both senses of excellent use and service; great mercies and blessings of life, for which men should be abundantly thankful, and pray for the continuance of, and make use of to the best purposes; they are means of conveying much knowledge to the mind, and by which it may be cultivated and improved in it. The words may be considered in a figurative as well as a literal sense. Some by "the seeing eye" understand the civil magistrate, who is that to the body politic as the eyes are to the natural body, eminent in it, overlook it, watch and provide for its good, and against its hurt; see Num 10:31; and by "the hearing ear" the obedient subject, that hearkens to the laws and directions of his governors, and cheerfully obeys them, and both these are of the Lord's making; civil magistracy is his ordinance, and civil magistrates are ordained by him; and from him they have their qualifications fitting them for their office; and it is owing to the overruling providence of God on the hearts of men that they are inclined to yield subjection to them. Others think that by the "seeing eye" are meant the ministers of the word, who are set in the highest place in the church; whose business it is to inspect, take the oversight of, and watch the souls of men; to pry and search into the truths of the Gospel, and show them to others: and by the "hearing ear" the hearers of the word, that receive it readily in the love of it, and heartily obey it. I am rather of opinion that one and the same sort of persons are intended; converted ones, who have the "hearing ear", who try what they hear by the word of God; understand what they hear, know it experimentally; can distinguish truth from error, approve and love the Gospel, receive it with all gladness and readiness, with eagerness and pleasure; keep it when they have it, and practise what they hear, and bring forth fruit to the glory of God: this they have not of themselves, being naturally averse to and dull of hearing, and even stop their ears to the truth; but it comes by the word, and is the Lord's work, and owing to his mighty power, who opens their ears, gives them new ears, which they have in regeneration; when they hear spiritually, profitably, pleasantly, comfortably, and to their great astonishment: these also have the "seeing eye", a sight of themselves, their sinful and lost estate; of the plague of their own hearts, their want of righteousness, and impotence to do anything that is good; a sight of Christ, of the loveliness of his person, of the fulness of his grace, of their need of him, and of his suitableness as a Saviour and Redeemer; and this is not of themselves, who are dark and darkness itself, but they are made light in the Lord; he opens their eyes by his spirit and by means of his word, which is a work of almighty power.

Gill: Pro 20:13 - Love not sleep, lest thou come to poverty // open thine eyes, and thou shall be satisfied with bread

Love not sleep, lest thou come to poverty,.... Sleep is a very great natural blessing; it is a gift of God, what nature requires, and is desirable; it is to be loved, though not immoderately; it is sweet to a man, and what he should be thankful for; yet should not indulge himself in to the neglect of the proper business of life; nor to be used but at the proper time for it; for the eye is made for sight, and not for sleep only, as Aben Ezra observes, connecting the words with the preceding; and therefore should not be kept shut and inattentive to business, which must necessarily end in poverty and want; see Pro 6:9; and so spiritual sleep and slothfulness bring on a spiritual poverty in the souls of men, both as to the exercise of grace and the performance of duty;

open thine eyes, and thou shall be satisfied with bread; that is, open thine eyes from sleep, awake and keep so, and be sedulous and industrious in the business of thy calling; so shalt thou have a sufficiency of food for thyself and family; see Pro 12:11. It may be applied to awaking out of sleep in a spiritual sense, and to a diligent attendance to duty and the use of means, whereby the souls of men come to be satisfied with the goodness of the Lord, and the fatness of his house; see Eph 5:14.

Gill: Pro 20:14 - It is naught, it is naught, saith the buyer // but when he is gone his way, then he boasteth

It is naught, it is naught, saith the buyer,.... When he comes to the shop of the seller, or to market to buy goods, he undervalues them, says they are not so good as they should be, nor so cheap as he can buy them at;

but when he is gone his way, then he boasteth; after he has brought the seller to as low a price as he can, and has bought the goods, and gone away with them, and got home among his friends; then he boasts what a bargain he has bought, how good the commodity is, how he has been too many for the seller, and has outwitted him; and so glories in his frauds and tricks, and rejoices in his boasting, and all such rejoicing is evil, Jam 4:16. Jarchi applies this to a man that is a hard student in the law, and through much difficulty gets the knowledge of it, when he is ready to pronounce himself unhappy; but when he is got full fraught with wisdom, then he rejoices at it, and glories in it.

