---
title: "Clarke"
description: "vineyard of the foolish, described. NOTES ON CHAP. XXIV Verse Proverbs 24:3. Through wisdom is a house blinded — That is, a family; household affairs. Pro"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/proverbs/24"
---

*vineyard of the foolish, described.*
NOTES ON CHAP. XXIV

Verse [Proverbs 24:3](../../../kjv/proverbs/24/3). ***Through wisdom is a house blinded*** — That is, a family; household affairs. [Proverbs 9:1](../../../kjv/proverbs/9/1), &c.

Verse [Proverbs 24:5](../../../kjv/proverbs/24/5). ***A wise man*****is*****strong.*** — His wisdom enables him to construct a great variety of machines, by which, under his own influence, he can do the labour of a hundred or even a thousand men. But in all cases *wisdom* gives *power* and *influence*; and he who *is wise to salvation* can overcome even Satan himself. The *Septuagint* has: "The wise is better than the strong; and the man who has prudence, than a stout husbandman."

Verse [Proverbs 24:6](../../../kjv/proverbs/24/6). ***By wise counsel thou shalt make thy war*** — [Proverbs 20:18](../../../kjv/proverbs/20/18).

Verse [Proverbs 24:7](../../../kjv/proverbs/24/7). ***A fool - openeth not his mouth in the gate.*** — Is not put into public offices of trust and responsibility.

Verse [Proverbs 24:9](../../../kjv/proverbs/24/9). ***The thought of foolishness*****is*****sin*** — זמת אולת חטאת *zimmath ivveleth chattath*. "The device of folly is transgression;" or, "an evil purpose is sinful;" or, perhaps more literally, "the device of the foolish is sin." It has been variously understood by the *versions*.
"The cunning: of the fool is sin." - *Targum*.
"The imprudent man (or fool, αφρων) shall die in sins." - *Septuagint*.
So the *Arabic*.
*The thinkynge of the fool is synne*. - Old MS. Bible.
*Fool* is here taken for a *wicked* man, who is not only evil in his *actions*, but every thought of his heart is evil, and that continually. A simple thought *about* foolishness, or about *sin* itself, is not sinful; it is the *purpose* or *device*, the *harbouring* evil thoughts, and *devising how to sin*, that is criminal.

Verse [Proverbs 24:10](../../../kjv/proverbs/24/10). **If*****thou faint*** — If thou give way to discouragement and despair *in the day of adversity* - time of trial or temptation.
***Thy strength*****is*****small.*** — צר כחכה *tsar cochachah*, thy *strength* is *contracted*. So the old MS. Bible excellently: *Gif* *sliden thou dispeire, in the dai of anguyfs, schal be made litil* *thy strengthe*. In times of trial we should endeavour to be doubly courageous; when a man loses his courage, his strength avails him nothing.

Verse [Proverbs 24:11](../../../kjv/proverbs/24/11). ***If thou forbear to deliver*** — If thou seest the innocent taken by the hand of lawless power or superstitious zeal, and they are about to be put to death, thou shouldst rise up in their behalf, boldly plead for them, testify to their innocence when thou knowest it; and thus thou wilt not be *guilty of blood*; which thou wouldst be, if, through any pretense, thou shouldst neglect to save the life of a man unjustly condemned.

Verse [Proverbs 24:13](../../../kjv/proverbs/24/13). ***And the honey-comb*** — I have often had occasion to remark how much finer the flavour of honey is in the honey-comb than it is after it has been *expressed* from it, and exposed to the action of the air. But it has been asserted that the *honey-comb* is *never eaten*; it must be by those who have no acquaintance with the *apiary*. I have seen the *comb* with its contained honey eaten frequently, and of it I have repeatedly partaken. And that our Lord ate it, is evident from [Luke 24:42](../../../kjv/luke/24/42). Nor can any man who has not eaten it in this way feel the full force of the allusions to the *honey-comb* and its *sweetness* in several parts of the sacred writings. See [1 Samuel 14:27](../../../kjv/1-samuel/14/27); [Psalms 19:10](../../../kjv/psalms/19/10); [Proverbs 5:3](../../../kjv/proverbs/5/3); [Proverbs 16:24](../../../kjv/proverbs/16/24); [Proverbs 27:7](../../../kjv/proverbs/27/7); [Song of Solomon 4:11](../../../kjv/song-of-solomon/4/11); [Song of Solomon 5:1](../../../kjv/song-of-solomon/5/1); and the place before us.

