Text -- Proverbs 23:18 (NET)

23:18 For surely there is a future, and your hope will not be cut off.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Pro 23:18

An expected and happy end for such as fear God.

JFB: Pro 23:17-18

(Compare Margin). The prosperity of the wicked is short.

JFB: Pro 23:18

Or, "hereafter," another time, when apparent inequalities shall be adjusted (compare Psa 37:28-38).

Clarke: Pro 23:18

Surely there is an end - יש אחרית yesh acharith , there is another life; "and thy expectation"of the enjoyment of a blessed immortality "shall not be cut off."The Old MS. Bible reads thus: For thou schalt hab hop in the last: and thin abiiding schal not ben taken awei. "For the ende is not yet come; and thy patient abydinge shal not be in vayne."- Coverdale.

TSK: Pro 23:18

surely : Psa 37:37; Jer 29:11; Luk 16:25; Rom 6:21, Rom 6:22

end : or, reward, Pro 24:14; Heb 10:35

thine : Psa 9:18; Jer 29:11; Phi 1:20

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Pro 23:15-35

Another continuous exhortation rather than a collection of maxims.

Pro 23:16

The teacher rejoices when the disciple’ s heart Pro 23:15 receives wisdom, and yet more when his lips can utter it.

Reins - See Job 19:27 note.

Pro 23:17

Envy sinners - Compare in Psa 37:1; Psa 73:3; the feeling which looks half-longingly at the prosperity of evil doers. Some connect the verb "envy"with the second clause, "envy not sinners, but envy, emulate, the fear of the Lord."

Pro 23:18

Or, For if there is an end (hereafter), thine expectations shall not be cut off. There is an implied confidence in immortality.

Pro 23:20

Riotous eaters of flesh - The word is the same as "glutton"in Pro 23:21 and Deu 21:20.

Pro 23:21

The three forms of evil that destroy reputation and tempt to waste are brought together.

Drowsiness - Specially the drunken sleep, heavy and confused.

Pro 23:26

Observe - Another reading gives, "let thine eyes delight in my ways."

Pro 23:28

As for a prey - Better as in the margin.

The transgressors - Better, the treacherous,"those that attack men treacherously.

Pro 23:29

Woe ... sorrow - The words in the original are interjections, probably expressing distress. The sharp touch of the satirist reproduces the actual inarticulate utterances of drunkenness.

Pro 23:30

Mixed wine - Wine flavored with aromatic spices, that increase its stimulating properties Isa 5:22. There is a touch of sarcasm in "go to seek."The word, elsewhere used of diligent search after knowledge Pro 25:2; Job 11:7; Psa 139:1, is used here of the investigations of connoisseurs in wine meeting to test its qualities.

Pro 23:31

His color - literally, "its eye,"the clear brightness, or the beaded bubbles on which the wine drinker looks with complacency.

It moveth itself aright - The Hebrew word describes the pellucid stream flowing pleasantly from the wineskin or jug into the goblet or the throat (compare Son 7:9), rather than a sparkling wine.

Pro 23:32

Adder - Said to be the Cerastes, or horned snake.

Pro 23:34

The passage is interesting, as showing the increased familiarity of Israelites with the experiences of sea life (compare Psa 104:25-26; Psa 107:23-30).

In the midst of the sea - i. e., When the ship is in the trough of the sea and the man is on the deck. The second clause varies the form of danger, the man is in the "cradle"at the top of the mast, and sleeps there, regardless of the danger.

Pro 23:35

The picture ends with the words of the drunkard on waking from his sleep. Unconscious of the excesses of the night, his first thought is to return to his old habit.

When shall I awake ... - Better, when I shall awake I will seek it yet again.

Poole: Pro 23:18

An end an expected and happy end for such as fear God, which was required, Pro 23:17 . Or,

a reward as this Hebrew word is rendered, Pro 24:20 .

Thine expectation shall not be cut off thou shalt certainly enjoy that good which thou expectest, as the wicked shall lose that happiness which they enjoy.

Haydock: Pro 23:18

Thou. Protestants, "surely there is an end." Marginal note, "reward." (Haydock) ---

The testimony of a good conscience affords the greatest comfort in death. Septuagint, "if thou observe these things, thou shalt have posterity." Hebrew, "hopes."

Gill: Pro 23:18

For surely there is an end,.... Both of the prosperity of the wicked, which is but for a short time; and of the afflictions of the righteous, which are but as it were for a moment; and therefore there is no reason to envy the one, nor to be fretful under the other; the end to a good man will be peace and prosperity for ever: there is a "reward" ^b, as some render it here, for the righteous, though not of debt, but of grace; upon which account they have ground to expect much here and hereafter;

and thine expectation shall not be cut off; or "hope" ^c; as an hypocrite's is; for the hope of a saint is well founded upon the person and righteousness of Christ, and is an anchor sure and steadfast; his expectation of grace, and every needful supply of it, while in this life, and of eternal glory and happiness in the world to come, shall not perish; but he shall enjoy what he is hoping, expecting, and waiting for.

Commentary -- Verse Notes / Footnotes

NET Notes: Pro 23:18

¹ tn Heb “end” (so KJV); ASV “a reward.”

² sn The saying is an understatement; far from being cut off, the “hope” will be realized in the end. So this saying, the thirteenth, advises people to be zealous for the fear of the Lord, their religion, rather than for anything that sinners have to offer.

Geneva Bible: Pro 23:18

For surely there is an end; ^{( h )} and thy expectation shall not be cut off.

^{( h )} The prosperity of the wicked will not continue.

Commentary -- Verse Range Notes

Maclaren: Pro 23:15-23

A Condensed Guide For Life

My son, if thine heart be wise, my heart shall rejoice, even mine. 16. Yea, my reins shall rejoice, when thy lips speak right things. 17. Let not thine heart envy sinners: but be thou in the fear of the Lord all the day long. 18. For surely there is an end; and thine expectation shall not be cut, off. 19. Hear thou, my son, and be wise, and guide thine heart in the way. 20. Be not among winebibbers; among riotous eaters of flesh: 21. For, the drunkard and the glutten shall come to poverty: and drowsiness shall clothe a man with rags. 22. Hearken unto thy father that begat thee, and despise not thy mother when she is old. 23. Buy the truth and sell it not; also wisdom, and instruction, and: understanding.'--Proverbs 23:15-23.

The precepts of this passage may be said to sum up the teaching of the whole Book of Proverbs. The essentials of moral character are substantially the same in all ages, and these ancient advices fit very close to the young lives of this generation. The gospel has, no doubt, raised the standard of morals, and, in many respects, altered the conception and perspective of virtues; but its great distinction lies, not so much in the novelty of its commandments as in the new motives and powers to obey them. Reverence for parents and teachers, the habitual' fear of the Lord,' temperance, eager efforts to win and retain the truth,' have always been recognised as duties; but there is a long weary distance between recognition and practice, and he who draws inspiration from Jesus Christ will have strength to traverse it, and to do and be what he knows that he should.

The passage may be broken up into four parts, which, taken together, are a young life's directory of conduct which is certain to lead to peace.

I. There Is, First, An Appeal To Filial Affection, And An Unveiling Of Paternal Sympathy (Proverbs 23:15-16).

The paternal tone characteristic of the Book of Proverbs is most probably regarded as that of a teacher addressing his disciples as his children. But the glimpse of the teacher's heart here given may well apply to parents too, and ought to be true of all who can influence other and especially young hearts. Little power attends advices which are not sweetened by manifest love. Many a son has been kept back from evil by thinking, What would my mother say?' and many a sound admonition has been nothing but sound, because the tone of it betrayed that the giver did not much care whether it was taken or not.

A true teacher must have his heart engaged in his lessons, and must impress his scholars with the conviction that their failure drives a knife into it, and their acceptance of them brings him purest joy. On the other hand, the disciple, and still more the child, must have a singularly cold nature who does not respond to loving solicitude and does not care whether he wounds or gladdens the heart which pours out its love and solicitude over him. May we not see shining through this loving appeal a truth in reference to the heart of the great Father and Teacher, who, in the depths of His divine blessedness, has no greater joy than that His children should walk in the truth? God's heart is glad when man's is wise.

Note, also, the wide general expression for goodness --a wise heart, lips speaking right things. The former is source, the latter stream. Only a pure fountain will send forth sweet waters. If thy heart become wise' is the more correct rendering, implying that there is no inborn wisdom, but that it must be made ours by effort. We are foolish; we become wise.

What the writer means by wisdom he will tell us presently. Here he lets us see that it is a good to be attained by appropriate means. It is the foundation of right' speech. Nothing is more remarkable than the solemn importance which Scripture attaches to words, even more, we might almost say than to deeds, therein reversing the usual estimate of their relative value. Putting aside the cases of insincerity, falsehood, and the like, a man's speech is a truer transcript of himself than his deeds, because less hindered and limited by externals. The most precious wine drips from the grapes by their own weight in the vat, without a turn of the screw. By thy words thou shalt be justified, and by thy words thou shalt be condemned.' God's great gift of speech abused is one of the commonest, least considered, and most deadly sins.

II. We Have Next The One Broad Precept With Its Sure Reward, Which Underlies All Goodness (Proverbs 23:17-18).

The supplement' be thou,' in the second clause of Proverbs 23:17, obscures the close connection of clauses. It is better to regard the verb of the first clause as continued in the second. Thus the one precept is set forth negatively and positively: Strive not after [that is, seek not to imitate or be associated with] sinners, but after the fear of the Lord.' The heart so striving becomes wise. So, then, wisdom is not the result of cultivating the intellect, but of educating the desires and aspirations. It is moral and religious, rather than simply intellectual. The magnificent personification of Wisdom at the beginning of the book influences the subsequent parts, and the key to understanding that great conception is, The fear of the Lord is the beginning of Wisdom.' The Greek goddess of Wisdom, noble as she is, is of the earth earthy when contrasted with that sovereign figure. Pallas Athene, with her clear eyes and shining armour, is poor beside the Wisdom of the Book of Proverbs, who dwelt with God or ever the earth was,' and comes to men with laving voice and hands laden with the gifts of durable riches and righteousness.'

He is the wise man who fears God with the fear which has no torment and is compact of love and reverence. He is on the way to become wise whose seeking heart turns away from evil and evil men, and feels after God, as the vine tendrils after a stay, or as the sunflower turns to the light. For such wholehearted desire after the one supreme good there must be resolute averting of desire from' sinners.' In this world full of evil there will be no vigorous longing for good and God, unless there be determined abstention from the opposite. We have but a limited quantity of energy, and if it is frittered away on multifarious creatures, none will be left to consecrate to God. There are lakes which discharge their waters at both ends, sending one stream east to the Atlantic and one west to the Pacific; but the heart cannot direct its issues of life in that fashion. They must be banked up if they are to run deep and strong. All the current of my being' must set to thee' if my tiny trickle is to reach the great ocean, to be lost in which is blessedness.