Gill: Pro 20:15 - There is gold, and a multitude of rubies // but the lips of knowledge are a precious jewel

There is gold, and a multitude of rubies,.... A man may have a large quantity of either, or of both of thorn, as some men have; for there is much of them in the world, not only in mines and quarries, but in the houses and cabinets of men;

but the lips of knowledge are a precious jewel; knowledge even of things natural, and a gift of elocution to express it by, are a rare jewel, and much more precious than gold and rubies, than a multitude of them; these are not to be mentioned with it, it is not equalled by them, it is greatly superior to them; see Job 28:12; and much more spiritual knowledge, and a capacity of expressing that to the edification of others; and especially Christ, the Wisdom of God, and the knowledge of him, who is more precious than rubies, and all desirable things, in comparison of which all things are loss and dung, Pro 3:14.

Gill: Pro 20:16 - Take his garment that is surety for a stranger // and take a pledge of him for a strange woman

Take his garment that is surety for a stranger,.... Which a man is cautioned against, Pro 6:1; but if a man will be so weak and foolish, others ought to take care of him, and be cautious how they trust him; for he is in danger of being ruined by his suretyship, and therefore nothing should be lent him without a pledge, without a proper security; for though it was not lawful to take the garment of a poor man for a pledge, at least it was not to be kept after sunset, Exo 22:26; yet it was right to take such a man's garment who had or would be thought to have such an abundance as to be surety for a stranger. Some think these words are to be taken as a prophecy of what would be the case of such a man that is a surety for a stranger; in the issue he will be stripped of all he has, and have not a coat to put on. It has been applied to our Lord Jesus Christ, who became a surety for such who were foreigners and strangers, and aliens from the commonwealth of Israel; and who had the garment of his human nature taken from him and which was a pledge and ransom for the sins of his people;

and take a pledge of him for a strange woman; a harlot; such as have to do with lewd women are not to be trusted; for they are in a fair way for ruin, and therefore should not be intrusted with anything without a pledge; all in connection with such creatures lose their credit; it is dangerous having any concern with them in trade for they are liable to be brought to a piece of bread; and therefore persons should be cautious how they trade with them, and should observe to secure themselves.

Gill: Pro 20:17 - Bread of deceit is sweet to a man // but afterwards his mouth shall be filled with gravel

Bread of deceit is sweet to a man,.... Which may be understood of sin in general, which is bread to the sinner, he eats it: it is called "the bread of wickedness", Pro 4:17; but it is but poor bread, no other than ashes Isa 44:20; it is "bread of deceit"; there is a deceitfulness in all sin; it is in appearance fair and pleasant to the eye, like the fruit our first parents ate of; or like the apples of Sodom, of which it is reported that they are very beautiful to look at, but when touched drop into ashes; sin promises pleasure, profit, honour, liberty, peace, and impunity, yet gives neither; but the reverse, pain, loss, shame, servitude distress, and destruction; and yet it is sweet to an unregenerate man, one of a vicious taste, or whose taste remains unchanged; it is natural to him and he takes as much delight in it as in eating and drinking; and especially such sins as are called constitution ones, which he is not easily prevailed upon to part with; wickedness is sweet in his mouth, he rolls it and keeps it as a sweet morsel under his tongue, and forsakes it not, Job 20:12. It may be applied to particular sins, as to adultery, as it is by Jarchi, and with which may be compared Pro 9:17; and to riches unlawfully gotten; see Job 20:15; and to the cruel usage and persecution of the people of God, called the bread of wickedness and wine of violence, which wicked men take as much delight in as in eating and drinking, Pro 4:17; particularly the cruelty of the church of Rome, who has made herself drunk with the blood of the saints, in which she delights, and will be bitter to her in the end, Rev 17:6. It may be interpreted of false doctrine; so the doctrine of the Pharisees and Sadducees is signified by leavened bread, Mat 16:6; this is not true bread, does not strengthen, nourish, and refresh, as the Gospel does, but eats as a canker; it is not solid and substantial, but mere chaff, it is bread of falsehood and lying; false teachers lie in wait to deceive, their doctrines are lies in hypocrisy, and, yet these are sweet unto, and taken down greedily by carnal persons; particularly the doctrine of justification by works: this is the bread some men live on, but it is only husks which swine eat; it is feeding on wind, and filling the belly with east wind, which swells and vainly puffs up the fleshly mind; it is contrary to the, Gospel, and is not of the truth, and will deceive persons that trust to it; and yet it is sweet to a natural man; his own righteousness, and to trust to it, is natural to him; it is his own, and what he has laboured for, and is fond of; it affords room for boasting, and he does not care to part with it;

