Text -- Proverbs 8:21 (NET)

8:21 that I may cause those who love me to inherit wealth, and that I may fill their treasuries.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Pro 8:21

Substantial happiness: opposed to all worldly enjoyments, which are but mere shadows.

JFB: Pro 8:20-21

The courses in which wisdom leads conduct to a true present prosperity (Pro 23:5).|| 16625||1||10||0||Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time all His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such in divine, so should it be desired in human, affairs (compare Pro 3:19).

JFB: Pro 8:20-21

Or, "created"; in either sense, the idea of precedence.

JFB: Pro 8:20-21

Or simply, "beginning," in apposition with "me."

JFB: Pro 8:20-21

Preceding the most ancient deeds.

TSK: Pro 8:21

to inherit : Pro 8:18, Pro 1:13, Pro 6:31; Gen 15:14; 1Sa 2:8; Mat 25:46; John 1:1-18; Rom 8:17; Heb 10:34; 1Pe 1:4

fill : Psa 16:11; Eph 3:19, Eph 3:20; Rev 21:7

Commentary -- Word/Phrase Notes (per Verse)

Poole: Pro 8:21

Substance substantial, and true, and satisfying happiness; which is here opposed to all worldly enjoyments which are said not to be, Pro 23:5 ; which are but mere shadows and dreams of felicity.

Haydock: Pro 8:21

Enrich. Hebrew, "grant what is (real goods) an inheritance to them," &c. ---

Treasures. Septuagint add, "with goods. If I announce to you daily occurrences, I will admonish you to number the things of the world," (Haydock) and all past events. (Calmet)

Gill: Pro 8:21

That I may cause those that love me to inherit substance,.... Substantial blessings, blessings indeed, as all spiritual ones are; and substantial grace, as every grace is; and substantial communion with God and Christ, which is a real thing, and had in the way of righteousness; also substantial happiness hereafter, as eternal life is; which being expressed by "substance", or "that which is" ^g, as the word used signifies, denotes the reality of it; it being not only actually promised, prepared, and laid up for the saints, but is what is known by them now, and of which they have the earnest and pledge; as also the solidity of it, being opposed to the vain and shadowy things of this life; as well as the riches, valuableness, and continuance of it; it is enduring substance, which cannot be wasted nor taken away; which is in its own nature incorruptible, and the saints will always continue to enjoy it. God himself may be meant, who is most eminently יש, that which is, a self-existent Being, and the Being of beings, essence itself, and of whom the saints are heirs, and who will be their portion now and for ever, Rom 8:17; and such that shall enjoy this inheritance are those that "love" Christ; to them it is promised, for them it is prepared, and to them it will be given, Jam 1:12, 1Co 2:9, not that their love to Christ is the meritorious cause of so valuable a blessing; but this describes the persons that shall have it, and points out a proper disposition for it, without which none would be fit to enjoy it; and besides there is a connection between grace and glory; to which may be added, that this shows that Christ does not love in word only, saying, "I love them that love me", Pro 8:17; but in deed also; and how much he esteems the love of his people; and it is designed to encourage the faith and hope of weak believers, who, though they do not so strongly believe in Christ, yet truly love him. And be it further observed, that this substance is enjoyed by way of inheritance; it is not purchased, nor acquired, but bequeathed and given to the children of God by their heavenly Father, and comes to them through the death of Christ the testator, and is for ever, as inheritances are; and so Aben Ezra observes, that it signifies an eternal possession;

and I will fill their treasures; the treasures of their hearts, Mat 12:35; Christ now fills their understandings with spiritual knowledge, their souls with grace, their minds with peace and joy, and their hearts with food and gladness; and hereafter he will fill them to full satisfaction with knowledge, holiness, and joy, and will be all in all to them.

Commentary -- Verse Notes / Footnotes

NET Notes: Pro 8:21

¹ tn The infinitive construct expressing the purpose of the preceding “walk” in the way of righteousness. These verses say that wisdom is always on the way of righteousness for the purposes of bestowing the same to those who find her. If sin is involved, then wisdom has not been followed.

² tn The Piel imperfect continues the verbal idea that the infinitive began in the parallel colon even though it does not have the vav on the form.

³ tc The LXX adds at the end of this verse: “If I declare to you the things of daily occurrence, I will remember to recount the things of old.”