And such energy of desire and direction is not to be occasional, but all the day long.' It is possible to make life an unbroken seeking after and communion with God, even while plunged in common tasks and small cares. It is possible to approximate indefinitely to that ideal of continual dwelling in the house of the Lord', and without some such approximation there will be little realising of the Lord, sought by fits and starts, and then forgotten in the hurry of business or pleasure. A photographic plate exposed for hours will receive the picture of far-off stars which would never show on one exposed for a few minutes.

The writer is sure that such desires will be satisfied, and in Proverbs 23:18 says so. The reward' (Rev. Ver.) of which he is sure is the outcome of the life of such seekers after God. It does not necessarily refer to the future after death, though that may be included in it. But what is meant is that no seeking after the fear of the Lord shall be in vain. There is a tacit emphasis on thy,' contrasting the sure fulfilment of hopes set on God with the as sure cutting off' of those mistakenly fixed upon creatures and vanities. Psalm 37:38, has the same word here rendered reward,' and declares that the future [or reward] of the wicked shall be cut off.' The great fulfilment of this assurance is reserved for the life beyond; but even here among all disappointments and hopes of which fulfilment is so often disappointment also, it remains true that the one striving which cannot be fruitless is striving for more of God, and the one hope which is sure to be realised, and is better when realised than expected, is the hope set on Him, Surely, then, the certainty that if we delight ourselves in God He will give us the desires of our hearts, is a good argument, and should be with us an operative motive for directing desire and effort away from earth and towards Him.

III. Special Precepts As To The Control Of The Animal Nature Follow In Proverbs 23:19-21.

First, note that generalone of Proverbs 23:19, Guide thine heart in the way.' In most general terms, the necessity of self-government is laid down. There is a way' in which we should be content to travel. It is a definite path, and feet have to be kept from straying aside to wide wastes on either hand. Limitation, the firm suppression of appetites, the coercing of these if they seek to draw aside, are implied in the very conception of the way.' And a man must take the upper hand of himself, and, after all other guidance, must be his own guide; for God guides us by enabling us to guide ourselves.

Temperance in the wider sense of the word is prominent among the virtues flowing from fear of the Lord, and is the most elementary instance of guiding the heart.' Other forms of self-restraint in regard to animal appetites are spoken of in the context, but here the two of drunkenness and gluttony are bracketed together. They are similarly coupled in Deuteronomy 21:20, in the formula of accusation which parents are to bring against a degenerate son. Allusion to that passage is probable here, especially as the other crime mentioned in it--namely, refusal to hear' parental reproof--is warned against in Proverbs 23:22. The picture, then, here is that of a prodigal son, and we have echoes of it in the great parable which paints first riotous living, and then poverty and misery.

Drunkenness had obviously not reached the dimensions of a national curse in the date when this lesson was written. We should not put over-eating side by side with it. But its ruinous consequences were plain then, and the bitter experience of England and America repeats on a larger scale the old lesson that the most productive source of poverty, wretchedness, rags, and vice, is drink. Judges and social reformers of all sorts concur in that now, though it has taken fifty years to hammer it into the public conscience. Perhaps in another fifty or so society may have succeeded in drawing the not very obscure inference that total abstinence and prohibition are wise. At any rate, they who seek after the fear of the Lord should draw it, and act on it.

IV. The Last Part Is In Proverbs 23:22-23.

The appeal to filial duty cannot here refer to disciple and teacher, but to child and parents. It does not stand as an isolated precept, but as underscoring the important one which follows. But a word must be spared for it. The habits of ancient days gave a place to the father and mother which modern family life woefully lacks, and suffers in many ways for want of. Many a parent in these days of slack control and precocious independence might say, If I be a father, where is mine honour?' There was perhaps not enough of confidence between parent and child in former days, and authority on the one hand and submission on the other too much took the place of love; but nowadays the danger is all the other way--and it is a very real danger.

But the main point here is the earnest exhortation of Proverbs 23:23, which, like that to the fear of the Lord, sums up all duty in one. The truth' is, like wisdom,' moral and religious, and not merely intellectual. Wisdom' is subjective, the quality or characteristic of the devout soul; truth' is objective, and may also be defined as the declared will of God. The possession of truth is wisdom. The entrance of Thy words giveth light.' It makes wise the simple. There is, then, such a thing as the truth' accessible to us. We can know it, and are not to be for ever groping amid more or less likely guesses, but may rest in the certitude that we have hold of foundation facts. For us, the truth is incarnate in Jesus, as He has solemnly asserted. That truth we shall, if we are wise, buy,' by shunning no effort, sacrifice, or trouble needed to secure it.

In the lower meanings of the word, our passage should fire us all, and especially the young, to strain every muscle of the soul in order to make truth for the intellect our own. The exhortation is needed in this day of adoration of money and material good. Nobler and wiser far the young man who lays himself out to know than he who is engrossed with the hungry desire to have! But in the highest region of truth, the buying is without money and without price,' and all that we can give in exchange is ourselves. We buy the truth when we know that we cannot earn it, and forsaking self-trust and self-pleasing, consent to receive it as a free gift. Sell it not,'--lot no material good or advantage, no ease, slothfulness, or worldly success, tempt you to cast it away; for its fruit is better than gold,' and its revenue than choice silver.' We shall make a bad bargain if we sell it for anything beneath the stars; for wisdom is better than rubies,' and he has been cheated in the transaction who has given up the truth' and got instead the whole world.'

The Afterwards And Our Hope

Be thou in the fear of the Lord all the day long. 18. For surely there's an end and thine expectation shall not be cut off.'--Proverbs 23:17-18.

THE Book of Proverbs seldom looks beyond the limits of the temporal, but now and then the mists lift and a wider horizon is disclosed. Our text is one of these exceptional instances, and is remarkable, not only as expressing confidence in the future, but as expressing it in a very striking way. Surely there is an end,' says our Authorised Version, substituting in the margin, for end, reward.' The latter word is placed in the text of the Revised Version. But neither end' nor reward' conveys the precise idea. The word so translated literally means' something that comes after.'

So it is the very opposite of end, it is really that which lies beyond the end--the sequel, or the future'--as the margin of the Revised Version gives alternatively, or, more simply still, the afterwards. Surely there is an afterwards behind the end. And then the proverb goes on to specify one aspect of that afterwards: Thine expectation'--or, better, because more simply, thy hope--shall not be cut off. And then, upon these two convictions that there is, if I might so say, an afterclap, and that it is the time and the sphere in which the fairest hopes that a man can paint to himself shall be surpassed by the reality, it builds the plain partial exhortation: Be thou in the fear of the Lord all the day long.'

So then, we have three things here, the certainty of the afterwards, the immortality of hope consequent thereon, and the bearing of these facts on the present.

I. The Certainty Of The Hereafter.

Now, this Book of Proverbs, as I have said in the great collection of popular sayings which makes the bulk of it, has no enthusiasm, no poetry, no mysticism. It has religion, and it has a very pure and lofty morality, but, for the most part, it deals with maxims of worldly prudence, and sometimes with cynical ones, and represents, on the whole, the wisdom of the market-place, and the man in the street.' But now and then, as I have said, we hear strains of a higher mood. My text, of course, might be watered down and narrowed so as to point only to sequels to deeds realised in this life. And then it would be teaching us simply the very much needed lessons that even in this life, Whatever a man soweth that shall he also reap.' But it seems to me that we are entitled to see here, as in one or two other places in the Book of Proverbs, a dim anticipation of a future life beyond the grave. I need not trouble you with quoting parallel passages which are sown thinly up and down the book, but I venture to take the words in the wider sense to which I have referred.

Now, the question comes to be, where did the coiners of Proverbs, whose main interest was in the obvious maxims of a prudential morality, get this conviction? They did not get it from any lofty experience of communion with God, like that which in the seventy-third Psalm marks the very high-water mark of Old Testament faith in regard to a future life, where the Psalmist finds himself so completely blessed and well in present fellowship with God, that he must needs postulate its eternal continuance, and just because he has made God the portion of his heart, and is holding fellowship with Him, is sure that nothing can intervene to break that sweet communion. They did not get it from any clear definite revelation, such as we have in the resurrection of Jesus Christ, which has made that future life far more than an inference for us, but they got it from thinking over the facts of this present life as they appeared to them, looked at from the standpoint of a belief in God, and in righteousness. And so they represent to us the impression that is made upon a man's mind, if he has the eye that hath kept watch o'er man's mortality,' that is made by the facts of this earthly life--viz. that it is so full of onward-looking, prophetic aspect, so manifestly and tragically, and yet wonderfully and hopefully, incomplete and fragmentary in itself, that there must be something beyond in order to explain, in order to vindicate, the life that now is. And that aspect of fragmentary incompleteness is what I would insist upon for a moment now.

You sometimes see a row of houses, the end one of them has, in its outer gable wall, bricks protruding here and there, and holes for chimney-pieces that are yet to be put in. And just as surely as that external wall says that the row is half built, and there are some more tenements to be added to it, so surely does the life that we now live here, in all its aspects almost, bear upon itself the stamp that it, too, is but initial and preparatory. You sometimes see, in the bookseller's catalogue, a book put down volume one; all that is published.' That is our present life--volume one, all that is published. Surely there is going to be a sequel, volume two. Volume two is due, and will come, and it will be the continuation of volume one.

What is the meaning of the fact that of all the creatures on the face of the earth only you and I, and our brethren and sisters, do not find in our environment enough for our powers? What is the meaning of the fact that, whilst foxes have holes' where they curl themselves up, and they are at rest, and the birds of the air have roosting-places,' where they tuck their heads beneath their wings and sleep, the son of man' hath not where to lay his head, but looks round upon the earth and says, The earth, O Lord, is full of Thy mercy. I am a stranger on the earth.' What is the meaning of it? Here is the meaning of it: Surely there is a hereafter.'

What is the meaning of the fact that lodged in men's natures there lies thus strange power of painting to themselves things that are not as though they were? So that minds and hearts go out wandering through Eternity, and having longings and possibilities which nothing beneath the stars can satisfy, or can develop? The meaning of it is this: Surely there is a hereafter. The man that wrote the book of Ecclesiastes, in his sceptical moment ere he had attained to his last conclusion, says, in a verse that is mistranslated in our rendering,, He hath set Eternity in their hearts, therefore the misery of man is great upon him.' That is true, because the root of all our unrest and dissatisfaction is that we need God, and God in Eternity, in order that we may be at rest. But whilst on the one hand therefore the misery of man is great upon him,' on the other hand, because Eternity is in our hearts, therefore there is the answer to the longings, the adequate sphere for the capacities in that great future, and in the God that fills it. You go into the quarries left by reason of some great convulsion or disaster, by forgotten races, and you will find there half excavated and rounded pillars still adhering to the matrix of the rock from which they were being hewn. Such unfinished abortions are all human lives if, when Death drops its curtain, there is an end.

But, brethren, God does not so clumsily disproportion His creatures and their place. God does not so cruelly put into men longings that have no satisfaction, and desires which never can be filled, as that there should not be, beyond the gulf, the fair land of the hereafter. Every human life obviously has in it, up to the very end, the capacity for progress. Every human life, up to the very end, has been educated and trained, and that, surely, for something. There may be masters in Workshops who take apprentices, and teach them their trade during the years that are needed, and then turn round and say, I have no work for you, so you must go and look for it somewhere else.' That is not how God does. When He has trained His apprentices He gives them work to do. Surely there is a hereafter.

