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Text -- Proverbs 13:1-7 (NET)

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Context
13:1 A wise son accepts his father’s discipline, but a scoffer does not listen to rebuke. 13:2 From the fruit of his speech a person eats good things, but the faithless desire the fruit of violence. 13:3 The one who guards his words guards his life, but whoever is talkative will come to ruin. 13:4 The appetite of the sluggard craves but gets nothing, but the desire of the diligent will be abundantly satisfied. 13:5 The righteous person hates anything false, but the wicked person acts in shameful disgrace. 13:6 Righteousness guards the one who lives with integrity, but wickedness overthrows the sinner. 13:7 There is one who pretends to be rich and yet has nothing; another pretends to be poor and yet possesses great wealth.
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Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: Wicked | Speaking | Sin | SLUGGARD | Righteousness | Righteous | Riches | Poor | Poetry | Paradox | NOTHING | Lies and Deceits | Liberality | Laziness | LIE; LYING | Industry | FAT | Diligence | Children | Character | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
Maclaren , MHCC , Matthew Henry , Keil-Delitzsch , Constable

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Pro 13:2 - -- Shall receive comfort, and benefit by his wise and profitable discourses.

Shall receive comfort, and benefit by his wise and profitable discourses.

Wesley: Pro 13:6 - -- From that over - throw which befal sinners.

From that over - throw which befal sinners.

Wesley: Pro 13:7 - -- Some men who have little or nothing, pretend to have great riches.

Some men who have little or nothing, pretend to have great riches.

Wesley: Pro 13:7 - -- Some rich men profess to be poor.

Some rich men profess to be poor.

JFB: Pro 13:1 - -- (Pro. 13:1-25) (Compare Pro 6:1-5; Pro 10:1, Pro 10:17).

(Pro. 13:1-25)

(Compare Pro 6:1-5; Pro 10:1, Pro 10:17).

JFB: Pro 13:2 - -- That is, obtain (Pro 12:14).

That is, obtain (Pro 12:14).

JFB: Pro 13:2 - -- As in Pro 2:22.

As in Pro 2:22.

JFB: Pro 13:2 - -- Or, "mischief" to themselves.

Or, "mischief" to themselves.

JFB: Pro 13:3 - -- Because evil speeches may provoke violence from others.

Because evil speeches may provoke violence from others.

JFB: Pro 13:3 - -- On last clause, compare Pro 10:14.

On last clause, compare Pro 10:14.

JFB: Pro 13:4 - -- (Compare Pro 12:11, Pro 12:27).

(Compare Pro 12:11, Pro 12:27).

JFB: Pro 13:5 - -- Better, causeth shame and reproach (compare Pro 19:26), by slander, &c., which the righteous hates.

Better, causeth shame and reproach (compare Pro 19:26), by slander, &c., which the righteous hates.

JFB: Pro 13:6 - -- A sentiment of frequent recurrence, that piety benefits and sin injures.

A sentiment of frequent recurrence, that piety benefits and sin injures.

JFB: Pro 13:7 - -- In opposite ways men act hypocritically for gain of honor or wealth.

In opposite ways men act hypocritically for gain of honor or wealth.

Clarke: Pro 13:1 - -- A wise son heareth his father’ s instruction - The child that has had a proper nurturing, will profit by his father’ s counsels; but the c...

A wise son heareth his father’ s instruction - The child that has had a proper nurturing, will profit by his father’ s counsels; but the child that is permitted to fulfill its own will and have its own way, will jest at the reproofs of its parents.

Clarke: Pro 13:3 - -- He that keepeth his mouth keepeth his life - How often have the foolish, headstrong, and wicked, forfeited their lives by the treasonable or blasphe...

He that keepeth his mouth keepeth his life - How often have the foolish, headstrong, and wicked, forfeited their lives by the treasonable or blasphemous words they have spoken! The government of the tongue is a rare but useful talent

Clarke: Pro 13:3 - -- But he that openeth wide his lips - He that puts no bounds to his loquacity, speaks on every subject, and gives his judgment and opinion on every ma...

But he that openeth wide his lips - He that puts no bounds to his loquacity, speaks on every subject, and gives his judgment and opinion on every matter. It has often been remarked that God has, given us two Eyes, that we may S聥e much; two Ears, that we may Hear much; but has given us but One tongue, and that fenced in with teeth, to indicate that though we hear and see much, we should speak but little.