Commentary -- Verse Range Notes

TSK Synopsis: Pro 8:1-36

1 The fame,

6 and evidence of wisdom.

10 The excellency,

12 the nature,

15 the power,

18 the riches,

22 and the eternity of wisdom.

32 Wisdom is to be desired for the blessedness it brings.

Maclaren: Pro 8:21

Wisdom's Gift

"That I may cause those that love me to inherit substance.'--Proverbs 8:21.

The word here rendered substance' is peculiar. Indeed, it is used in a unique construction in this passage. It means being' or existence,' and seems to have been laid hold of by the Hebrew thinkers, from whom the books commonly called the Wisdom Books' come, as one of their almost technical expressions. Substance' may be used in our translation in its philosophical meaning as the supposed reality underlying appearances, but if we observe that in the parallel following clause we find treasures,' it seems more likely that in the text, it is to be taken in its secondary, and much debased meaning of wealth, material possessions. But the prize held out here to the lovers of heavenly wisdom is much more than worldly good. In deepest truth, the being which is theirs is God Himself. They who love and seek the wisdom of this book possess Him, and in possessing Him become possessed of their own true being. They are owners and lords of themselves, and have in their hearts a fountain of life, because they have God dwelling with and in them.

I. The Quest Which Always Finds.

Those who love wisdom' might be a Hebrew translation of philosopher,' and possibly the Jewish teachers of wisdom were influenced by Greece, but their conception of wisdom has a deeper source than the Greek had, and what they meant by loving it was a widely different attitude of mind and heart from that of the Greek philosopher. It could never be said of the disciples of a Plato that their quest was sure to end in finding what they sought. Many a man then, and many a man since, and many a man to-day, has followed knowledge, like a sinking star,' and has only caught a glimmer of a far-off and dubious light. There is only one search which is certain always to find what it seeks, and that is the search which knows where the object of it is, and seeks not as for something the locality of which is unknown, but as for that which the place of which is certain. The manifold voices of human aims cry, Who will show us any good?' The seeker who is sure to find is he who prays, Lord, lift Thou up the light of Thy countenance upon us.' The heart that truly and supremely affects God is never condemned to seek in vain. The Wisdom of this book herself is presented as proclaiming, They that seek me earnestly shall find me,' and humble souls in every age since then have set to their seal that the word is true to their experience. For there are two seekers in every such case, God and man. The Father seeketh such to worship Him,' and His love goes through the world, yearning and searching for hearts that will turn to Him. The shepherd seeks for the lost sheep, and lays it on his shoulders to bear it back to the fold. Jesus Christ is the incarnation of the seeking love of God. And the human seeker finds God, or rather is found by God, for no aspiration after Him is vain, no longing unresponded to, no effort to find Him unresponded to. We have as much of God as we wish, as much as our desires have fitted us to receive. The all-penetrating atmosphere enters every chink open to it, and no seeking soul has ever had to say, I sought Him but found Him not.'

Is there any other quest of which the same can be said? Are not all paths of human effort strewed with the skeletons of men who have fretted and toiled away their lives in vain attempts to grasp aims that have eluded their grip? Do we not all know the sickness of disappointed effort, or the sadder sickness of successful effort, which has secured the apparent good and found it not so good after all? The Christian life is, amid all the failures of human effort, the only life in which the seeking after good is but a little less blessed than the finding of it is, and in which it is always true that he that seeketh findeth.' Nor does such finding deaden the spirit of seeking, for in every finding there is a fresh discovery of new depths in God, and a consequent quickening of desire to press further into the abyss of His Being, so that aspiration and fruition ever beget each other, and the upward, Godward progress of the soul is eternal.

II. The Finding That Is Always Blessed.

We have seen that being is the gift promised to the lovers of wisdom, and that the promise may either be referred to the possession of God, who is the fountain of all being, or to the true possession of ourselves, which is a consequence of our possession of Him. In either aspect, that possession is blessedness. If we have God, we have real life. We truly own ourselves when we have God. We really live when God lives in us, the life of our lives. We are ourselves, when we have ceased to be ourselves, and have taken God to be the Self of ourselves.

