Text -- Proverbs 11:20-31 (NET)

11:20 The Lord abhors those who are perverse in heart, but those who are blameless in their ways are his delight. 11:21 Be assured that the evil person will certainly be punished, but the descendants of the righteous will not suffer unjust judgment. 11:22 Like a gold ring in a pig’s snout is a beautiful woman who rejects discretion. 11:23 What the righteous desire leads only to good, but what the wicked hope for leads to wrath. 11:24 One person is generous and yet grows more wealthy, but another withholds more than he should and comes to poverty. 11:25 A generous person will be enriched, and the one who provides water for others will himself be satisfied. 11:26 People will curse the one who withholds grain, but they will praise the one who sells it. 11:27 The one who diligently seeks good seeks favor, but the one who searches for evil– it will come to him. 11:28 The one who trusts in his riches will fall, but the righteous will flourish like a green leaf. 11:29 The one who troubles his family will inherit nothing, and the fool will be a servant to the wise person. 11:30 The fruit of the righteous is like a tree producing life, and the one who wins souls is wise. 11:31 If the righteous are recompensed on earth, how much more the wicked sinner!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Pro 11:21

Though they are fortified against God's judgments by a numerous issue and kindred, and friends, and by mutual and strong combinations.

Wesley: Pro 11:21

Not only their persons, but their children.

Wesley: Pro 11:22

"Of beauty vain, of virtue void, What art thou in the sight of God? A slave to every base desire, A creature wallowing in the mire. Go, gaudy pageant of a day, Thy folly, with thy face display: Set all thy charms and graces out, And shew - the Jewel in thy snout!"

Wesley: Pro 11:23

The desires and expectations of the righteous shall end in their happiness, but the desires and expectations of the wicked men shall be disappointed, and end in the wrath of God.

Wesley: Pro 11:24

That gives liberally.

Wesley: Pro 11:24

Through God's blessing upon his estate.

Wesley: Pro 11:24

By God's providence secretly blasting his estate.

Wesley: Pro 11:25

Shall be enriched both with temporal and spiritual blessings.

Wesley: Pro 11:26

holdeth corn - In a time of scarcity.

Wesley: Pro 11:26

Upon reasonable terms.

Wesley: Pro 11:27

To do good to all men.

Wesley: Pro 11:27

With God and men.

Wesley: Pro 11:29

He who brings trouble upon himself and children, either by prodigality, or by restless endeavours to heap up riches.

Wesley: Pro 11:29

Shall be as unable to keep what he gets as a man is to hold the wind in his hand.

Wesley: Pro 11:30

His discourses and his whole conversation, is like the fruit of the tree of life.

Wesley: Pro 11:30

That gains souls to God.

Wesley: Pro 11:31

Punished for his sins.

JFB: Pro 11:20

(Compare Pro 11:5).

JFB: Pro 11:20

As in Pro 2:15, opposed to the simplicity and purity of the upright.

JFB: Pro 11:20

Or, "conduct."

JFB: Pro 11:21

The combined power of the wicked cannot free them from just punishment, while the unaided children of the righteous find deliverance by reason of their pious relationship (Psa 37:25-26).

JFB: Pro 11:22

Jewels were often suspended from the nose (Gen 24:47; Isa 3:21). Thus adorned, a hog disgusts less than a fair and indiscreet woman.

JFB: Pro 11:23

(Compare Pro 10:28).

JFB: Pro 11:23

Is that of God.

JFB: Pro 11:24-31

The scope of the whole is a comment on Pro 11:23. Thus liberality, by God's blessing, secures increase, while penuriousness, instead of expected gain, procures poverty.

JFB: Pro 11:25

(Compare Margin).

JFB: Pro 11:25

Prospers (Pro 28:25; Deu 32:15; Luk 6:38).

JFB: Pro 11:25

A common figure for blessing.

JFB: Pro 11:26

Another example of the truth of Pro 11:23; the miser loses reputation, though he saves corn.

JFB: Pro 11:26

That is, at a fair price.

JFB: Pro 11:27

That is, of others.

JFB: Pro 11:27

Implying success.

JFB: Pro 11:28

(Compare Pro 10:15; Psa 49:6; 1Ti 6:17).

JFB: Pro 11:28

(Psa 1:3; Jer 17:8).

JFB: Pro 11:29

As Pro 15:27 explains, by greediness for gain (compare Pro 11:17).

JFB: Pro 11:29

Even successful, his gains are of no real value. So the fool, thus acting, either comes to poverty, or heaps up for others.

JFB: Pro 11:30

Blessings to others proceed from the works of the righteous (Pro 3:18).

JFB: Pro 11:30

(Compare Margin) to do them good as opposed to Pro 6:25; Eze 13:18 (compare Luk 5:10).

JFB: Pro 11:31

Thus calling attention to the illustrations (compare Pro 11:23), the sentiment of which is confirmed even in time, not excluding future rewards and punishments.

Clarke: Pro 11:21

Though hand join in hand - Let them confederate as they please, to support each other, justice will take care that they escape not punishment. The Hindoos sometimes ratify an engagement by one person laying his right hand on the hand of another - Ward.

Clarke: Pro 11:22

A jewel of gold in a swine’ s snout - That is, beauty in a woman destitute of good breeding and modest carriage, is as becoming as a gold ring on the snout of a swine. Coverdale translates thus: "A fayre woman without discrete maners, is like a ringe of golde in a swyne’ s snoute."In Asiatic countries the nose jewel is very common: to this the text alludes.

Clarke: Pro 11:24

There is that scattereth, and yet increaseth - The bountiful man, who gives to the poor, never turning away his face from any one in distress, the Lord blesses his property and the bread is multiplied in his hand. To the same purpose the following verse.

Clarke: Pro 11:25

The liberal soul shall be made fat - He who gives to the distressed, in the true spirit of charity, shall get a hundred fold from God’ s mercy. How wonderful is the Lord! He gives the property, gives the heart to use it aright, and recompenses the man for the deed though all the fruit was found from himself

Clarke: Pro 11:25

He that watereth - A man who distributes in the right spirit gets more good himself than the poor man does who receives the bounty. Thus it is more blessed to give than to receive.

Clarke: Pro 11:26

He that withholdeth corn - Who refuses to sell because he hopes for a dearth, and then he can make his own price

Clarke: Pro 11:26

The people shall curse him - Yes, and God shall curse him also; and if he do not return and repent, he will get God’ s curse, and the curse of the poor, which will be a canker in his money during time, and in his soul throughout eternity.

Clarke: Pro 11:29

Shalt inherit the wind - He who dissipates his property by riotous living, shall be as unsatisfied as he who attempts to feed upon air.

Clarke: Pro 11:30

The fruit of the righteous is a tree of life - עץ חיים ets chaiyim , "the tree of lives."It is like that tree which grew in the paradise of God; increasing the bodily and mental vigor of those who ate of it

Clarke: Pro 11:30

He that winneth souls is wise - Wisdom seeks to reclaim the wanderers; and he who is influenced by wisdom will do the same.

Clarke: Pro 11:31

Behold, the righteous shall be recompensed in the earth, etc. - The Septuagint, Syrian, and Arabic read this verse as follows: "And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?"And this St, Peter quotes literatim , 1Pe 4:18 (note), where see the note.

Defender: Pro 11:29

This phrase, "inherit the wind," was appropriated as the title for a motion picture about the infamous Scopes evolution trial."

Defender: Pro 11:30

See note on Pro 3:18 for the figurative uses in Proverbs for the "tree of life."

Defender: Pro 11:30

This favorite verse of soul-winners relates the "taking of souls" to true wisdom and righteousness, both of which are associated with the "tree of life.""

TSK: Pro 11:20

of : Pro 6:14, Pro 6:16-19, Pro 8:13; Psa 18:25, Psa 18:26

upright : Pro 9:7, Pro 15:8, Pro 16:17, Pro 21:29; Psa 11:7, Psa 51:6, Psa 140:13

TSK: Pro 11:21

hand : Pro 16:5; Exo 23:2

the seed : Pro 13:22; Gen 17:7, Gen 17:8; Psa 37:26, Psa 112:1, Psa 112:2; Isa 27:4; Jer 32:39; Act 2:39

TSK: Pro 11:22

a jewel : Pro 31:30; Eze 16:15-22; Nah 3:4-6; 1Pe 3:3, 1Pe 3:4; 2Pe 2:22

is without : Heb. departed from, Pro 7:10, Pro 9:13

TSK: Pro 11:23

desire : Psa 10:17, Psa 27:4, Psa 37:4, Psa 39:7, Psa 39:8, Psa 119:5, Psa 119:10; Isa 26:9; Jer 17:16; Mat 5:6

expectation : Pro 11:7, Pro 10:28; Rom 2:8, Rom 2:9; Heb 10:27

TSK: Pro 11:24

that scattereth : Pro 11:18, Pro 19:17, Pro 28:8; Deu 15:10; Psa 112:9; Ecc 11:1, Ecc 11:2, Ecc 11:6; Luk 6:38; Act 11:29, Act 11:30; 2Co 9:5-11

but : Hag 1:6, Hag 1:9-11, Hag 2:16-19

TSK: Pro 11:25

liberal soul : Heb. soul of blessing, Pro 28:27; Job 29:13-18, Job 31:16-20; Isa 32:8, Isa 58:7-11; Mat 5:7, Mat 25:34, Mat 25:35

TSK: Pro 11:26

that withholdeth : Amo 8:4-6

blessing : Job 29:13

TSK: Pro 11:27

diligently : Shochair , properly, ""rising early to seek""what is greatly desired.

he that seeketh : Pro 17:11; Est 7:10; Psa 7:15, Psa 7:16, Psa 9:15, Psa 9:16, Psa 10:2, Psa 57:6

TSK: Pro 11:28

that : Pro 10:15; Deu 8:12-14; Job 31:24, Job 31:25; Psa 52:7, Psa 62:10; Mar 10:24; Luk 12:20; 1Ti 6:17

but : Psa 1:3, Psa 52:8, Psa 92:12-14; Isa 60:21; Jer 17:8

TSK: Pro 11:29

that : Gen 34:30; Jos 7:24, Jos 7:25; 1Sa 25:3, 1Sa 25:17, 1Sa 25:38; Hab 2:9, Hab 2:10

inherit : Ecc 5:16; Hos 8:7

TSK: Pro 11:30

fruit : Pro 3:18, Pro 15:4

and : Dan 12:3; Mat 4:19; Joh 4:36; 1Co 9:19-23; 1Th 2:19; Jam 5:20

winneth : Heb. taketh, Luk 5:9, Luk 5:10

TSK: Pro 11:31

2Sa 7:14, 2Sa 7:15, 2Sa 12:9-12; 1Ki 13:24; Jer 25:29; 1Co 11:30-32; 1Pe 4:17, 1Pe 4:18

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Pro 11:21

literally, "hand to hand."The meaning of which is, "Hand may plight faith to hand, men may confederate for evil, yet punishment shall come at last;"or "From hand to hand, from one generation to another, punishment shall descend on the evil doers."

Barnes: Pro 11:22

The most direct proverb, in the sense of "similitude,"which has as yet met us.