Clarke: Pro 13:4 - -- The soul of the sluggard desireth and hath nothing - We often hear many religious people expressing a desire to have more of the Divine life, and ye...

The soul of the sluggard desireth and hath nothing - We often hear many religious people expressing a desire to have more of the Divine life, and yet never get forward in it. How is this? The reason is, they desire, but do not stir themselves up to lay hold upon the Lord. They are always learning, but never able to come to the knowledge of the truth. They seek to enter in at the strait gate, but are not able, because they do not strive.

Clarke: Pro 13:7 - -- There is that maketh himself rich - That labors hard to acquire money, yet hath nothing; his excessive covetousness not being satisfied with what he...

There is that maketh himself rich - That labors hard to acquire money, yet hath nothing; his excessive covetousness not being satisfied with what he possesses, nor permitting him to enjoy with comfort what he has acquired. The fable of the dog in the manger will illustrate this

Clarke: Pro 13:7 - -- There is that maketh himself poor, yet hath great riches - " As poor,"said St. Paul, "yet making many rich; as having nothing, yet possessing all th...

There is that maketh himself poor, yet hath great riches - " As poor,"said St. Paul, "yet making many rich; as having nothing, yet possessing all things."The former is the rich poor man; the latter is the poor rich man

As the words are here in the hithpael conjugation, which implies reflex action, or the action performed on one’ s self, and often signifies feigning or pretending to be what one is not, or not to be what one is; the words may be understood of persons who feign or pretend to be either richer or poorer than they really are, to accomplish some particular purpose. "There is that feigneth himself to be rich, yet hath nothing; there is that feigneth himself to be poor, yet hath great riches."Both these characters frequently occur in life.

TSK: Pro 13:1 - -- wise : Pro 4:1-14, Pro 4:20-22, Pro 10:1, Pro 15:5, Pro 15:20 but : Pro 9:7, Pro 9:8, Pro 14:6; 1Sa 2:25; Isa 28:14, Isa 28:15

TSK: Pro 13:2 - -- eat : Pro 12:14, Pro 18:20 the soul : Pro 1:11-13, Pro 1:18, Pro 1:31, Pro 4:17, Pro 10:11; Psa 75:8, Psa 140:11; Jer 25:27-31; Hab 2:8, Hab 2:17; Rev...

TSK: Pro 13:3 - -- Pro 10:19, Pro 12:13, Pro 21:23; Psa 39:1; Mat 12:36, Mat 12:37; Jam 1:26, Jam 3:2-12

TSK: Pro 13:4 - -- desireth : Pro 10:4, Pro 12:11, Pro 12:24, Pro 26:13; Num 23:10 but : Pro 2:2-9, Pro 8:34; Joh 6:27; Heb 6:11; 2Pe 1:5-11 made : Pro 11:25, Pro 28:25;...

TSK: Pro 13:5 - -- righteous : Pro 6:17, Pro 30:8; Psa 119:163; Eph 4:25; Col 3:9 is : Eze 6:9, Eze 20:43, Eze 36:31; Zec 11:8 and : Pro 3:35; Dan 12:2; Rev 21:8

TSK: Pro 13:6 - -- Righteousness : Pro 11:3, Pro 11:5, Pro 11:6; Psa 15:2, Psa 25:21, Psa 26:1 wickedness : Pro 5:22, Pro 21:12; 2Ch 28:23; Psa 140:11 the sinner : Heb. ...

Righteousness : Pro 11:3, Pro 11:5, Pro 11:6; Psa 15:2, Psa 25:21, Psa 26:1

wickedness : Pro 5:22, Pro 21:12; 2Ch 28:23; Psa 140:11

the sinner : Heb. sin

TSK: Pro 13:7 - -- is that maketh himself rich : Pro 13:11, Pro 12:9; Luk 18:11-14; 1Co 4:8; 2Pe 2:19; Rev 3:17 that maketh himself poor : Ecc 11:1, Ecc 11:2; 1Co 4:10, ...

is that maketh himself rich : Pro 13:11, Pro 12:9; Luk 18:11-14; 1Co 4:8; 2Pe 2:19; Rev 3:17

that maketh himself poor : Ecc 11:1, Ecc 11:2; 1Co 4:10, 1Co 4:11; 2Co 4:7; Rev 2:9

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Pro 13:1 - -- Heareth - The verb of the second clause is inserted in the first, just as in the next verse that of the first is inserted in the second. Stress...

