Text -- Proverbs 10:26-32 (NET)

10:26 Like vinegar to the teeth and like smoke to the eyes, so is the sluggard to those who send him. 10:27 Fearing the Lord prolongs life, but the life span of the wicked will be shortened. 10:28 The hope of the righteous is joy, but the expectation of the wicked will remain unfulfilled. 10:29 The way of the Lord is like a stronghold for the upright, but it is destruction to evildoers. 10:30 The righteous will never be moved, but the wicked will not inhabit the land. 10:31 The speech of the righteous bears the fruit of wisdom, but the one who speaks perversion will be destroyed. 10:32 The lips of the righteous know what is pleasing, but the speech of the wicked is perverse.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Pro 10:26

Unserviceable and vexatious.

Wesley: Pro 10:28

Shall be accomplished, and turned into enjoyment.

Wesley: Pro 10:29

The way of God's precepts.

Wesley: Pro 10:29

Gives strength, support, and protection.

Wesley: Pro 10:30

They shall live happily here, and eternally in heaven.

Wesley: Pro 10:30

They shall not have so much as a quiet abode upon earth; much less shall they have any possession in heaven.

Wesley: Pro 10:32

Knowledge is here ascribed to the lips, as it is to the hands, Psa 78:72, because they are conducted by knowledge and wisdom.

Wesley: Pro 10:32

What is truly worthy of acceptation.

JFB: Pro 10:26

That is, causes vexation.

JFB: Pro 10:27

(Compare Pro 9:11; Psa 55:23).

JFB: Pro 10:28

In confidence of realizing it.

JFB: Pro 10:28

In disappointment.

JFB: Pro 10:29

That is, God's providence sustains the righteous and overthrows the wicked (Hos 14:9).

JFB: Pro 10:30

(Compare Pro 12:3; Psa 37:9-11; Psa 102:28).

JFB: Pro 10:30

Or, "land of promise."

JFB: Pro 10:31

Literally, "germinates" as a plant.

JFB: Pro 10:31

(Compare Pro 2:12, Pro 2:14).

JFB: Pro 10:31

As an unproductive plant.

JFB: Pro 10:32

Regard and provide for (Psa 1:6).

JFB: Pro 10:32

All kinds of deceit and ill-nature. The word is plural.

Clarke: Pro 10:26

As vinegar to the teeth - The acid softening and dissolving the alkali of the bone, so as to impair their texture, and render them incapable of masticating; and as smoke affects the eyes, irritating their tender vessels, so as to give pain and prevent distinct vision; so the sluggard, the lounging, thriftless messenger, who never returns in time with the desired answer.

Clarke: Pro 10:28

The expectation of the wicked shall perish - A wicked man is always imposing on himself by the hope of God’ s mercy and final happiness; and he continues hoping, till he dies without receiving that mercy which alone would entitle him to that glory.

Clarke: Pro 10:29

The way of the Lord is strength - In the path of obedience the upright man ever finds his strength renewed; the more he labors the stronger he grows. The same sentiment as that in Isa 40:31.

Clarke: Pro 10:30

The righteous shall never be removed - Because he is built on the eternal foundation. See on Pro 10:25 (note).

Clarke: Pro 10:31

The froward tongue shall be cut out - This probably alludes to the punishment of cutting out the tongue for blasphemy, treasonable speeches, profane swearing, or such like. The tunge of schrewis schal perishen. - Old MS. Bible. Were the tongue of every shrew or scold to be extracted, we should soon have much less noise in the world.

Clarke: Pro 10:32

The lips of the righteous know what is acceptable - And what they believe to be most pleasing and most profitable, that they speak, but the wicked man knows as well what is perverse, and that he speaketh forth. As the love of God is not in his heart, so the law of kindness is not on his lips.

TSK: Pro 10:26

vinegar : Pro 25:13, Pro 25:20

as smoke : As the acidity of vinegar causes the unpleasantness and pain to the teeth, and by softening and dissolving the alkali of the bone, impairs their texture, and renders them incapable of mastication; and as smoke, by irritating the tender vessels, causes the eyes to smart, and prevents distinct vision; so a sluggish messenger is a continual vexation and loss to those by whom he is employed. Isa 65:5

so : Mat 25:26; Rom 12:11; Heb 6:12

TSK: Pro 10:27

fear : Pro 3:2, Pro 3:16, Pro 9:11; Psa 21:4, Psa 34:11-13, Psa 91:16

prolongeth : Heb. addeth

the years : Job 15:32, Job 15:33, Job 22:15, Job 22:16; Psa 55:23; Ecc 7:17; Jer 17:11; Luk 12:20

TSK: Pro 10:28

hope : Psa 16:9, Psa 73:24-26; Rom 5:2, Rom 12:12, Rom 15:13; 2Th 2:16

but : Pro 11:7, Pro 14:32; Job 8:13, Job 11:20; Psa 112:10; Luk 16:23-26

TSK: Pro 10:29

way : Psa 84:7; Isa 40:31; Zec 10:12; Phi 4:13

but : Pro 21:15; Job 31:3; Psa 1:6, Psa 36:12, Psa 37:20, Psa 92:7; Mat 7:22, Mat 7:23; Luk 13:26, Luk 13:27; Rom 2:8, Rom 2:9

TSK: Pro 10:30

never : Pro 10:25; Psa 16:8, Psa 37:22, Psa 37:28, Psa 37:29, Psa 112:6, Psa 125:1; Rom 8:35-39; 2Pe 1:10, 2Pe 1:11

the wicked : Psa 37:9, Psa 37:10, Psa 37:22, Psa 52:5; Eze 33:24-26; Mic 2:9, Mic 2:10; Mat 21:41

TSK: Pro 10:31

mouth : Pro 10:11, Pro 10:13, Pro 10:20, Pro 10:21; Psa 37:30

the froward : Psa 31:18, Psa 63:11, Psa 120:3, Psa 120:4

TSK: Pro 10:32

know : Ecc 12:10; Dan 4:27; Tit 2:8

but : Pro 11:11, Pro 12:6, Pro 12:18, Pro 15:2, Pro 15:28, Pro 18:6-8

frowardness : Heb. Frowardnesses

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Pro 10:26

The teeth set on edge by the sour wine used by peasants Rth 2:14; Psa 69:21, the eye irritated by wood-smoke, these shadow the annoyance of having a messenger who will loiter on the way.