Jewel of gold - Better, ring; i. e., the nose-ring Gen 24:22, Gen 24:47; Isa 3:21.

Without discretion - literally, "without taste,"void of the subtle tact and grace, without which mere outward beauty is as ill-bestowed as the nose-ring in the snout of the unclean beast. If we may assume that in ancient Syria, as in modern Europe, swine commonly wore such a ring to hinder them doing mischief, the similitude receives a fresh vividness.

Barnes: Pro 11:24

Withholdeth more than is meet - i. e., Is sparing and niggardly where he ought to give. The contrast is stated in the form of a paradox, to which the two following verses supply the answer. Some render, "There is that withholdeth from what is due,"i. e., from a just debt, or from the generosity of a just man.

Barnes: Pro 11:25

Liberal soul - literally, "the soul that blesses,"i. e., gives freely and fully. The similitudes are both of them essentially Eastern. Fatness, the sleek, well filled look of health, becomes the figure of prosperity, as leanness of misfortune Pro 13:4; Pro 28:25; Psa 22:29; Isa 10:16. Kindly acts come as the refreshing dew and soft rain from heaven upon a thirsty land.

Barnes: Pro 11:26

In the early stages of commerce there seems no way of making money rapidly so sure as that of buying up grain in time of famine, waiting until the dearth presses heavily, and then selling at famine prices. Men hate this selfishness, and pour blessings upon him who sells at a moderate profit.

Barnes: Pro 11:27

Procureth - Better, striveth after. He who desires good, absolutely, for its own sake, is also unconsciously striving after the favor which attends goodness.

Barnes: Pro 11:28

Branch - Better, leaf, as in Psa 1:3; Isa 34:4.

Barnes: Pro 11:29

He that troubleth ... - The temper, nigardly and worrying, which leads a man to make those about him miserable, and proves but bad economy in the end.

Barnes: Pro 11:30

Winneth souls - Better, a wise man winneth souls. He that is wise draws the souls of people to himself, just as the fruit of the righteous is to all around him a tree of life, bearing new fruits of healing evermore. The phrase is elsewhere translated by "taketh the life"1Ki 19:4; Psa 31:13. The wise man is the true conqueror. For the Christian meaning given to these words, see the New Testament reference in the margin.

Barnes: Pro 11:31

The sense would appear to be, "The righteous is requited, i. e., is punished for his lesser sins, or as a discipline; much more the wicked, etc."Compare 1Pe 4:18.

Poole: Pro 11:20

They that are of a froward heart hypocrites, as appears from the opposition of these to the upright in the next clause; whose hearts are false to God, and contrary to their own professions.

Are abomination to the Lord though by their cunning artifices they may deceive men, and gain their good opinion and favour, yet God sees their naughty hearts, and hateth them.

In their way in the course of their lives and actions. By which changing of the phrase from heart in the first clause, to way here, he intimates that the sincerity and hypocrisy of men’ s hearts are discovered and to be judged by their conversations.

Poole: Pro 11:21

Though hand join in hand though they are fortified against God’ s judgments by a numerous issue, and kindred, and friends, and by mutual strong combinations or confederacies. Shall not be unpunished; they shall be punished even in their own persons, as well as in their posterity. They shall not be able either totally to prevent God’ s judgment, or to delay it from coming in their days.

The seed of the righteous not only their persons, but their children, shall be delivered, without any such auxiliaries, by God’ s special providence.

Poole: Pro 11:22

As a jewel of gold in a swine’ s snout which would not adorn the swine, but only be disparaged itself. It was the custom of some of the Jews to wear jewels upon their noses, and some of their neighbours wore them in their noses.

Which is without discretion which disgraceth the beauty of her body by a foolish and filthy soul.

Poole: Pro 11:23

The desire either,

1. Properly so called. So the sense is, His desires are generally and constantly to do good to men, as wicked men’ s designs are to do hurt, and to execute wrath and hatred against them. Or rather,

2. The object, or event, or effect of their desire, as appears from the next clause, where

expectation is clearly put for the object or event of it. And the sense of the proverb seems to be this, The desires and expectations of the righteous shall end in their good and happiness, but the desires and expectations of wicked men shall be sadly disappointed, and end in the wrath of God and their utter ruin.

Poole: Pro 11:24

That scattereth that giveth liberally of his goods to the poor; for so this Hebrew word is used, Psa 112:9 , He hath dispersed, which is explained in the following words, he hath given to the poor.

Increaseth through God’ s secret blessing upon his estate.

More than is meet Heb. from what is right or just , i.e. what by the law of God, and the rules of general justice, he is obliged to give; of which see Pro 3:27 .

It tendeth to poverty by God’ s providence secretly blasting his estate, either in his own or his children’ s hands, as it very frequently befalls covetous wretches.

Poole: Pro 11:25

The liberal soul Heb. the soul of blessing ; that man who is a blessing to others, who blesseth them, i.e. doeth good to them, as blessing is oft used for a gift, as Gen 33:11 1Sa 25:27 2Co 9:5 .

Shall be made fat shall be greatly enriched, both with temporal and spiritual blessings.

He that watereth shall be watered also himself possibly it is a metaphor from a fountain, which when it poureth forth its waters is instantly filled again, whereas if it be stopped it groweth empty, and the water seeketh another course. Others render it, he shall be a rain , i.e. he shall receive such liberal supplies from God, that he shall be able to pour forth showers of good things upon others.

Poole: Pro 11:26

Withholdeth corn in a time of scarcity, when others need and desire it.

Blessing the blessing of God, which the people shall heartily beg for him.

That selleth it upon reasonable terms.

Poole: Pro 11:27

He that diligently seeketh which is opposed to those who content themselves with lazy desires, or cold and careless endeavours, good, to do good to all men, as he hath opportunity,

procureth favour with God and men.

He that seeketh mischief to do any mischief or injury to others,

it shall come unto him it shall be requited either by men’ s malice and revenge, or by God’ s just judgment.

Poole: Pro 11:28

He that trusteth in his riches as his chief portion, and felicity, and ground of safety,

shall fall as a withered leaf, by comparing this clause with the latter.

The righteous who maketh God alone, and not riches, his trust,

shall flourish as a branch to wit, a green and flourishing branch.

Poole: Pro 11:29

He that troubleth his own house he who bringeth trouble and misery upon himself and children, either,

1. By carelessness, slothfulness, improvidence, prodigality, or any wickedness, whereby he consumeth his estate. So this troubling of his house may be opposed to a man’ s building of his house , Jer 29:28 . Or,

2. By covetous desires and restless endeavours to heap up riches, whereby he greatly tires and troubles both himself and all his family with excessive cares and labours, which is called coveting an evil covetousness to his house , Hab 2:9 .

Shall inherit the wind shall be as unable to keep and enjoy what he gets as a man is to hold the wind in his fist, or to feed and satisfy himself with it; he shall be brought to poverty.

The fool shall be servant to the wise of heart by which means such a troublesome fool shall through his extreme necessity be forced even to sell himself to such as are wiser.

Poole: Pro 11:30

The fruit of the righteous i.e. which he produceth; his discourses and his whole conversation.

Is a tree of life is like the fruit of the tree of life; is a great preserver of his life, and a procurer of eternal life, not only to himself, but to others also.

He that winneth souls Heb. that catcheth souls , as a fowler doth birds; that maketh it his design and business, and useth all his skill and diligence, to gain souls to God, and to pluck them out of the snare of the devil.

Is wise showeth himself to be a truly wise and good man. But this clause is and may be rendered thus, and he that is wise (the same with the righteous in the former clause) winneth souls , or brings them to life. So this clause agrees very well with the former.

Poole: Pro 11:31

The righteous shall be recompensed i.e. punished for his sins, as appears from the next clause; the general word being here used of this one particular, by a synecdoche. In the earth ; whereby he intimates that all his sufferings are confined to this world, which is an unspeakable felicity.

Much more they shall be punished more certainly and more severely, either in this life or in the next,

the wicked and the sinner those who make sin their great study, and daily and most delightful exercise. Compare this verse with 1Pe 4:18 , which is a good comment upon it.

Haydock: Pro 11:21

In hand. At rest, or making agreements. God will punish the race of the wicked.

Haydock: Pro 11:22

Foolish. Beauty, without prudence, leads to ruin, as ornaments are ill bestowed on swine. The women in the east sometimes wore rings in their noses, (Genesis xxiv. 22.; Calmet) or hanging down upon them, Isaias iii. 21. (Menochius)

Haydock: Pro 11:24

Others. Moderation is always requisite. Hebrew, "there is one withholding from rectitude, yet for a defect," (Mont.[Montanus?]) being too saving, he is a loser. (Haydock) ---

Avarice does not always increase riches. (Calmet)

Haydock: Pro 11:25

Himself. He shall receive abundantly, 2 Corinthians ix. 6. The beneficent shall be amply rewarded both in this world and in the next.

Haydock: Pro 11:26

Corn. In times of scarcity. See Amos viii. 7.

Haydock: Pro 11:29

House. By his profligacy, or law-suits, shall be impoverished, (ver. 17.; Calmet) or if he act with violence, he will make his house empty, Ecclesiasticus iv. 35. (Menochius)

Haydock: Pro 11:31

Receive. Punishment, for almost inevitable faults, or be treated according to his deserts. Septuagint, Syriac, and Arabic, "if the just be hardly saved, where shall the impious and the sinner appear?" (1 Peter iv. 18.) (Calmet) ---

Afflictions attend the just in this life. Shall the wicked escape? (Menochius)

Gill: Pro 11:20

They that are of a froward heart are abomination to the Lord,.... Such as are men of perverse dispositions and principles; that are contrary to the light of nature, the law of God, and Gospel of Christ; who, like the Jews of old, please not God, and are contrary to all men, to all good men; as antichrist and his followers, these work abomination, and make a lie, and speak lies in hypocrisy; are double hearted men, hypocrites, that say one thing and mean another; and, under the pretence of religion, do the vilest things: such of all men are abominable in the sight of God, and will have their portion in the lake of fire, in the hottest place in hell, as hypocrites will, Rev 21:8;

but such as are upright in their way are his delight; or, "in the way"; there being no need of a supplement: such as are in the way, Christ, and walk by faith in him, and in the paths of truth and holiness, in all the commandments and ordinances of the Lord, blameless, who are the "undefiled in the way", as in Psa 119:1, where the same words are used as here: or, are "perfect" in Christ; though not in faith, nor in their walk and conversation; yet are sincere, Israelites indeed, and walk uprightly according to the truth of the Gospel. These the Lord takes delight and pleasure in; he is well pleased with their persons in Christ; and in their walk and works, as they flow from right principles, and are directed to right ends, and being upright in all; see Psa 84:11.