Heareth - The verb of the second clause is inserted in the first, just as in the next verse that of the first is inserted in the second. Stress is laid upon the obstinacy of the scorner who refuses to hear, not only "instruction,"but also the much stronger "rebuke."

Barnes: Pro 13:2 - -- The fruit of his mouth - Speech rightly used is itself good, and must therefore bring good fruit. Eat violence - i. e., Bring upon itself...

The fruit of his mouth - Speech rightly used is itself good, and must therefore bring good fruit.

Eat violence - i. e., Bring upon itself repayment in kind for its deeds of evil.

Barnes: Pro 13:7 - -- Compare Pro 11:24. There is a seeming wealth behind which there lies a deep spiritual poverty and wretchedness. There is a poverty which makes a per...

Compare Pro 11:24. There is a seeming wealth behind which there lies a deep spiritual poverty and wretchedness. There is a poverty which makes a person rich for the kingdom of God.

Poole: Pro 13:1 - -- Heareth which word is understood out of the next clause, as is frequent in the Hebrew text. Instruction or, rebuke or reproof. Heareth not rebuk...

Heareth which word is understood out of the next clause, as is frequent in the Hebrew text.

Instruction or, rebuke or reproof.

Heareth not rebuke he hateth reproof, either from his father or from any other man.

Poole: Pro 13:2 - -- Shall eat good shall receive much comfort, and credit, and benefit to himself. By the fruit of his mouth by his wise and profitable discourses. Th...

Shall eat good shall receive much comfort, and credit, and benefit to himself.

By the fruit of his mouth by his wise and profitable discourses.

The soul i.e. the person, as the soul is oft used.

The transgressors who transgress with their lips, as this general phrase may be restrained from the former clause.

Shall eat violence shall have that violence and injury returned upon themselves, which they have offered to others in word or deed.

Poole: Pro 13:3 - -- He that keepeth his mouth to wit, to the opening of it; who speaks sparingly, and with due care and caution; keepeth his life prevents many sins an...

He that keepeth his mouth to wit, to the opening of it; who speaks sparingly, and with due care and caution;

keepeth his life prevents many sins and mischiefs which others run into. He that openeth wide his lips , that takes liberty to speak every thing which pleaseth him, or cometh into his mind, shall have destruction, from God or men.

Poole: Pro 13:4 - -- Hath nothing because he contenteth himself with lazy desires without diligent endeavours. Shall be made fat he shall be enriched with the fruit of ...

Hath nothing because he contenteth himself with lazy desires without diligent endeavours.

Shall be made fat he shall be enriched with the fruit of his own labours.

Poole: Pro 13:5 - -- Hateth lying both in himself and in other men, whereby he getteth that good name which is like a precious ointment. A wicked man who accustometh hi...

Hateth lying both in himself and in other men, whereby he getteth that good name which is like a precious ointment.

A wicked man who accustometh himself to lying, as may be gathered from the foregoing words.

Cometh to shame makes himself contemptible and hateful to all that know him; there being scarce any reproach which men more impatiently endure, and severely revenge, than that of being called or accounted a liar.

Poole: Pro 13:6 - -- Keepeth him either from sin, or from that overthrow which befalls sinners, in the next clause. The sinner Heb. the man of sin , who giveth up hims...

Keepeth him either from sin, or from that overthrow which befalls sinners, in the next clause.

The sinner Heb. the man of sin , who giveth up himself to wicked courses.

Poole: Pro 13:7 - -- Some men who have little or nothing pretend to have great riches, and carry themselves accordingly; either out of pride and vanity, or with a design...

Some men who have little or nothing pretend to have great riches, and carry themselves accordingly; either out of pride and vanity, or with a design to gain reputation with others whom they intend to defraud. Some rich men seem and profess themselves to be very poor, that they may preserve and increase their estates, by concealing them from those who would either desire a share in them, or take them away by deceit or violence.

Haydock: Pro 13:1 - -- Doctrine. Or he gives proof of his good education, (Calmet) and excites even his father to advance in piety. (Ven. Bede) --- Septuagint, "is obedi...

Doctrine. Or he gives proof of his good education, (Calmet) and excites even his father to advance in piety. (Ven. Bede) ---

Septuagint, "is obedient to his father; but the disobedient son is in destruction." (Haydock)

Haydock: Pro 13:2 - -- Mouth. In reward of his good speeches. (Calmet) --- Septuagint, "of justice the good man eateth; but the souls of the lawless perish before the ti...