Barnes: Pro 10:28

Transpose "hope"and "expectation."The expectant waiting of the righteous is joyful at the time, and ends in joy: the eager hope of the wicked comes to nought.

Barnes: Pro 10:29

Omit "shall be."The meaning is: "The Way of Yahweh,"i. e., the Divine Order of the world, has its two sides. It is "strength to the upright, destruction to the workers of iniquity."

Barnes: Pro 10:30

The wicked shall rot inhabit - The other and higher side of the same law of the divine government appears in Mat 5:5.

Barnes: Pro 10:31

Bringeth forth ... - As a tree full of life and sap brings forth its fruit. So the "froward tongue"is like a tree that brings forth evil and not good fruit; it "shall be cut down."The abuse of God’ s gift of speech will lead ultimately to its forfeiture. There shall, at last, be the silence of shame and confusion.

Barnes: Pro 10:32

Know - i. e., "Know, and therefore utter."So, in like manner, the "mouth of the wicked"knows, and therefore speaks frowardness, and that only.

Poole: Pro 10:26

As vinegar to the teeth Which by its cold and sharpness it offends.

So is the sluggard unserviceable and vexatious.

Poole: Pro 10:27

Prolongeth days partly because it gives them a title to the promise of long life, as well as to other promises; partly because it gladdeth the heart, which doth good like a medicine, Pro 17:22 , and preserves a man from those wicked practices which tend to the shortening of the days.

Poole: Pro 10:28

Shall be gladness though at present it be mixed with doubts, and fears, and disappointments, yet at last it shall be accomplished, and turned into enjoyment.

Shall perish shall be utterly frustrated, and so end in sorrow.

Poole: Pro 10:29

The way of the Lord either,

1. The way or course of God’ s providence in the government of the world. Or rather,

2. The way of God’ s precepts, as God’ s way or ways are most commonly understood in Scripture, or walking in God’ s ways; for this is opposed to working iniquity in the next clause.

Is strength gives strength, i.e. either courage and confidence, or support and protection from that destruction here following.

Destruction or terror , or

consternation as the word properly signifies, and many render it. The design of this verse is to show that piety is the only true policy.

Poole: Pro 10:30

The righteous shall never be removed they shall live long and happily here, when this is most expedient for them, and eternally in heaven.

The wicked shall not inhabit the earth they shall not have so much as a long and quite abode upon earth, unless where this is a curse and mischief to them, and much less shall they have any possession in heaven.

Poole: Pro 10:31

Bringeth forth freely, and abundantly, and constantly, as the earth or a tree bring forth their proper fruit, as the word properly signifies.

Wisdom wise counsels, by which he directeth and secureth himself and others.

Shall be cut out because it bringeth forth not wisdom, but folly and wickedness.

Poole: Pro 10:32

Know to wit, practically, so as to consider and speak. Knowledge is here ascribed to the lips , as it is to the hands Psa 78:72 , because they are conducted by knowledge and wisdom.

What is acceptable to God and good men, or what is truly worthy of acceptation; for this is opposed to what is froward or wicked in the next clause.

Haydock: Pro 10:26

Him. He spoils all their projects, (Calmet) and becomes a nuisance.

Haydock: Pro 10:29

Evil. conscience upbraids them, and punishment is before their eyes. (Haydock) Magna vis est conscientiæ. (Cicero, pro Mil.)

Haydock: Pro 10:30

Earth. This the Jews frequently experienced. The more enlightened understood, that such promises regarded also eternity. (Calmet)

Gill: Pro 10:26

As vinegar to the teeth,.... Which, with its coldness and sourness, blunts the teeth, and makes it troublesome to eat: the Septuagint, Syriac, and Arabic versions, render it,

"as the sour grape is hurtful to the teeth;''

sets them on edge;

and as smoke to the eye; dims the sight, causes the eye to water, and is very pernicious and vexatious:

so is the sluggard to them that send him: that is, the slothful messenger, as the Targum explains it; who, being sent on an errand, is dilatory, does not make haste to bring back the answer; which is very vexatious to those that send him, raises their passions, makes them fretful and very angry, be it on what account it will: so slothful and unprofitable servants, to whom talents are given for usefulness, which they hide or use not, are very provoking to Christ, and whom he will order into outer darkness; those who have gifts for sacred service ought not to be slothful in business, but fervent in spirit, serving the Lord, Mat 25:26.

Gill: Pro 10:27

The fear of the Lord prolongeth days,.... Not beyond the time fixed in the unalterable purposes and decrees of God, Job 14:5; but longer than some others, or than those that fear the Lord expect to live; or longer than, according to the course of nature, and the weakness of their constitutions, it could be thought they should live. Long life is promised to them that fear the Lord; godliness has the promise of this life and of that to come; the fear of the Lord is the means of preserving persons from those things which are pernicious to the health of men, and so of prolonging their days; as well as it has length of days, for ever and ever, even eternal life, annexed to it; see Psa 34:11;

but the years of the wicked shall be shortened; through diseases, which their sins bring upon them, which cut them off before they have lived out half their days; or by means of which, their sins, they come into the hand of the civil magistrate, and die before their time; or are taken off in their full strength by the immediate judgment of God, as were Ananias and Sapphira; and so they die in the midst of their days; and before the time, which, according to the course of nature, and the common period of life, in all human probability they might have arrived unto, Psa 55:23.