But that is only part of what is involved in this thought. It is not only a state subsequent to the present, but it is a state consequent on the present, and the outcome of it. The analogy of our earthly life avails here. To-day is the child of all the yesterdays, and the yesterdays and to-day are the parent of tomorrow. The past, our past, has made us what we are in the present, and what we are in the present is making us what we shall be in the future. And when we pass out of this life we pass out, notwithstanding all changes, the same men as we were. There may be much on the surface changed, there will be much taken away, thank God! dropped, necessarily, by the cessation of the corporeal frame, and the connection into which it brings us with things of sense. There will be much added, God only knows how much, but the core of the man will remain untouched. We all are changed by still degrees,' and suddenly at last All but the basis of the evil.' And so we carry ourselves with us into that future life, and, what a man soweth, that shall he also reap.' Oh that they were wise, that they understood this, that they would consider their afterward!

II. Now, Secondly, My Text Suggests The Immortality Of Hope.

Thine expectation'--or rather, as I said, thy hope'--shall not be cut off.' This is a characteristic of that hereafter. What a wonderful saying that is which also occurs in this Book of Proverbs, The righteous hath hope in his death.' Ah! we all know how swiftly, as years increase, the things to hope for diminish, and how, as we approach the end, less and less do our imaginations go out into the possibilities of the sorrowing future. And when the end comes, if there is no afterwards, the dying man's hopes must necessarily die before he does. If when we pass into the darkness we ace going into a cave with no outlet at the other end, then there is no hope, and you may write over it Dante's grim word: All hope abandon, ye who enter here.' But let in that thought, surely there is an afterwards,' and the enclosed cave becomes a rock-passage, in which one can see the arch of light at the far end of the tunnel; and as one passes through the gloom, the eye can travel on to the pale radiance beyond, and anticipate the ampler ether, the diviner air, the brighter constellations burning, mellow moons and happy stars,' that await us there. The righteous hath hope in his death.' Thine expectation shall not be cut off.'

But, further, that conviction of the afterward opens up for us a condition in which imagination is surpassed by the wondrous reality. Here, I suppose, nobody ever had all the satisfaction out of a fulfilled hope that he expected. The fish is always a great deal larger and heavier when we see it in the water than when it is lifted out and scaled. And I suppose that, on the whole, perhaps as much pain as pleasure comes from the hopes which are illusions far more often than they are realities. They serve their purpose in whirling us along the path of life and in stimulating effort, but they do not do much more.

But there does come a time, if you believe that there is an afterwards, when all we desired and painted to ourselves of possible good for our craving spirits shall be felt to be but a pale reflex of the reality, like the light of some unrisen sun on the snowfields, and we shall have to say the half was not told to us.'

And, further, if that afterwards is of the sort that we, through Jesus Christ and His resurrection and glory, know to be, then all through the timeless eternity hope will be our guide. For after teach fresh influx of blessedness and knowledge we shall have to say it doth not yet appear what we shall be.' Thus now abideth'--and not only now, but then and eternally' these three--faith, hope, and charity,' and hope will never be cut off through all the stretch of that great afterwards.

III. And Now, Finally, Notice The Bearing Of All This On The Daily Present.

Be thou in the fear of the Lord all the day long.' The conviction of the hereafter, and the blessed vision of hopes fulfilled, are not the only reasons for that exhortation. A great deal of harm has been done, I am afraid, by well-meaning preachers who have drawn the bulk of their strongest arguments to persuade men to Christian faith from the thought of a future life. Why, if there were no future, it would be just as wise, just as blessed, just as incumbent upon us to be in the fear of the Lord all the day long.' But seeing that there is that future, and seeing that only in it will hope rise to fruition, and yet subsist as longing, surely there comes to us a solemn appeal to be in the fear of the Lord all the day long,' which being turned into Christian language, is to live by habitual faith, in communion with, and love and obedience to, our Lord and Saviour Jesus Christ.

Surely, surely the very climax and bad eminence of folly is shutting the eyes to that future that we all have to face; and to live here, as some of you are doing, ignoring it and God, and cribbing, cabining, and confining all our thoughts within the narrow limits of the things present and visible. For to live so, as our text enjoins, is the sure way, and the only way, to make these great hopes realities for ourselves.

Brethren, that afterwards has two sides to it. The prophet Malachi, in almost his last words, has a magnificent apocalypse of what he calls the day of the Lord,' which he sets forth as having a double aspect. On the one hand, it is lurid as a furnace, and burns up the wicked root and branch. I saw a forest fire this last autumn, and the great pine-trees stood there for a moment pyramids of flame, and then came down with a crash. So that hereafter will be to godless men. And on the other side, that day of the Lord' in the prophet's vision was radiant with the freshness and dew and beauty of morning, and the Sun Of Righteousness arose with healing in his wings. Which of the two is it going to be to us? We have all to face it. We cannot alter that fact, but we can settle how we shall face it. It will be to either the fulfilment of blessed hope, the appearance of the glory of the great God and our Saviour,' or else, as is said in this same Book of Proverbs: The hope of the godless' shall be like one of those water plants, the papyrus or the flag, which, when the water is taken away, withereth up before any other herb.' It is for us to determine whether the afterwards that we must enter upon shall be the land in which our hopes shall blossom and fruit, and blossom again immortally, or whether we shall leave behind us, with all the rest that we would fain keep, the possibility of anticipating any good. Surely there is an afterwards,' and if thou wilt be in the fear of the Lord all the day long,' then for evermore thy hope shall not be cut off.'

MHCC: Pro 23:17-18

The believer's expectation shall not be disappointed; the end of his trials, and of the sinner's prosperity, is at hand.

Matthew Henry: Pro 23:17-18

Here is, 1. A necessary caution against entertaining any favourable thoughts of prospering profaneness: " Let not thy heart envy sinners; do not grudge them either the liberty they take to sin or the success they are to be pitied rather than envied. Their prosperity is their portion (Psa 73:3), nay, it is their poison,"Pro 1:32. We must not harbour in our hearts any secret discontent at the providence of God, though it seem to smile upon them, nor wish ourselves in their condition. " Let not thy heart imitate sinners "(so some read it); do not as they do; walk not in the way with them; use not the methods they take to enrich themselves, though they thrive by them. 2. An excellent direction to maintain high thoughts of God in our minds at all times: Be thou in the fear of the Lord every day and all the day long. We must be in the fear of the Lord as in our employment, exercising ourselves in holy adorings of God, in subjection to his precepts, submission to his providences, and a constant care to please him; we must be in it as in our element, taking a pleasure in contemplating God's glory and complying with his will. We must be devoted to his fear (Psa 119:38); and governed by it as our commanding principle in all we say and do. All the days of our life we must constantly keep up an awe of God upon our spirits, must pay a deference to his authority, and have a dread of his wrath. We must be always so in his fear as never to be out of it. 3. A good reason for both of these (Pro 23:18): Surely there is an end, an end and expectation, as Jer 29:11. There will be an end of the prosperity of the wicked, therefore do not envy them (Psa 73:17); there will be an end of thy afflictions, therefore be not weary of them, an end of thy services, thy work and warfare will be accomplished, perfect love will shortly cast out fear, and thy expectation of the reward not only will be not cut off, or disappointed, but it will be infinitely outdone. The consideration of the end will help to reconcile us to all the difficulties and discouragements of the way.

Keil-Delitzsch: Pro 23:17-18

The poet now shows how one attains unto wisdom - the beginning of wisdom is the fear of God:

17 Let not thine heart strive after sinners,

But after the fear of Jahve all the day.

18 Truly there is a future,

And thy hope shall not come to naught.

The lxx, Jerome, the Venet ., and Luther, and the Arab. interpreters, render 17b as an independent clause: "but be daily in the fear of the Lord."That is not a substantival clause (cf. Pro 22:7), nor can it be an interjectional clause, but it may be an elliptical clause (Fleischer: from the prohibitive אל־תקנא is to be taken for the second parallel member the v. subst . lying at the foundation of all verbs); but why had the author omitted היה dettim ? Besides, one uses the expressions, to act ( עשׂה ), and to walk ( הלך ) in the fear of God, but not the expression to be ( היה ) in the fear of God. Thus בּיראת , like בחטּאים , is dependent on אל־תּקנּא ; and Jerome, who translates: Non aemuletur cor tuum peccatores, sed in timore Domini esto tota die , ought to have continued: sed timorem Domini tota die ; for, as one may say in Latin: aemulari virtutes , as well as aemulari aliquem , so also in Heb. קנּא ב , of the envying of those persons whose fortune excites to dissatisfaction, because one has not the same, and might yet have it, Pro 3:31; Pro 24:1, Pro 24:19, as well as of emulation for a thing in which one might not stand behind others: envy not sinners, envy much rather the fear of God, i.e. , let thyself be moved with eager desire after it when its appearance is presented to thee. There is no O.T. parallel for this, but the Syr. tan and the Greek ζηλοτυποῦν are used in this double sense. Thus Hitzig rightly, and, among the moderns, Malbim; with Aben Ezra, it is necessary to take ביראת for באישׁ יראת , this proverb itself declares the fear of God to be of all things the most worthy of being coveted.

In Pro 23:18, Umbreit, Elster, Zöckler, and others interpret the כּי as assigning a reason, and the אם as conditioning: for when the end (the hour of the righteous judgment) has come; Bertheau better, because more suitable to the ישׁ and the אחרית : when an end (an end adjusting the contradictions of the present time) comes, as no doubt it will come, then thy hope will not be destroyed; but, on the other hand, the succession of words in the conclusion ( vid ., at Pro 3:34) opposes this; also one does not see why the author does not say directly כי ישׁ אחרית , but expresses himself thus conditionally.

(Note: The form כּי אם־ does not contradict the connection of the two particles. This use of the Makkeph is general, except in these three instances: Gen 15:4; Num 35:33; Neh 2:2.)