Gill: Pro 11:21

Though hand join in hand, the wicked shall not be unpunished,.... Though they give the hand to one another, unite in their counsels, enter into combinations, confederacies, and strict alliances, and join all their force and strength together; or though with both hands, with all their might and main, endeavour to secure themselves, yet they shall not go unpunished. This may be exemplified in the kings of the earth, that will join each other, and gather their armies together, to make war against Christ; when they will be conquered, taken, and slain, Rev 19:19. Jarchi interprets it, "from hand to hand", and explains it thus; from the hand of God into their hand shall come the reward of their work, and shall not go unpunished: to which may be added, even though there may be a succession of parents and children, and their substance may be handed down from the one to the other, yet at last just punishments will take place. To which is opposed,

but the seed of the righteous shall be delivered; these are the seed of the church in all successive ages; the seed that are accounted of by the Lord for a generation; particularly the remnant of the woman's seed, that keep the commandments of God, and have the testimony of Jesus Christ; against whom the dragon, the old serpent the devil, was wroth, and went forth to make war, in order utterly to destroy them; but they escaped his hands, were delivered from him, and preserved by the power and grace of God, as a seed to serve him, Rev 12:17.

Gill: Pro 11:22

As a jewel of gold in a swine's snout,.... The allusion seems to be to the ringing of swine, to prevent their rooting up the earth; which is usually done by putting an iron ring into their snout; which is much more proper and suitable than a gold ring, or a jewel set in gold, which is very unbecoming such a creature; and is soon had to the dunghill, or to some miry place, and there defiled;

so is a fair woman which is without discretion; or, "has departed from taste" ^y; from a taste of virtue and honour; lost all sense of modesty and chastity; forsaken her husband, and given up herself to the embraces of others. As her beauty is fitly expressed by a "jewel of gold", which is valuable and desirable, and, rightly placed and used, is ornamental; so she is properly represented by a swine, wallowing in the impurities of lust; to which her beauty was the snare, and whereby it is quickly sullied and lost. Jarchi applies this to a disciple of a wise man, or a scholar that departs from the good way, or from the law; which he explains by taste or sense: but it may be better applied to the scarlet whore, or apostate church of Rome; which has departed from Christ, once her professed husband; from the doctrines of the Gospel, and the ordinances of it; from all taste and savour of true religion; and even from common sense and right reason, as in the affair of transubstantiation, and other things; and may be fitly compared to a swine with a jewel of gold in its snout, being "decked with gold, and precious stones, and pearls"; and yet "drunk with the blood of the saints", and "martyrs of Jesus"; and wallowing in all the faith of fornication, of idolatry, and superstition; as well as in all manner of other sins and iniquities, Rev 17:4.

Gill: Pro 11:23

The desire of the righteous is only good,.... Or, "what is good" ^z; only good is the object of it. His desire is to do good, and that only; though be does not always do what he would do: as he delights in the law of God, after the inward man; as he is a righteous, holy, and good man, and would be conformable thereunto, and serves it with his mind, will, and affections; his desires are to the Lord, and to the remembrance of his name; he desires his favour, the discoveries of his love, communion with him, and communications of grace from him; he desires all spiritual good things, and everything that is good, for himself and others, and which he desires in submission to the will of God; and all things do work for and issue in his good. Good is what he is continually desirous of, wishing and praying for; and good is what he has eventually here and hereafter: though there may be many irregular and unlawful desires in him at times, and all things he has may not seem good; yet acting as a good man, his desires are only good, and there is nothing attends him but what is for his good;

but the expectation of the wicked is wrath; what he is desirous of, wishing, and looking for, is wrath and vengeance upon all that displease him, and he is angry with; he desires no good to them, but evil; he desires and hopes for nothing but what is offensive to God, and will bring upon him his fierce wrath and sore displeasure; so that eventually nothing else will be the fruit and consequence of his expectation and hope; and some are so shockingly profane, and so dreadfully hardened, that they wait for hell, as Jarchi on the place observes; they look for damnation and expect it, and are easy about it.

Gill: Pro 11:24

There is that scattereth, and yet increaseth,.... That scattereth "his own", as the Septuagint, Vulgate Latin, Syriac, and Arabic versions add: that disperses his money here and there, among many poor objects, plentifully and liberally; and his substance is so far from being lessened by such a conduct, that, by the blessing of God, it is increased more and more; or "become richer", as the Vulgate Latin; see Psa 112:9. So he that disperses and dispenses the word of God, and spreads the truths of the Gospel, and freely and fully preaches them, increases himself in spiritual knowledge and understanding;

and there is that withholdeth more than is meet; or, "right" or "just" ^a, by the, laws of God and men; from himself, from his family, from his friends and relations, and from the poor of the church and of the world; and from the cause and interest of Christ, and what is necessary to support that, according to his ability;

but it tendeth to poverty, or "want" ^b: such a man is often brought to beggary; there is a moth and rottenness sent into his substance, which secretly consume it: so he that withholds any truth or doctrine, that keeps back anything that may be profitable to the saints; this tends to the impoverishing: of his soul, and the souls of them that attend on his ministry.

Gill: Pro 11:25

The liberal soul shall be made fat,.... Or, "the soul of blessing" ^c: that is, as the Vulgate Latin version renders it, "the soul which blesseth"; not that merely prays for a blessing upon others, and wishes them well, and gives them good words; but bestows blessings on them, gives good things unto them liberally, cheerfully, and plentifully; and so is a blessing to the poor, and receives a blessing from them again; as such also do from the Lord, by whom they are "made fat"; or are blessed with temporal and spiritual blessings; and are in thriving and flourishing circumstances, both in soul and body. So he that comes full fraught with the blessing of the Gospel of Christ to others is enriched with it himself, and becomes more and more flourishing in gifts and grace;

and he that watereth shall be watered also himself; he that largely shares with others, like a flowing fountain of water, shall have an abundance communicated to him again from God, the inexhaustible fountain of mercies. Watering the plants in Christ's vineyard is one part of the work of a Gospel minister; "I have planted, Apollos watered", &c. 1Co 3:6; and such who do their work well are watered, rewarded, refreshed, and comforted of God, being largely taught and richly furnished for such service by him; so the Targum,

"and he that teacheth, also he himself shall learn.''

Gill: Pro 11:26

He that withholdeth corn, the people shall curse him,.... That hoards it up for a better price, in hopes of a better market; and does not bring it out, and expose it to sale, when there is a scarcity of it; so the Targum adds, "in famine"; or, "in straits", as the Syriac version; in a time of distress through, famine: this will bring the curse of the poor upon him, who will imprecate the most dreadful things on him and his family. Jarchi interprets it of the law, and of withholding the teaching of it; but it may be better applied to the Gospel, and the withholding the ministration of that, and so causing a famine, not of bread and of water, but of hearing the word of the Lord; which is done by the Papists, by prohibiting Gospel ministers preaching the word; forbidding the people to read it in their own language; locking it up from them in a language they understand not; and so starve the souls of men, which brings upon them a curse;

but blessing shall be upon the head of him that selleth it; at a moderate price, so that the poor may be able to come at it; such will have their blessing; they will wish all happiness to them and their families, here and hereafter. Or, "that breaks" ^d it; separates it from the heap, breaks and grinds it into flour, and then sells it: or imparts it freely; so the Septuagint version, "that communicates": and the Arabic version, "that gives"; and may be fitly applied to a faithful minister of the Gospel, who breaks the bread of life, and freely and plentifully imparts it to the souls of men; and who has the hearty prayers and good wishes of the people to whom he ministers. The master of a family used to break the bread, as Christ often did.

Gill: Pro 11:27

He that diligently seeketh good,.... Or "early"; who rises early in the morning, as the word ^e signifies, and seeks both to do good, and to enjoy it all the day; who, in the first place, seeks the kingdom of God and his righteousness; who, in the morning of his youth, inquires after the best things; and diligently pursues what is for his own good and welfare, and that of others, and for the glory of God:

procureth favour, both of God and men: or, "seeketh favour" ^f; or that which is acceptable and well-pleasing unto God;

but he that seeketh mischief, it shall come unto him; that seeks to do hurt to others; that which he seeks to do to them shall come upon himself; see Psa 9:15; so antichrist, that leads into captivity, shall go into captivity; and that kills with the sword, shall be killed by it, Rev 13:10.

Gill: Pro 11:28

He that trusteth in his riches shall fall,.... As leaves in autumn, which are withered and dry. To trust in riches is to trust in uncertain things; things not to be depended on, being here today and gone tomorrow; it is like leaning upon a broken staff, which giving way, the person falls: and so the fall of Babylon will be, while she is trusting in and boasting of her riches and grandeur, Rev 18:7;

but the righteous shall flourish as a branch; that abides in the tree, is alive and green, full of leaves, and laden with fruit: so the righteous are as branches in Christ, and receive life and nourishment from him, and abide in him; and bring forth fruit and flourish, like palm trees and cedars, in the house of the Lord, and grow in every grace, and in the knowledge of Christ; see Jer 17:7.

Gill: Pro 11:29

He that troubleth his own house,.... His family, his wife, and children, and servants; by being bitter to the one, and by provoking the others to wrath, and continually giving out menacing words to the rest; or through idleness, not providing for his family; or through an over worldly spirit, pushing on business, and hurrying it on beyond measure; or through a niggardly and avaricious temper, withholding meat and drink, and clothes convenient for them; see Pro 15:27; or through profuseness and prodigality. Such an one

shall inherit the wind; nothing but vanity and emptiness; he shall come to nothing, and get nothing; and what he does, be shall not keep, and on which he cannot live;

and the fool shall be servant to the wise of heart; he who has both got and lost his substance in a foolish way shall be so reduced as to become a servant to him who has pursued wise measures, both in getting and keeping what he has; and to whom perhaps the fool formerly stood in the relation of a master. Such a change will be with respect to antichrist and the saints, Dan 7:25.

Gill: Pro 11:30

The fruit of the righteous is a tree of life,.... Either the fruit which grows upon Christ, the tree of life, and which they receive from him; even all the blessings of grace, peace, pardon, righteousness, and life, Rev 2:7; or the fruits which the righteous bring forth under the influence of divine grace; they are trees of righteousness, and are filled with the fruits of righteousness by Christ, and have their fruit unto holiness, and their end everlasting life. Aben Ezra interprets it,