Gill: Pro 10:28

The hope of the righteous shall be gladness,.... Or, " is gladness" ^w; it is now attended with joy; he has a pleasure in the exercise of the grace of hope as to future things; he rejoices in hope of the glory of God, and is enabled to hold fast the rejoicing of his hope firm unto the end, Rom 5:2; and the issue of his hope will be an abundant entrance into the joy of his Lord; a being brought into his presence, in which is fulness of joy; he is not ashamed of his hope now, and he will not be disappointed hereafter;

but the expectation of the wicked shall perish; his hope and expectation, either of riches, and honour, and pleasure in this world, or of a long life in it; or of happiness in the other, and of escaping the wrath of God, and the vengeance of eternal fire; all which, being grounded on a wrong bottom, shall be frustrated; see Job 8:13.

Gill: Pro 10:29

The way of the Lord is strength to the upright,.... Who are upright in heart and life; who have the uprightness or righteousness of Christ imputed to them, and right spirits renewed in them; in consequence of which they walk uprightly, Pro 10:9. To these "the way of the Lord is strength"; both the way which he himself takes, and the way which he prescribes and directs his people to walk in: the way in which he walks in providence towards them is the strength of them; he is their shade on their right hand; he shows himself strong on their behalf; he is their fortress and strong tower, as the God of providence, even a wall of fire round about them: and the way he takes in the discoveries of his love; in the communications of his grace; in the application of precious promises; by granting the influences of his Spirit; and by leading to his Son, the than of his right hand, made strong for himself and them, is very strengthening unto them: so likewise the way in which he leads his people, the way of his word and ordinances; which, as it is pleasant, so strengthening; the more they walk in them, the stronger they are; they go from strength to strength, they grow stronger and stronger by them; while they are waiting on the Lord in them, their spiritual strength is renewed: moreover, walking in the way of the Lord gives them spirit and courage, and makes them bold and intrepid; so that they fear no enemy, nor any dangers and difficulties, but go on their way cheerfully and pleasantly;

but destruction shall be to the workers of iniquity; not to all that do iniquity, for no man lives without sin; but to those who give up themselves to it, make a trade of it; whose course of life is sinful, and do nothing else but sin; this their way leads to ruin; destruction and misery are now in all their ways, and will be the certain issue of them, even destruction of both soul and body; which will be swift and sudden, come upon them before they are aware, and will be everlasting; it will continue for ever, and there will be no deliverance from it. The Word ^x signifies terror and consternation; and such seize on a wicked man at death, to whom death is the king of terrors; and which will still more strongly possess him when in hell he lifts up his eyes; and also at the day of judgment, when he shall see the Judge coming in the clouds of heaven, sitting on a fiery throne, and shall hear him pronounce him cursed. The clause may be rendered, but the way of the Lord is "terror to the workers of iniquity" ^y; the way of the Lord in his works of providence, in which he oftentimes does terrible things in righteousness; and he is very terrible to men in his judgments here, and will be more so in his awful procedure at the last judgment.

Gill: Pro 10:30

The righteous shall never be removed,.... They may be removed from place to place in this world, through the persecutions of their enemies, or through one providence or another, as they often are; they may be removed from a state of outward prosperity to a state of adversity, as Job was; they may be removed from spiritual and comfortable frames of soul to carnal or uncomfortable ones; for good frames are very precarious and uncertain things; and they will be removed out of this world into another; here they have no continuing city: but they shall never be removed from the love of God, nothing can separate them from that; they are set as a seal on his heart, and are engraven on the palms of his hands, and there is no removing them from thence; they may be waiver about their interest in the love of God; they may be without the manifestations and discoveries of it to their souls; they may be under the hidings of God's face; they may be at a distance from his house and ordinances, or may not enjoy the presence of God in them for a time; yet not separated from his affections; they shall never be removed out of the hands of Christ, into which they are put for security, and out of which none can pluck them, men or devils; how should they, since they are in those hands that made the heavens and the earth, support all in being, and hold the reins of government? Was it possible they could be removed from hence, it would impeach the wisdom of God, who has put them there; argue weakness in Christ, and suppose danger to them. Nor can they be removed out of the family of God; sons of God abide in his house for ever; they are no more foreigners and strangers; once children, no more servants; they may be corrected and chastised, yet be children; they may judge themselves unworthy of the relation, and be ready to conclude that their spots are not the spots of God's children, and fear they are none of them, and yet the relation continues: nor will they ever be removed from their state of justification, by which they are denominated righteous, into a state of condemnation; for full satisfaction is given to law and justice for them; their justification is complete, it is from all sin; the righteousness by which they are justified is everlasting, and even their faith which receives it shall never fail; to which may be added, that they are secured from wrath to come, and entitled to eternal life. In a word, they are on the sure foundation of electing grace; they are in the immovable covenant of grace; they are on the Rock of ages, Christ Jesus; all the divine Persons and perfections are on their side; they are kept by the power of God, through faith, unto salvation; see Psa 55:22;

but the wicked shall not inhabit the earth; but a very little while, as Gersom observes; and the time of their abode on earth is so short, as scarce to be called an inhabitation of it. Moreover, they shall not inhabit the earth the righteous will, even the new earth, which none but righteous persons shall inhabit, 2Pe 3:13; see Psa 37:9.

