Two things are here declared to be of bad consequence: - 1. Ignorance: To be without the knowledge of the soul is not good, so some read it. Know we not our own selves, our own hearts? A soul without knowledge is not good; it is a great privilege that we have souls, but, if these souls have not knowledge, what the better are we? If man has not understanding, he is as the beasts, Psa 49:20. An ignorant soul cannot be a good soul. That the soul be without knowledge is not safe, nor pleasant; what good can the soul do, of what is it good for, if it be without knowledge? 2. Rashness. He that hastes with his feet (that does things inconsiderately and with precipitation, and will not take time to ponder the path of his feet) sins; he cannot but often miss the mark and take many a false step, which those prevent that consider their ways. As good not know as not consider.

We have here two instances of men's folly: - 1. That they bring themselves into straits and troubles, and run themselves a-ground, and embarrass themselves: The foolishness of man perverts his way. Men meet with crosses and disappointments in their affairs, and things do not succeed as they expected and wished, and it is owing to themselves and their own folly; it is their own iniquity that corrects them. 2. That when they have done so they lay the blame upon God, and their hearts fret against him, as if he had done them wrong, whereas really they wrong themselves. In fretting, we are enemies to our own peace, and become self-tormentors; in fretting against the Lord we affront him, his justice, goodness, and sovereignty; and it is very absurd to take occasion from the trouble which we pull upon our own heads by our wilfulness, or neglect, to quarrel with him, when we ought to blame ourselves, for it is our own doing. See Isa 50:1.

Here, 1. We may see how strong men's love of money is, that they will love any man, how undeserving soever he be otherwise, if he has but a deal of money and is free with it, so that they may hope to be the better for it. Wealth enables a man to send many presents, make many entertainments, and do many good offices, and so gains him many friends, who pretend to love him, for they flatter him and make their court to him, but really love what he has, or rather love themselves, hoping to get by him. 2. We may see how weak men's love of one another is. He who, while he prospered, was beloved and respected, if he fall into poverty is separated from his neighbour, is not owned nor looked upon, not visited nor regarded, is bidden to keep his distance and told he is troublesome. Even one that has been his neighbour and acquaintance will turn his face from him and pass by on the other side. Because men's consciences tell them they ought to relieve and succour such, they are willing to have this excuse, that they did not see them.

Here we have, 1. The sins threatened - bearing false witness in judgment and speaking lies in common conversation. Men could not arrive at such a pitch of impiety as to bear false witness (where to the guilt of a lie is added that of perjury and injury) if they had not advanced to it by allowing themselves to speak untruths in jest and banter, or under pretence of doing good. Thus men teach their tongues to speak lies, Jer 9:5. Those that will take a liberty to tell lies in discourse are in a fair way to be guilty of the greater wickedness of false-witness-bearing, whenever they are tempted to it, though they seemed to detest it. Those that can swallow a false word debauch their consciences, so that a false oath will not choke them. 2. The threatening itself: They shall not go unpunished; they shall not escape. This intimates that that which emboldens them in the sin is the hope of impunity, it being a sin which commonly escapes punishment from men, though the law is strict, Deu 19:18, Deu 19:19. But it shall not escape the righteous judgment of God, who is jealous, and will not suffer his name to be profaned; we know where all liars will have their everlasting portion.

These two verses are a comment upon Pro 19:4, and show, 1. How those that are rich and great are courted and caressed, and have suitors and servants in abundance. The prince that has power in his hand, and preferments at his disposal, has his gate and his ante-chamber thronged with petitioners, that are ready to adore him for what they can get. Many will entreat his favour, and think themselves happy in it. Even great men are humble suppliants to the prince. How earnest then should we be for the favour of God, which is far beyond that of any earthly prince. But, it should seem, liberality will go further than majesty itself to gain respect, for there are many that court the prince, but every man is a friend to him that gives gifts; not only those that have received, or do expect, gifts from him, will, as friends, be ready to serve him, but others also will, as friends, give him their good word. Prodigals, who are foolishly free of what they have, will have many hangers-on who will cry them up as long as it lasts, but will leave them when it is done. Those that are prudently generous make an interest by it which may stand them in good stead; those that are accounted benefactors exercise an authority which may give them an opportunity of doing good, Luk 22:25. 2. How those that are poor and low are slighted and despised. Men may, if they please, court the prince, and the princely, but they may not trample upon the poor and look at them with disdain. Yet so it often is: All the brethren of the poor do hate him; even his own relations are shy of him, because he is needy and craving, and expects something from them, and because they look upon him as a blemish to their family; and then no marvel if others of his friends, that were nothing akin to him, go far from him, to get out of his way. He pursues them with words, hoping to prevail with them by his importunity to be kind to him, but all in vain; they have nothing for him. They pursue him with words (so some understand it), to excuse themselves from giving him any thing; they tell him that he is idle and impertinent, that he has brought himself into poverty, and therefore ought not to be relieved; as Nabal said to David's messengers: "There are many servants now a days that run away from their masters; and how do I know but that David may be one of them?" Let poor people therefore make God their friend, pursue him with their prayers, and he will not be wanting to them.