Such a life, God-possessing, brings the one good which corresponds to our whole nature. All other good is fragmentary, and being fragmentary is inadequate, as men's restless search after various forms of good but too sadly proves. Why does the merchantman wander over sea and land seeking for many goodly pearls? Because he has not found one of great price, but tries to make up by their number for the insufficiency of each. But the soul is made, not to find its wealth in the manifold but in the one, and no aggregation of incompletenesses will make up completeness, nor any number of partial satisfactions of this and the other appetite or desire make a man feel that he has enough and more than enough. We must have all good in one Person, if we are ever to know the rest of full satisfaction. It will be fatal to our blessedness if we have to resort to a hundred different sources for different supplies. The true blessedness is simple and yet infinitely complex, for it comes from possessing the one Person in whom dwell for us all forms of good, whether good be understood as intellectual or moral or emotional. That which cannot be everything to the soul that seeks is scarcely worth the seeking, and certainly is not wisely proposed as the object of a life's search, for such a life will be a failure if it fails to find its object, and scarcely less tragically, though perhaps less conspicuously, a failure if it finds it. All other good is but apparent; God is the one real object that meets all man's desires and needs, and makes him blessed with real blessedness, and fills the cup of life with the draught that slakes thirst and satisfies the thirstiest.

III. The Blessedness That Always Lasts.

He who finds God, as every one of us may find Him, in Christ, has found a Good that cannot change, pass, or grow stale. His blessedness will always last, as long as he keeps fast hold of that which he has, and lets no man take his crown.

For the Christian's good is the only one that does not intend to grow old and pall. We can never exhaust God. We need never grow weary of Him. Possession robs other wealth of its glamour, and other pleasures of their poignant sweetness. We grow weary of most good things, and those which we have long had, we generally find get somewhat faded and stale. Habit is a fatal enemy to enjoyment. But it only adds to the joy which springs from the possession of God in Christ. Swedenborg said that the oldest angels look the youngest, and they who have longest experience of the joy of fellowship with God are they who enjoy each instance of it most. We can never drink the chalice of His love to the dregs, and it will be fresh and sparkling as long as we have lips that can absorb it. He keeps the good wine till the last.

The Christian's good is the only good which cannot be taken away. Loss and change beggars the millionaire sometimes, and the possibility of loss shadows all earthly good with pale foreboding. Everything that is outside the substance of the soul can be withdrawn, but the possession of God in Christ is so intimate and inward, so interwoven with the very deepest roots of the Christian's personal being, that it cannot be taken out from these by any shocks of time or change. There is but one hand that can end that possession and that is his own. He can withdraw himself from God, by giving himself over to sin and the world. He can empty the shrine and compel the indwelling deity to say, as the legend told was heard in the Temple the night before Roman soldiers desecrated the Holy of Helios: Let us depart. But besides himself, neither things present, nor things to come, nor height nor depth, nor any other creature' has power to take away that faithful God to whom a poor soul clings, and in whom whose thus clings finds its unchangeable good.

The Christian's good is the only one from which we cannot be taken. A grim psalm paints for us the life and end of men who trust in the multitude of their possessions,' and whose' inward thought is that they have founded families that will last.' It tells how this their way is folly,' and yet is approved with acclamations by the crowd. It lets us see the founder of a family, the possessor of broad acres, going down to the grave, carrying nothing away, stripped of his glory and with Death for his shepherd, who has driven his flock from pleasant pastures here into the dreariness of Sheol. But that shepherd has a double office. Some he separates from all their possessions, hopes, and joys. Some he, stern though his aspect and harsh though his guidance, leads up to the green pastures of God, and as the last messenger of the love of God in Christ, unites the souls that found God amid the distractions of earth with the God whom they will know better and possess more fully and blessedly, amid the unending felicities and progressive blessednesses of Heaven.

MHCC: Pro 8:12-21

Wisdom, here is Christ, in whom are all the treasures of wisdom and knowledge; it is Christ in the word, and Christ in the heart; not only Christ revealed to us, but Christ revealed in us. All prudence and skill are from the Lord. Through the redemption of Christ's precious blood, the riches of his grace abound in all wisdom and prudence. Man found out many inventions for ruin; God found one for our recovery. He hates pride and arrogance, evil ways and froward conversation; these render men unwilling to hear his humbling, awakening, holy instructions. True religion gives men the best counsel in all difficult cases, and helps to make their way plain. His wisdom makes all truly happy who receive it in the love of Christ Jesus. Seek him early, seek him earnestly, seek him before any thing else. Christ never said, Seek in vain. Those who love Christ, are such as have seen his loveliness, and have had his love shed abroad in their hearts; therefore they are happy. They shall be happy in this world, or in that which is beyond compare better. Wealth gotten by vanity will soon be diminished, but that which is well got, will wear well; and that which is well spent upon works of piety and charity, will be lasting. If they have not riches and honour in this world, they shall have that which is infinitely better. They shall be happy in the grace of God. Christ, by his Spirit, guides believers into all truth, and so leads them in the way of righteousness; and they walk after the Spirit. Also, they shall be happy in the glory of God hereafter. In Wisdom's promises, believers have goods laid up, not for days and years, but for eternity; her fruit therefore is better than gold.