Mouth. In reward of his good speeches. (Calmet) ---

Septuagint, "of justice the good man eateth; but the souls of the lawless perish before the time," chap. xii. 13.

Haydock: Pro 13:3 - -- Hath. Hebrew, "who openeth his lips inconsiderately, is lost, Judges xi. 35. (Haydock)

Hath. Hebrew, "who openeth his lips inconsiderately, is lost, Judges xi. 35. (Haydock)

Haydock: Pro 13:4 - -- Willeth not. Hebrew, "hath not." He only desires riches, or to be converted, and will not labour, chap. xxi. 25., and Ecclesiasticus v. 8.

Willeth not. Hebrew, "hath not." He only desires riches, or to be converted, and will not labour, chap. xxi. 25., and Ecclesiasticus v. 8.

Haydock: Pro 13:5 - -- Confounded. The detractor is like swine, stirring up dirt. (St. Chrysostom, 32. ad Pop.) --- The liar is not believed, even when he speaks the tru...

Confounded. The detractor is like swine, stirring up dirt. (St. Chrysostom, 32. ad Pop.) ---

The liar is not believed, even when he speaks the truth. (Aristotle)

Haydock: Pro 13:6 - -- Sinner. Symmachus, "draweth on sin." Virtue is the best safeguard.

Sinner. Symmachus, "draweth on sin." Virtue is the best safeguard.

Haydock: Pro 13:7 - -- Riches. Such was St. Paul, 2 Corinthians vi. 10. Some affect to be rich, while others are never satisfied. Semper avarus eget. Lazarus was very...

Riches. Such was St. Paul, 2 Corinthians vi. 10. Some affect to be rich, while others are never satisfied. Semper avarus eget. Lazarus was very rich in God's sight. [Luke xvi. 20.]

Gill: Pro 13:1 - -- A wise son heareth his father's instruction,.... As he should, and has good reason to do; since it must be cordial, faithful, and disinterested, as w...

A wise son heareth his father's instruction,.... As he should, and has good reason to do; since it must be cordial, faithful, and disinterested, as well as the effect of age and experience. He "asks for it" and "loves" it, as Jarchi supplies the text; he likes and approves of it, is well pleased with it, and delights in it; seeing it tends to his profit and advantage; he "receives" it, as the Targum, so Ben Melech; he listens to and obeys it, and acts agreeably to it, which shows him to be wise; and this is the way to be wiser and wiser. So one that is spiritually wise will attend to and receive the instruction of Wisdom or Christ; who stands in the relation of an everlasting fin, her to his children; whose instruction is the doctrine of the Gospel; which a wise man hears, so as to understand it; to love and like it, and approve of it; cordially to embrace and obey it, and put it in practice; see Mat 7:24. The word also signifies "correction" s, because instruction often comes by it; and he that is a wise man will hear the rod and him that has appointed it, and learn to know his mind by it, and receive instruction from it: or is "chastised by his father" t, and takes it well, Mic 6:9;

but a scorner heareth not rebuke; that is, a son who is a scorner, as the Targum and Aben Ezra; one that makes a mock at sin, and scoffs at religion: such a man will be so far from hearing, attending to, and receiving the rebuke and reproof of his father, that he will scoff also at that; such as were the sons in law of Lot, and the sons of Eli and Samuel. So scornful men, that make a jest of everything that is sacred, will not hearken to the reproof of God's word, to the rebukes of Gospel ministers, or even to the rebukes of Providence, which will issue in their destruction, Pro 5:11.

Gill: Pro 13:2 - -- A man shall eat good by the fruit of his mouth,.... Or, "of the mouth"; either another's or his own, since the word his is not in the text; though it...

A man shall eat good by the fruit of his mouth,.... Or, "of the mouth"; either another's or his own, since the word his is not in the text; though it is supplied by the Targum, Aben Ezra, the Vulgate Latin, and Syriac versions, as by us. The Septuagint and Arabic versions render it, "shall eat of the fruits of righteousness". I should choose to translate the whole thus: "a good man shall eat of the fruit of his mouth": so Aben Ezra interprets it, "a good man shall eat"; and so the Septuagint, Syriac, and Arabic versions render it. The sense is, that a good man brings forth good things out of the good treasure of his heart by his mouth; which not only minister grace to the hearers, and are for the use of edifying to others, but also to himself; while he gives wholesome counsel and advice to others, it is of service to himself; while he comforts others, he comforts himself; and while he teaches and instructs others, he teaches and instructs himself: so a good minister of Jesus Christ, while he feeds others with knowledge and understanding, he himself is nourished up with the words of faith and good doctrine; so Jarchi refers it to a man's doctrine, and the reward of it here and hereafter;

but the soul of the transgressors shall eat violence; Jarchi interprets it,

"the delight of transgressors is violence;'' u.