Verse [Proverbs 24:14](../../../kjv/proverbs/24/14). ***So*****shall*****the knowledge of wisdom*****be*****unto thy soul*** — True religion, experimental godliness, shall be to thy soul as the honey-comb is to thy mouth.
***Then there shall be a reward, and thy expectation shall not be**********cut off.*** — This is precisely the same with that in the preceding chapter, [Proverbs 23:18](../../../kjv/proverbs/23/18), where see the note. [Proverbs 23:18](../../../kjv/proverbs/23/18). The word אחרית *acharith*, we translate in the former place *an end*, and here we translate it a *reward*; but there is no place I believe in the sacred writings in which it has any such acceptation; nor can such a meaning be deduced from the root אחר *achar*, which always refers to *behind, after, extremity, latter part, time*, c., but never carries the idea of *recompense, compensation*, or such like nor has one of the *versions* understood it so. There is *another state* or *life*, and *thy expectation* of happiness in a *future world shall* *not be cut off*. In this sense the *versions* all understood it. I will take them as they lie before me.
"Which (wisdom) when thou shalt have found, thou shalt have hope in thy *last days*; and thy hope shall not perish." - *Vulgate*.
"And if thou find it, thou shalt have a *good death*; and hope shall not forsake thee." - *Septuagint*.
"Which, if thou have found, thy *latter days* shall be better than the former; and thy hope shall not be consumed." - *Chaldee*.
"There shall be *an end*, and thy hope shall not be cut off." - *Syriac*.
"For, if thou shalt find her, (wisdom,) *thy death shall be* *glorious*, and thy hope will not fail thee." - *Arabic*.
*Whiche whan thou fyndist schalt han in the last thingis, hope:* *and thin hope schal not perischen*. - Old MS. Bible.
"*And there* is GOOD HOPE; yee that hope shal not be in vayne." - *Coverdale*.
This rendering is indefinite, which is not the usual custom of the translator.

Verse [Proverbs 24:15](../../../kjv/proverbs/24/15). ***The dwelling of the righteous*** — צדיק *tsaddik*, the man who is walking unblameably in all the testimonies of God; who is rendering to every man his due.

Verse [Proverbs 24:16](../../../kjv/proverbs/24/16). ***For a just*****man**] צדיק *tsaddik*, the *righteous*, the same person mentioned above.
***Falleth seven times*** — Gets *very often* into distresses through his *resting place* being *spoiled* by the *wicked man*, the robber, the spoiler of the desert, *lying in wait* for this purpose, [Proverbs 24:15](../../../kjv/proverbs/24/15).
***And riseth up again*** — Though God permit the hand of *violence* sometimes to spoil his *tent, temptations* to assail his *mind*, and *afflictions* to press down his *body*, he constantly emerges; and every time he passes through the furnace, he comes out *brighter* and more refined.
***But the wicked shall fall into mischief.*** — And there they shall *lie*; having no strong arm to uphold them. Yet,