"the fruit of the righteous is as the fruit of the tree of life;''

that is, lovely, beautiful, desirable, salutary, and issues in life;

and he that winneth souls is wise; antichrist trades in the souls of men, that is one part of his wares, Rev 18:13; but his negotiations about them are to the loss, and not to the saving of them: whereas wise and faithful ministers of the word, such as are here described, use all prudent methods to gain and save the souls of men, 1Co 9:19; even their precious immortal souls, which are of more worth than a world, are the immediate production of God, made after his image, which by sin they come short of; and having sinned, are liable to eternal death; the redemption of which is precious; the charge of which Christ has taken, and therefore is called the Shepherd and Bishop of souls; and which he commits to the care of his under shepherds, who watch for them, as they that must give an account. To "win" them is to teach them, for the word ^g has the signification of teaching or doctrine; see Pro 4:2; the ministers of Christ are teachers, qualified and sent by him as such; and their business is to teach men their state by nature, how sinful, miserable, and helpless they are; and also Christ, and the way of life by him; that salvation is in him, and in no other; that justification is only by his righteousness, peace and pardon by his blood, and atonement by his sacrifice: they also teach various other things; as the fear of God, faith in Christ, love to him, and obedience to all his commands. To win souls is to proselyte them and convert them to the true religion; to bring them into a love and liking of it, and to embrace it: the souls that Abraham got or made in Haran are supposed to be such; and the same with those trained or instructed in his house, whom he armed for the rescue of Lot, Gen 12:5; the former of which texts Jarchi compares with this, as explanative of it. The phrases of "turning many to righteousness", done by the "wise": and of "converting a sinner from the error of his way", whereby a "soul is saved from death", Dan 12:3, are a proper comment on these words: which, moreover, may be rendered, "he that taketh souls" ^h; as a fort or castle is taken, and which is sometimes expressed by "winning"; see 2Ch 32:1. The soul of man is a hold, and a strong hold, of foul spirits; it is Satan's palace or castle, which he keeps and holds against Christ, but is won and taken by him; which is usually done by means of the word, and the ministry of it, which are made effectual to the pulling down of strong holds, 2Co 10:4. Or the allusion is to the taking or catching of birds in a snare, or fishes in a net. The souls of men are got into the snare of the devil, and they are taken out from hence by breaking this snare; by which means they escape the hands of the fowler, Satan, and come into better hands: the old serpent laid a bait for our first parents, by which he gained his point, and that was the fruit of the forbidden tree; but the bait which wise men lay to catch souls is the fruit of the tree of life, mentioned in the former clause, the blessings of grace in Christ. Again, Christ's ministers are called "fishers" of men, and are said to "catch" men, Mat 4:19; which they do by casting and spreading the net of the Gospel; the Gospel is the net; the world is the sea into which it is cast; where natural men are in their element, as fishes in the sea: the casting of the net is the preaching of the Gospel; and by means of this souls are caught and gathered in to Christ and his churches, Mat 13:47. Once more, the words are by some rendered, "he that allures souls" ⁱ; which is done, not by the terrors of the law, but by the charming voice of the Gospel; by which souls are drawn to God and Christ, and brought among his people: and one that is an instrument of all this had need be "wise", and so he appears to be; he that teacheth men the knowledge of divine and spiritual things had need to be as he is, as a scribe well instructed in the kingdom of God; he who is to be the instrument of converting sinners must have a mouth and wisdom to address them in a proper manner; as he that wills a castle, or takes a fort, ought to have military skill as well as courage; and to cast a net well requires art as well as strength.

Gill: Pro 11:31

Behold, the righteous shall be recompensed in the earth,.... Which Aben Ezra understands of the recompence of their good works. There is a reward for the righteous, and which they have now in keeping, though not "for" keeping, the commandments of God; they have the promise of this life, as well as of that which is to come, and which is made good to them; they have every good thing now which is proper and convenient for them; and they shall be recompensed in the new earth, in which only righteous persons will dwell. But it seems better, with Jarchi, to interpret it of the recompence of their sins and transgressions; that is, of their chastisements and afflictions, with which they are chastised by their heavenly Father, when they sin against him; which are all in love and for their good; and which they have only here on earth, while they are in this world; they will be all over in another, when there will be no more sin, and no more chastisement for it, much less condemnation; see 1Co 11:32;

much more the wicked and the sinner; who shall not only be punished on earth as they often are, but in hell to all eternity. The Septuagint, Syriac, and Arabic versions, render the whole thus; "if the righteous be scarcely saved, where shall the ungodly and the sinner appear?" Which words are used by the Apostle Peter, to show, that if judgment or chastisement begin at the house of God, or with the righteous, that the end of the wicked must be very bad; which entirely agrees with the sense of this passage; see 1Pe 4:17; a "behold" is prefixed to the whole, as a note, either of admiration, or rather of attention to what is sure and certain, and worthy of regard and consideration. The Targum is,

"behold, the righteous are strengthened in the earth; but the wicked and the sinners shall be consumed out of the earth;''

which seems to agree with Aben Ezra's sense of the words; see Psa 104:35.

Commentary -- Verse Notes / Footnotes

NET Notes: Pro 11:20

¹ tn Heb “an abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as a subjective genitive. Cf. NIV “detests”; NCV, TEV, CEV, NLT “hates.”

² sn The word עִקְּשֵׁי (“crooked; twisted; perverted”) describes the wicked as having “twisted minds.” Their mentality is turned toward evil things.

³ tn Heb “those who are blameless of way.” The noun דֶּרֶךְ (derekh, “way”) is a genitive of specification: “blameless in their way.”

⁴ sn The noun means “goodwill, favor, acceptance, will”; it is related to the verb רָצַה (ratsah) which means “to be pleased with; to accept favorably.” These words are used frequently in scripture to describe what pleases the Lord, meaning, what he accepts. In particular, sacrifices offered properly find acceptance with God (Ps 51:19). Here the lifestyle that is blameless pleases him.

NET Notes: Pro 11:21

¹ tn The expression “hand to hand” refers the custom of striking hands to confirm an agreement (M. Anbar, “Proverbes 11:21; 16:15; יד ליד, «sur le champ»,” Bib 53 [1972]: 537-38). Tg. Prov 11:21 interprets it differently: “he who lifts up his hand against his neighbor will not go unpunished.”

² tn Heb “will not be free.” The verb נָקָה (naqah) means “to be clean; to be empty.” In the Niphal it means “to be free of guilt; to be clean; to be innocent,” and therefore “to be exempt from punishment” (BDB 667 s.v. Niph). The phrase “will not go unpunished” (cf. NAB, NASB, NIV, NRSV) is an example of tapeinosis (a negative statement that emphasizes the positive opposite statement): “will certainly be punished” (cf. TEV, CEV, NLT).

³ tn Heb “the seed of the righteous.” This is an idiom that describes a class of people who share the nature of righteousness (e.g., Isa 1:4; 65:23). The word “seed” (hypocatastasis) means “offspring.” Some take it literally, as if it meant that the children of the righteous will escape judgment (Saadia, a Jewish scholar who lived a.d. 882-942). The LXX translates it in a different sense: “he that sows righteousness will receive a faithful reward.”

⁴ tn Heb “will be delivered” (so NASB). The phrase “from unjust judgment” does not appear in the Hebrew but is implied by the idiom.

NET Notes: Pro 11:22

¹ tn Heb “a ring of gold.” The noun זָהָב (zahav, “gold”) is a genitive of material; the ring is made out of gold.

² tn Heb “in a snout of a swine.” A beautiful ornament and a pig are as incongruous as a beautiful woman who has no taste or ethical judgment.

³ tn The verb “is” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.

⁴ tn Heb “turns away [from].”

⁵ tn Heb “taste.” The term can refer to physical taste (Exod 16:31), intellectual discretion (1 Sam 25:33), or ethical judgment (Ps 119:66). Here it probably means that she has no moral sensibility, no propriety, no good taste – she is unchaste. Her beauty will be put to wrong uses.

NET Notes: Pro 11:23

¹ tn Heb “the desire of the righteous.” The noun תַּאֲוַת (ta’avat) functions as an objective genitive: “what the righteous desire.”

² tn The phrase “leads to” does not appear in the Hebrew text but has been supplied in the translation. The desire of the righteous (in itself good) ends in good things, whereas the hope of the wicked ends in wrath, i.e., divine judgment on them. Another interpretation is that the righteous desire is to do good things, but the wicked hope to produce wrath (cf. CEV “troublemakers hope to stir up trouble”).

³ tn Heb “the hope of the wicked.” The noun תִּקְוַת (tiqvat) “expectation” functions as an objective genitive: “what the wicked hope for.”

⁴ tn The term “leads” does not appear in the Hebrew text in this line but is implied by the parallelism. It is supplied in the translation for clarity and smoothness.

NET Notes: Pro 11:24

¹ tn Heb “There is one who scatters.” The participle מְפַזֵּר (mÿfazzer, “one who scatters”) refers to charity rather than farming or investments (and is thus a hypocatastasis). Cf. CEV “become rich by being generous”).

² tn Heb “increases.” The verb means that he grows even more wealthy. This is a paradox: Generosity determines prosperity in God’s economy.

³ tn Heb “more than what is right.” This one is not giving enough, but saving for himself.

⁴ tn Heb “comes to lack.” The person who withholds will come to the diminishing of his wealth. The verse uses hyperbole to teach that giving to charity does not make anyone poor, and neither does refusal to give ensure prosperity.

NET Notes: Pro 11:25

¹ tn Heb “the soul of blessing.” The genitive functions attributively. “Blessing” refers to a gift (Gen 33:11) or a special favor (Josh 15:19). The term נֶפֶשׁ (nefesh, “soul”) functions as a synecdoche of part (= soul) for the whole (= person); see BDB 660 s.v. 4.

² tn Heb “will grow fat.” Drawing on the standard comparison of fatness and abundance (Deut 32:15), the term means “become rich, prosperous.”

³ tn The verb מַרְוֶה (marveh, “to be saturated; to drink one’s fill”) draws a comparison between providing water for others with providing for those in need (e.g., Jer 31:25; Lam 3:15). The kind act will be reciprocated.

⁴ tn The phrase “for others” does not appear in the Hebrew but is implied by the causative Hiphil verb which normally takes a direct object; it is elided in the Hebrew for the sake of emphasis. It is supplied in the translation for the sake of clarity and smoothness.

⁵ tn This verb also means “to pour water,” and so continues the theme of the preceding participle: The one who gives refreshment to others will be refreshed. BDB 924 s.v. רָוָה lists the form יוֹרֶא (yore’) as a Hophal imperfect of רָוָה (ravah, the only occurrence) and translates it “will himself also be watered” (cf. KJV, ASV, NASB). But the verb looks very much like a Hiphil of the root יָרָא (yara’, “to shoot; to pour”). So the editors of BHS suggest יוּאָר (yu’ar).

NET Notes: Pro 11:26

¹ tn The direct object suffix on the verb picks up on the emphatic absolute phrase: “they will curse him – the one who withholds grain.”

² sn The proverb refers to a merchant who holds back his grain from the free market to raise prices when there is a great need for the produce. It is assumed that merchants are supposed to have a social conscience.

³ tn Heb “but a blessing is for the head of the one who sells.” The parallelism with “curse” suggests that בְּרָכָה (berakhah) “blessing” means “praise.”

⁴ tn Heb “for the head of the one who sells.” The term “head” functions as a synecdoche of part (= head) for the whole (= person). The head is here emphasized because it is the “crowning” point of praise. The direct object (“it”) is not in the Hebrew text but is implied.

NET Notes: Pro 11:27

¹ tn Two separate words are used here for “seek.” The first is שָׁחַר (shakhar, “to seek diligently”) and the second is בָּקַשׁ (baqash, “to seek after; to look for”). Whoever is seeking good is in effect seeking favor – from either God or man (e.g., Ps 5:12; Isa 49:8).

² tn The participle דֹּרֵשׁ (doresh) means “to seek; to inquire; to investigate.” A person generally receives the consequences of the kind of life he seeks.

³ tn The verb is the imperfect tense, third feminine singular, referring to “evil,” the object of the participle.

NET Notes: Pro 11:28

¹ sn The implication from the parallelism is that the righteous do not trust in their own riches, but in the Lord.

² tn Heb “leafage” or “leaf” (cf. KJV “as a branch”); TEV “leaves of summer”; NLT “leaves in spring.” The simile of a leaf is a figure of prosperity and fertility throughout the ancient Near East.