that is, what their souls desire, choose, will, and take pleasure in, even using violence, and doing mischief to others; and to the same purpose is the note of Gersom: but Aben Ezra supplies it from the former clause, as we do; and the sense is, that the same measure they mete out to others shall be measured out to them again; what they give others to eat, they shall eat themselves, even the bread of violence; see Pro 4:16. And this will be the case of all perfidious and treacherous ones, as the word w used signifies; of false teachers and cruel persecutors; and of Babylon, of whom it will he said, "reward her as she rewarded you", Rev 18:6.

Gill: Pro 13:3 - -- He that keepeth his mouth keepeth his life,.... He that keeps his mouth shut keeps it as with a bridle; keeps it from speaking things of other persons...

He that keepeth his mouth keepeth his life,.... He that keeps his mouth shut keeps it as with a bridle; keeps it from speaking things of other persons, particularly of such as are in high places, of kings and princes, and civil magistrates: he keeps himself quiet and comfortable; keeps himself from many troubles, which otherwise he would come into; keeps his life from danger, to which it would be exposed, should he speak evil of dignities, or give himself the freedom, as some do, whereby they are brought to an untimely end; see Pro 18:21; besides, persons ought to be careful of their words, since by them a man will either be justified or condemned hereafter, Mat 12:37;

but he that openeth wide his lips shall have destruction; or "consternation" x: he that is rash and inconsiderate, hasty with his lips, a talkative man; that speaks freely everything that comes into his mind, regardless of the characters of men, or consequences of things; is often brought into frights and fears, through the menaces and threatenings of men in power, whose characters he has made too free with, and oftentimes is brought to ruin and destruction: so he, whose throat is as an open sepulchre, belching out filthy words, horrid oaths, curses, and imprecations, destruction is near him, even in all his ways; and the man of sin, that opens his mouth in blasphemy against God, and his tabernacle, and his saints, shall go into perdition, Rev 13:5.

Gill: Pro 13:4 - -- The soul of the sluggard desireth, and hath nothing,.... He desires knowledge, but does not care to be at any pains to get it, and so has it not; he ...

The soul of the sluggard desireth, and hath nothing,.... He desires knowledge, but does not care to be at any pains to get it, and so has it not; he desires riches, but chooses not to make use of the means, to be diligent and industrious, and so he is without them; he desires to wear good clothes and rich raiment, but is unwilling to labour for them, and therefore is clothed with rags; he desires food, and plenty of it, but refuses to work for it; and he that will not work should not eat, and therefore he has it not, but starves and famishes: and, in spiritual things, the sluggard desires heaven and happiness, but does not care to do the duties of religion; he would die the death of the righteous, but is unwilling to live his life; to abstain from sin, and live soberly and righteously, is too hard service for him; he does not choose to do or suffer anything for the cause of Christ and true religion. Jarchi's note is, that

"in the future state he shall see the glory of the wise man, and desire it; but shall not attain to it;''

but the soul of the diligent shall be made fat; become rich; increase in temporal things, and have great plenty and prosperity; and so, in spiritual matters, such who are diligent in the use of means, constantly attend on the word and ordinances, and labour for the meat which endures to everlasting life; such are filled and satisfied, as with marrow and fatness; and become fat and flourishing, and fruitful in every good word and work; and shall at last arrive to that state where there will be no more hunger and thirst.

Gill: Pro 13:5 - -- A righteous man hateth lying,.... Or, "a word of falsehood" y; as being contrary to honour, truth, and conscience. He hates it in himself and others;...