Gill: Pro 10:31

The mouth of the just bringeth forth wisdom,.... As the earth brings forth its increase, and a tree brings forth its fruit; hence speech is called the fruit of the lips; wisdom is good fruit; a good man is comparable to the fruitful earth, and to a good tree; whose mouth brings forth wise things in abundance, which are very pleasant and profitable; not worldly wisdom, much less devilish; not merely natural wisdom, but spiritual and evangelical; see Psa 37:30;

but the froward tongue shall be cut out; or "cut down" ^z; as an unprofitable tree, which brings forth nothing but perverse things; things contrary to God and good men, to truth and right reason, to the light of nature, the law of God, and Gospel of Christ. Such "a tongue of perversities" ^a, as it may be rendered, that brings forth blasphemies against God, his tabernacle and his saints, as the tongue of antichrist does, deserves to be cut out, as the tongue of a blasphemer.

Gill: Pro 10:32

The lips of the righteous know what is acceptable,.... To God and man; what is well pleasing to, God, and what ministers grace to the hearers, or what is grateful: and such things they will deliver out; they are used and accustomed to them; not only the righteous know in their judgment what is acceptable, but they use themselves to say those things; they not only know them in theory, but practise them: some men know what is acceptable, but their lips do not know it; they are not used to it, but the contrary;

but the mouth of the wicked speaketh frowardness; or perverse things, as before. Or, "the mouth of the wicked knoweth frowardness" ^b; or perverse things; or is used only to speak froward things; things contrary to truth and righteousness, and which they know to be so; their mouth speaks things contrary to their hearts; their hearts and mouths do not agree, when they both flatter and lie.

Commentary -- Verse Notes / Footnotes

NET Notes: Pro 10:26

¹ sn Two similes are used to portray the aggravation in sending a lazy person to accomplish a task. Vinegar to the teeth is an unpleasant, irritating experience; and smoke to the eyes is an unpleasant experience that hinders progress.

² tn The participle is plural, and so probably should be taken in a distributive sense: “to each one who sends him.”

NET Notes: Pro 10:27

¹ tn Heb “the fear of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as an objective genitive.

² tn Heb “days” (so KJV, ASV).

³ tn Heb “years.” The term “years” functions as a synecdoche of part (= years) for the whole (= lifespan).

⁴ sn This general saying has to be qualified with the problem of the righteous suffering and dying young, a problem that perplexed the sages of the entire ancient world. But this is the general principle: The righteous live longer because their life is the natural one and because God blesses them.

NET Notes: Pro 10:28

¹ sn This proverb contrasts the hopes of the righteous and the wicked. The righteous will see their hopes fulfilled. The saying is concerned with God’s justice. The words תּוֹחֶלֶת (tokhelet, from יָחַל, yakhal) and תִּקְוַת (tiqvat, from קָוָה, qavah) are synonyms, both emphasizing eager expectations, longings, waiting in hope.

² tn Heb “will perish”; NAB “comes to nought.”

NET Notes: Pro 10:29

¹ sn The “way of the Lord” is an idiom for God’s providential administration of life; it is what the Lord does (“way” being a hypocatastasis).

² tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

³ tn Heb “for the one with integrity” (לַתֹּם, latom).

⁴ tn Or “ruin” (so NIV).

⁵ tn Heb “those who practice iniquity.”

NET Notes: Pro 10:30

¹ sn This proverb concerns the enjoyment of covenant blessings – dwelling in the land of Israel. It is promised to the righteous for an eternal inheritance, and so the wicked cannot expect to settle there – they will be exiled.

NET Notes: Pro 10:31

¹ tn Heb “the mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.

² tn Heb “bears wisdom.” The verb נוּב (nuv) means “to bear fruit.” It is used figuratively of the righteous; they produce wisdom and righteousness. The term חָכְמָה (khokhmah, “wisdom”) represents the “fruit” that the righteous bear: “they bear the fruit of wisdom” (BDB 626 s.v.).

³ tn Heb “the tongue of perversions.” The noun תַּהְפֻּכוֹת (tahpukhot, “perversions”) functions as a genitive of content; it refers to what the tongue says – perverse things. The plural form depicts a plural of character. The term לָשׁוֹן (lashon, “tongue”) functions as a synecdoche of part (= tongue) for the whole person (= the speaker). The tongue is emphasized because this person is characterized by perverse speech. The term תַּהְפֻּכוֹת (“perversions”) refers to those who turn things upside down, overthrow, or pervert what is right.

⁴ tn Heb “will be cut off” (so NAB, NRSV, NLT); cf. KJV, NASB, NIV “cut out.” Their tongue will be cut off, a hyperbole meaning to bring to an end the evil that they speak.

NET Notes: Pro 10:32

¹ sn The verb “know” applied to “lips” is unusual. “Lips” is a metonymy for what the righteous say; and their words “know” (a personification) what is pleasing, i.e., they are acquainted with.

² sn The righteous say what is pleasing, acceptable, or delightful; but the wicked say perverse and destructive things.

³ tn Heb “lips.” The term “lips” is a metonymy of cause for what is said.

Geneva Bible: Pro 10:26

As vinegar to the teeth, and as smoke to the eyes, so [is] the sluggard to them that ^{( l )} send him.

^{( l )} He is trouble and grief to him about any business.

Geneva Bible: Pro 10:27

The fear of the LORD prolongeth days: but the years of the wicked ^{( m )} shall be shortened.

^{( m )} The time of their prosperity will be short because of their great fall, though they seem to live long.