NET Notes: Pro 11:29

¹ tn The verb עָכַר (’akhar, “to trouble”) refers to actions which make life difficult for one’s family (BDB 747 s.v.). He will be cut out of the family inheritance.

² tn Heb “his house.” The term בֵּית (bet, “house”) is a synecdoche of container (= house) for its contents (= family, household).

³ tn Heb “the wind” (so KJV, NCV, NLT); NAB “empty air.” The word “wind” (רוּחַ, ruakh) refers to what cannot be grasped (Prov 27:16; Eccl 1:14, 17). The figure is a hypocatastasis, comparing wind to what he inherits – nothing he can put his hands on. Cf. CEV “won’t inherit a thing.”

⁴ sn The “fool” here is the “troubler” of the first half. One who mismanages his affairs so badly so that there is nothing for the family may have to sell himself into slavery to the wise. The ideas of the two halves of the verse are complementary.

⁵ tn Heb “to the wise of heart.” The noun לֵב (lev, “heart”) is an attributed genitive: “wise heart.” The term לֵב (“heart”) also functions as a synecdoche of part (= heart) for the whole (= person); see BDB 525 s.v. 7.

NET Notes: Pro 11:30

¹ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.

² tn Heb “tree of life” (so KJV, NAB, NIV, NRSV). The noun חַיִּים (khayyim, “life”) is genitive of product. What the righteous produce (“fruit”) is like a tree of life – a long and healthy life as well as a life-giving influence and provision for others.

³ tc The Leningrad Codex mistakenly vocalized ש (sin or shin) as שׂ (sin) instead of שׁ (shin) in the term נְפָשׂוֹת (nefashot) which is vocalized as נְפָשׁוֹת (nefasot, “souls”) in the other medieval Hebrew mss and early printed editions of the Masoretic Text.

⁴ tc The MT reads חָכָם (khakham, “wise”) and seems to refer to capturing (לָקַח, laqakh; “to lay hold of; to seize; to capture”) people with influential ideas (e.g., 2 Sam 15:6). An alternate textual tradition reads חָמָס (khamas) “violent” (reflected in the LXX and Syriac) and refers to taking away lives: “but the one who takes away lives (= kills people) is violent” (cf. NAB, NRSV, TEV). The textual variant was caused by orthographic confusion of ס (samek) and כ (kaf), and metathesis of מ (mem) between the 2nd and 3rd consonants. If the parallelism is synonymous, the MT reading fits; if the parallelism is antithetical, the alternate tradition fits. See D. C. Snell, “‘Taking Souls’ in Proverbs 11:30,” VT 33 (1083): 362-65.

NET Notes: Pro 11:31

¹ tc The LXX introduces a new idea: “If the righteous be scarcely saved” (reflected in 1 Pet 4:18). The Greek translation “scarcely” could have come from a Vorlage of בַּצָּרָה (batsarah, “deficiency” or “want”) or בָּצַּר (batsar, “to cut off; to shorten”) perhaps arising from confusion over the letters. The verb “receive due” could only be translated “saved” by an indirect interpretation. See J. Barr, “בארץ ~ ΜΟΛΙΣ: Prov. XI.31, I Pet. IV.18,” JSS 20 (1975): 149-64.

² tn This construction is one of the “how much more” arguments – if this be true, how much more this (arguing from the lesser to the greater). The point is that if the righteous suffer for their sins, certainly the wicked will as well.

³ tn Heb “the wicked and the sinner.” The two terms may form a hendiadys with the first functioning adjectivally: “the wicked sinner.”

Geneva Bible: Pro 11:21

^{( l )} [Though] hand [join] in hand, the wicked shall not be unpunished: but the seed of the righteous shall be delivered.

^{( l )} Though they make many friends, or think themselves sure, yet they will not escape.

Geneva Bible: Pro 11:23

The desire of the righteous [is] only good: [but] the expectation of the wicked ^{( m )} [is] wrath.

^{( m )} They can look for nothing but God's vengeance.

Geneva Bible: Pro 11:24

There is that scattereth, ^{( n )} and yet increaseth; and [there is] that withholdeth more ^{( o )} than is right, but [it tendeth] to poverty.

^{( n )} Meaning they who give liberally, whom God blesses.

^{( o )} That is, the miser.

Geneva Bible: Pro 11:26

He that withholdeth grain, the people shall curse him: but blessing [shall be] upon the head of him that ^{( p )} selleth [it].

^{( p )} That provides for the use of them who are in need.

Geneva Bible: Pro 11:29

He that troubleth his own ^{( q )} house shall inherit the wind: and the fool [shall be] ^{( r )} servant to the wise of heart.

^{( q )} The covetous men who spare their riches to the hinderance of their families, will be deprived of it miserably.

^{( r )} For though the wicked are rich, yet they are only slaves to the godly, who are the true possessors of the gifts of God.

Geneva Bible: Pro 11:30

The fruit of the righteous [is] a tree of life; and he that ^{( s )} winneth souls [is] wise.

^{( s )} That is, brings them to the knowledge of God.

Geneva Bible: Pro 11:31

Behold, the righteous shall be ^{( t )} recompensed upon the earth: much more the wicked and the sinner.

^{( t )} Will be punished as he deserves, (1Pe 4:18).

Commentary -- Verse Range Notes

MHCC: Pro 11:20

Nothing is more hateful to God, than hypocrisy and double dealing, which are here signified. God delights in such as aim and act with uprightness.

MHCC: Pro 11:21

Joining together in sin shall not protect the sinners.

MHCC: Pro 11:22

Beauty is abused by those who have not discretion or modesty with it. This is true of all bodily endowments.

MHCC: Pro 11:23

The wicked desire mischief to others, but it shall return upon themselves.

MHCC: Pro 11:24

A man may grow poor by not paying just debts, not relieving the poor, not allowing needful expenses. Let men be ever so saving of what they have, if God appoints, it comes to nothing.

MHCC: Pro 11:25

Both in temporal and spiritual things, God commonly deals with his people according to the measure by which they deal with their brethren.

MHCC: Pro 11:26

We must not hoard up the gifts of God's bounty, merely for our own advantage.

MHCC: Pro 11:27

Seeking mischief is here set against seeking good; for those that are not doing good are doing hurt, even to themselves.

MHCC: Pro 11:28

The true believer is a branch of the living Vine. When those that take root in the world wither, those who are grafted into Christ shall be fruitful.

MHCC: Pro 11:29

He that brings trouble upon himself and his family, by carelessness, or by wickedness, shall be unable to keep and enjoy what he gets, as a man is unable to hold the wind, or to satisfy himself with it.

MHCC: Pro 11:30

The righteous are as trees of life; and their influence upon earth, like the fruits of that tree, support and nourish the spiritual life in many.

MHCC: Pro 11:31

Even the righteous, when they offend on earth, shall meet with sharp corrections; much more will the wicked meet the due reward of their sins. Let us then seek those blessings which our Surety purchased by his sufferings and death; let us seek to copy his example, and to keep his commandments.

Matthew Henry: Pro 11:20

It concerns us to know what God hates and what he loves, that we may govern ourselves accordingly, may avoid his displeasure and recommend ourselves to his favour. Now here we are told, 1. That nothing is more offensive to God than hypocrisy and double-dealing, for these are signified by the word which we translate frowardness, pretending justice, but intending wrong, walking in crooked ways, to avoid discovery. Those are of a froward heart who act in contradiction to that which is good, under a profession of that which is good, and such are, more than any sinners, an abomination to the Lord, Isa 65:5. 2. That nothing is more pleasing to God than sincerity and plain-dealing: Such as are upright in their way, such as aim and act with integrity, such as have their conversation in the world in simplicity and godly sincerity, not with fleshly wisdom, these God delights in, these he even boasts of ( Hast thou considered my servant Job? ) and will have us to admire. Behold an Israelite indeed!

Matthew Henry: Pro 11:21

Observe, 1. That confederacies in sin shall certainly be broken, and shall not avail to protect the sinners: Though hand join in hand, though there are many that concur by their practice to keep wickedness in countenance, and engage to stand by one another in defending it against all the attacks of virtue and justice, - though they are in league for the support and propagation of it, - though wicked children tread in the steps of their wicked parents, and resolve to keep up the trade, in defiance of religion, - yet all this will not protect them from the justice of God; they shall not be held guiltless; it will not excuse them to say that they did as the most did and as their company did; they shall not be unpunished; witness the flood that was brought upon a whole world of ungodly men. Their number, and strength, and unanimity in sin will stand them in no stead when the day of vengeance comes. 2. That entails of religion shall certainly be blessed: The seed of the righteous, that follow the steps of their righteousness, though they may fall into trouble, shall, in due time, be delivered. Though justice may come slowly to punish the wicked, and mercy may come slowly to save the righteous, yet both will come surely. Sometimes the seed of the righteous, though they are not themselves righteous, are delivered for the sake of their godly ancestors, as Israel often, and the seed of David.

Matthew Henry: Pro 11:22

By discretion here we must understand religion and grace, a true taste and relish (so the word signifies) of the honours and pleasures that attend an unspotted virtue; so that a woman without discretion is a woman of a loose and dissolute conversation; and then observe, 1. It is taken for granted here that beauty or comeliness of body is as a jewel of gold, a thing very valuable, and, where there is wisdom and grace to guard against the temptations of it, it is a great ornament, ( Gratior est pulchro veniens de corpore virtus - Virtue appears peculiarly graceful when associated with beauty ); but a foolish wanton woman, of a light carriage, is fitly compared to a swine, though she be ever so handsome, wallowing in the mire of filthy lusts, with which the mind and conscience are defiled, and, though washed, returning to them. 2. It is lamented that beauty should be so abused as it is by those that have not modesty with it. It seems ill-bestowed upon them; it is quite misplaced, as a jewel in a swine's snout, with which he roots in the dunghill. If beauty be not guarded by virtue, the virtue is exposed by the beauty. It may be applied to all other bodily endowments and accomplishments; it is a pity that those should have them who have not discretion to use them well.

Matthew Henry: Pro 11:23

This tells us what the desire and expectation of the righteous and of the wicked are and how they will prove, what they would have and what they shall have. 1. The righteous would have good, only good; all they desire is that it may go well with all about them; they wish no hurt to any, but happiness to all; as to themselves, their desire is not to gratify any evil lust, but to obtain the favour of a good God and to preserve the peace of a good conscience; and good they shall have, that good which they desire, Psa 37:4. 2. The wicked would have wrath; they desire the woeful day, that God's judgments may gratify their passion and revenge, may remove those that stand in their way, and that they may make an advantage to themselves by fishing in troubled waters; and wrath they shall have, so shall their doom be. They expect and desire mischief to others, but it shall return upon themselves; as they loved cursing, they shall have enough of it.