A righteous man hateth lying,.... Or, "a word of falsehood" y; as being contrary to honour, truth, and conscience. He hates it in himself and others; he hates all sorts of lies, lies in common conversation, religious lies, doctrinal ones, false doctrines, lies spoken in hypocrisy; such as the followers of antichrist spread, being given up unto them that they might be damned, 1Ti 4:2; these are an abomination to God and all good men, Rev 21:27;

but a wicked man is loathsome, and cometh to shame; or, "causes" or "spreads a stink" z: all wicked men are loathsome and abominable, being very corrupt in principle and practice; all over defiled with sin, and covered with wounds, bruises, and putrefying sores, from the crown of the head to the sole of the feet; and especially liars, who are often brought to shame and confusion in this life, and will hereafter come to everlasting shame and contempt. Or, "makes himself to stink" a; in the nostrils of all good men, and so brought to shame: or "digs"; a metaphor, as Cartwright thinks, from those that dig in the earth, where such as are covered with shame would gladly put their heads.

Gill: Pro 13:6 - -- Righteousness keepeth him that is upright in the way,.... Men of uprightness and integrity, whose hearts are sincere in the ways of God; the principl...

Righteousness keepeth him that is upright in the way,.... Men of uprightness and integrity, whose hearts are sincere in the ways of God; the principle of grace and righteousness in them keeps them in those ways, and will not suffer them to turn aside into crooked paths; the word of righteousness, the doctrine of the Gospel, is a means of preserving them from sin, and of keeping them in the right way; particularly the doctrine of Christ's righteousness, and justification by it, is a great antidote against sin, and a powerful motive and incentive to the performance of good works, and all the duties of religion: it engages men to observe every command of Christ, to walk in all his ways; and is a great preservative from false doctrine and antichristian worship;

but wickedness overthroweth the sinner; it is the cause of his utter overthrow, of his being punished with everlasting destruction. It is, in the Hebrew text, "sin" b itself; the sinner is so called, because he is perfectly wicked, as Jarchi observes; he is nothing but sin, a mere mass of sin and corruption. Aben Ezra renders it, "the man of sin"; and it may be well applied to him, who is emphatically called so, and is likewise the son of perdition; who, for his wickedness, will be overthrown and destroyed at the coming of Christ, and with the brightness of it, 2Th 2:3.

Gill: Pro 13:7 - -- There is that maketh himself rich, yet hath nothing,.... Some persons make a great show of riches, and would be thought to be rich; put on fine cloth...

There is that maketh himself rich, yet hath nothing,.... Some persons make a great show of riches, and would be thought to be rich; put on fine clothes, live at a high rate, and appear in great pomp, and yet not worth a farthing; which they do to gratify their pride and ambition, and to draw in others to trust them with their substance. So in spirituals; some persons, as hypocrites, would be thought to be rich in grace, and to be possessed of all the graces of the Spirit, faith, hope, and love; and yet have nothing of true grace, only what is counterfeit; the root of the matter is not in them; no principle of life and grace, only a name to live; nothing of the power, only the form, of godliness; no oil of grace in the vessels of their hearts, only the lamp of an outward profession: some, as the Pharisees, would be thought to be rich in good works, when they have no good thing in them, and do nothing that is spiritually good; either what they do is not done according to the revealed will of God, as many things done by the Pharisees formerly, and by the Papists now, or they do not flow from love; nor i are they done in faith, nor in the name and strength of Christ, nor to the glory of God by him: some, as the same persons, would be thought to be rich in righteousness, when they have no true righteousness at all; not the righteousness of the law, which requires perfection of obedience; not the righteousness of faith, which is the righteousness of another; the righteousness of God is imputed, and is without the works of men; they have no righteousness that can justify them, or save them, or bring them to heaven: some, as the Arminians, would be thought to be rich in spiritual strength, and in the power of their free will, when they have neither will nor power to do anything spiritually good; neither to regenerate and convert themselves, nor to come to Christ, nor to do any good work: some, as the Perfectionists, would be thought to be so rich as to be free from sin, and perfect in grace, when they have none at all, as says the apostle, 1Jo 1:8; their picture is drawn in Ephraim, and their language spoke by him, Hos 12:8. The apostate church of Rome would be thought rich with the merits of saints, and works of supererogation, when she has no merit at all; nor is it possible for a creature to, merit anything at the hands of God; compare with all this Rev 3:17;