Geneva Bible: Pro 10:30

The righteous shall ^{( n )} never be removed: but the wicked shall not inhabit the earth.

^{( n )} They enjoy in this life by faith and hope, their everlasting life.

Commentary -- Verse Range Notes

TSK Synopsis: Pro 10:1-32

1 From this chapter to the five and twentieth are sundry observations of moral virtues, and their contrary vices.

MHCC: Pro 10:26

As vinegar sets the teeth on edge, and as the smoke causes the eyes to smart, so the sluggard vexes his employer.

MHCC: Pro 10:27-28

What man is he that loves life? Let him fear God, and that will secure to him life enough in this world, and eternal life in the other.

MHCC: Pro 10:29

The believer grows stronger in faith, and obeys with increased delight.

MHCC: Pro 10:30

The wicked would be glad to have this earth their home for ever, but it cannot be so. They must die and leave all their idols behind.

MHCC: Pro 10:31-32

A good man discourses wisely for the benefit of others. But it is the sin, and will be the ruin of a wicked man, that he speaks what is displeasing to God, and provoking to those he converses with. The righteous is kept by the power of God; and nothing shall be able to separate him from the love of God which is in Christ Jesus.

Matthew Henry: Pro 10:26

Observe, 1. Those that are of a slothful disposition, that love their ease and cannot apply their minds to any business, are not fit to be employed, no, not so much as to be sent on an errand, for they will neither deliver a message with any care nor make any haste back. Such therefore are very unmeet to be ministers, Christ's messengers; he will not own the sending forth of sluggards into his harvest. 2. Those that are guilty of so great an oversight as to entrust such with any affair, and put confidence in them, will certainly have vexation with them. A slothful servant is to his master as uneasy and troublesome as vinegar to the teeth and smoke to the eyes; he provokes his passion, as vinegar sets the teeth on edge, and occasions him grief to see his business neglected and undone, as smoke sets the eyes a weeping.

Matthew Henry: Pro 10:27-28

Observe, 1. Religion lengthens men's lives and crowns their hopes. What man is he that loves life? Let him fear God, and that will secure him from many things that would prejudice his life, and secure to him life enough in this world and eternal life in the other; the fear of the Lord will add days more than was expected, will add them endlessly, will prolong them to the days of eternity. What man is he that would see good days? Let him be religious, and then his days shall not only be many, but happy, very happy as well as very many, for the hope of the righteous shall be gladness; they shall have what they hope for, to their unspeakable satisfaction. It is something future and unseen that they place their happiness in (Rom 8:24, Rom 8:25), not what they have in hand, but what they have in hope, and their hope will shortly be swallowed up in fruition, and it will be their everlasting gladness. Enter thou into the joy of thy Lord. 2. Wickedness shortens men's lives, and frustrates their hopes: The years of the wicked, that are spent in the pleasures of sin and the drudgery of the world, shall be shortened. Cut down the trees that cumber the ground. And whatever comfort or happiness a wicked man promises himself, in this world or the other, he will be frustrated; for the expectation of the wicked shall perish; his hope shall be turned into endless despair.

Matthew Henry: Pro 10:29-30

These two verses are to the same purport with those next before, intimating the happiness of the godly and the misery of the wicked; it is necessary that this be inculcated upon us, so loth are we to believe and consider it. 1. Strength and stability are entailed upon integrity: The way of the Lord (the providence of God, the way in which he walks towards us) is strength to the upright, confirms him in his uprightness. All God's dealings with him, merciful and afflictive, serve to quicken him to his duty and animate him against his discouragements. Or the way of the Lord (the way of godliness, in which he appoints us to walk) is strength to the upright; the closer we keep to that way, the more our hearts are enlarged to proceed in it, the better fitted we are both for services and sufferings. A good conscience, kept pure from sin, gives a man boldness in a dangerous time, and constant diligence in duty makes a man's work easy in a busy time. The more we do for God the more we may do, Job 17:9. That joy of the Lord which is to be found only in the way of the Lord will be our strength (Neh 8:10), and therefore the righteous shall never be removed. Those that have an established virtue have an established peace and happiness which nothing can rob them of; they have an everlasting foundation, Pro 10:25. 2. Ruin and destruction are the certain consequences of wickedness. The wicked shall not only not inherit the earth, though they lay up their treasure in it, but they shall not so much as inhabit the earth; God's judgments will root them out. Destruction, swift and sure destruction, shall be to the workers of iniquity, destruction from the presence of the Lord and the glory of his power. Nay, that way of the Lord which is the strength of the upright is consumption and terror to the workers of iniquity; the same gospel which to the one is a savour of life unto life to the other is a savour of death unto death; the same providence, like the same sun, softens the one and hardens the other, Hos 14:9.

Matthew Henry: Pro 10:31-32

Here, as before, men are judged of, and, accordingly, are justified or condemned, by their words, Mat 12:37. 1. It is both the proof and the praise of a man's wisdom and goodness that he speaks wisely and well. A good man, in his discourse, brings forth wisdom for the benefit of others. God gives him wisdom as a reward of his righteousness (Ecc 2:26), and he, in gratitude for that gift and justice to the giver, does good with it, and with his wise and pious discourses edifies many. He knows what is acceptable, what discourse will be pleasing to God (for that is it that he studies more than to oblige the company), and what will be agreeable both to the speaker and to the hearers, what will become him and benefit them, and that he will speak. 2. It is the sin, and will be the ruin, of a wicked man, that he speaks wickedly like himself. The mouth of the wicked speaks frowardness, that which is displeasing to God and provoking to those he converses with; and what is the issue of it? Why, the froward tongue shall be cut out, as surely as the flattering one, Psa 12:3.