Matthew Henry: Pro 11:24

Note, 1. It is possible a man may grow rich by prudently spending what he has, may scatter in works of piety, charity, and generosity, and yet may increase; nay, by that means may increase, as the corn is increased by being sown. By cheerfully using what we have our spirits are exhilarated, and so fitted for the business we have to do, by minding which closely what we have is increased; it gains a reputation which contributes to the increase. But it is especially to be ascribed to God; he blesses the giving hand, and so makes it a getting hand, 2Co 9:10. Give, and it shall be given you. 2. It is possible a man may grow poor by meanly sparing what he has, withholding more than is meet, not paying just debts, not relieving the poor, not providing what is convenient for the family, not allowing necessary expenses for the preservation of the goods; this tends to poverty; it cramps men's ingenuity and industry, weakens their interest, destroys their credit, and forfeits the blessing of God: and, let men be ever so saving of what they have, if God blast it and blow upon it, it comes to nothing. A fire not blown shall consume it, Hag 1:6, Hag 1:9.

Matthew Henry: Pro 11:25

So backward we are to works of charity, and so ready to think that giving undoes us, that we need to have it very much pressed upon us how much it is for our own advantage to do good to others, as before, Pro 11:17. 1. We shall have the comfort of it in our own bosoms: The liberal soul, the soul of blessing, that prays for the afflicted and provides for them, that scatters blessings with gracious lips and generous hands, that soul shall be made fat with true pleasure and enriched with more grace. 2. We shall have the recompence of it both from God and man: He that waters others with the streams of his bounty shall be also watered himself; God will certainly return it in the dews, in the plentiful showers, of his blessing, which he will pour out, till there be not room enough to receive it, Mal 3:10. Men that have any sense of gratitude will return it if there be occasion; the merciful shall find mercy and the kind be kindly dealt with. 3. We shall be enabled still to do yet more good: He that waters, even he shall be as rain (so some read it); he shall be recruited as the clouds are which return after the rain, and shall be further useful and acceptable, as the rain to the new-mown grass. he that teaches shall learn (so the Chaldee reads it); he that uses his knowledge in teaching others shall himself be taught of God; to him that has, and uses what he has, more shall be given.

Matthew Henry: Pro 11:26

See here, 1. What use we are to make of the gifts of God's bounty; we must not hoard them up merely for our own advantage, that we may be enriched by them, but we must bring them forth for the benefit of others, that they may be supported and maintained by them. It is a sin, when corn is dear and scarce, to withhold it, in hopes that it will still grow dearer, so to keep up and advance the market, when it is already so high that the poor suffer by it; and at such a time it is the duty of those that have stocks of corn by them to consider the poor, and to be willing to sell at the market-price, to be content with moderate profit, and not aim to make a gain of God's judgments. It is a noble and extensive piece of charity for those that have stores wherewithal to do it to help to keep the markets low when the price of our commodities grows excessive. 2. What regard we are to have to the voice of the people. We are not to think it an indifferent thing, and not worth heeding, whether we have the ill will and word, or the good will and word, of our neighbours, their prayers or their curses; for here we are taught to dread their curses, and forego our own profit rather than incur them; and to court their blessings, and be at some expense to purchase them. Sometimes, vox populi est vox Dei - the voice of the people is the voice of God.

Matthew Henry: Pro 11:27

Observe, 1. Those that are industrious to do good in the world get themselves beloved both with God and man: He that rises early to that which is good (so the word is), that seeks opportunities of serving his friends and relieving the poor, and lays out himself therein, procures favour. All about him love him, and speak well of him, and will be ready to do him a kindness; and, which is better than that, better than life, he has God's lovingkindness. 2. Those that are industrious to do mischief are preparing ruin for themselves: It shall come unto them; some time or other they will be paid in their own coin. And, observe, seeking mischief is here set in opposition to seeking good; for those that are not doing good are doing hurt.

Matthew Henry: Pro 11:28

Observe, 1. Our riches will fail us when we are in the greatest need: He that trusts in them, as if they would secure him the favour of God and be his protection and portion, shall fall, as a man who lays his weight on a broken reed, which will not only disappoint him, but run into his hand and pierce him. 2. Our righteousness will stand us in stead when our riches fail us: The righteous shall then flourish as a branch, the branch of righteousness, like a tree whose leaf shall not wither, Psa 1:3. Even in death, when riches fail men, the bones of the righteous shall flourish as a herb, Isa 66:14. When those that take root in the world wither those that are grafted into Christ and partake of his root and fatness shall be fruitful and flourishing.

Matthew Henry: Pro 11:29

Two extremes in the management of family-affairs are here condemned and the ill consequences of them foretold: - 1. Carefulness and carnal policy, on the one hand. There are those that by their extreme earnestness in pursuit of the world, their anxiety about their business and fretfulness about their losses, their strictness with their servants and their niggardliness towards their families, trouble their own houses and give continual vexation to all about them; while others think, by supporting factions and feuds in their families, which are really a trouble to their houses, to serve some turn for themselves, and either to get or to save by it. But they will both be disappointed; they will inherit the wind. All they will get by these arts will not only be empty and worthless as the wind, but noisy and troublesome, vanity and vexation. 2. Carelessness and want of common prudence, on the other. He that is a fool in his business, that either minds it not or goes awkwardly about it, that has no contrivance and consideration, no only loses his reputation and interest, but becomes a servant to the wise in heart. He is impoverished, and forced to work for his living; while those that manage wisely raise themselves, and come to have dominion over him, and others like him. It is rational, and very fit, that the fool should be servant to the wise in heart, and upon that account, among others, we are bound to submit our wills to the will of God, and to be subject to him, because we are fools and he is infinitely wise.

Matthew Henry: Pro 11:30

This shows what great blessings good men are, especially those that are eminently wise, to the places where they live, and therefore how much to be valued. 1. The righteous are as trees of life; the fruits of their piety and charity, their instructions, reproofs, examples, and prayers, their interest in heaven, and their influence upon earth, are like the fruits of that tree, precious and useful, contributing to the support and nourishment of the spiritual life in many; they are the ornaments of paradise, God's church on earth, for whose sake it stands. 2. The wise are something more; they are as trees of knowledge, not forbidden, but commanded knowledge. He that is wise, by communicating his wisdom, wins souls, wins upon them to bring them in love with God and holiness, and so wins them over into the interests of God's kingdom among men. The wise are said to turn many to righteousness, and that is the same with winning souls here, Dan 12:3. Abraham's proselytes are called the souls that he had gotten, Gen 12:5. Those that would win souls have need of wisdom to know how to deal with them; and those that do win souls show that they are wise.

Matthew Henry: Pro 11:31

This, I think, is the only one of Solomon's proverbs that has that note of attention prefixed to it, Behold! which intimates that it contains not only an evident truth, which may be beheld, but an eminent truth, which must be considered. 1. Some understand both parts of a recompence in displeasure: The righteous, if they do amiss, shall be punished for their offences in this world; much more shall wicked people be punished for theirs, which are committed, not through infirmity, but with a high hand. If judgment begin at the house of God, what will become of the ungodly? 1Pe 4:17, 1Pe 4:18; Luk 23:31. 2. I rather understand it of a recompence of reward to the righteous and punishment to sinners. Let us behold providential retributions. There are some recompences in the earth, in this world, and in the things of this world, which prove that verily there is a God that judges in the earth (Psa 58:11); but they are not universal; many sins go unpunished in the earth, and services unrewarded, which indicates that there is a judgment to come, and that there will be more exact and full retributions in the future state. Many times the righteous are recompensed for their righteousness here in the earth, though that is not the principal, much less the only reward either intended for them or intended by them; but whatever the word of God has promised them, or the wisdom of God sees good for them, they shall have in the earth. The wicked also, and the sinner, are sometimes remarkably punished in this life, nations, families, particular persons. And if the righteous, who do not deserve the least reward, yet have part of their recompence here on earth, much more shall the wicked, who deserve the greatest punishment, have part of their punishment on earth, as an earnest of worse to come. Therefore stand in awe and sin not. If those have two heavens that merit none, much more shall those have two hells that merit both.

Keil-Delitzsch: Pro 11:20

The following proverbs are especially directed, as connected with this כן , against the contradiction of the external appearance and of the masked internal nature.

20 An abomination to Jahve are the crookedly dishonest of heart,

And they who are of honest walk are his delight.

We read, Pro 2:15; Pro 8:8, עקּשׁ (the form of the transgressions); but here, where the "crookedness"is transferred to the heart, we require another word, which renders the idea of falseness, the contrary of directness, lying in it, without any mixture of the fundamental conception flexuosus or tortuosus . תּמימי דרך are not only those whose walk is externally without offence and blameless, but, in conformity with the contrast, those whose manner of conduct proceeds from a disposition that is pure, free from deception and concealment. Jerome, et voluntas ejus in iis qui qimpliciter ambulant . But the word is not bit|mymy; they the upright are themselves His רצון (Pro 11:1) delight: He regards them, and only them, with satisfaction.

Keil-Delitzsch: Pro 11:21

21 Assuredly the hand to it the wicked remaineth not unpunished,

But the seed of the righteous is delivered.

The lxx render here, as Pro 16:5, where the יד ליד repeats itself, χειρὶ χεῖρας ἐμβαλὼν ἀδίκως , which is not to be understood, as Evagrius supposes, of one that can be bribed, but only of a violent person; the Syr. and Targ. have the same reference; but the subject is certainly רע , and a governing word, as נשׂא (2Sa 20:21), is wanting, to say nothing of the fact that the phrase "one hand against the other"would require the words to be יד ביד . Jerome and the Graec. Venet. , without our being able, however, to see their meaning. The translation of the other Greek versions is not given. The Jewish interpreters offer nothing that is worthy, as e.g. , Immanuel and Meîri explain it by "immediately,"which in the modern Hebr. would require מיּד , and besides is not here suitable. The Midrash connects with 21a the earnest warning that he who sins with the one hand and with the other does good, is nevertheless not free from punishment. Schultens has an explanation to give to the words which is worthy of examination: hand to hand, i.e. , after the manner of an inheritance per posteros (Exo 20:5), resting his opinion on this, that Arab. yad (cf. יד , Isa 56:5) is used among other significations in that of authorizing an inheritance. Gesenius follows him, but only urging the idea of the sequence of time (cf. Pers. dest bedest , hand to hand = continuing after one another), and interprets יד ביד as Fleischer does: ab aetate in aetatem non ( i.e. , nullo unquam tempore futuro ) erit impunis scelestus, sed posteri justorum salvi erunt . According to Böttcher, "hand to hand"is equivalent to from one hand to another, and this corresponds to the thought expressed in Plutarch's de sera numinis vindicta : if not immediately, yet at last. We may refer in vindication of this to the fact that, as the Arab. lexicographers say, yad , used of the course of time, means the extension (madd ) of time, and then a period of time. But for the idea expressed by nunquam , or neutiquam , or tandem aliquando , the language supplied to the poet a multitude of forms, and we do not see why he should have selected just this expression with its primary meaning alternatim not properly agreeing with the connection. Therefore we prefer with Ewald to regard יד ליד as a formula confirmation derived from the common speech of the people: hand to hand ( ל as in לידי , Job 17:3), i.e. , the hand for it I pledge it, guarantee it (Bertheau, Hitzig, Elster, Zöckler). But if 21a assures by the pledge of the hand, and as it were lays a wager to it, that the wicked shall not go unpunished, then the genitive in זרע צדּיקים is not that of dependence by origin, but, as Isa 65:23; Isa 1:4, the genitive of apposition, for זרע here, as דּור , Psa 24:6; Psa 112:2, denotes a oneness of like origin and of like kind, but with a preponderance of the latter. נמלט is the 3rd pret ., which by the preceding fut . retains the reference to the future: the merited punishment comes on the wicked, but the generation of the righteous escapes the judgment. רּע has the ר dagheshed ( Michlol 63d) according to the rule of the דחיק , according to which the consonant first sounded after the word terminating in an accented a or é is doubled, which is here, as at Pro 15:1, done with the ר .