there is that maketh himself poor, yet hath great riches; there are some, on the other hand, who greatly degrade themselves; live in a very mean way, as though they were very poor; either through covetousness, or because they would not draw upon them the envy of their neighbours, or encourage their friends to borrow of them, or invite thieves to steal from them, or for some low end or another: the pope of Rome sometimes affects to seem poor, though at other times, and in other respects, he would be thought rich; at the Lateran procession the newly elected pope scatters pieces of brass money among the people, saying, as Peter, whose successor he pretends to be, did, "Silver and gold have I none", Act 3:6; yet comes into great riches. These words may be applied spiritually, in a good sense; there are some who are sensible of their spiritual poverty, and own it; they ingenuously express the sense they have of their own nothingness and unworthiness; they declare they have nothing, and can do nothing; they renounce all their own works in the business of salvation, and ascribe it wholly to the grace of God; they have very mean thoughts, and speak very meanly of themselves, as less than the least of saints, and the chief of sinners: yea, some carry the matter too far in the expressions of their poverty; will not be persuaded that they have the true riches of grace, at least will not own it; but give way to their doubts and fears about it, when they are possessed of much; to whom some think these words are applicable. However, they are to such who are "poor in spirit", Mat 5:3, as before described; who have, notwithstanding, "great riches", the riches of justifying grace, the riches of Christ's righteousness: the riches of pardoning grace, a large share thereof, much being forgiven them; the riches of sanctifying grace, faith, more precious than that of gold that perisheth, with all other graces; the riches of spiritual knowledge, preferable to gold and silver: they have Christ, and all things along with him; they have God to be their portion, and exceeding great reward; they have a large estate, an incorruptible inheritance, in heaven; they have a better and a more enduring substance there; "theirs is the kingdom of heaven", Mat 5:3; it is prepared for them, and given to them; compare with this 2Co 6:10.

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Commentary -- Verse Notes / Footnotes

NET Notes: Pro 13:1 The “scoffer” is the worst kind of fool. He has no respect for authority, reviles worship of God, and is unteachable because he thinks he ...

NET Notes: Pro 13:2 The LXX reads “the souls of the wicked perish untimely.” The MT makes sense as it stands.

NET Notes: Pro 13:3 Tight control over what one says prevents trouble (e.g., Prov 10:10; 17:28; Jas 3:1-12; Sir 28:25). Amenemope advises to “sleep a night before s...

NET Notes: Pro 13:4 Heb “will be made fat” (cf. KJV, NASB); NRSV “is richly supplied.”

NET Notes: Pro 13:5 Heb “acts shamefully and disgracefully.” The verb בָּאַשׁ (ba’ash) literally means “...

NET Notes: Pro 13:6 Righteousness and wickedness are personified in this proverb to make the point of security and insecurity for the two courses of life.

NET Notes: Pro 13:7 The proverb seems to be a general observation on certain people in life, but it is saying more. Although there are times when such pretending may not ...

Geneva Bible: Pro 13:2 A man shall eat good by the fruit ( a ) of [his] mouth: but the soul of the transgressors [shall eat] violence. ( a ) If he uses his tongue to God's ...

Geneva Bible: Pro 13:4 The soul of the sluggard ( b ) desireth, and [hath] nothing: but the soul of the diligent shall be made fat. ( b ) He always desires, but takes no pa...

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Commentary -- Verse Range Notes

Maclaren: Pro 13:7 - --The Poor Rich And The Rich Poor There is that maketh himself rich, yet hath nothing: there is that maketh himself poor, yet hath great riches.'--Prov...

MHCC: Pro 13:1 - --There is great hope of those that reverence their parents. There is little hope of any who will not hear those that deal faithfully with them.

MHCC: Pro 13:2 - --By our words we must be justified or condemned, Mat 12:37.

MHCC: Pro 13:3 - --He that thinks before he speaks, that suppresses evil if he have thought it, keeps his soul from a great deal both of guilt and grief. Many a one is r...

MHCC: Pro 13:4 - --The slothful desire the gains the diligent get, but hate the pains the diligent take; therefore they have nothing. This is especially true as to the s...

MHCC: Pro 13:5 - --Where sin reigns, the man is loathsome. If his conscience were awake, he would abhor himself, and repent in dust and ashes.

MHCC: Pro 13:6 - --An honest desire to do right, preserves a man from fatal mistakes, better than a thousand fine-drawn distinctions.

MHCC: Pro 13:7 - --Some who are really poor, trade and spend as if they were rich: this is sin, and will be shame, and it will end accordingly. Some that are really rich...

Matthew Henry: Pro 13:1 - -- Among the children of the same parents it is no new thing for some to be hopeful and others the contrary; now here we are taught to distinguish. 1. ...

Matthew Henry: Pro 13:2 - -- Note, 1. If that which comes from within, out of the heart, be good, and from a good treasure, it will return with advantage. Inward comfort and sat...