If אם is meant hypothetically, then, with the lxx ἐὰν γὰρ τηρήσῃς αὐτὰ ἔκγονα , we should supply after it תּשׁמרנּה , that had fallen out. Ewald's: much rather there is yet a future (Dächsel: much rather be happy there is...), is also impossible; for the preceding clause is positive, not negative. The particles כּי אם , connected thus, mean: for if ( e.g. , Lam 3:32); or also relatively: that if ( e.g. , Jer 26:15). After a negative clause they have the meaning of "unless,"which is acquired by means of an ellipsis; e.g. , Isa 55:10, it turns not back thither, unless it has watered the earth (it returns back not before then, not unless this is done). This "unless"is, however, used like the Lat. nisi , also without the conditioning clause following, e.g. , Gen 28:17, hic locus non est nisi domus Dei . And hence the expression כי אם , after the negation going before, acquires the meaning of "but," e.g. , 17b: let not thy heart be covetous after sinners, for thou canst always be zealous for the fear of God, i.e. , much rather for this, but for this. This pleonasm of אם sometimes occurs where כי is not used confirmatively, but affirmatively: the "certainly if"forms the transition, e.g. , 1Ki 20:6 ( vid ., Keil's Comm. l.c .), whose "if"is not seldom omitted, so that כי אם has only the meaning of an affirmative "certainly,"not "truly no,"which it may also have, 1Sa 25:34, but "truly yes."Thus כי אם is used Jdg 15:7; 2Sa 15:21 (where אם is omitted by the Kerı̂ ); 2Ki 5:20; Jer 51:14; and thus it is also meant here, 18a, notwithstanding that כי אם , in its more usual signification, "besides only, but, nisi ,"precedes, as at 1Sa 21:6, cf. 5. The objection by Hitzig, that with this explanation: "certainly there is a future,"Pro 23:18 and Pro 23:17 are at variance, falls to the ground, if one reflects on the Heb. idiom, in which the affirmative signification of כי is interpenetrated by the confirmative. אחרית used thus pregnantly, as here (Pro 24:14), is the glorious final issue; the word in itself designates the end into which human life issues (cf. Psa 37:37.); here, the end crowning the preceding course. Jeremiah (Jer 29:11) in this sense connects אחרית ותקוה [end and expectation]. And what is here denied of the תּקיה , the hope (not as certain Jewish interpreters dream, the thread of life) of him who zealously strives after the fear of God, is affirmed, at Psa 37:38, of the godless: the latter have no continuance, but the former have such as is the fulfilling of his hope.

Constable: Pro 22:17--25:1

III. WISE SAYINGS 22:17--24:34

A third major section of the Book of Proverbs begins with 22:17. This is clear from several indicators. The proverbs lengthen out again from the typical one verse couplet that characterizes 10:1-26:16 (cf. chs. 1-9). The phrase "my son" appears again as in chapters 1-9. The reason the writer gave the following proverbs (22:17-21) introduces the first sub-section (22:17-23:11). We read in 22:20 (in the Hebrew text) that a group of 30 sayings will follow.

The emphasis in 22:17-24:34 is on the importance of applying the instruction previously given.

Emphasis	Section
The value of wisdom	chs. 1-9
The examples of wisdom	10:1-22:16
The application of wisdom	22:17-24:34

The reason many scholars believe Solomon did not write the 36 sayings of the wise (22:17-24:34) is this. The title, "These also are sayings of the wise [or sages, plural]," in 24:23a suggests several writers rather than one.

"The plur. sages points to the existence of a special class of wise men, who were oral teachers or writers. The utterances of these men formed a distinct body of thought, part of which is preserved in the Book of Proverbs . . ."¹⁵⁶

The word "also" in 24:23a apparently refers to the similar title in 22:17 suggesting that these sages, not Solomon, wrote the proverbs in 22:17-24:22.

The 36 sayings divide into two groups: "the [30] words of the wise" (22:17), and six more "sayings of the wise" (24:23).

Constable: Pro 22:17--24:23

A. Thirty Sayings of the Wise 22:17-24:22

Many scholars have called attention to the similarities between Proverbs 22:17-24:22, the 30 sayings of the wise, and The Instruction of Amen-em-Ope.¹⁵⁷ The Instruction of Amen-em-Ope is a piece of Egyptian wisdom literature that scholars have dated in the New Kingdom period (ca. 1558-1085 B.C.). Both sets of proverbs contain 30 sayings each, both use the "my son" terminology, and both follow the same structural design. This design includes an introduction stating why the writer gave the instruction followed by 30 independent sections of sayings on diverse subjects. However a difference between these two collections is significant. The writer or writers of the biblical proverbs, evidently not Solomon, said their purpose was that the readers' "trust may be in the Lord" (22:19). However, Amen-em-Ope expressed no such hope nor any belief in a personal God. As I mentioned earlier in these notes, the biblical writers' purpose and faith distinguish the Book of Proverbs from all other ancient Near Eastern wisdom literature.¹⁵⁸

Constable: Pro 23:13--24:23

The last 20 sayings 23:13-24:22

23:13-14 The sage again advocated discipline. Beating with a rod is not the only form of discipline advocated in Proverbs. It is simply one form used here as a poetic parallel to discipline (Heb. musar, moral correction). Other forms of discipline (reproof, temporary isolation, "grounding," etc.) may be more appropriate in some situations with children of differing ages and temperaments. These verses assure the parent that the child will not only survive the discipline, but he or she will survive because of it.

"The idea is that discipline helps the child to live a full life; if he dies (prematurely), it would be a consequence of not being trained. In Proverbs such a death might be moral and social as well as physical."¹⁶⁶

23:15-16 This saying balances the previous one. The child's choice is as vital as the parent's discipline. The affectionate "My son" adds a warm touch and removes any inference that the writer enjoyed whipping his child. This father's greatest concern was that his son should learn wisdom. Parents receive joy when they observe their children making wise choices.

23:17-18 The long view, even beyond death, is essential to avoiding envy of the wicked who frequently prosper in this life. We should always be zealous for the fear of the Lord. Looking up (v. 17) and looking ahead (v. 18) can help us avoid envying sinners.¹⁶⁷

23:19-21 Overindulgence in food and drink normally leads to sleepiness, then laziness, then poverty We should avoid the constant companionship of people marked by these characteristics. Excessive eating and drinking are usually symptoms of deeper problems.¹⁶⁸ This saying also implies that the influence of bad companions is strong.

23:22-23 Heeding wise parental instruction is hard for some children, but it is necessary for them to become wise. By listening to and obeying his or her parents the child learns to listen to and obey God. Submission to parental authority makes submission to divine authority easier. Honoring parents here means listening (paying attention) to their instructions.¹⁶⁹

23:24-25 Note again that righteousness and wisdom were synonymous in the mind of the writer (v. 24). Children who follow God's way of wisdom not only bring joy to themselves but also to their parents.

23:26-28 Another exhortation to apply what follows prefaces this saying. It is especially important. Our culture glamorizes sexual promiscuity, but these verses reveal its true consequences: entrapment, constraint, painful loss, and treachery. Two types of harlots are in view: the unmarried (Heb. zonah, "harlot" or "prostitute") and the married (nokriyah, "adulterous woman" or "wayward wife," v. 27).

23:29-35 This classic description of drunkenness ironically illustrates the folly of that vice. The father urges his son to remember how too much drinking will end so its present enjoyment will not captivate him.

"While alcoholism is a medical problem, it is also a moral problem because it involves choices and brings danger to other people."¹⁷⁰

24:1-2 Previously the writer cited the end of evil companions as motivation to avoid their company (23:17-18). Here it is their essential character that is the basis for the same advice.

24:3-4 The house in view is probably one's life experience including literal houses, one's household, his business, etc. (cf. Matt. 7:24-27). If it takes wisdom to build a house, it takes even more wisdom to build a household. Wisdom is essential for all domestic enterprises.

"The replacement of book shelves by television sets and of the study by the den' in modern homes (regressing from human to bestial habitats!) is a sad commentary on our times."¹⁷¹

24:5-6 Again we see that the wise person is not completely self-reliant. He recognizes his own imperfection and looks to others to supplement his own personal deficiencies. "Wage war" means to seek to overcome any obstacle one may face in life. Wise strategy is always more important than mere strength.

Christians need to overcome the obstacle of understanding the meaning of Scripture before we can apply it to our own lives and explain it to others. For this God has given us a multitude of counselors in the writers of commentaries and other Bible study aids. The Christian is a fool who does not listen to these counselors by reading what they have written to supplement and check his or her own understanding of the text.

24:7 Wisdom is beyond the fool's reach. Therefore he does not--if he has any wisdom at all--seek to give advice in the decision-making places of his world.¹⁷²

24:8-9 Other people will despise the person who dreams up plans that end in evil. Such planning is sin and the work of a fool. Fools are not necessarily unintelligent, but their plans result in sin.¹⁷³

24:10 The day of distress is a day when trouble comes. If a person does not persevere but quits under this pressure, he shows that he does not have strength that is a fruit of possessing wisdom (cf. 24:5a). We never know our true strength until we find ourselves in situations that demand much from us. Weak people plead adverse conditions so they can justify quitting.¹⁷⁴

24:11-12 The people carried away in verse 11 are evidently innocent captives or oppressed individuals. We have a responsibility to help such people. If we claim ignorance of their condition as a reason for not helping them, we need to remember that God knows the true condition of our heart and will requite us accordingly. We are responsible to rescue those who are in mortal danger. This includes warning and teaching those who are hastening to destruction.¹⁷⁵

"In Proverbs 24:12 Yahweh is represented as one who weighs the heart.' This figure goes back to the Egyptian god Thoth, who is often represented as standing at the judgment of the dead beside the scales with the human heart."¹⁷⁶

The concept of God weighing the heart was also very old in Israelite theology going back as far as the Garden of Eden (Gen. 3:17-19).

24:13-14 The writer pictured the pleasantness and desirability of wisdom in this saying. It prepares for the future. Folly does not.

24:15-16 To make a point the speaker spoke to his son as though he was addressing a wicked man in this saying. This device gives the warning more force since the wicked man's main concern is his own self-interest. The point is that the righteous is resilient because he trusts in God. Furthermore God defends the righteous. Virtue triumphs in the end.¹⁷⁷

24:17-18 To complete the thought we might add at the end of this saying "and turn it on you." Gloating over someone else's misfortune is a practice God disapproves even if the other person is the adversary of the righteous (cf. Matt. 5:44). Fear of God's displeasure should warn the wise away from this attitude and activity.

24:19-20 The sage again addressed the problem of envying wicked people who enjoy temporary prosperity (cf. 23:17; 24:1). The lamp is the life of the wicked. They are doomed; they will have no good outcome for their lives.¹⁷⁸

24:21-22 The change in view is deviation from the will of God or the laws of the king. The phrase "both of them" (v. 22) refers to God and the king. The structure is again chiastic to emphasize the central thought of the proverb. People should fear God and the government because they both punish rebels (cf. Rom. 13:1-7; 1 Pet. 2:17).

This concludes the so-called 30 sayings of the wise as is clear from 24:23a.

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 and applications. The word is of Latin derivation, literally meaning for a word, speech, or discourse; that is, one expression for many. The Hebrew word for "proverb" (mashal) means a "comparison." Many suppose it was used, because the form or matter of the proverb, or both, involved the idea of comparison. Most of the proverbs are in couplets or triplets, or some modifications of them, the members of which correspond in structure and length, as if arranged to be compared one with another. They illustrate the varieties of parallelism, a distinguishing feature of Hebrew poetry. Compare Introduction to Poetical Books. Many also clearly involve the idea of comparison in the sentiments expressed (compare Pro 12:1-10; Pro 25:10-15; Pro 26:1-9). Sometimes, however, the designed omission of one member of the comparison, exercising the reader's sagacity or study for its supply, presents the proverb as a "riddle" or "dark saying" (compare Pro. 30:15-33; Pro 1:6; Psa 49:4). The sententious form of expression, which thus became a marked feature of the proverbial style, was also adopted for continuous discourse, even when not always preserving traces of comparison, either in form or matter (compare Pro. 1:1-9:18). In Eze 17:1; Eze 24:3, we find the same word properly translated "parable," to designate an illustrative discourse. Then the Greek translators have used a word, parabola ("parable"), which the gospel writers (except John) employ for our Lord's discourses of the same character, and which also seems to involve the idea of comparison, though that may not be its primary meaning. It might seem, therefore, that the proverbial and parabolic styles of writing were originally and essentially the same. The proverb is a "concentrated parable, and the parable an extension of the proverb by a full illustration." The proverb is thus the moral or theme of a parable, which sometimes precedes it, as in Mat 19:30 (compare Pro 20:1); or succeeds it, as in Mat. 22:1-16; Luk 15:1-10. The style being poetical, and adapted to the expression of a high order of poetical sentiment, such as prophecy, we find the same term used to designate such compositions (compare Num 23:7; Mic 2:4; Hab 2:6).