Keil-Delitzsch: Pro 11:22

22 A golden ring in a swine's snout -

A fair woman and without delicacy.

This is the first instance of an emblematical proverb in which the first and second lines are related to each other as figure and its import, vid ., p. 9. The lxx translates rhythmically, but by its ὥσπερ ... οὕτως it destroys the character of this picture-book proverbial form. The nose-ring, נזם , generally attached to the right nostril and hanging down over the mouth ( vid ., Lane's Manners , etc.) is a female ornament that has been in use since the time of the patriarchs (Gen 24:47). If one supposes such a ring in a swine's snout, then in such a thing he has the emblem of a wife in whom beauty and the want of culture are placed together in direct contrast. טעם is taste carried over into the intellectual region, the capability of forming a judgment, Job 12:20, and particularly the capability of discovering that which is right and adapted to the end in view, 1Sa 25:33 (of Abigail), here in accordance with the figure of a beast with which the ideas of uncleanness, shamelessness, and rudeness are associated, a mind for the noble, the fine, the fitting, that which in the higher and at the same time intellectual and ethical sense we call tact (fine feeling); סרת ( alienata ) denotes the want of this capacity, not without the accompanying idea of self-guilt.

Keil-Delitzsch: Pro 11:23

23 The desire of the righteous is nothing but good,

The expectation of the godless is presumption.

This is usually explained with Fleischer: If the righteous wish for anything, their wish reaches to no other than a fortunate issue; but if the godless hope for anything, then there is to them in the end as their portion, not the good they hoped for, but wrath (Pro 10:28, cf. Pro 11:4). However, that עברה is at once to be understood thus, as in יום עברה , and that the phrase is to be rendered: the hope of the godless is God's wrath, is doubtful. But עברה denotes also want of moderation, and particularly in the form of presumption, Pro 21:24, Isa 16:6; and thus we gain the thought that the desire of the righteous is directed only to that which is good, and thus to an object that is attainable because well-pleasing to God, while on the contrary the hope of the godless consists only in the suggestions of their presumption, and thus is vain self-deceit. The punctuation תאות צדיקים is contrary to rule; correct texts have תאות צדיקים , for Dechî stands before Athnach only if the Athnach -word has two syllables ( Torath Emeth , p. 43; Accentssystem , xviii. §4).

Keil-Delitzsch: Pro 11:24

Three proverbs regarding giving which is not loss but gain.

24 There is one who giveth bounteously, and he increaseth still more;

And (there is) one who withholdeth what is due, only to his loss.

The first of the proverbs with ישׁ (there is), which are peculiar to the first collection ( vid ., p. 32). The meaning is, that the possessions of the liberal giver do not decrease but increase, and that, on the contrary, the possessions of the niggardly do not increase but decrease. מפזּר is not to be understood after Psa 112:9. Instead of ונוסף עוד the three Erfurt codd. have ונוסף (with retrogression of the tone?), which Hitzig approves of; but the traditional phrase which refers ( et qui augetur insuper ) ונוסף not to the possession of him who scattereth, but to himself, is finer in the expression. In the characteristic of the other, מיּשׁר is commonly interpreted comparatively: plus aequo (Cocceius) or justo (Schelling). But מן after חשׂך is to be regarded as governed by it, and ישׁר denotes not competence, riches, as Arab. yusr (Bertheau, Zöckler), also not uprightness = beneficence (Midrash, מן הצדקה ), but duty, uprightness, as Job 33:23, where it denotes that which is advantageous to man, as here that which befits him: he who holds back, namely himself, from that which is due to himself, and thus should permit to himself, such an one profits nothing at all by this ἀφειδία (17b, Col 2:23), but it tends only to loss to him, only to the lessening of that which he possesses. We shall meet with this ( למחסּור ) אך למחסור Pro 14:23, and frequently again - it is a common Mashal formula (cf. καὶ τόσῳ μᾶλλον ὑστερεῖται , Sir. 11:11). The cause of the strange phenomenon that the liberal gains and the niggardly loses is not here expressed, but the following proverb gives the explanation of it:

Keil-Delitzsch: Pro 11:25

25 A liberal soul [soul of blessing] is made fat,

And he that watereth others is also watered.

A synonymous distich ( vid ., p. 7). A soul of blessing is one from whom blessings go out to others, who is even a blessing to all with whom he comes into fellowship; בּרצה denotes also particularly the gifts of love, 1Sa 25:27, בּרך denotes, if the Arab. is right, which derives it from the fundamental idea "to spread out:"to cause to increase and prosper by means of word and deed. The blessing which goes out from such a soul comes back again to itself: תדשּׁן (as Pro 13:4; Pro 28:25), it is made fat, gains thereby sap and strength in fulness; the Pual refers to the ordinance of God; Pro 22:9 is kindred in meaning to this anima benefica pinguefiet . In 25b יורא is the Aramaic form of writing, but without the Aramaic vocalization (cf. Pro 1:10. תּבא , Isa 21:12 ויּתא ). Perhaps the א makes it noticeable that here a different word from יורה , morning rain, is used; however, Symm. translates πρωΐνός , and the Graec. Venet. (Kimchi following it) ὑετός . As a rule, we do not derive יורא from ירה , of which it would be the Hophal (= יוּרה , as הודע , Lev 4:23, = הוּדע ) (Ewald, §131f.); for the idea conspergitur , which the Ho . of the Hiph . יורה , Hos 6:3, expresses, is, as correlate to מרוה , as a parallel word to תדשּׁן , one not of equal force. Jerome was guided by correct feeling, for he translates: et qui inebriat ipse quoque inebriabitur . The stem-word is certainly רוה , whether it is with Hitzig to be punctuated יוּרא = ירוה , or with Fleischer we are to regard יורא as derived per metathesin from ירוה , as for Arab. ârây (to cause to see) is used

(Note: Hitzig's comparison of rawaâ , finem respicere , as transposed from waray is incorrect; the former verb, which signifies to consider, thus appears to be original.)

the vulgar Arab. ârway (in the Syr. Arab.) and âwray (in the Egypt. Arab.). We prefer the latter, for the passing of יורה (from ירוה ) into יורה is according to rule, vid ., at Pro 23:21.

Keil-Delitzsch: Pro 11:26

26 Whoso withholdeth corn, him the people curse;

But blessing is on the head of him that selleth it.

This proverb is directed against the corn-usurer, whose covetousness and deceitful conduct is described in Amo 8:4-8. But whilst it is there said that they cannot wait till the burdensome interruption of their usurious conduct on account of the sacred days come to an end, the figure here is of a different aspect of their character: they hold back their stores of corn in the times of scarcity, for they speculate on receiving yet higher prices for it. בּר (from בּרר , to purify, to be pure) is thrashed grain, cf. Arab. burr , wheat, and naḳḳy of the cleaning of the grain by the separation from it of the tares, etc. (Fl.); the word has Kametz , according to the Masora, as always in pause and in the history of Joseph. מנע has Munach on the syllable preceding the last, on which the tone is thrown back, and Metheg with the Tsere as the sign of a pause, as Pro 1:10 בּצע ( vid ., p. 67). משׁבּיר , qui annonam vendit , is denom. of שׁבר , properly that which is crushed, therefore grain (Fl.). לאמּים , which we would understand in the Proph. of nations, are here, as at Pro 24:24, the individuals of the people. The בּרצה which falls on the head of the charitable is the thanks of his fellow-citizens, along with all good wishes.

Keil-Delitzsch: Pro 11:27

That self-sacrificing endeavour after the good of others finds its regard in the thought encircling the following proverbs.

27 He that striveth after good, seeketh that which is pleasing;

And he that searcheth after evil, it shall find him.

Here we have together three synonyms of seeking: בּקּשׁ (R. בק , findere ), which has the general meaning quaerere , from the root-idea of penetrating and pressing forwards; דּרשׁ (R. דר .R( , terere ), which from the root-idea of trying (proving) corresponds to the Lat. studere ; and שׁחר (whence here שׁחר instead of משׁחר , as דּבר instead of מדבּר ), which means mane , and thus sedulo quaere ( vid ., at Pro 1:28). From 27b, where by רעה is meant evil which one prepares for another, there arises for טוב the idea of good thoughts and actions with reference to others. He who applies himself to such, seeks therewith that which is pleasing, i.e. , that which pleases or does good to others. If that which is pleasing to God were meant, then this would have been said (cf. Pro 12:2); the idea here is similar to Pro 10:32, and the word יבקּשׁ is used, and not ימצא , because reference is not made to a fact in the moral government of the world, but a description is given of one who is zealously intent upon good, and thus of a noble man. Such an one always asks himself (cf. Mat 7:12): what will, in the given case, be well-pleasing to the neighbour, what will tend to his true satisfaction? Regarding the punctuation here, שׁחר , vid ., at Pro 11:26. The subject to תבואנּוּ , which, Pro 10:24, stands as the fundamental idea, here follows from the governed רעה , which may be the gen. (Psa 38:13) as well as the accus.

Keil-Delitzsch: Pro 11:28

28 He that trusteth in his riches shall fall,

And the righteous shall flourish like the green leaf.

יפּול ( plene after the Masora) as well as the figure וכעלה (cf. for the punctuation וכעשׁן , Pro 10:26) are singular, but are understood if one observes that in 28a a withered tree, and in 28b a tree with leaves ever green, hovers before the imagination of the poet (cf. Psa 1:4; Jer 17:8). The proud rich man, who on the ground of his riches appears to himself to be free from danger, goes on to his ruin ( יפול as Pro 11:5, and frequently in the Book of Proverbs), while on the contrary the righteous continues to flourish like the leaf - they thus resemble the trees which perennially continue to flourish anew. Regarding עלה as originally collective (Symm. θάλλος ), vid ., at Isa 1:30, and regarding פּרח (R. פר , to break), here of the continual breaking forth of fresh-growing leaf-buds, vid ., at Isa 11:1. The apostolic word names this continual growth the metamorphosis of believers, 2 Cor. 2:18. The lxx has read וּמעלה (approved by Hitzig): and he who raiseth up the righteous.

Keil-Delitzsch: Pro 11:29

29 He that troubleth his own household shall inherit the wind,

And a fool becomes servant to the wise in heart.