Matthew Henry: Pro 8:12-21

Wisdom here is Christ, in whom are hidden all the treasures of wisdom and knowledge; it is Christ in the word and Christ in the heart, not only Christ revealed to us, but Christ revealed in us. It is the word of God, the whole compass of divine revelation; it is God the Word, in whom all divine revelation centres; it is the soul formed by the word; it is Christ formed in the soul; it is religion in the purity and power of it. Glorious things are here spoken of this excellent person, this excellent thing.

I. Divine wisdom gives men good heads (Pro 8:12): I Wisdom dwell with prudence, not with carnal policy (the wisdom that is from above is contrary to that, 2Co 1:12), but with true discretion, which serves for the right ordering of the conversation, that wisdom of the prudent which is to understand his way and is in all cases profitable to direct, the wisdom of the serpent, not only to guard from harm, but to guide in doing food. Wisdom dwells with prudence; for prudence is the product of religion and an ornament to religion; and there are more witty inventions found out with the help of the scripture, both for the right understanding of God's providences and for the effectual countermining of Satan's devices and the doing of good in our generation, than were ever discovered by the learning of the philosophers or the politics of statesmen. We may apply it to Christ himself; he dwells with prudence, for his whole undertaking is the wisdom of God in a mystery, and in it God abounds towards us in all wisdom and prudence. Christ found out the knowledge of that great invention, and a costly one it was to him, man's salvation, by his satisfaction, an admirable expedient. We had found out many inventions for our ruin; he found out one for our recovery. The covenant of grace is so well ordered in all things that we must conclude that he who ordered it dwelt with prudence.

II. It gives men good hearts, Pro 8:13. True religion, consisting in the fear of the Lord, which is the wisdom before recommended, teaches men, 1. To hate all sin, as displeasing to God and destructive to the soul: The fear of the Lord is to hate evil, the evil way, to hate sin as sin, and therefore to hate every false way. Wherever there is an awe of God there is a dread of sin, as an evil, as only evil. 2. Particularly to hate pride and passion, those two common and dangerous sins. Conceitedness of ourselves, pride and arrogancy, are sins which Christ hates, and so do all those who have the Spirit of Christ; every one hates them in others, but we must hate them in ourselves. The froward mouth, peevishness towards others, God hates, because it is such an enemy to the peace of mankind, and therefore we should hate it. Be it spoken to the honour of religion that, however it is unjustly accused, it is so far from making men conceited and sour that there is nothing more directly contrary to it than pride and passion, nor which it teaches us more to detest.

III. It has a great influence upon public affairs and the well-governing of all societies, Pro 8:14. Christ, as God, has strength and wisdom; wisdom and might are his; as Redeemer, he is the wisdom of God and the power of God. To all that are his he is made of God both strength and wisdom; in him they are laid up for us, that we may both know and do our duty. He is the wonderful counsellor and gives that grace which alone is sound wisdom. He is understanding itself, and has strength for all those that strengthen themselves in him. True religion gives men the best counsel in all difficult cases, and helps to make their way plain. Wherever it is, it is understanding, it has strength; it will be all that to us that we need, both for services and sufferings. Where the word of God dwells richly it makes a man perfect and furnishes him thoroughly for every good word and work. Kings, princes, and judges, have of all men most need of wisdom and strength, of counsel and courage, for the faithful discharge of the trusts reposed in them, and that they may be blessings to the people over whom they are set. And therefore Wisdom says, By me kings reign (Pro 8:15, Pro 8:16), that is, 1. Civil government is a divine institution, and those that are entrusted with the administration of it have their commission from Christ; it is a branch of his kingly office that by him kings reign; from him to whom all judgment is committed their power is derived. They reign by him, and therefore ought to reign for him. 2. Whatever qualifications for government any kings or princes have they are indebted to the grace of Christ for them; he gives them the spirit of government, and they have nothing, no skill, no principles of justice, but what he endues them with. A divine sentence is in the lips of the king; and kings are to their subjects what he makes them. 3. Religion is very much the strength and support of the civil government; it teaches subjects their duty, and so by it kings reign over them the more easily; it teaches kings their duty, and so by it kings reign as they ought; they decree justice, while they rule in the fear of God. Those rule well whom religion rules.