Though the Hebrews used the same term for proverb and parable, the Greek employs two, though the sacred writers have not always appeared to recognize a distinction. The term for proverb is, paroimia, which the Greek translators employ for the title of this book, evidently with special reference to the later definition of a proverb, as a trite, sententious form of speech, which appears to be the best meaning of the term. John uses the same term to designate our Saviour's instructions, in view of their characteristic obscurity (compare Pro 16:25-29, Greek), and even for his illustrative discourses (Pro 10:6), whose sense was not at once obvious to all his hearers. This form of instruction was well adapted to aid the learner. The parallel structure of sentences, the repetition, contrast, or comparison of thought, were all calculated to facilitate the efforts of memory; and precepts of practical wisdom which, extended into logical discourses, might have failed to make abiding impressions by reason of their length or complicated character, were thus compressed into pithy, and, for the most part, very plain statements. Such a mode of instruction has distinguished the written or traditional literature of all nations, and was, and still is, peculiarly current in the East.

In this book, however, we are supplied with a proverbial wisdom commended by the seal of divine inspiration. God has condescended to become our teacher on the practical affairs belonging to all the relations of life. He has adapted His instruction to the plain and unlettered, and presented, in this striking and impressive method, the great principles of duty to Him and to our fellow men. To the prime motive of all right conduct, the fear of God, are added all lawful and subordinate incentives, such as honor, interest, love, fear, and natural affection. Besides the terror excited by an apprehension of God's justly provoked judgments, we are warned against evil-doing by the exhibition of the inevitable temporal results of impiety, injustice, profligacy, idleness, laziness, indolence, drunkenness, and debauchery. To the rewards of true piety which follow in eternity, are promised the peace, security, love, and approbation of the good, and the comforts of a clear conscience, which render this life truly happy.

INSPIRATION AND AUTHORSHIP.--With no important exception, Jewish and Christian writers have received this book as the inspired production of Solomon. It is the first book of the Bible prefaced by the name of the author. The New Testament abounds with citations from the Proverbs. Its intrinsic excellence commends it to us as the production of a higher authority than the apocryphal writings, such as Wisdom or Ecclesiasticus. Solomon lived five hundred years before the "seven wise men" of Greece, and seven hundred before the age of Socrates, Plato, and Aristotle. It is thus very evident, whatever theory of his sources of knowledge be adopted, that he did not draw upon any heathen repositories with which we are acquainted. It is far more probable, that by the various migrations, captivities, and dispersions of the Jews, heathen philosophers drew from this inspired fountain many of those streams which continue to refresh mankind amid the otherwise barren and parched deserts of profane literature.

As, however, the Psalms are ascribed to David, because he was the leading author, so the ascription of this book to Solomon is entirely consistent with the titles of the thirtieth and thirty-first chapters, which assign those chapters to Agur and Lemuel respectively. Of these persons we know nothing. This is not the place for discussing the various speculations respecting them. By a slight change of reading some propose to translate Pro 30:1 : "The words of Agur, the son of her who was obeyed Massa," that is, "the queen of Massa"; and Pro 31:1 : "The words of Lemuel, king of Massa"; but to this the earliest versions are contradictory, and nothing other than the strongest exegetical necessity ought to be allowed to justify a departure from a well-established reading and version when nothing useful to our knowledge is gained. It is better to confess ignorance than indulge in useless conjectures.

It is probable that out of the "three thousand proverbs" (1Ki 4:32) which Solomon spoke, he selected and edited Pro. 1:1-24:34 during his life. Pro. 25:1-29:27 were also of his production, and copied out in the days of Hezekiah, by his "men," perhaps the prophets Isaiah, Hosea, and Micah. Such a work was evidently in the spirit of this pious monarch, who set his heart so fully on a reformation of God's worship. Learned men have endeavored to establish the theory that Solomon himself was only a collector; or that the other parts of the book, as these chapters, were also selections by later hands; but the reasons adduced to maintain these views have never appeared so satisfactory as to change the usual opinions on the subject, which have the sanction of the most ancient and reliable authorities.

DIVISIONS OF THE BOOK.--Such a work is, of course, not susceptible of any logical analysis. There are, however, some well-defined marks of division, so that very generally the book is divided into five or six parts.

1. The first contains nine chapters, in which are discussed and enforced by illustration, admonition, and encouragement the principles and blessings of wisdom, and the pernicious schemes and practices of sinful persons. These chapters are introductory. With few specimens of the proper proverb, they are distinguished by its conciseness and terseness. The sentences follow very strictly the form of parallelism, and generally of the synonymous species, only forty of the synthetic and four (Pro 3:32-35) of the antithetic appearing. The style is ornate, the figures bolder and fuller, and the illustrations more striking and extended.

2. The antithetic and synthetic parallelism to the exclusion of the synonymous distinguish Pro. 10:1-22:16, and the verses are entirely unconnected, each containing a complete sense in itself.

3. Pro. 22:16-24:34 present a series of admonitions as if addressed to a pupil, and generally each topic occupies two or more verses.

4. Pro. 25:1-29:27 are entitled to be regarded as a distinct portion, for the reason given above as to its origin. The style is very much mixed; of the peculiarities, compare parts two and three.

5. Pro. 30:1-33 is peculiar not only for its authorship, but as a specimen of the kind of proverb which has been described as "dark sayings" or "riddles."

6. To a few pregnant but concise admonitions, suitable for a king, is added a most inimitable portraiture of female character. In both parts five and six the distinctive peculiarity of the original proverbial style gives place to the modifications already mentioned as marking a later composition, though both retain the concise and nervous method of stating truth, equally valuable for its deep impression and permanent retention by the memory.

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 language, which were readily conceived and easily retained, and circulated in society as useful principles, to be unfolded as occasion required. Indeed, such short maxims, comprehending much instruction in a few words, and carrying their own evidence with them, are admirably adapted to direct the conduct, without overburdening the memory, or perplexing the mind with abstract reasonings; and hence there are, in all countries and in all languages, old proverbs, or common sayings, which have great authority and influence on the opinions and actions of mankind. Such maxims, however, want their proper basis, the sanction of a Divine Original; and being generally the mere result of worldly prudence, are often calculated to impose on the judgment, and to mislead those who are directed by them. But the proverbs in this book not only are far more ancient than any others extant in the world, and infinitely surpass all the ethical sayings of the ancient sages; but have also received a Divine imprimatur, and are infallible rules to direct our conduct in every circumstance of human life. They are so justly founded on the principles of human nature, and so adapted to the permanent interests of man, that they agree with the manners of every age; and are adapted to every period, condition, or rank in life, however varied in its complexion or diversified by circumstance. Kings and subjects, rich and poor, wise and foolish, old and young, fathers and mothers, husbands and wives, sons and daughters, masters and servants, may here learn their respective duties, and read lessons of instruction for the regulation of their conduct in their various circumstances; while the most powerful motives, derived from honour, interest, love, fear, natural affection, and piety, are exhibited to inspire an ardent love of wisdom and virtue, and the greatest detestation of ignorance and vice. These maxims are laid down so clearly, copiously, impressively, and in such variety, that every man who wishes to be instructed may take what he chooses, and, among multitudes, those which he likes best. " He is wise," say St. Basil, " not only who hath arrived at a complete habit of wisdom, but who hath made some progress towards it; nay, who doth as yet but love it, or desire it, and listen to it. Such as these, by reading this book, shall be made wiser; for they shall be instructed in much divine, and in no less human learning....It bridles the injurious tongue, corrects the wanton eye, and ties the unjust hand in chains. It persecutes sloth, chastises all absurd desires, teaches prudence, raises man’s courage, and represents temperance and chastity after such a fashion that one cannot but have them in veneration."

TSK: Proverbs 23 (Chapter Introduction)

Overview

Poole: Proverbs 23 (Chapter Introduction)

CHAPTER 23

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. Which treat of the knowledge of wisdom, of piety towards God, of instruction and moral discipline, of the understanding wise and prudent counsels. 3. Which treat of the attainment of instruction in wisdom, which wisdom is to be shown in the conduct of life, and consists in righteousness with regard to our fellow-creatures. 4. Which treat of the giving to the simple sagacity to discover what is right, by supplying them with just principles, and correct views of virtue and vice; and to the young man knowledge, so that he need not err through ignorance; and discretion, so that by pondering well these precepts, he may not err through obstinacy. Take the proverbs of other nations, and we shall find great numbers founded upon selfishness, cunning, pride, injustice, national contempt, and animosities. The principles of the Proverbs of Solomon are piety, charity, justice, benevolence, and true prudence. Their universal purity proves that they are the word of God.

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 of by the Holy Ghost for making known the mind of God to us, writing as moved by the finger of God (so the Spirit of God is called), and that is Solomon; through his hand came this book of Scripture and the two that follow it, Ecclesiastes and Canticles, a sermon and a song. Some think he wrote Canticles when he was very young, Proverbs in the midst of his days, and Ecclesiastes when he was old. In the title of his song he only writes himself Solomon, perhaps because he wrote it before his accession to the throne, being filled with the Holy Ghost when he was young. In the title of his Proverbs he writes himself the son of David, king of Israel, for then he ruled over all Israel. In the title of his Ecclesiastes he writes himself the son of David, king of Jerusalem, because then perhaps his influence had grown less upon the distant tribes, and he confined himself very much in Jerusalem. Concerning this author we may observe, 1. That he was a king, and a king's son. The penmen of scripture, hitherto, were most of them men of the first rank in the world, as Moses and Joshua, Samuel and David, and now Solomon; but, after him, the inspired writers were generally poor prophets, men of no figure in the world, because that dispensation was approaching in the which God would choose the weak and foolish things of the world to confound the wise and mighty and the poor should be employed to evangelize. Solomon was a very rich king, and his dominions were very large, a king of the first magnitude, and yet he addicted himself to the study of divine things, and was a prophet and a prophet's son. It is no disparagement to the greatest princes and potentates in the world to instruct those about them in religion and the laws of it. 2. That he was one whom God endued with extraordinary measures of wisdom and knowledge, in answer to his prayers at his accession to the throne. His prayer was exemplary: Give me a wise and an understanding heart; the answer to it was encouraging: he had what he desired and all other things were added to him. Now here we find what good use he made of the wisdom God gave him; he not only governed himself and his kingdom with it, but he gave rules of wisdom to others also, and transmitted them to posterity. Thus must we trade with the talents with which we are entrusted, according as they are. 3. That he was one who had his faults, and in his latter end turned aside from those good ways of God which in this book he had directed others in. We have the story of it 1 Kings 11, and a sad story it is, that the penman of such a book as this should apostatize as he did. Tell it not in Gath. But let those who are most eminently useful take warning by this not to be proud or secure; and let us all learn not to think the worse of good instructions though we have them from those who do not themselves altogether live up to them.