Keil-Delitzsch: Pro 10:26

This proverb stands out of connection with the series:

As vinegar to the teeth, and as smoke to the eyes,

So is the sluggard to them who gives him a commission.

A parabolic proverb ( vid ., p. 9), priamel -like in its formation (p. 13). Here and there לשּׁנּים is found with Mugrash , but in correct texts it has Rebîa-magnum ; the verse is divided into two by Athnach , whose subordinate distributive is ( Accentssystem , xi. §1) Rebîa-magnum . Smoke makes itself disagreeably perceptible to the sense of smell, and particularly to the eyes, which it causes to smart so that they overflow with tears; wherefore Virgil speaks of it as amarus , and Horace lacrimosus . חמץ (from חמץ , to be sour, harsh) signifies properly that which is sour, as acetum , ὄξος ; here, after the lxx ὄμφαξ , the unripe grapes, but which are called בּסר ( בּסר ) ( vid ., under Job 15:33), by which the Syr., here following the lxx, translates, and which also in the Talmud, Demaï i. 1, is named חמץ , after a doubtful meaning ( vid ., Aruch, and on the other side Rashi), thus: vinegar, which the word commonly means, and which also accords with the object of the comparison, especially if one thinks of the sharp vinegar-wine of the south, which has an effect on the teeth denoted by the Hebr. verb קהה , as the effect of smoke is by כהה (Fl.). The plur. לשׁלחיו is that of the category, like Pro 22:21; Pro 25:13; the parallel אדניו of the latter passage does not at least make it necessary to regard it, like this, as a plur. excellentiae (Bertheau, Hitzig, Ewald). They who send a sluggard, i.e. , who make him their agent, do it to their own sorrow; his slothfulness is for them, and for that which they have in view, of dull, i.e. , slow and restrained, of biting, i.e. , sensibly injurious operation.

Keil-Delitzsch: Pro 10:27

From this point the proverbs fall into the series connecting themselves with Pro 10:25 :

27 The fear of Jahve multiplies the days of life;

But the years of the godless are shortened.

This parable, like Pro 10:25, also corresponds with the O.T. standpoint, having in view the present life. The present-life history confirms it, for vice destroys body and soul; and the fear of God, which makes men contented and satisfied in God, is truly the right principle of longevity. But otherwise also the pious often enough die early, for God carries them away מפני הרעה from the face of the evil, Isa 57:1.; or if they are martyrs for the truth (Psa 44:23, cf. Psa 60:6), the verification of the above proverb in such cases moves forward (Wisd. 4:7ff.) into eternity, in which the life of the pious continues for ever, while that of the godless loses itself with his death in the state of everlasting death. Pro 9:11, cf. Pro 3:2, resembles 27a. Instead of תּקצרנה , תקצרנה was to be expected; but the flexion does not distinguish the transitive קצר (Arab. ḳaṣara ) and intransitive קצר (Arab. ḳaṣura ) as it ought.

Keil-Delitzsch: Pro 10:28

28 The expectation of the righteous is gladness

And the hope of the godless comes to nothing.

תּוחלת as well as תּקוה proceed on the fundamental idea of a strained earnest looking back upon something, the same fundamental idea which in another view gives the meaning of strength ( חיל , Arab. ḥayl ; ḳuwwat , kawiyy , cf. גּדל , Arab. jdl , plectere , and גּדול , strong and strength). The substantival clause 28a denotes nothing more than: it is gladness (cf. Pro 3:17, all their steps are gladness), but which is equivalent to, it is that in its issue, in gaudium desinit . Hitzig's remark that תוחלת is the chief idea for hope and fear, is not confirmed by the usage of the language; it always signifies joyful, not anxious, expectation; cf. the interchange of the same two synonyms Pro 13:7, and תּאות , Psa 112:10, instead of תּקות (here and Job 8:13). While the expectation of the one terminates in the joy of the fulfilment, the hope of the other ( אבד , R. בד , to separate) perishes, i.e. , comes to nothing.

Keil-Delitzsch: Pro 10:29

29 Jahve's way is a bulwark to the righteous;

But ruin to those that do evil.

Of the two meanings which מעז ( מעוז ) has: a stronghold from עזז , and asylum (= Arab. m'adz ) from עוּז , the contrast here demands the former. ' דּרך ה and ' יראת ה , understood objectively, are the two O.T. names of true religion. It means, then, the way which the God of revelation directs men to walk in (Psa 143:8), the way of His precepts, Psa 119:27, His way of salvation, Psa 67:3 (4); in the N.T. ἡ ὁδὸς τοῦ Θεοῦ , Mat 22:16; Act 18:25.; cf. ἡ ὁδός simply, Act 9:2; Act 24:14. This way of Jahve is a fortress, bulwark, defence for innocence, or more precisely, a disposition wholly, i.e. , unreservedly and without concealment, directed toward God and that which is good. All the old interpreters, also Luther, but not the Graec. Venet. , translate as if the expression were לתּם ; but the punctuation has preferred the abstr. pro concreto , perhaps because the personal תּם nowhere else occurs with any such prefix; on the contrary, תּם is frequently connected with ב , כ , ל . לתם דרך , integro viae ( vitae ), are by no means to be connected in one conception (Ziegler, Umbr., Elster), for then the poet ought to have written מעז יהוה לתם־דרך . 29b cannot be interpreted as a thought by itself: and ruin ( vid ., regarding מחתּה , ruina , and subjectively consternatio , Pro 10:16) comes to those who do evil; but the thought, much more comprehensive, that religion, which is for the righteous a strong protection and safe retreat, will be an overthrow to those who delight only in wickedness ( vid ., on און , p. 143), is confirmed by the similarly formed distich, Pro 21:15. Also almost all the Jewish interpreters, from Rashi to Malbim, find here expressed the operation of the divine revelation set over against the conduct of men - essentially the same as when the Tora or the Chokma present to men for their choice life and death; or the gospel of salvation, according to 2Co 2:15, is to one the savour of life unto life, to another the savour of death unto death.