IV. It will make all those happy, truly happy, that receive and embrace it.

1. They shall be happy in the love of Christ; for he it is that says, I love those that love me, Pro 8:17. Those that love the Lord Jesus Christ in sincerity shall be beloved of him with a peculiar distinguishing love: he will love them and manifest himself to them.

2. They shall be happy in the success of their enquiries after him: " Those that seek me early, seek an acquaintance with me and an interest in me, seek me early, that is, seek me earnestly, seek me first before any thing else, that begin betimes in the days of their youth to seek me, they shall find what they seek."Christ shall be theirs, and they shall be his. He never said, Seek in vain.

3. They shall be happy in the wealth of the world, or in that which is infinitely better. (1.) They shall have as much riches and honour as Infinite Wisdom sees good for them (Pro 8:18); they are with Christ, that is, he has them to give, and whether he will see fit to give them to us must be referred to him. Religion sometimes helps to make people rich and great in this world, gains them a reputation, and so increases their estates; and the riches which Wisdom gives to her favourites have these two advantages: - [1.] That they are riches and righteousness, riches honestly got, not by fraud and oppression, but in regular ways, and riches charitably used, for alms are called righteousness. Those that have their wealth from God's blessing on their industry, and that have a heart to do good with it, have riches and righteousness. [2.] That therefore they are durable riches. Wealth gotten by vanity will soon be diminished, but that which is well got will wear well and will be left to the children's children, and that which is well spent in works of piety and charity is put out to the best interest and so will be durable; for the friends made by the mammon of unrighteousness when we fail will receive us into everlasting habitations, Luk 16:9. It will be found after many days, for the days of eternity. (2.) They shall have that which is infinitely better, if they have not riches and honour in this world (Pro 8:19): " My fruit is better than gold, and will turn to a better account, will be of more value in less compass, and my revenue better than the choicest silver, will serve a better trade."We may assure ourselves that not only Wisdom's products at last, but her income in the mean time, not only her fruit, but her revenue, is more valuable than the best either of the possessions or of the reversions of this world.

4. They shall be happy in the grace of God now; that shall be their guide in the good way, Pro 8:20. This is that fruit of wisdom which is better than gold, than fine gold, it leads us in the way of righteousness, shows us that way and goes before us in it, the way that God would have us walk in and which will certainly bring us to our desired end. It leads in the midst of the paths of judgment, and saves us from deviating on either hand. In medio virtus - Virtue lies in the midst. Christ by his Spirit guides believers into all truth, and so leads them in the way of righteousness, and they walk after the Spirit.

5. They shall be happy in the glory of God hereafter, Pro 8:21. Therefore Wisdom leads in the paths of righteousness, not only that she may keep her friends in the way of duty and obedience, but that she may cause them to inherit substance and may fill their treasures, which cannot be done with the things of this world, nor with any thing less than God and heaven. The happiness of those that love God, and devote themselves to his service, is substantial and satisfactory. (1.) It is substantial; it is substance itself. It is a happiness which will subsist of itself, and stand alone, without the accidental supports of outward conveniences. Spiritual and eternal things are the only real and substantial things. Joy in God is substantial joy, solid and well-grounded. The promises are their bonds, Christ is their surety, and both substantial. They inherit substance; that is, their inheritance hereafter is substantial; it is a weight of glory; it is substance, Heb 10:34. All their happiness they have as heirs; it is grounded upon their sonship. (2.) It is satisfying; it will not only fill their hands, but fill their treasures, not only maintain them, but make them rich. The things of this world may fill men's bellies (Psa 17:14), but not their treasures, for they cannot in them secure to themselves goods for many years; perhaps they may be deprived of them this night. But let the treasures of the soul be ever so capacious there is enough in God, and Christ, and heaven, to fill them. In Wisdom's promises believers have goods laid up, not for days and years, but for eternity; her fruit therefore is better than gold.