II. A new way of writing, in which divine wisdom is taught us by Proverbs, or short sentences, which contain their whole design within themselves and are not connected with one another. We have had divine laws, histories, and songs, and how divine proverbs; such various methods has Infinite Wisdom used for our instruction, that, no stone being left unturned to do us good, we may be inexcusable if we perish in our folly. Teaching by proverbs was, 1. An ancient way of teaching. It was the most ancient way among the Greeks; each of the seven wise men of Greece had some one saying that he valued himself upon, and that made him famous. These sentences were inscribed on pillars, and had in great veneration as that which was said to come down from heaven. A coelo descendit, Gnōthi seauton - Know thyself is a precept which came down from heaven. 2. It was a plain and easy way of teaching, which cost neither the teachers nor the learners much pains, nor put their understandings nor their memories to the stretch. Long periods, and arguments far-fetched, must be laboured both by him that frames them and by him that would understand them, while a proverb, which carries both its sense and its evidence in a little compass, is quickly apprehended and subscribed to, and is easily retained. Both David's devotions and Solomon's instructions are sententious, which may recommend that way of expression to those who minister about holy things, both in praying and preaching. 3. It was a very profitable way of teaching, and served admirably well to answer the end. The word Mashal, here used for a proverb, comes from a word that signifies to rule or have dominion, because of the commanding power and influence which wise and weighty sayings have upon the children of men; he that teaches by them dominatur in concionibus - rules his auditory. It is easy to observe how the world is governed by proverbs. As saith the proverb of the ancients (1Sa 24:13), or (as we commonly express it) As the old saying is, goes very far with most men in forming their notions and fixing their resolves. Much of the wisdom of the ancients has been handed down to posterity by proverbs; and some think we may judge of the temper and character of a nation by the complexion of its vulgar proverbs. Proverbs in conversation are like axious in philosophy, maxims in law, and postulata in the mathematics, which nobody disputes, but every one endeavours to expound so as to have them on his side. Yet there are many corrupt proverbs, which tend to debauch men's minds and harden them in sin. The devil has his proverbs, and the world and the flesh have their proverbs, which reflect reproach on God and religion (as Eze 12:22; Eze 18:2), to guard us against the corrupt influences of which God has his proverbs, which are all wise and good, and tend to make us so. These proverbs of Solomon were not merely a collection of the wise sayings that had been formerly delivered, as some have imagined, but were the dictates of the Spirit of God in Solomon. The very first of them (Pro 1:7) agrees with what God said to man in the beginning (Job 28:28, Behold, the fear of the Lord, that is wisdom ); so that though Solomon was great, and his name may serve as much as any man's to recommend his writings, yet, behold, a greater than Solomon is here. It is God, by Solomon, that here speaks to us: I say, to us; for these proverbs were written for our learning, and, when Solomon speaks to his son, the exhortation is said to speak to us as unto children, Heb 12:5. And, as we have no book so useful to us in our devotions as David's psalms, so have we none so serviceable to us, for the right ordering of our conversations, as Solomon's proverbs, which as David says of the commandments, are exceedingly broad, containing, in a little compass, a complete body of divine ethics, politics, and economics, exposing every vice, recommending every virtue, and suggesting rules for the government of ourselves in every relation and condition, and every turn of the conversation. The learned bishop Hall has drawn up a system of moral philosophy out of Solomon's Proverbs and Ecclesiastes. The first nine chapters of this book are reckoned as a preface, by way of exhortation to the study and practice of wisdom's rules, and caution against those things that would hinder therein. We have then the first volume of Solomon's proverbs (ch. 10-24); after that a second volume (ch. 25-29); and then Agur's prophecy (ch. 30), and Lemuel's (ch. 31). The scope of all is one and the same, to direct us so to order our conversation aright as that in the end we may see the salvation of the Lord. The best comment on these rules is to be ruled by them.

Topical Index of Proverbs

Twenty chapters of the book of Proverbs (beginning with ch. 10 and ending with ch. 29), consisting mostly of entire sentences in each verse, could not well be reduced to proper heads, and the contents of them gathered; I have therefore here put the contents of all these chapters together, which perhaps may be of some use to those who desire to see at once all that is said of any one head in these chapters. Some of the verses, perhaps, I have not put under the same heads that another would have put them under, but the most of them fall (I hope) naturally enough to the places I have assigned them.

1. Of the comfort, or grief, parents have in their children, according as they are wise or foolish, godly or ungodly, Pro 10:1; Pro 15:20; Pro 17:21, Pro 17:25; Pro 19:13, Pro 19:26; Pro 23:15, Pro 23:16, Pro 23:24, Pro 23:25; Pro 27:11; Pro 29:3

2. Of the world's insufficiency, and religion's sufficiency, to make us happy (Pro 10:2, Pro 10:3; Pro 11:4) and the preference to be therefore given to the gains of virtue above those of this world, Pro 15:16, Pro 15:17; Pro 16:8, Pro 16:16; Pro 17:1; Pro 19:1; Pro 28:6, Pro 28:11

3. Of slothfulness and diligence, Pro 10:4, Pro 10:26; Pro 12:11, Pro 12:24, Pro 12:27; Pro 13:4, Pro 13:23; Pro 15:19; Pro 16:26; Pro 18:9; Pro 19:15, Pro 19:24; Pro 20:4, Pro 20:13; Pro 21:5, Pro 21:25, Pro 21:26; Pro 22:13, Pro 22:29; Pro 24:30-34; Pro 26:13-16; Pro 27:18, Pro 27:23, Pro 27:27; Pro 28:19. Particularly the improving or neglecting opportunities, Pro 6:6; Pro 10:5

4. The happiness of the righteous, and the misery of the wicked, Pro 10:6, Pro 10:9, Pro 10:16, Pro 10:24, Pro 10:25, Pro 10:27-30; Pro 11:3, Pro 11:5-8, Pro 11:18-21, Pro 11:31; Pro 12:2, Pro 12:3, Pro 12:7, Pro 12:13, Pro 12:14, Pro 12:21, Pro 12:26, Pro 12:28; Pro 13:6, Pro 13:9, Pro 13:14 15, 21, 22, 25; Pro 14:11, Pro 14:14, Pro 14:19, Pro 14:32; Pro 15:6, Pro 15:8, Pro 15:9, Pro 15:24, Pro 15:26, Pro 15:29; Pro 20:7; Pro 21:12, Pro 21:15, Pro 21:16, Pro 21:18, Pro 21:21; Pro 22:12; Pro 28:10, Pro 28:18; Pro 29:6

5. Of honour and dishonour, Pro 10:7; Pro 12:8, Pro 12:9; Pro 18:3; Pro 26:1; Pro 27:21. And of vain-glory, Pro 25:14, Pro 25:27; Pro 27:2

6. The wisdom of obedience, and folly of disobedience, Pro 10:8, Pro 10:17; Pro 12:1, Pro 12:15; Pro 13:1, Pro 13:13, Pro 13:18; Pro 15:5, Pro 15:10, Pro 15:12, Pro 15:31, Pro 15:32; Pro 19:16; Pro 28:4, Pro 28:7, Pro 28:9

7. Of mischievousness and usefulness, Pro 10:10, Pro 10:23; Pro 11:9-11, Pro 11:23, Pro 11:27; Pro 12:5, Pro 12:6, Pro 12:12, Pro 12:18, Pro 12:20; Pro 13:2; Pro 14:22; Pro 16:29, Pro 16:30; Pro 17:11; Pro 21:10; Pro 24:8; Pro 26:23, Pro 26:27

8. The praise of wise and good discourse, and the hurt and shame of an ungoverned tongue, Pro 10:11, Pro 10:13, Pro 10:14, Pro 10:20, Pro 10:21, Pro 10:31, Pro 10:32; Pro 11:30; Pro 14:3; Pro 15:2, Pro 15:4, Pro 15:7, Pro 15:23, Pro 15:28; Pro 16:20, Pro 16:23, Pro 16:24; Pro 17:7; Pro 18:4, Pro 18:7, Pro 18:20, Pro 18:21; Pro 20:15; Pro 21:23; Pro 23:9; Pro 24:26; Pro 25:11

9. Of love and hatred, peaceableness and contention, Pro 10:12; Pro 15:17; Pro 17:1, Pro 17:9, Pro 17:14, Pro 17:19; Pro 18:6, Pro 18:17-19; Pro 20:3; Pro 25:8; Pro 26:17, Pro 26:21; Pro 29:9

10. Of the rich and poor, Pro 10:5, Pro 10:22; Pro 11:28; Pro 13:7, Pro 13:8; Pro 14:20, Pro 14:24; Pro 18:11, Pro 18:23; Pro 19:1, Pro 19:4, Pro 19:7, Pro 19:22; Pro 22:2, Pro 22:7; Pro 28:6, Pro 28:11; Pro 29:13

11. Of lying, fraud, and dissimulation, and of truth and sincerity, Pro 10:18; Pro 12:17, Pro 12:19, Pro 12:22; Pro 13:5; Pro 17:4; Pro 20:14, Pro 20:17; Pro 26:18, Pro 26:19, Pro 26:24-26, Pro 26:28

12. Of slandering, Pro 10:18; Pro 16:27; Pro 25:23

13. Of talkativeness and silence, Pro 10:19; Pro 11:12; Pro 12:23; Pro 13:3; Pro 17:27, Pro 17:28; Pro 29:11, Pro 29:20

14. Of justice and injustice, Pro 11:1; Pro 13:16; Pro 16:8, Pro 16:11; Pro 17:15, Pro 17:26; Pro 18:5; Pro 20:10, Pro 20:23; Pro 22:28; Pro 23:10, Pro 23:11; Pro 29:24

15. Of pride and humility, Pro 11:2; Pro 13:10; Pro 15:25, Pro 15:33; Pro 16:5, Pro 16:18, Pro 16:19; Pro 18:12; Pro 21:4; Pro 25:6, Pro 25:7; Pro 28:25; Pro 29:23

16. Of despising and respecting others, Pro 11:12; Pro 14:21

17. Of tale-bearing, Pro 11:13; Pro 16:28; Pro 18:8; Pro 20:19; Pro 26:20, Pro 26:22

18. Of rashness and deliberation, Pro 11:14; Pro 15:22; Pro 18:13; Pro 19:2; Pro 20:5, Pro 20:18; Pro 21:29; Pro 22:3; Pro 25:8-10

19. Of suretiship, Pro 11:15; Pro 17:18; Pro 20:16; Pro 22:26, Pro 22:27; Pro 27:13

20. Of good and bad women, or wives, Pro 11:16, Pro 11:22; Pro 12:4; Pro 14:1; Pro 18:22; Pro 19:13, Pro 19:14; Pro 21:9, Pro 21:19; Pro 25:24; Pro 27:15, Pro 27:16

