Prov. 14 He speaks of the woman not to exclude the man, of whom this is no less true, but because the women, especially in those times, were very industrious in managing their husbands’ estates; of which see Prov. 31:0.

Buildeth her house; maintaineth and improveth her family and estate, as this phrase is used, Ex. 1:21, 2 Sam. 7:11, Ps. 127:1. Plucketh it down with her hands; either by her idleness and not using her hands, or by her foolish and sinful courses.

That walketh in his uprightness; whose conversation is sincerely pious and righteous. The design of this proverb and verse is to show that God doth, and men may, judge of men’s outward professions and inward dispositions by the common course of their lives.

A rod of pride: their proud and insolent speeches, as they are like a rod, offensive and injurious to others, so they make a rod for their own hacks, by provoking God and man against them; which sense seems most probable, both from the opposite clause, and by comparing this place with Prov.

The crib is clean; the barn or stable is empty of food for cattle, and much more for man, whose food is more scarce and dear. In the same sense cleanness of teeth is put for famine, Amos 4:6.

Will not lie, to wit, in common discourse and conversation, whereby he showeth his love to truth, and giveth assurance that when he is called to be a witness, he will be true and faithful.

A scorner; a proud, self-conceited, and profane person. Findeth it not, because he doth not seek it aright, to wit, sincerely, and earnestly, and seasonably, and in a constant and diligent use of all the means which God hath appointed to that end, and with an honest intention of employing his…

Avoid the company and conversation of ungodly men, when they break forth into foolish or wicked discourses, lest thou either be infected by them, or seem to approve of them.

The wisdom of the prudent is to understand his way; it consists not in vain speculations, nor in a curious prying into other men’s matters, nor in cunning arts of deceiving others; but in a diligent study of his own duty, and of the way to true and eternal happiness.

Fools, wicked men, as appears from their opposition to the righteous in the next clause, make a mock at sin; please and support themselves with their own and other men’s sins, which is a high offence and provocation to God and men.

The sense of the verse is this, The inward griefs and joys of men’s hearts, though sometimes they may be guessed at by outward signs, yet are not certainly known to any but a man’s self. Compare 1 Cor. 2:11.

The house; their dwelling and family. The tabernacle; which is a weak, and poor, and unstable thing, soon reared up, and soon taken down, and is here opposed to the large, and strong, and magnificent house of wicked men.

There are some evil actions or courses which men may think to be lawful and good, either through gross and affected ignorance, or through partiality or self-flattery, or through want of necessary diligence in examining them by the rule of God’s will or word; all which are culpable causes of the…

The outward signs of joy are commonly mixed with or end in real and hearty sorrow. The design of the proverb is to declare the vanity of all worldly joys and comforts, and to teach men moderation in them, and to persuade us to seek for more solid and durable joys.

The backslider in heart; he who departeth from God and from the way of his precepts with all his heart, which implies the doing it upon deliberation, with free choice, and full purpose, and customary practice, as ungodly men commonly do, and is opposed to the slips of human frailty; for otherwise…

The simple, either the harmless man, or rather a foolish man, because he is opposed to the prudent, believeth every word; is easily deceived with the smooth words and fair pretences of false and deceitful men. To his going; either, 1.

Feareth; trembleth at God’s judgments, when they are either inflicted or threatened. From evil; from sin, which is the procuring cause of all calamities.

Dealeth foolishly; his passion hurries him into many rash and foolish speeches and actions. A man of wicked devices, one who suppresseth his passion, but designeth and meditateth revenge, watching for the fittest methods and opportunities of executing it, is hated, both by God and men, as being…

Inherit folly; they possess it as their inheritance or portion, holding it fast, improving it, delighting and glorying in it. In like manner David took God’s testimonies for his heritage, Ps. 119:111, where the word is the same; withal he may imply that folly is natural and hereditary to them.

Bow before the good; giving honour to them, and supplicating their favour and help, either for supply of their wants, as being brought low for their sins, or for counsel or comfort, or for their prayers to God for them.

Is hated, i.e. despised and abandoned, as hateful persons and things are. His own neighbour; strictly so called, who is nearest to him, either by habitation or by relation, and therefore most obliged to love and help him.

That despiseth his neighbour; that doth not pity and relieve the poor, as this is explained in the next clause; the word neighbour being here generally taken for any man, as it is most commonly used in Scripture; which not relieving him proceeds from a contempt of his person.

Do they not err? they do certainly err from the right way, and mistake their mark, and shall miss of that advantage and felicity which they promise to themselves by such practices.

Diligent labour is the ready way to riches, but idle talking, wherein too many spend most of their precious thee, will bring a man to poverty.

The crown of the wise is their riches; they are a singular advantage and ornament to them, partly as they make their wisdom more regarded, when the poor man’s wisdom is despised, Eccles.

Delivereth souls, i.e. persons, to wit, such as are innocent, from the mischief of false accusations, by declaring the truth, which is sufficient for their vindication.

Strong confidence; a sure ground of confidence; or a strong refuge, as the next clause explains it. His children; either, 1. God’s children. Or, 2. The children of them that fear God, who are sufficiently understood out of the former clause.

To preserve men from deadly and destructive courses.

Is the king’s honour, because it is an evidence of his wise and good government. Under honour he here comprehends also strength and safety, (as appears from the opposite clause,) which depend much upon a prince’s reputation.

Is of great understanding; showeth great and true wisdom in conquering his sinful and shameful passions. Exalteth, Heb. lifteth up, like a banner; makes it known and visible to all men.

A sound heart; free from envy and such-like inordinate passions, which are commonly called the diseases of the soul, not only in sacred, but even in heathen writers. Or, as others render it, a healing heart; mild, and merciful, and kind to others, which is opposed to envy.

He that oppresseth the poor; that useth him hardly, as the Syriac renders it; that withholdeth from him that which is his due, either by the rules of strict justice, or by the great law of charity, of which see Prov. 3:27, and so it is opposed to having mercy in the next clause.

Driven away, to wit, in his death, as is gathered from the opposite clause; driven away from God’s favour and presence, and from the society of the just, and from all his hopes of happiness, both in this life and in the next.

Resteth; is laid up and hid there, and not vainly nor rashly uttered by him, but only upon necessary or fit occasions. In the midst, i.e. in the heart, which is expressed by this very word, Ps. 64:6, and elsewhere.

Exalteth a nation; maketh it honourable in the eyes of God, and of all other nations, as it did the ancient Romans. A reproach to any people; brings contempt and ruin upon them by provoking both God and men against them.

Both to himself, by his foolish management of the king’s affairs committed to him; and to the king, who made so foolish a choice of a servant.