but afterwards his mouth shall be filled with gravel; with that which will be ungrateful, uncomfortable, and distressing to him; the conscience of a sinner, who has been taking his fill of sin and pleasure in it shall be filled with remorse and distress; and with bitter reflections upon himself; with a dreadful sense of divine wrath, and fearful apprehensions of it now; and destruction and damnation will be his portion hereafter; and this will be the consequence of all false doctrine, and of a man's trusting to his own righteousness and despising Christ's; see 2Pe 2:1.

Gill: Pro 20:18 - Every purpose is established by counsel // and with good advice make war

Every purpose is established by counsel,.... Or "the thought" ^f of a man, everyone of them, what he has thought to do, formed a scheme of in his mind, and resolved upon, by taking advice of his friends, and especially by asking counsel of God, who gives, wisdom liberally, and upbraids not; he is confirmed in his good designs; and he cheerfully pursues them, and they are ordered and directed to the glory of God, his own good and the good of others; for this can only be understood of wise and good thoughts and purposes;

and with good advice make war; this should not be entered upon rashly, without first considering whether there is a just and lawful cause of it; and without consulting the necessary charge and expense of it; whether there is a sufficiency of men and money to carry it on; and what may probably be the issue of it. It is right in a king to advise with his privy council, or with the chief council of the nation; but, above all, both he and his people should seek advice of the Lord on such an occasion; see Luk 14:31. This may be applied to our spiritual warfare with sin, Satan, and the world; not that it should be any doubt with whether we should engage in such a war; but we should advise with experienced soldiers, and especially with God and his word, what weapons to take, and how to use them; and consider in whose name and strength we are to fight; and inquire and learn the force, methods, and designs of the enemy, and where to guard against them or attack them. Jarchi interprets it of making war with Satan by repentance, prayer, and fasting.

Gill: Pro 20:19 - He that goeth about as a talebearer revealeth secrets // therefore meddle not with him that flattereth with his lips

He that goeth about as a talebearer revealeth secrets,.... Or, "he that revealeth secrets goeth about as a talebearer"; a man that has really got the secrets of others out of them respecting themselves and families, and the affairs of them, or however pretends he master of them; goes about telling his tales from house to house, to the great prejudice of those whose secrets he is entrusted with, or pretends to be; and to the great prejudice of those to whom he tells them, as well as to his own; this is contrary to the law of Moses, and the rules of Christianity, Lev 19:16;

therefore meddle not with him that flattereth with his lips; or "mingle not with him" ^g; do not associate with him, do not keep him company, have nothing to say to him or do with him; for when he flatters you, and highly praises and extols you, he has a design upon you to get what he can out of you, in order to expose you elsewhere; therefore suspect him, be upon your guard, shun him and avoid him. It may be applied to false teachers, and their deceptions with good words and fair speeches; the word used signifies to deceive with the lips; see Rom 16:18; and well agrees with the parasites of Rome, Rev 18:23.

Gill: Pro 20:20 - Whoso curseth his father or his mother // his lamp shall be put out in obscure darkness

Whoso curseth his father or his mother,.... This is dreadful indeed! a person must be got to a great pitch of wickedness to do this; to curse his parents, one or other of them, that have been the instruments of his being, and by whom he has been brought up and put out into the world; to slight them, despise them, and mock at them, is highly base and criminal, but to curse them is shocking! what can such expect but the curse of God upon them?

his lamp shall be put out in obscure darkness; he shall be deprived of his natural sight; see Pro 30:17; or the very light of nature shall be extinct in him; and indeed such an one acts as if not guided by it, nor under its influence; or whatsoever favour from the Lord he has enjoyed, it shall be taken from him; his lamp or candle of outward felicity shall be quenched, and burn no longer; see Job 18:5; or his soul, the candle of the Lord, in him, Pro 20:27; shall be removed; or he "shall die", not only a corporeal but an eternal death; see Exo 21:17; "blackness of darkness" ^h as the words may be rendered, are reserved for him in the world to come, and which will be his portion, Jud 1:13.

