Ver. 1. These also are proverbs of Solomon, which the men.] Solomon “hath his thousand out of this his vineyard of three thousand proverbs,” (1 Kings 4:32) and these men of Hezekiah that kept, and yet communicated, the fruit thereof, “their two hundred.” (Song of Solomon 8:12) It is good for men to be doing what they are able for the glory of God and good of others, if it be but to copy out another man’s work, and prepare it for the press. Them that any way honour God he will honour; that is a bargain of his own making, and we may trust to it. Prima sequentem honestum est in secundis tertiisque consistere. -Cic, de Orat.
Ver. 2. It is the glory of God to conceal a thing.] That what we conceive not, we may admire (mirari non rimari), and cry out with Paul, “O the depth,” (Romans 11:33) as the Romans dedicated to their goddess Victoria a certain lake, the depth whereof they could not dive into. God is much to be magnified for what he hath revealed unto his people in the holy Scriptures for their eternal good. But those unsearchable secrets of his—such as are the union of the three persons into one nature, and of two natures into one person, his wonderful decrees, and the no less wonderful execution thereof, &c.—these make exceeding much to the glory of his infinite wisdom and surpassing greatness, in speaking whereof our “safest eloquence is our silence,” since tantum recedit quantum capitur, saith Nazianzen—much like that pool spoken of by Polycritus, which in compass at the first scarce seemed to exceed the breadth of a shield; but if any went in to wash, it extended itself more and more. But the honour of kings is to search out a matter.] As Solomon did that of the two harlots (1 Kings 3:16-28 Job 29:16). There are those who divide this book of Proverbs into three parts. In the first nine chapters things of a lower nature, and fit for instruction of youth, are set down and described. Next, from thence to this twenty-fifth chapter, the wise man discourseth of all sorts of virtues and vices, suitable to all sorts of people. Lastly, from this chapter to the end, he treateth, for the most part, higher matters, as of kings’ craft and state business. Aristotle
Ver. 3. The heaven for height, &c.] It is a wonder that we can look up to so admirable a height, and that the very eye is not tired in the way. If this ascending line could be drawn right forwards, some that have calculated curiously, have found it five hundred years’ journey to the starry sky. Other mathematicians say, that if a stone should fall from the eighth sphere, and should pass every hour a hundred miles, it would be sixty-five years or more before it would come to the ground. I suppose there is as little credit to be given to these as to Aratus the astrologer, who boasted that he had found out and set down the whole number of the stars in heaven; or as to Archimedes the mathematician, that said, that he could by his art cast up the just number of all the sands both in the habitable and inhabitable parts of the world. And the earth for depth.] From the surface to the centre, how far it is, cannot be known exactly, as neither whether hell be there: but that it is somewhere below may be gathered from Revelation 14:11, and other places. Ubi sit sentient, qui curiosius quaerunt. And the heart of kings is unsearchable.] Profundum sine fundo. God gave Solomon “a large heart, even as the sand that is on the sea shore.” (1 Kings 4:29) A vast capacity, an extraordinary judgment, and wisdom to reserve himself. No bad cause was too hard for him to detect; no practices which he did not smell out; no complotter which he did not speedily entrap in their wiles, as Adonijah. Sphinx Philosoph.
Ver. 4. Take away the dross from the silver.] The holy prophets were not only most exactly seen in the peerless skill of divinity, but most exquisitely also furnished with the entire knowledge of all things natural. Hence their many similies wherewith they learnedly beautify their matter, and deck out their terms, words, and sentences, giving thereunto a certain kind of lively gesture, attiring the same with light, perspicuity, easiness, estimation, and dignity; stirring up thereby men’s drowsy minds to the acknowledgment of the truth, and pursuit of godliness.
Ver. 5. Take away the wicked.] Who are compared elsewhere also to dross, (Ezekiel 22:19) and fitly; for as dross is a kind of unprofitable earth, and hath no good metal in it; so in the wicked is no good to be found, but pride, worldliness, &c. Frobisher, in his voyage to discover the Straits, being tossed up and down with foul weather, snows, and unconstant winds, returned home, having gathered a great quantity of stones, which he thought to be minerals, from which, when there could be drawn neither gold nor silver, nor any other metal, we have seen them, saith Master Camden, cast forth to fix the highways. Evil counsellors about a prince are means of a great deal of mischief, as were Doeg, Haman, Rehoboam’s and Herod’s flatterers, Pharaoh’s sorcerers, &c. Of a certain prince of Germany it was said, Esset alius, si esset apud alios; He would be another man, if he were but among other men. Say they be not so drossy, but that some good ore is to be found in them; yet all is not good that hath some good in it. It is Scaliger’s note, Malum non est nisi in bono. The original nature of the devil is good, wherein all his wickedness subsisteth. When one highly commended the cardinal Julian to Sigismund, he answered, Tamen Romanus est, Yet he is a Roman, and therefore not to be trusted. Those cardinals and Popish bishops being much about princes, have greatly impoisoned them, and hindered the Reformation. Zuinglius fitly compares them to that wakeful dragon that kept the golden fleece, as the poets have feigned. They get the royalty of their ear, and then do with them whatsoever they wish. David therefore vows, as a good finer, to rid the court of such dross, (Psalms 101:4) and gives order upon his death bed to his son Solomon, to take out of the way those men of blood, (1 Kings 2:5-9) that his throne might be established in righteousness. Camden’s Elizabeth, fol. 189.