Keil-Delitzsch: Pro 8:17-21

The discourse of Wisdom makes a fresh departure, as at Pro 8:13 : she tells how, to those who love her, she repays this love:

17 "I love them that love me,

And they that seek me early find me.

18 Riches and honour are with me,

Durable riches and righteousness.

19 Better is my fruit than pure and fine gold,

And my revenue (better) than choice silver.

20 In the way of righteousness do I walk,

In the midst of the paths of justice.

21 To give an inheritance to them that love me

And I fill their treasuries."

The Chethı̂b אהביה ( ego hos qui eam amant redamo ), Gesenius, Lehrgeb . §196, 5, regards as a possible synallage ( eam = me ), but one would rather think that it ought to be read ( יהוה =) ' אהבי ה . The ancients all have the reading אהבי . אהב (= אאהב , with the change of the éě into ê , and the compression of the radical א ; cf. אמר , תּבא , Pro 1:10) is the form of the fut. Kal , which is inflected תּאהבוּ , Pro 1:22. Regarding שׁחר (the Graec. Venet. well: οἱ ὀρθρίζοντές μοι ), vid ., Pro 1:28, where the same epenthet. fut . form is found.

Pro 8:18

In this verse part of Pro 3:16 is repeated, after which אתּי is meant of possession ( mecum and penes me ). Regarding הון , vid ., Pro 1:13; instead of the adjective יקר there, we have here עתק . The verb עתק brev signifies promoveri , to move forwards, whence are derived the meanings old (cf. aetas provecta , advanced age), venerable for age, and noble, free (cf. עתּיק , Isa 28:9, and Arab. 'atyḳ , manumissus ), unbound, the bold. Used of clothing, עריק (Isa 23:18) expresses the idea of venerable for age. עתק used of possessions and goods, like the Arab. 'âtak , denotes such goods as increase during long possession as an inheritance from father to son, and remain firm, and are not for the first time gained, but only need to be inherited, opes perennes et firmae (Schultens, Gesenius' Thesaur ., Fleischer), although it may be also explained (which is, however, less probable with the form עתק ) of the idea of the venerable from opes superbae (Jerome), splendid opulence. צדקה is here also a good which is distributed, but properly the distributing goodness itself, as the Arab. ṣadaḳat , influenced by the later use of the Hebrew צדקה ( δικαιοσύνη = ἐλεημοσύνη ), denotes all that which God of His goodness causes to flow to men, or which men bestow upon men (Fl.). Righteousness is partly a recompensative goodness, which rewards, according to the law of requital, like with like; partly communicative, which, according to the law of love without merit, and even in opposition to it, bestows all that is good, and above all, itself; but giving itself to man, it assimilates him to itself ( vid ., Psa 24:7), so that he becomes צדיק , and is regarded as such before God and men, Pro 8:19.

The fruit and product of wisdom (the former a figure taken from the trees, Pro 3:18; the latter from the sowing of seed, Pro 3:9) is the gain and profit which it yields. With חרוּץ , Pro 8:10; Pro 3:14, פּז is here named as the place of fine gold, briefly for זהב מוּפז , solid gold, gold separated from the place of ore which contains it, or generally separated gold, from פּזז , violently to separate metals from base mixtures; Targ. דּהבא אובריזין , gold which has stood the fire-test, obrussa , of the crucible, Greek ὄβρυζον , Pers. ebrı̂z , Arab. ibrı̂z . In the last clause of this verse, as also in 10b, נבחר is to be interpreted as pred. to תבוּאתי , but the balance of the meaning demands as a side-piece to the מחרוץ ומפז (19a) something more than the mere כּסף . In 20f. the reciprocal love is placed as the answer of love under the point of view of the requiting righteousness. But recompensative and communicative righteousness are here combined, where therefore the subject is the requital of worthy pure love and loving conduct, like with like. Such love requires reciprocal love, not merely cordial love, but that which expresses itself outwardly.

Pro 8:20-21

In this sense, Wisdom says that she acts strictly according to justice and rectitude, and adds (21) wherein this her conduct manifests itself. The Piel הלּך expresses firm, constant action; and בּתוך means that she turns from this line of conduct on no side. להנחיל is distinguished from בּהנחיל , as ut possidendam tribuam from possidendam tribuendo ; the former denotes the direction of the activity, the latter its nature and manner; both combine if we translate ita ut ....