Gill: Pro 20:21 - An inheritance may be gotten hastily at the beginning // but the end thereof shall not be blessed

An inheritance may be gotten hastily at the beginning,.... Of a man's setting out in the world in trade and business; and which sometimes is got lawfully, and this must be excepted from this proverb; but generally what is got hastily and in a short time is got unlawfully, and so does not prosper. Some Jewish interpreters, as Gersom, understand it of an inheritance which comes to persons from their friends, without any labour or industry of theirs; and which they are not careful to keep, but, as it lightly comes, it lightly goes: here is a various reading; our version follows the marginal reading, and which is followed by the Targum, Jarchi, and Gersom, and by the Septuagint, Syriac, and Vulgate Latin versions; but the written text is, "an inheritance loathsome" or "abominable"; an ill gotten one, so the word is used in Zec 11:8. Schultens, from the use of the word in the Arabic language, which signifies to be covetous, renders it "covetously got" or "possessed" ⁱ; and so the Arabic version is, "an inheritance greedily desired", obtained through covetousness and illicit practices; but in his late commentary on this book he renders the passage, by the help of Arabism, "an inheritance smitten with the curse of sordidness", as being sordidly got and enjoyed;

but the end thereof shall not be blessed; it will not continue, it will be taken away from them, and put into some other hands. Jarchi illustrates it by the tribes of Gad and Reuben making haste to take their part on the other side Jordan before their brethren, and were the first that were carried captive.

Gill: Pro 20:22 - Say not thou, I will recompense evil // but wait on the Lord, and he shall save thee

Say not thou, I will recompense evil,.... With evil; do an injury to one that has done one to you; private revenge is not to be taken, but should be left to God, to whom vengeance belongs, Deu 32:35;

but wait on the Lord, and he shall save thee; commit thyself and cause to God; leave it with him to avenge thy wrongs; wait upon him in the way of thy duty, and wait his own time to do thee justice; he will at the proper season, and in his own way, save thee from thine enemy, and make a righteous retribution to him.

Gill: Pro 20:23 - Divers weights are an abomination unto the Lord // and a false balance is not good

Divers weights are an abomination unto the Lord,.... See Gill on Pro 20:10; which is here repeated for the further confirmation of it, and that it might be taken notice of and avoided; and perhaps this sin of using false weights and measures was common with the Jews;

and a false balance is not good; in the sight of God; but an abomination, as in Pro 11:1; nor is it good for men in the issue; for though they may gain by it at present, it will prove a loss to them in the end, since it will bring a curse on all they get.

Gill: Pro 20:24 - Man's goings are of the Lord // how can a man then understand his own way

Man's goings are of the Lord,.... In a natural and literal sense, the instruments of going are of the Lord; the act of motion from place to place is not without the concourse of his providence; as in him we live, and move, and have our being, so "in and by him we move"; he preserves our going out and coming in; and as the preservation, so the success and prosperity of journeying are owing to his providence, and the whole is under his care and direction: and so likewise, in a civil sense, all the civil concerns, business, and actions of life, are guided by his providence; there is a time for every purpose under heaven, and the success of all depends on a divine blessing; and things are with every man in civil life according to the providence of God, and as it is his pleasure they should be; and it is by him they are directed to take this and the other step, the issue of which is according to his will: and this may be applied to men's goings in a spiritual and religious sense; faith, which is properly a man's going to Christ as a perishing sinner for pardon and cleansing, for righteousness and life, for food and rest, and eternal salvation, is not of a man's self, it is of God; it is his gift, and of his operation; no man can go to Christ in this way unless it be given him of God, or he is drawn by his grace, Joh 6:35; and all spiritual actions which flew from hence are by the grace of God, and under his influence and direction; as walking in the path of truth, it is the Lord that teaches it, causes to choose it, leads into it, and preserves there; walking in the statutes and ordinances of the Lord, and in the ways of righteousness and holiness, is of him, and owing to his Spirit puts within his people; and indeed all good works done by them, which may be called their goings, he has foreordained that they should walk in them; it is by the grace of God, and in the strength of Christ, and with the assistance of the blessed Spirit, they walk on in them; and their perseverance in faith and holiness, or their going from strength to strength, is all of the Lord;