Matthew Henry: Pro 13:3 - -- Note, 1. A guard upon the lips is a guard to the soul. He that is cautious, that thinks twice before he speaks once, that, if he have thought evil,...

Matthew Henry: Pro 13:4 - -- Here is, 1. The misery and shame of the slothful. See how foolish and absurd they are; they desire the gains which the diligent get, but they hate t...

Matthew Henry: Pro 13:5 - -- Note, 1. Where grace reigns sin is loathsome. It is the undoubted character of every righteous man that he hates lying (that is, all sin, for ev...

Matthew Henry: Pro 13:6 - -- See here, 1. Saints secured from ruin. Those that are upright in their way, that mean honestly in all their actions, adhere conscientiously to the...

Matthew Henry: Pro 13:7 - -- This observation is applicable, I. To men's worldly estate. The world is a great cheat, not only the things of the world, but the men of the world. ...

Keil-Delitzsch: Pro 13:1 - -- The proverb Pro 12:28 is so sublime, so weighty, that it manifestly forms a period and conclusion. This is confirmed from the following proverb, whi...

Keil-Delitzsch: Pro 13:2 - -- 2 From the fruit of the mouth of a man he himself enjoys good; But the delight of the godless is violence. 2a = Pro 12:14, where ישׂבּע for ...

Keil-Delitzsch: Pro 13:3 - -- 3 He that guardeth his mouth keepeth his soul; He that openeth his lips, to him it is destruction. 3a is extended in Pro 21:23 to a distich. Mouth...

Keil-Delitzsch: Pro 13:4 - -- The three proverbs (Pro 13:1-3) which refer to hearing and speaking are now following by a fourth which, like Pro 13:2 and Pro 13:3, speaks of the ...

Keil-Delitzsch: Pro 13:5 - -- Two proverbs of the character of the righteous and of the effect of righteousness: A deceitful thing the righteous hateth; But the godless disgrac...

Keil-Delitzsch: Pro 13:6 - -- 6 Righteousness protecteth an upright walk, And godlessness bringeth sinners to destruction. The double thought is closely like that of Pro 11:5, ...

Keil-Delitzsch: Pro 13:7 - -- Two proverbs of riches and poverty: - There is one who maketh himself rich and hath nothing; There is another who representeth himself poor amid ...

Constable: Pro 10:1--22:17 - --II. COUPLETS EXPRESSING WISDOM 10:1--22:16 Chapters 1-9, as we have seen, contain discourses that Solomon eviden...

Constable: Pro 13:1-25 - --7. Fruits of wise living ch. 13 13:3 This caution applies to transparent sharing as well as verbose communication. Both can bring ruin to the speaker....

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Introduction / Outline

JFB: Proverbs (Book Introduction) THE NATURE AND USE OF PROVERBS.--A proverb is a pithy sentence, concisely expressing some well-established truth susceptible of various illustrations ...

TSK: Proverbs (Book Introduction) The wisdom of all ages, from the highest antiquity, has chosen to compress and communicate its lessons in short, compendious sentences, and in poetic ...

TSK: Proverbs 13 (Chapter Introduction) Overview

Poole: Proverbs 13 (Chapter Introduction) CHAPTER 13

MHCC: Proverbs (Book Introduction) The subject of this book may be thus stated by an enlargement on the opening verses. 1. The Proverbs of Solomon, the son of David, king of Israel. 2. ...

Matthew Henry: Proverbs (Book Introduction) An Exposition, With Practical Observations, of The Proverbs We have now before us, I. A new author, or penman rather, or pen (if you will) made use o...

Constable: Proverbs (Book Introduction) Introduction Title The title of this book in the Hebrew Bible is "The Proverbs of Solo...

Constable: Proverbs (Outline) Outline I. Discourses on wisdom chs. 1-9 A. Introduction to the book 1:1-7 ...

Constable: Proverbs Proverbs Bibliography Aitken, Kenneth T. Proverbs. Philadelphia: Westminster Press, 1986. Alden...

Haydock: Proverbs (Book Introduction) THE BOOK OF PROVERBS. INTRODUCTION. This book is so called, because it consists of wise and weighty sentences, regulating the morals of men; and...

Gill: Proverbs (Book Introduction) INTRODUCTION TO PROVERBS This book is called, in some printed Hebrew copies, "Sepher Mishle", the Book of Proverbs; the title of it in the Vulgate ...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


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