21. Of mercifulness and unmercifulness, Pro 11:17; Pro 12:10; Pro 14:21; Pro 19:17; Pro 21:13

22. Of charity to the poor, and uncharitableness, Pro 11:24-26; Pro 14:31; Pro 17:5; Pro 22:9, Pro 22:16, Pro 22:22, Pro 22:23; Pro 28:27; Pro 29:7

23. Of covetousness and contentment, Pro 11:29; Pro 15:16, Pro 15:17, Pro 15:27; Pro 23:4, Pro 23:5

24. Of anger and meekness, Pro 12:16; Pro 14:17, Pro 14:29; Pro 15:1, Pro 15:18; Pro 16:32; Pro 17:12, Pro 17:26; Pro 19:11, Pro 19:19; Pro 22:24, Pro 22:25; Pro 25:15, Pro 25:28; Pro 26:21; Pro 29:22

25. Of melancholy and cheerfulness, Pro 12:25; Pro 14:10, Pro 14:13; Pro 15:13, Pro 15:15; Pro 17:22; Pro 18:14; Pro 25:20, Pro 25:25

26. Of hope and expectation, Pro 13:12, Pro 13:19

27. Of prudence and foolishness, Pro 13:16; Pro 14:8, Pro 14:18, Pro 14:33; Pro 15:14, Pro 15:21; Pro 16:21, Pro 16:22; Pro 17:24; Pro 18:2, Pro 18:15; Pro 24:3-7; Pro 7:27; Pro 26:6-11; Pro 28:5

28. Of treachery and fidelity, Pro 13:17; Pro 25:13, Pro 25:19

29. Of good and bad company, Pro 13:20; Pro 14:7; Pro 28:7; Pro 29:3

30. Of the education of children, Pro 13:24; Pro 19:18; Pro 20:11; Pro 22:6, Pro 22:15; Pro 23:12; Pro 14:14; Pro 29:15, Pro 29:17

31. Of the fear of the Lord, Pro 14:2, Pro 14:26, Pro 14:27; Pro 15:16, Pro 15:33; Pro 16:6; Pro 19:23; Pro 22:4; Pro 23:17, Pro 23:18

32. Of true and false witness-bearing, Pro 14:5, Pro 14:25; Pro 19:5, Pro 19:9, Pro 19:28; Pro 21:28; Pro 24:28; Pro 25:18

33. Of scorners, Pro 14:6, Pro 14:9; Pro 21:24; Pro 22:10; Pro 24:9; Pro 29:9

34. Of credulity and caution, Pro 14:15, Pro 14:16; Pro 27:12

35. Of kings and their subjects, Pro 14:28, Pro 14:34, Pro 14:35; Pro 16:10, Pro 16:12-15; Pro 19:6, Pro 19:12; Pro 20:2, Pro 20:8, Pro 20:26, Pro 20:28; Pro 22:11; Pro 24:23-25; Pro 30:2-5; Pro 28:2, Pro 28:3, Pro 28:15, Pro 28:16; Pro 29:5, Pro 29:12, Pro 29:14, Pro 29:26

36. Of envy, especially envying sinners, Pro 14:30; Pro 23:17, Pro 23:18; Pro 24:1, Pro 24:2, Pro 24:19, Pro 24:20; Pro 27:4

37. Of God's omniscience, and his universal providence, Pro 15:3, Pro 15:11; Pro 16:1, Pro 16:4, Pro 16:9, Pro 16:33; Pro 17:3; Pro 19:21; Pro 20:12, Pro 20:24; Pro 21:1, Pro 21:30, Pro 21:31; Pro 29:26

38. Of a good and ill name, Pro 15:30; Pro 22:1

39. Of men's good opinion of themselves, Pro 14:12; Pro 16:2, Pro 16:25; Pro 20:6; Pro 21:2; Pro 26:12; Pro 28:26

40. Of devotion towards God, and dependence on him, Pro 16:3; Pro 18:10; Pro 23:26; Pro 27:1; Pro 28:25; Pro 29:25

41. Of the happiness of God's favour, Pro 16:7; Pro 29:26

42. Excitements to get wisdom, Pro 16:16; Pro 18:1; Pro 19:8, Pro 19:20; Pro 22:17-21; Pro 23:15, Pro 23:16, Pro 23:22-25; Pro 24:13, Pro 24:14; Pro 27:11

43. Cautions against temptations, Pro 16:17; Pro 29:27

44. Of old age and youth, Pro 16:31; Pro 17:6; Pro 20:29

45. Of servants, Pro 17:2; Pro 19:10; Pro 29:19, Pro 29:21

46. Of bribery, Pro 17:8, Pro 17:23; Pro 18:16; Pro 21:14; Pro 28:21

47. Of reproof and correction, Pro 17:10; Pro 19:25, Pro 19:29; Pro 20:30; Pro 21:11; Pro 25:12; Pro 26:3; Pro 27:5, Pro 27:6, Pro 27:22; Pro 28:23; Pro 29:1

48. Of ingratitude, Pro 17:13

49. Of friendship, Pro 17:17; Pro 18:24; Pro 27:9, Pro 27:10, Pro 27:14, Pro 27:17

50. Of sensual pleasures, Pro 21:17; Pro 23:1-3, Pro 23:6-8, Pro 23:19-21; Pro 27:7

51. Of drunkenness, Pro 20:1; Pro 23:23, Pro 23:29-35

52. Of the universal corruption of nature, Pro 20:9

53. Of flattery, Pro 20:19; Pro 26:28; Pro 28:23; Pro 29:5

54. Of undutiful children, Pro 20:20; Pro 28:24

55. Of the short continuance of what is ill-gotten, Pro 20:21; Pro 21:6, Pro 21:7; Pro 22:8; Pro 28:8

56. Of revenge, Pro 20:22; Pro 24:17, Pro 24:18, Pro 24:29

57. Of sacrilege, Pro 20:25

58. Of conscience, Pro 20:27; Pro 27:19

59. Of the preference of moral duties before ceremonial, Pro 15:8; Pro 21:3, Pro 21:27

60. Of prodigality and wastefulness, Pro 21:20

61. The triumphs of wisdom and godliness, Pro 21:22; Pro 24:15, Pro 24:16

62. Of frowardness and tractableness, Pro 22:5

63. Of uncleanness, Pro 22:14; Pro 23:27, Pro 23:28

64. Of fainting in affliction, Pro 24:10

65. Of helping the distressed, Pro 14:11, Pro 14:12

66. Of loyalty to the government, Pro 24:21, Pro 24:22

67. Of forgiving enemies, Pro 25:21, Pro 25:22

68. Of causeless curse, Pro 26:2

69. Of answering fools, Pro 26:4, Pro 26:5

70. Of unsettledness and unsatisfiedness, Pro 27:8, Pro 27:20

71. Of cowardliness and courage, Pro 28:1

72. The people's interest in the character of their rulers, Pro 28:12, Pro 28:28; Pro 29:2, Pro 29:16; Pro 11:10, Pro 11:11

73. The benefit of repentance and holy fear, Pro 28:13, Pro 28:14

74. The punishment of murder, Pro 28:17

75. Of hastening to be rich, Pro 28:20, Pro 28:22

76. The enmity of the wicked against the godly, Pro 29:10, Pro 29:27

77. The necessity of the means of grace, Pro 29:18

Constable: Proverbs (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is "The Proverbs of Solomon, the Son of David, King in Israel" (cf. 1:1). The Greek Septuagint called this book "Proverbs of Solomon." The Latin Vulgate named it "The Book of Proverbs."

There is some debate about whether 1:1 is the title of the whole book or just the title of the first section (chs. 1-9). The first view has in its favor the fact that the Hebrew Bible took the verse as the title of the book. According to this view the references to Solomon in 1:1 are an indication that he was the primary author of the proverbs in the book.¹

The second view is that 1:1 simply introduces the first major section of the book. The support for this view is that some succeeding sections begin with a similar caption (cf. 10:1; 24:23; 25:1; 30:1; 31:1).²

In either case the book got its title from the proverbs it contains. The whole book is a book of proverbs so the title is appropriate.

"To read straight through a few chapters of Proverbs is like trying to have a conversation with someone who always replies with a one-liner."³

Writer

Proverbs claims to be a compendium of the wise sayings of several different individuals.⁴ Solomon originated some of them (10:1-22:16 and chs. 25-29 definitely, and probably chs. 1-9 as well).⁵ Unnamed wise men (sages) wrote other parts (22:17-24:34 definitely, and possibly chs. 1-9). Hezekiah's men copied some of Solomon's proverbs and added them to this collection (chs. 25-29). Agur and King Lemuel produced chapters 30 and 31 respectively.

We do not know who the sages were who wrote 22:17-24:34 nor do we know the names of the men whom King Hezekiah instructed to compile some of Solomon's sayings. Agur and Lemuel are unknown to us also, though Lemuel seems to have been a non-Israelite monarch.⁶

Some of the proverbs appear to have been copied from, or at least influenced by, earlier Mesopotamian and Egyptian books of wisdom.⁷

". . . whatever the Spirit of God inspired the ancient writers to include became a part of the Word of the Lord. Such inclusions then took on a new and greater meaning when they formed part of Scripture; in a word, they became authoritative and binding, part of the communication of the divine will."⁸

Date

Solomon reigned from 971 to 931 B.C. and Hezekiah from 715 to 686 B.C.⁹ We do not know when the sages, Agur, or Lemuel lived.

The earliest the Book of Proverbs could have been in its final form was in Hezekiah's day, but it may have reached this stage later than that. We have no way to tell.

The contents of the book could have been in existence in Solomon's lifetime though not assembled into the collection we know as the Book of Proverbs.

Message¹⁰

The Book of Proverbs contains no history. It is purely didactic. It is a book of explicit instruction. Like the other Old Testament wisdom books, Job and Ecclesiastes, it does not contain references to Israel's laws, rituals, sacrifices, or ceremonies. It deals with philosophy primarily. A philosopher is by definition a lover of wisdom. Proverbs is a book that focuses primarily on wisdom, as do Job and Ecclesiastes. In this sense these books are philosophical.

There is a fundamental difference between the philosophy we find in these books and all other philosophy. Other philosophies begin with a question. Hebrew philosophy begins with an affirmation. Its basic affirmation is that God exists. Therefore we can know ultimate truth only by divine revelation.

To many people the Book of Proverbs seems to be a grab bag of wise sayings that lacks any system or order. Nevertheless in a sense this is the most carefully organized of all the books of the Old Testament.

The first verse is its title page. Verses 2-7 are its preface that contains an explanation of the purpose of the book, the method of the Author, and the fundamental affirmation of the book (in v. 7). Then follow three parts of the body of the book. First, there are discourses in defense and application of the fundamental affirmation (1:8--ch. 9). Then we have proverbs Solomon collected and arranged to provide wisdom (chs. 10-24). Next there are additional wise words from Solomon that other people collected after Solomon died (chs. 25-29). An appendix that contains specific words of wisdom by two other sages, Agur and Lemuel, concludes the book (chs. 30-31).