Keil-Delitzsch: Pro 10:30

30 The righteous is never moved;

But the godless abide not in the land.

Love of home is an impulse and emotion natural to man; but to no people was fatherland so greatly delighted in, to none was exile and banishment from fatherland so dreadful a thought, as it was to the people of Israel. Expatriation is the worst of all evils with which the prophets threatened individuals and the people, Amo 7:17, cf. Isa 22:17.; and the history of Israel in their exile, which was a punishment of their national apostasy, confirms this proverb and explains its form; cf. Pro 2:21., Psa 37:29. בּל is, like Pro 9:13, the emphatic No of the more elevated style; נמוט , the opposite of נכון , Pro 12:3; and שׁכן signifies to dwell, both inchoative: to come to dwell, and consecutive: to continue to dwell ( e.g. , Isa 57:15, of God who inhabiteth eternity). In general, the proverb means that the righteous fearlessly maintains the position he takes; while, on the contrary, all they who have no hold on God lose also their outward position. But often enough this saying is fulfilled in this, that they, in order that they may escape disgrace, became wanderers and fugitives, and are compelled to conceal themselves among strangers.

Keil-Delitzsch: Pro 10:31

For the third time the favourite theme already handled in three appendixes is taken up:

The mouth of the righteous bringeth forth wisdom,

And the tongue of falsehood shall be rooted up.

Regarding the biblical comparison of thoughts with branches, and of words with flowers and fruits, vid ., my Psychol . p. 181; and regarding the root נב (with its weaker אב ), to swell up and to spring up (to well, grow, etc.), vid ., what is said in the Comm. on Genesis on נביא , and in Isaiah on עוב . We use the word נוּב of that which sprouts or grows, and נבב of that which causes that something sprout; but also נוב may, after the manner of verbs of being full (Pro 3:10), of flowing (Gesen. §138, 1, Anm. 2), take the object accus. of that from which anything sprouts (Pro 24:31), or which sprouting, it raises up and brings forth (cf. Isa 57:19). The mouth of the righteous sprouts, brings forth (in Psa 37:30, without a figure, יהגּה , i.e. , utters) wisdom, which in all relations knows how to find out that which is truly good, and suitable for the end intended, and happily to unriddle difficult complications. The conception of wisdom, in itself practical (from חכם , to be thick = solid, firm), here gains such contents by the contrast: the tongue - whose character and fruit is falsehood, which has its delight in intentional perversions of fact, and thus increaseth complications ( vid ., regarding תּהפּכות , Pro 2:12) - is rooted up, whence it follows as regards the mouth of the righteous, that it continues for ever with that its wholesome fruit.

Keil-Delitzsch: Pro 10:32

32 The lips of the righteous know what is acceptable;

But the mouth of the godless is mere falsehood.

Hitzig, instead of ידעוּן , reads יבּעוּן ; the ἀποστάζει [they distil or send forth] of the lxx does not favour this, for it is probably only a corruption of ἐπίσταται , which is found in several MSS the Graec. Venet. , which translates ποιμανοῦσι , makes use of a MS which it sometimes misreads. The text does not stand in need of any emendations, but rather of a corrected relation between the clauses, for the relation of 31a with 32b, and of 32a with 31b, strongly commends itself (Hitzig); in that case the explanation lies near: the lips of the righteous find what is acceptable, viz., to God. But this thought in the Mashal language is otherwise expressed (Pro 12:2 and paral.); and also 32a and 32b fit each other as contrasts, if by רצון , as Pro 11:27; Pro 14:9, is to be understood that which is acceptable in its widest generality, equally then in relation to God and man. It is a question whether ידעון means that they have knowledge of it (as one e.g. , says ידע ספר , to understand writing, i.e. , the reading of it), or that they think thereupon (cf. Pro 27:23). Fundamentally the two ideas, according to the Hebrew conception of the words, lie in each other; for the central conception, perceiving, is biblically equivalent to a delighted searching into or going towards the object. Thus: the lips of the righteous think of that which is acceptable ( רצון , cogn. to חן , gracefulness; χάρις , Col 4:6); while the mouth of the godless is mere falsehood, which God (the wisdom of God) hates, and from which discord on all sides arises. We might transfer ידעון to 32b; but this line, interpreted as a clause by itself, is stronger and more pointed (Fl.).

Constable: Pro 10:1--22:17

II. COUPLETS EXPRESSING WISDOM 10:1--22:16

Chapters 1-9, as we have seen, contain discourses that Solomon evidently wrote urging his sons to choose the way of wisdom for their lives.⁹² At 10:1 we begin the part of the book that sets forth what the wise way is in a variety of life situations.