how can a man then understand his own way? even of a journey in a literal sense, what will be the issue and event of it, when or whether ever he shall return to his own house again, since all is under the direction and providence of God; and also of his civil affairs, he knows his beginning, and how he goes on for the present; but what will be the end he knows not; and a natural and unregenerate man knows not what way he is in, where he is going, and what his last end will be; being in darkness, in which he was born, brought up, and continues, he does not rightly understand what is his duty, what he should do, what is the good and perfect will of God, what the way is in which he should go, and which is for his good; nor the way everlasting, which leads to eternal life, few find this way. Or it may be understood of the way of the Lord, "how can a man then understand his way?" the Lord's way, not man's; the way of the Lord in providence, which is as the deep, and unsearchable; and the way of life and salvation by Christ, which is of the Lord's devising and resolving on; this way of peace, pardon, righteousness, and eternal life, is not known by the natural man; and when it is externally revealed in the word, and by the outward ministry of it, it is not understood so as to be approved of, but is despised, unless God gives a heart to know it, or a spiritual and experimental understanding of it.

Gill: Pro 20:25 - It is a snare to the man who devoureth that which is holy // and after vows to make inquiry

It is a snare to the man who devoureth that which is holy,.... Which is separated to sacred uses, is devoted to the Lord, as firstfruits, tithes, offerings, &c. which if a man converts to his own use is sacrilege, and this is a sin and a snare, and brings ruin on him; see Mal 3:8;

and after vows to make inquiry: that is a sin and a snare also; a man should first inquire before he vows, whether it is right for him to make a vow, and whether he is able to keep it; it is too late after the vow is made to inquire about the lawfulness or expedience of it, and how to find out ways and means to dissolve it and be clear of it; for it is better not to vow, than to vow and not pay, Ecc 5:4; when a thing is in a man's own hands, he may do what he will; but when he has devoted it to another use, it is no longer in his power; as the case of Ananias and Sapphira shows, Act 5:1.

Gill: Pro 20:26 - A wise king scattereth the wicked // and bringeth the wheel over them

A wise king scattereth the wicked,.... Or "fans them away" ⁱ; separates them from his good counsellors, courtiers, and subjects; scatters them from his presence and court, and breaks their counsels and confederacies one with another; he discovers, discountenances, and discourages them; See Gill on Pro 20:8;

and bringeth the wheel over them; alluding to the custom of the eastern nations turning a cart wheel over the grain in threshing it out, and agreeably to the metaphor in the preceding clause; see Isa 28:27. Though some think it refers to a sort of punishment inflicted on malefactors in those times and countries, by putting them under harrows drawn on wheels, as breaking upon the wheel has been since used; see 2Sa 12:31. The Arabic version understands it of exile. Jarchi interprets the wise king of the Lord, and the wicked of Pharaoh and his host, on whom he brought the wheel, or gave measure for measure, and punished in a way of retaliation; and to this sense it is by some ^k interpreted,

"as the wheel turns over, just in the same place, so as the wicked hath done, it shall be done to them.''

It may be applied to Christ, the wise King, who scatters all his and our enemies; whose fan is in his hand, and he wilt thoroughly purge his floor, Mat 3:12.

Gill: Pro 20:27 - The spirit of man is the candle of the Lord // searching all the inward parts of the belly

The spirit of man is the candle of the Lord,.... The rational soul of man is a light set up in him; this is what is commonly called the light of nature; it was a bright and burning light at first, but through sin is become a very feeble one; by which men have only a glimmering view of divine things, of God and his worship, and of what he would have done, or not done; by this light men do but grope after him, if happily they may find him and know his will; it is but like a candle light at best, in comparison of divine revelation, or the Gospel of the grace of God, which has shone out like the sun in its meridian glory; and especially in comparison of the sun of righteousness, Christ Jesus, and the light of the divine Spirit; yet this is a light set up by the Lord, a candle of his; it comes from the Father of lights, he is the author and maintainer of it; it is a spirit and understanding which is by the inspiration of the Almighty; see Gen 2:7;

searching all the inward parts of the belly; or heart; the thoughts, intents, and purposes of it; which are the things of a man that only the spirit of man knows; by this candle, or light, he can look into his own heart, the inmost recesses of it, and reflect upon his thoughts and schemes, and judge in some measure whether right or wrong; there is a conscience in man, which, unless seared, passes sentence on what is in man, or done by him, and either excuses or accuses; see 1Co 2:10, Rom 2:14.