Verse [Proverbs 24:17](../../../kjv/proverbs/24/17). ***Rejoice not when thine enemy falleth***, (into this mischief,)*******and let not thine heart be glad when he stumbleth*** — When he meets with any thing that injures him; for God will not have thee to avenge thyself, or *feel any disposition* contrary to love; for if thou do, the Lord will *be angry*, and may *turn away his* *wrath from him*, and pour it out on *thee*.
This I believe to be the true sense of these verses: but we must return to the *sixteenth*, as that has been most sinfully misrepresented.
*For a just* man *falleth seven times*. - That is, say many, "the most righteous man in the world sins seven times a day on an average." Solomon does not say so: -
1. There is not a word about *sin* in the text.
2. The word *day* is not in the Hebrew text, nor in any of the *versions*.
3. The word יפול *yippol*, from נפל *naphal*, to *fall*, is never applied to *sin*.
4. When set in opposition to the words *riseth up*, it merely applies to affliction or calamity. See [Micah 7:8](../../../kjv/micah/7/8); [Amos 8:4](../../../kjv/amos/8/4); [Jeremiah 25:27](../../../kjv/jeremiah/25/27); and [Psalms 34:19](../../../kjv/psalms/34/19); [Psalms 34:20](../../../kjv/psalms/34/20). "The righteous falls into trouble." See above.
Mr. *Holden* has a very judicious note on this passage: "Injure not a righteous man; for, though he frequently falls into distress, yet, by the superintending care of Providence, 'he riseth up again,' is delivered from his distress, while the wicked are overwhelmed with their misfortunes. That this is the meaning is plain from the preceding and following verses: yet some expound it by the just man often relapsing into sin, and recovering from it; nay, it has even been adduced to prove the doctrine of the final perseverance of the elect. But נפל is never used for falling into sin, but into distress and affliction - as [Proverbs 11:5](../../../kjv/proverbs/11/5); [Proverbs 11:14](../../../kjv/proverbs/11/14); [Proverbs 13:17](../../../kjv/proverbs/13/17); [Proverbs 17:20](../../../kjv/proverbs/17/20); [Proverbs 26:27](../../../kjv/proverbs/26/27); [Proverbs 28:10](../../../kjv/proverbs/28/10); [Proverbs 28:14](../../../kjv/proverbs/28/14); [Proverbs 28:18](../../../kjv/proverbs/28/18)."

Verse [Proverbs 24:18](../../../kjv/proverbs/24/18). ***And he turn away his wrath from him.*** — Wrath is here taken for the effect of wrath, punishment; and the meaning must be as paraphrased above-lest he take the punishment from *him*, and inflict it upon *thee*. And in this way *Coverdale* understood it: "Lest the Lorde be angry, and turn his wrath from him unto thee." Or we may understand it thus: Lest the Lord inflict on thee a *similar punishment*; for if thou get into his *spirit*, rejoicing in the calamities of another, thou deservest punishment.

Verse [Proverbs 24:20](../../../kjv/proverbs/24/20). ***For there shall be no reward to the evil man*** — אחרית *acharith*. There shall not be the *future state* of *blessedness* to the wicked. [Proverbs 24:14](../../../kjv/proverbs/24/14). *His candle shall be put out*; his *prosperity* shall finally cease, or he shall have no *posterity*. Some have thought that this text intimates the *annihilation* of sinners; but it refers not to *being*, but to the *state* or *condition* of that being. The wicked shall *be*; but they shall not *be* HAPPY.

Verse [Proverbs 24:21](../../../kjv/proverbs/24/21). ***My son, fear thou the Lord and the king*** — Pay to each the homage due: to the LORD, Divine honour and adoration; to the *king*, civil respect, civil honour, and political obedience.
***Meddle not with them that are given to change*** — עם שונים אל תתערב *im shonim al titharab*: "And with the changelings mingle not thyself." The *innovators*; those who are always for making experiments on modes of government, forms of religion, &c. The most dangerous spirit that can infect the human mind.

Verse [Proverbs 24:22](../../../kjv/proverbs/24/22). ***The ruin of them both?*** — Of them who do not *fear* the LORD; and of *them* that do not *reverence* the KING.

Verse [Proverbs 24:23](../../../kjv/proverbs/24/23). ***These*****things*****also*****belong*****to the wise.*** — גם אלה לחכמים *gam elleh lachachamim*, "These also to wise." This appears to be a *new section*; and perhaps, what follows belongs to *another collection*. Probably fragments of sayings collected by wise men from the Proverbs of Solomon.
**It is*****not good to have respect*** — Judgment and justice should never be perverted.

Verse [Proverbs 24:26](../../../kjv/proverbs/24/26). ***Kiss*****his*****lips*** — Shall treat him with affection and respect.

Verse [Proverbs 24:27](../../../kjv/proverbs/24/27). ***Prepare thy work without*** — Do nothing without a *plan*. In *winter* prepare seed, implements, tackle, geers, &c., for *seed-time and harvest*.

Verse [Proverbs 24:28](../../../kjv/proverbs/24/28). ***Be not a witness*** — Do not be forward to offer thyself to bear testimony against a neighbour, in a matter which may prejudice him, where the essential claims of justice do not require such interference; and especially do not do this in a spirit of *revenge*, because he has injured thee before.