(Note: Biesenthal combines the etymologically obscure הנחיל with נחל : to make to flow into, so that נחל denotes inheritance in contradistinction to acquisition; while נחלה , in contradistinction to ירשּׁה , denotes the inheritance rather of many than of the individual.)

Regarding the origin of ישׁ , vid ., at Pro 2:7; it denotes the being founded, thus substantia , and appears here, like the word in mediaeval Latin and Romanic (Ital. sustanza , Span. substancia ), and like οὐσία and ὕπαρξις ( τὰ ὑπάρχοντα ) in classic Greek, to denote possessions and goods. But since this use of the word does not elsewhere occur (therefore Hitzig explains ישׁ = ישׁ לי , I have it = presto est ), and here, where Wisdom speaks, ישׁ connects itself in thought with תּוּשׁיּה , it will at least denote real possession (as we also are wont to call not every kind of property, but only landed property, real possession), such possession as has real worth, and that not according to commercial exchange and price, but according to sound judgment, which applies a higher than the common worldly standard of worth. The Pasek between אהבי and ישׁ is designed to separate the two Jods from each other, and has, as a consequence, for להנחיל אהבי the accentuation with Tarcha and Mercha ( vid ., Accentssystem , vi. §4; cf. Torath Emeth , p. 17, §3). The carrying forward of the inf. with the finite, 21b, is as Pro 1:27; Pro 2:2, and quite usual.

Constable: Pro 1:1--9:18

I. DISCOURSES ON WISDOM chs. 1--9

Verse one introduces both the book as a whole and chapters 1-9 in particular. The Book of Proverbs is a collection of at least five separate groups of proverbs. There are those that Solomon spoke and or wrote (possibly chs. 1-9 and definitely 10:1-22:16) and those that unknown sages produced (22:17-24:34). Next come proverbs of Solomon that King Hezekiah's men compiled (chs. 25-29), those that Agur spoke and or wrote (ch. 30), and finally those that King Lemuel spoke and or wrote (ch. 31).

"We're living in the information age,' but we certainly aren't living in the age of wisdom.' Many people who are wizards with their computers seem to be amateurs when it comes to making a success out of their lives. Computers can store data and obey signals, but they can't give us the ability to use that knowledge wisely. What's needed today is wisdom.

"The Book of Proverbs is about godly wisdom, how to get it and how to use it. It's about priorities and principles, not get-rich-quick schemes or success formulas. It tells you, not how to make a living, but how to be skillful in the lost art of making a life."¹¹

Since the sum total of human information now doubles approximately every year and a half, T. S. Eliot's questions are more apropos today than when he wrote them:

"Where is the wisdom we have lost in knowledge? Where is the knowledge we have lost in information?"¹²

Constable: Pro 8:1--9:18

C. The Value of Wisdom and Wise Conduct chs. 8-9

Solomon explained the value of wisdom in many ways already in Proverbs. Now he put wisdom at center stage to emphasize its function.

Constable: Pro 8:1-36

1. The function of wisdom ch. 8

Chapter 8 is an apology (defense) of wisdom. The argument of this section develops as follows. Wisdom would be every person's guide (vv. 1-5; cf. Gal. 5:18, 22-23). She is morality's partner (vv. 6-13), the key to success (vv. 14-21), the principle of creation (vv. 22-31), and the one essential necessity of life (vv. 32-36).

Constable: Pro 8:14-21

Wisdom and success 8:14-21

Wisdom is the key to many material and immaterial benefits, but mostly the latter type. Wisdom is better than gold in two senses: the wise man is able to earn gold, and he is able to use wisdom to do more than he can with gold. Yet wisdom is available only to those who seek it.

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 8 (Chapter Introduction)

Overview

Pro 8:1, The fame, Pro 8:6, and evidence of wisdom; Pro 8:10, The excellency, Pro 8:12, the nature, Pro 8:15, the power, Pro 8:18, the riches, Pro 8:22, and the eternity of wisdom; Pro 8:32, Wisdom is to be desired for the blessedness it brings.