"Until now the book of Proverbs has been identifying the truly wise man. Form this point on, it will describe how such a man should conduct his life from day to day. This logical topical order appears in many New Testament epistles, where the saved person is first identified, and then the daily life he should live is described [e.g., Rom. 1-5 and 6-8; Eph. 1-3 and 4-6]."⁹³

There are 184 maxims in chapters 10-15 and 191 in chapters 16-22 for a total of 375.⁹⁴ This represents only a few of the 3,000 proverbs Solomon wrote (1 Kings 4:32). Most of the proverbs in this section are one verse long and contain two lines each; they are couplets. The second line contrasts, compares, or completes the idea expressed in the first line. In chapters 10-15 most couplets contain antithetic parallelism. The key word is "but." In chapters 16-22 there are more synonymous parallelisms marked by the conjunction "and." There are also continuous sentences in which the second line continues the thought of the first line (e.g., 14:26). Some couplets contain comparisons in which the relative value of two things is set forth (e.g., 11:31). Some contain a statement in the first line followed by an explanation in the second line (e.g., 20:2).⁹⁵

Is there any logic to the arrangement of these seemingly unrelated proverbs? In some places there is a general association of ideas, and in some places there is a recurring key word (e.g., "king" in 16:12-15, and "Yahweh" in 16:1-7). However many of these couplets have no logical connection with what immediately precedes or follows in the context. This anthology style is typical of other ancient Near Eastern wisdom literature.

"The absence of a systematic arrangement is due to the traditional character of the contents. There is no need of a closely knit argument; striking images, incisive wording are all that is required to give a fresh appeal to the truth of familiar viewpoints."⁹⁶

"It is also surprising to find lofty precepts mixed with more trivial' apothegms. Of course, this is a misconception based on the modern-day viewpoint of life. From the sages' perspective each proverb is an expression of wisdom,' which is . . . the fixed order of reality. Viewed from this perspective no sentence is trivial . . ."⁹⁷

Why did the Holy Spirit not arrange these proverbs topically so we could study all of them that deal with one subject together? Probably He did so because the method He chose is "a course of education in the life of wisdom."⁹⁸

"As we read Proverbs chapter by chapter, the Spirit of God has the freedom to teach us about many subjects, and we never know from day to day which topic we'll need the most. Just as the Bible itself isn't arranged like a systematic theology, neither is Proverbs. What Solomon wrote is more like a kaleidoscope than a stained-glass window: We never know what the next pattern will be."⁹⁹

In the notes that follow (on 10:1-22:16) I have commented only on those proverbs that appear to me to need clarification in the NASB.

Constable: Pro 10:15-32

2. Things of true value 10:15-32

10:15 Even though wealth is not most important, it still can result in security or poverty, and therefore people should not despise it.

10:19 Transgressing means breaking across. When we speak too much, we break across into an area where we should not go. This can happen in private as well as public speech. Some people transgress when they engage in inappropriate transparency. We should only share our lives with people to the degree that they have committed themselves to us.

10:30 The righteous person will never be permanently or ultimately shaken, though he or she may experience hardships. However the wicked will not experience God's blessing ultimately. Dwelling in the land of promise was the wandering Israelite's hope of eventual divine blessing. The alternative was exile from the land.

10:32 Speech indicates character. "Acceptable" is better "fitting" (NIV), and "perverted" means "unfitting."

Commentary -- Other

Evidence: Pro 10:32

Knowing what’s acceptable . There is no record of David seeking God for His will before he confronted Goliath. How could this be? The Scriptures say, " In all your ways acknowledge him, and he shall direct your paths" ( Pro 3:6 ). Shouldn’t David have acknowledged the Lord in some way? No doubt, he did pray as he faced his enemy, but there is no proof that David asked God whether he should attack the giant Philistine. The reason for this is clear. The Bible tells us, " The lips of the righteous know what is acceptable." There are certain things that we know are not acceptable. If you saw an elderly woman fall to the ground, would you ask God whether or not you should help her up? Some things should be obvious to the godly. David took one look at the situation and saw that such a thing was completely unacceptable—that this " uncircumcised Philistine" was defying the armies of the Living God.

David could draw that conclusion because he had a relationship with God. His senses were " exercised to discern both good and evil" ( Heb 5:14 ). He knew the Lord, and those who " know their God shall be strong, and do exploits" ( Dan 11:32 ).

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 10 (Chapter Introduction)

Overview

Pro 10:1, From this chapter to the Pro 5:1 and Pro 20:1 are sundry observations of moral virtues, and their contrary vices.

Poole: Proverbs 10 (Chapter Introduction)

CHAPTER 10

From this chapter to the five and twentieth, are sundry observations of moral virtues, and their contrary vices, with excellent rules for the government of our conversation.

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 10 (Chapter Introduction)

Through the whole of the Proverbs, we are to look for somewhat beyond the first sense the passage may imply, and this we shall find to be Christ. He is the Wisdom so often spoken of in this book.

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 10 (Chapter Introduction)

Hitherto we have been in the porch or preface to the proverbs, here they begin. They are short but weighty sentences; most of them are distichs, two sentences in one verse, illustrating each other; but it is seldom that there is any coherence between the verses, much less any thread of discourse, and therefore in these chapters we need not attempt to reduce the contents to their proper heads, the several sentences will appear best in their own places. The scope of them all is to set before us good and evil, the blessing and the curse. Many of the proverbs in this chapter relate to the good government of the tongue, without which men's religion is vain.

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.

Gill: Proverbs 10 (Chapter Introduction)

INTRODUCTION TO PROVERBS 10

From this chapter to the "twenty fifth" are various proverbial sentences, without any very apparent connection or coherence with each other; describing righteous and wicked men; setting forth their different temper, conduct, and actions, and the fruits and effects of them. It should be observed, that frequently in the preceding chapters two persons are represented as women; one goes by the name of "Wisdom", the other is called the "foolish" woman and a "harlot"; the former is clearly to be understood of Christ; and the latter, being opposed to him, must be antichrist, the whore of Rome, and mother of harlots: now in the following part of this book two sorts of persons are spoken of; the one as wise, righteous, good, &c. and the other as foolish, wicked, &c. who are no other than the followers of Christ and antichrist; which observation is a key to the whole book.