Verse [Proverbs 24:30](../../../kjv/proverbs/24/30). ***I went by the field of the slothful*** — This is a most instructive *parable*; is exemplified every day in a variety of forms; and is powerfully descriptive of the *state* of many a *blackslider* and *trifler* in religion. *Calmet* has an excellent note on this passage. I shall give the substance of it.
Solomon often recommends diligence and economy to his disciples. In those primitive times when agriculture was honourable, no man was respected who neglected to cultivate his grounds, who sunk into poverty, contracted debt, or engaged in ruinous securities. With great propriety, a principal part of *wisdom* was considered by them as consisting in the *knowledge* of properly *conducting one's* *domestic affairs*, and duly cultivating the inheritances derived from their ancestors. Moses had made a law to prevent the rich from utterly depressing the poor, by obliging them to return their *farms* to them on the *Sabbatic year*, and to remit all debts at the *year of jubilee*.
In the civil state of the Hebrews, we never see those enormous and suddenly raised fortunes, which never subsist but in the ruin of numberless families. One of the principal solicitudes of this legislator was to produce, as far as possible in a monarchical state, an equality of property and condition. The ancient *Romans* held agriculture in the same estimation, and highly respected those who had applied themselves to it with success. When they spoke in praise of a man, they considered themselves as giving no mean commendation when they called him a *good husbandman*, an *excellent labourer*. From such men they formed their most valiant generals and intrepid soldiers. CATO De Re Rustica, cap. 1. The property which is acquired by these means is most innocent, most solid, and exposes its possessor less to envy than property acquired in any other way. See CICERO *De Officiis*, lib. 1. In Britain the *merchant* is all in all; and yet the waves of the sea are not more uncertain, nor more tumultuous, than the property acquired in this way, or than the agitated life of the speculative merchant.
But let us look more particularly into this very instructive parable:-
I. The owner is described.
1. He was איש עצל *ish atsel*, the loitering, sluggish, slothful man.
2. He was אדם חסר לב *adam* *chasar leb*, a man that wanted heart; destitute of courage, alacrity, and decision of mind.
II. His circumstances. This man had,
1st, שדה *sadeh*, a sowed field, arable ground. This was the character of his estate. It was *meadow* and *corn* land.
2. He had כרם *kerem*, a *vineyard*, what we would call perhaps *garden* and *orchard*, where he might employ his skill to great advantage in raising various kinds of fruits and culinary herbs for the support of his family.
III. The state of this heritage:
1. "It was grown over with thorns." It had been long neglected, so that even *brambles* were permitted to grow in the fields:
2. "Nettles had covered the face thereof." It was not *weeded*, and all kinds of rubbish had been suffered to multiply:
3. "The stone wall was broken down." This belonged to the *vineyard: it* was neither *pruned* nor *digged*; and the *fence*, for want of timely repairs, had all fallen into ruins, [Proverbs 24:31](../../../kjv/proverbs/24/31).
IV. The *effect* all this had on the attentive observer.
1. *I saw* *it*, אחזה אנכי echezeh anochi, I fixed my attention on it. I found it was no mere report. It is a fact. I myself was an eyewitness of it.
2. *I considered it well*, אשית לבי ashith libbi, I put my heart on it. All my feelings were interested.
3. *I looked upon it*, רעיתי raithi, I took an *intellectual* view of it. And
4. Thus *I* *received instruction*, לקחתי מוסר lakachti musar, I received a very important lesson from it: but the owner paid no attention to it. He alone was uninstructed; for he "slumbered, slept, and kept his hands in his bosom." [Proverbs 24:33](../../../kjv/proverbs/24/33). "Hugged himself in his sloth and carelessness."
V. The consequences of this conduct.
1. *Poverty* described as coming like a *traveller*, making sure steps every hour coming nearer and nearer to the door.
2. *Want*, מחסר machsor, total destitution; want of all the *necessaries, conveniences*, and *comforts* of life; and this is described as coming *like an armed* *man* כאיש מגן keish magen, as a man with a shield, who comes to destroy this unprofitable servant: or it may refer to a man coming with what we call an execution into the house, armed with the law, to take even his *bed* from the *slumberer*.
From this literal solution any minister of God may make a profitable discourse.

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