Poole: Proverbs 8 (Chapter Introduction)

CHAPTER 8

Wisdom’ s fame, call, and exhortation, Pro 8:1-9 . Her excellency, nature, and hatred of evil, Pro 8:10-13 . Her power, Pro 8:14-16 ; and love to the godly, Pro 8:17 . Her riches, Pro 8:18,19 . Her eternity, Pro 8:20-30 . Her delight in the children of men, Pro 8:31 . An exhortation to true wisdom, Pro 8:32,33 ; and the blessedness of them that are truly wise, Pro 8:34,35 . The fruits of sin, Pro 8:36 .

It is a great question what this wisdom is, of which Solomon discourseth so largely and profoundly in this chapter. Some understand it of that attribute or perfection of the Divine nature which is called wisdom, whereby God perfectly knoweth all things, and maketh known to men what he judgeth necessary or expedient for them to know. Others understand it of the second person in the Godhead, the Son of God, who is called the Wisdom of God , Luk 11:49 . And it cannot fairly be denied that some passages do best agree to the former, and others to the latter opinion. Possibly both may be joined together, and the chapter may be understood of Christ, considered partly in his personal capacity, and partly in regard of his office, which was to impart the mind and will of God to mankind, which he did,

1. By revealing it to and writing it upon the mind of man at his first creation; for it was Christ who then gave being, and life, and light to mankind, as is undeniably evident from Joh 1:1-4 , &c.

2. By publishing it unto the holy patriarchs and prophets in the time of the Old Testament; for it was Christ who spake and discovered things to them from time to time, as is manifest from 1Pe 1:11 3:18-20 , and from many other scriptures, both of the Old Testament, as I have formerly noted in their proper places, and in the New Testament, as we shall see hereafter.

3. By declaring it from his own mouth, and by his apostles and ministers under the gospel.

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.

MHCC: Proverbs 8 (Chapter Introduction)

(Pro 8:1-11) Christ, as Wisdom, calls to the sons of men.

(Pro 8:12-21) The nature and riches of Wisdom.

(Pro 8:22-31) Christ one with the Father, in the creation of the world, and rejoicing in his work for the salvation of man.

(Pro 8:32-36) Exhortations to hear Christ's word.

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

Matthew Henry: Proverbs 8 (Chapter Introduction)

The word of God is two-fold, and, in both senses, is wisdom; for a word without wisdom is of little value, and wisdom without a word is of little use. Now, I. Divine revelation is the word and wisdom of God, and that pure religion and undefiled which is built upon it; and of that Solomon here speaks, recommending it to us as faithful, and well worthy of all acceptation (Pro 8:1-2). God, by it, instructs, and governs, and blesses, the children of men. II. The redeemer is the eternal Word and wisdom, the Logos. He is the Wisdom that speaks to the children of men in the former part of the chapter. All divine revelation passes through his hand, and centres in him; but of him as the personal Wisdom, the second person in the Godhead, in the judgment of many of the ancients, Solomon here speaks (Pro 8:22-31). He concludes with a repeated charge to the children of men diligently to attend to the voice of God in his word (Pro 8:32-36).

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

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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.

Gill: Proverbs 8 (Chapter Introduction)

INTRODUCTION TO PROVERBS 8

This chapter contains the instructions of Wisdom or Christ; showing the excellency of them, and the author of them, in opposition to the harlot and her allurements, in the preceding chapter. Christ, under the name of Wisdom, is represented as an herald, publishing the Gospel in the ministry of the word, either in person or by his servants, Pro 8:1. The places where this proclamation is made are described, Pro 8:2; the persons to whom, Pro 8:4. The excellency of the things delivered, being right things; truth, agreeably to the word of God, plain and easy to be understood, and of more worth than gold, silver, and precious stones, Pro 8:6. And then Wisdom, or Christ, is commended and recommended by his consummate prudence and knowledge, by his hatred of evil, and by his influence on the political affairs of kings and princes, Pro 8:12; and the advantages of those that are early seekers of him are pointed out; their enjoyment of his favour, of his riches, honour and righteousness; and their being led by him in right paths now, and inheriting eternal glory hereafter, Pro 8:17. And next follows an account of his existence from eternity as a divine Person, illustrated by a variety of phrases, Pro 8:22; and of his being with the Father; of his great affection for him, and complacency in him; and of Christ's wonderful delight and pleasure in the sons of men, Pro 8:30. And the chapter is concluded with an exhortation to them to hearken to his instructions; setting forth the happiness of those that wait on him in public ordinances, and find him; and the misery of those that hate and reject him.