Proverbs is one of the most timeless Old Testament books. The reader needs very little knowledge of ancient Hebrew life and culture to understand and appreciate it. We can understand the contents fairly easily and can apply them directly to modern life.

Let's look first at the fundamental affirmation and then observe how the application of that declaration unfolds in the chapters that follow.

The fundamental affirmation is the deepest insight in Hebrew philosophy (1:7).

There is a presupposition in this statement. It is that God is all wise. We can only find wisdom in God ultimately. This presupposition underlies all of what we read in Job and Ecclesiastes as well as in Proverbs. Furthermore the Hebrews assumed that God expressed His wisdom in all His works and in all His ways. They believed that all natural phenomena revealed God's wisdom. Wherever they looked, they saw God: on land, at sea, in the earth, or in the sky. We can see that viewpoint clearly in Genesis 1:1 (cf. John 14:6).

This fundamental affirmation also contains an inevitable deduction: if wisdom is perfect in God, then wisdom in man consists in the fear of God. A person is wise to the extent that he or she apprehends and fears God. The "fear" of God does not mean a dread that results in hiding from God. It is rather an emotional recognition of God. It is not fear that He may hurt me but fear that I may hurt Him. That is the kind of fear that produces holy character and righteous conduct. Intellectual apprehension of God precedes this emotional recognition, and volitional submission to God's will follows it. When a person comes to this emotional recognition of God he or she comes to the condition for being wise, not that in so doing he or she becomes wise (1:7). We can begin to be wise only when we come into proper relation to God as ultimate Wisdom.

Beginning with 1:8 and continuing to the end of the book, what we have is the application of that affirmation to the various situations and circumstances of life.

I would like to consider what God revealed here in the three spheres of life dealt with in the book: the home, friendship, and the world. In the home, the child must learn wisdom. In friendship, the youth must apply wisdom. In the world, the adult must demonstrate wisdom.

The first sphere is that of the home (1:8-9). God did not teach the responsibility of the father and mother here but took for granted that they would instruct their children. The child needs to hear parental instruction to live in the fear of the Lord. Young children cannot grasp abstract concepts. For them God is incarnate in father and mother. Fathers and mothers reflect the image of God to their children. Both parents are necessary to reveal God to the child fully. Children see some of God's character in the mother's attitudes and actions (cf. Matt. 23:37). They see other aspects of God's character in the father. You do not have to try to teach your young child systematic theology. Just live in the fear of God yourself, and your child will learn what he or she needs to learn about God, for that stage in life, just by observing you. I do not mean to exclude verbal instruction. My point is that young children learn wisdom by observing their parents as well as by listening to them.

The second sphere of life is friendship (1:10-19). The day must come when the child, in the natural process of development, moves out into a wider circle of experience.

Personally I believe the Bible presents two duties that children have to their parents.

When the child's sphere of life is his home, he is to obey his parents. However, that duty does not continue forever. When he moves into the larger sphere of life outside the home, his duty is to honor his parents. This duty does continue forever.

When a child enters this second sphere of life, guided at first by parental council but then finally on its own, wisdom gives important instruction (1:10). He should avoid certain friendships. He should beware of people who seek to make friends with him because they have selfish interests and unscrupulous methods. We have many warnings in Proverbs against people who are not true friends. There is no more important stage in a young person's development than when he or she begins to choose companions. Then, and from then on, he or she must follow the wisdom that comes from the fear of the Lord. The youth must submit to the Lord's wisdom, having learned that in the sphere of the home, to succeed in the larger arenas of life. The choice of a mate is one of these companion decisions.

The third sphere of life is the world, symbolized in Proverbs by the street, the gates, and the city (1:20-33; cf. chs. 2-9).

The first word of warning to the youth who leaves home to enter the world on his own is this. Beware of the evil way of those who do not fear the Lord (1:20-32). There is also a gracious promise (1:33). Wisdom does not say withdraw from the world. Wisdom says remember the fate of those who forget God. Wisdom promises that those who live in the fear of the Lord will be quiet and safe even in the turmoil of the world. Do you see how important preparation for living in this sphere of life is? Children must learn to take God into account in the home, and then in their friendships, before they launch out into the world. This instruction is what really prepares them for life.

The series of discourses beginning, "My son," represents the voice of home sounding in the youth's ears who has left home and is living in the world (chs. 2-7). The father tells his son how his father instructed him in wisdom and how this enabled him to live successfully in the world. Then specific warnings follow concerning impurity, laziness, bad companions, and adultery. As the young man climbs toward a higher position in life, wisdom comes to him again with instruction concerning how he can avoid the pitfalls of that stage of his life (ch. 8). The discourses close with a contrast in which Solomon personified wisdom and folly as two women (ch. 9). One is a woman of virtue and beauty, and the other is a woman of vice and ugliness. Solomon contrasted the value and victory of wisdom with the disaster and defeat of folly. He contrasted the wisdom of fearing God with the folly of forgetting God.

I would summarize the message of Proverbs this way. The person who learns the fear of God (an emotional recognition of God) in every sphere of life will be successful, but those who forget God will fail. By an emotional recognition of God I mean taking God into account, being aware of His reality and presence, making decisions in view of His existence and revelation. This is what fearing God means.

The precepts urging a life of wisdom center on 3:1-10. This passage concentrates on that subject. Proverbs 3:5-6 is some of the best advice anyone ever gave.

The practice of wisdom centers on 8:32-36.

The power for living a life of wisdom centers on 1:8 (cf. James 1:5; 3:37; Col. 2:3).

Constable: Proverbs (Outline)

Outline

I. Discourses on wisdom chs. 1-9

A. Introduction to the book 1:1-7

1. The title of the book 1:1

2. The purpose of the book 1:2-6

3. The thesis of the book 1:7

B. Instruction for young people 1:8-7:27

1. Warning against consorting with sinners 1:8-19

2. Wisdom's appeal 1:20-33

3. Wisdom as a treasure chs. 2-3

4. Encouragements to obey these instructions ch. 4

5. Warnings against unfaithfulness in marriage ch. 5

6. Other dangerous temptations 6:1-19

7. Further warnings against adultery 6:20-7:27

C. The value of wisdom and wise conduct chs. 8-9

1. The function of wisdom ch. 8

2. Wisdom and folly contrasted ch. 9

II. Couplets expressing wisdom 10:1-22:16

A. The marks of wise living chs. 10-15

1. Things that produce profit 10:1-14

2. Things of true value 10:15-32

3. Wise living in various contexts 11:1-15

4. Wise investments 11:16-31

5. The value of righteousness 12:1-12

6. Avoiding trouble 12:13-28

7. Fruits of wise living ch. 13

8. Further advice for wise living chs. 14-15

B. How to please God 16:1-22:16

1. Trusting God ch. 16

2. Peacemakers and troublemakers ch. 17

3. Friendship and folly ch. 18

4. Further advice for pleasing God 19:1-22:16

III. Wise sayings 22:17-24:34

A. Thirty sayings of the wise 22:17-24:22

1. The first group 22:17-23:11

2. The second group 23:12-24:22

B. Six more sayings of the wise 24:23-34

IV. Maxims expressing wisdom chs. 25-29

A. Instructive analogies 25:1-27:22

1. Wise and foolish conduct ch. 25

2. Fools and folly ch. 26

3. Virtues and vices 27:1-22

B. A discourse on prudence 27:23-27

C. Instructive contrasts chs. 28-29

V. Two discourses by other wise men chs. 30-31

A. The wisdom of Agur ch. 30

1. The introduction of Agur 30:1

2. Wisdom about God 30:2-9

3. Wisdom about life 30:10-33

B. The wisdom of Lemuel ch. 31

1. The introduction of Lemuel 31:1

2. The wise king 31:2-9

3. The wise woman 31:10-31

Constable: Proverbs

Proverbs

Bibliography

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Copyright 2003 by Thomas L. Constable

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 directing them to wisdom and virtue. And these sentences are also called Parables, because great truths are often couched in them under certain figures and similitudes. (Challoner) --- Wisdom is introduced speaking in the nine first chapters. Then to chap. xxv. more particular precepts are given. (Worthington) --- Ezechias caused to be collected (Haydock) what comes in the five next chapters, and in the two last. Some other, or rather Solomon himself, under (Worthington) different titles, gives us Agur's and his mother's instructions, and his own commendations of a valiant woman, (Haydock) which is prophetical of the Catholic Church. He also wrote the two next works, besides many other things, which have been lost. This is the first of those five, which are called "sapiential," giving instructions how to direct our lives, by the dictates of sound reason. (Worthington) --- It is the most important of Solomon's works, though collected by different authors. (Calmet) --- T. Paine treats Solomon as a witty jester. But his jests are of a very serious nature, and no one had before heard of his wit. (Watson)

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 Latin version is,

"the Book of Proverbs, which the Hebrews call "Misle":''

in the Septuagint version it has the name of the writer, the Proverbs of Solomon; and so in the Syriac version, with the addition of his titles,

"the son of David, king of Israel.''

This and Ecclesiastes are both of them by the Jews ^a called Books of Wisdom: and it is common with the ancient Christian writers ^b to call the book of Proverbs by the names of "Wisdom" and "Panaretos"; names they give also to the apocryphal books of Ecclesiasticus and the Wisdom of Solomon; and therefore this is to be carefully distinguished from them. The author of this book was King Solomon, as the "first" verse, which contains the inscription of it, shows; for he was not a collector of these proverbs, as Grotius is of opinion, but the author of them, at least of the far greater part; and not only the author, but the writer of them: the Jews ^c say that Hezekiah and this men wrote them; it is true indeed the men of Hezekiah copied some, Pro 25:1; but even those were written by Solomon. R. Gedaliah ^d would have it that Isaiah the prophet wrote this book; but without any foundation. At what time it was written is not certain; the Jewish writers generally say ^e it was written by Solomon, as were the books of Ecclesiastes and the Song of Songs, in his old age, when near the time of his death; though some think it was written before his fall: and it may be it was not written all at once, but at certain times, when these proverbs occurred unto him and were spoken by him, and as occasion served: however, it is not to he doubted but that they were written under the inspiration of God. The Jews once thought to have made this book of Proverbs an apocryphal one, because of some seeming contradictions in it; but finding that these were capable of a reconciliation, changed their minds, as became them ^f. Among Christians, Theodore of Mopsuest, in the sixth century, denied the divine authority of this book, and attributed it merely to human wisdom; which opinion of his was condemned in the second council at Constantinople: and in later times it has been treated with contempt by the Socinians, and particularly by Father Simon and Le Clerc; but the authority of it is confirmed by the writers of the New Testament, who have cited passages out of it; see Rom 12:20 from Pro 25:21. The book consists of "five" parts; "first", a preface or introduction, which takes up the first "nine" chapters; the "second", the proverbs of Solomon, put together by himself, beginning at the tenth chapter to the twenty-fifth; the "third", the proverbs of Solomon, copied by the men of Hezekiah, beginning at the twenty-fifth chapter to the thirtieth; the "fourth", the words of Agur, the thirtieth chapter, the "fifth", the instruction of Solomon's mother, Bathsheba, the thirty-first chapter.