Jerome well translates: qui conturbat domum suam , for עכר closely corresponds to the Lat. turbare ; but with what reference is the troubling or disturbing here meant? The Syr. translates 29a doubly, and refers it once to deceit, and the second time to the contrary of avarice; the lxx, by ὁ μὴ συμπεριφερόμενος τῷ ἑαυτοῦ οἴκῳ , understands one who acts towards his own not unsociably, or without affability, and thus not tyrannically. But עכר שׁארו Pro 11:17, is he who does not grudge to his own body that which is necessary; עכר ישׂראל is applied to Elijah, 1Ki 18:17, on account of whose prayer there was a want of rain; and at Pro 15:27 it is the covetous who is spoken of as עכר בּיתו . The proverb has, accordingly, in the man who "troubles his own house"(Luth.), a niggard and sordid person (Hitzig) in view, one who does not give to his own, particularly to his own servants, a sufficiency of food and of necessary recreation. Far from raising himself by his household arrangements, he shall only inherit wind ( ינחל , not as the Syr. translates, ינחיל , in the general signification to inherit, to obtain, as Pro 3:35; Pro 28:10, etc.), i.e. , he goes always farther and farther back (for he deprives his servants of all pleasure and love for their work in seeking the prosperity of his house), till in the end the reality of his possession dissolves into nothing. Such conduct is not only loveless, but also foolish; and a foolish person ( vid ., regarding אויל at Pro 1:7) has no influence as the master of a house, and generally is unable to maintain his independence: "and the servant is a fool to him who is wise of heart."Thus the lxx (cf. also the lxx of Pro 10:5), Syr., Targ., Jerome, Graec. Venet. , Luth. construe the sentence. The explanation, et servus stulti cordato (sc. addicitur ), i.e. , even the domestics of the covetous fool are at last partakers in the wise beneficence (Fl.), places 29b in an unnecessary connection with 29a, omits the verb, which is here scarcely superfluous, and is not demanded by the accentuation (cf. e.g. , Pro 19:22).

Keil-Delitzsch: Pro 11:30

30 The fruit of the righteous is a tree of life,

And the wise man winneth souls.

The lxx translate, ἐκ καρποῦ δικαιοσύνης φύεται δένδρον ζωῆς ; Hitzig takes thence the word צדק ; but this translation discredits itself by the unnatural reversal of the relation of fruit and tree. The fruit of the righteous is here not the good which his conduct brings to him, as Isa 3:10; Jer 32:19, but his activity itself proceeding from an internal impulse. This fruit is a tree of life. We need to supplement פּרי [fruit] as little here as ארח [a traveller] at Pro 10:17; for the meaning of the proverb is, that the fruit of the righteous, i.e. , his external influence, itself is a tree of life, namely for others, since his words and actions exert a quickening, refreshing, happy influence upon them. By this means the wise (righteousness and wisdom come together according to the saying of the Chokma , Pro 1:7) becomes a winner of souls ( לקח as Pro 6:25, but taken in bonam partem ), or, as expressed in the N.T. (Mat 4:19), a fisher of men, for he gains them not only for himself, but also for the service of wisdom and righteousness.

Keil-Delitzsch: Pro 11:31

31 Lo, the righteous findeth on earth his reward;

How much more the godless and the sinner!

The particles אף כּי signify properly, interrogatively: Shall it yet be said that...; it corresponds to the German "steplang7 geschweige denn "[ nedum ] (Fl.). הן is already in bibl. Hebr. in the way of becoming a conditional particle; it opens, as here, the antecedent of a gradatio a minori ad majus introduced by אף כי , Job 15:15., Pro 25:5., cf. הן ( הנה ) with ואיך following, Gen 44:8; 2Sa 12:18. 2Sa 13:13 presents itself as the nearest parallel to שׁלּם , where it means, to be rewarded. It is a vocabulum anceps , and denotes full requital, i.e. , according to the reference, either righteous reward or righteous punishment. If 30a is understood of reward, and 30b of punishment, then the force of the argument in the conclusion consists in this, that the righteous can put forth no claim to a recompense, because his well-doing is never so perfect as not to be mingled with sin (Ecc 7:20; Psa 143:2); while, on the contrary, the repression of the wicked, who, as רשׁע as to his intention, and חוטא as to his conduct, actually denies his dependence on God, is demanded by divine holiness. But the conclusion is not stringent, since in the relation of God to the righteous His dispensation of grace and faithfulness to promises also come into view, and thus in both cases ישׁלּם appears to require the same interpretation: if the righteous does not remain unrevenged, so much more shall not the godless and the sinner remain..., or how much less shall the godless and the sinner remain so. Thus the Graec. Venet. , Θεῷ ὁ δίκαιος ἐν τῇ γῇ ἀποτιθήσεται ; thus also Luther, and among the moderns Löwenstein and Elster. Of the proverb so understood the lxx version, εἰ ὁ μὲν δίκαιος μόλις ( μόγις ) σώζεται, ὁ ἀσεβὴς καὶ ἁμαρτωλὸς ποῦ φανεῖται (cf. 1Pe 4:18) may be a free translation, for in the ישׁלם there certainty lies, according to the sense, a כּמעט יוּשׁע . Also ישׁלם has the principal tone, not בארץ . The thought: even on this side (on earth), lies beyond the sphere of the O.T. consciousness. The earth is here the world of man.

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 11:16-31

4. Wise investments 11:16-31

11:19 The full quality of life is in view (cf. John 10:10), not just the possession of life.

"Since life and death result from moral choices, righteousness must be pursued. . . . Life' and death' describe the vicissitudes of this life but can also refer to beyond the grave."¹⁰⁴

11:29 "Wind" here probably represents something that cannot be grasped (27:16; Eccles. 1:14, 17). It may also imply something bad and destructive such as the dreaded Palestinian sirocco (cf. v. 17). The foolish man who mismanages his accounts may also have to sell himself as a servant to the wise person who is a better manager.

11:30 A righteous person exercises a life-giving influence. Furthermore a wise person wins others to wisdom. That is, he or she captures others with ideas or influence (cf. 2 Sam. 15:6).¹⁰⁵ While it is true that evangelistic soul-winning is wise work, soul-winning is not all that this verse is talking about. The idea here is that wise people influence others to follow the way of wisdom, which includes turning to God for salvation.

11:31 No one sins with impunity. God will judge every sin. 1 Peter 4:18 quotes this proverb.¹⁰⁶

Commentary -- Other

Critics Ask: Pro 11:31

PROVERBS 11:31 —Are the righteous rewarded in this life or in the next one?

PROBLEM: Here Solomon speaks as though the godly person receives his reward in this life, claiming, “the righteous will be recompensed on the earth.” However, the Bible repeatedly speaks of the rewards of the believer as being yet future, after Christ returns (cf. 1 Cor. 3:12-15 ). Jesus said, “Behold, I am coming quickly, and My reward is with Me, to give to every one according to his work” ( Rev. 22:12 ).

SOLUTION: Rewards only begin in this life—they are not completed until the next life. They are onlypartially passed out on earth—they will befully given in heaven. The same is true of punishment for the wicked. The same retributive justice that governs this world will also rule the world to come. The wrath of God is already abiding on unbelievers ( John 3:36 ), yet we are told to flee from the wrath to come ( Matt. 3:7 ).   

Evidence: Pro 11:21

Though the entire world joins hands in a unity of spirit and says that there is no hell, it is still a reality. There will be a Judgment Day and justice will be done.

Evidence: Pro 11:24

The wallet is the final frontier . There is nothing wrong with riches. However, those who have wealth must not trust in money ( Pro 11:28 ) and must be willing to share their prosperity with others. See 1Ti 6:17-19 .

Evidence: Pro 11:30

" Even if I were utterly selfish and had no care for anything but my own happiness, I would choose, if God allowed, to be a soul winner, for never did I know perfect, overflowing, unutterable happiness of the purest and most ennobling order till I first heard of one who had sought and found a Savior through my means." Charles Spurgeon

Lifestyle evangelism . Here’s how to cultivate true lifestyle evangelism: 1) Pray that God uses you to reach the lost. 2) Ask for wisdom to use the time you have effectively for evangelism. Treat every day as though it were your last opportunity to share Christ. One day you will be right. 3) Study how to answer every man who asks you a reason for the hope that is in you ( 1Pe 3:15 ; see Pro 16:23 ). 4) Find a " fishing hole" and go there regularly. Don’t wait for sinners to approach you; go to them ( Mar 16:15 ). 5) Use any anxiety as a catalyst to drive you to prayer and trust in God. Don’t let the fear of man paralyze you ( Phi 1:28 ). You will realize the spiritual nature of fear after you conquer it. Confront it with the Word of God—" I can do all things through Christ who strengthens me" ( Phi 4:13 ). 6) Encourage others (by example and exhortation) into the task of evangelism.

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 11 (Chapter Introduction)

Overview

Poole: Proverbs 11 (Chapter Introduction)

CHAPTER 11

MHCC: Proverbs (Book Introduction)

The subject of this book may be thus stated by an enlargement on the opening verses. 1. The Proverbs of Solomon, the son of David, king of Israel. 2. Which treat of the knowledge of wisdom, of piety towards God, of instruction and moral discipline, of the understanding wise and prudent counsels. 3. Which treat of the attainment of instruction in wisdom, which wisdom is to be shown in the conduct of life, and consists in righteousness with regard to our fellow-creatures. 4. Which treat of the giving to the simple sagacity to discover what is right, by supplying them with just principles, and correct views of virtue and vice; and to the young man knowledge, so that he need not err through ignorance; and discretion, so that by pondering well these precepts, he may not err through obstinacy. Take the proverbs of other nations, and we shall find great numbers founded upon selfishness, cunning, pride, injustice, national contempt, and animosities. The principles of the Proverbs of Solomon are piety, charity, justice, benevolence, and true prudence. Their universal purity proves that they are the word of God.

Matthew Henry: Proverbs (Book Introduction)

An Exposition, With Practical Observations, of The Proverbs

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

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

Topical Index of Proverbs

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

48. Of ingratitude, Pro 17:13

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

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

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

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

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

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

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

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

57. Of sacrilege, Pro 20:25

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

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

60. Of prodigality and wastefulness, Pro 21:20

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

62. Of frowardness and tractableness, Pro 22:5

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

64. Of fainting in affliction, Pro 24:10

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

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

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

68. Of causeless curse, Pro 26:2

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

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

71. Of cowardliness and courage, Pro 28:1

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

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

74. The punishment of murder, Pro 28:17

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

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

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

Constable: Proverbs (Book Introduction)

Introduction

Title

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

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

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

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

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

Writer

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

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

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

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

Date

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

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

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

Message¹⁰

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: Proverbs (Outline)

Outline

I. Discourses on wisdom chs. 1-9

A. Introduction to the book 1:1-7

1. The title of the book 1:1

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

3. The thesis of the book 1:7

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

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

2. Wisdom's appeal 1:20-33

3. Wisdom as a treasure chs. 2-3

4. Encouragements to obey these instructions ch. 4

5. Warnings against unfaithfulness in marriage ch. 5

6. Other dangerous temptations 6:1-19

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

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

1. The function of wisdom ch. 8

2. Wisdom and folly contrasted ch. 9

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

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

1. Things that produce profit 10:1-14

2. Things of true value 10:15-32

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

4. Wise investments 11:16-31

5. The value of righteousness 12:1-12

6. Avoiding trouble 12:13-28

7. Fruits of wise living ch. 13

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

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

1. Trusting God ch. 16

2. Peacemakers and troublemakers ch. 17

3. Friendship and folly ch. 18

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

III. Wise sayings 22:17-24:34

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

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

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

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

IV. Maxims expressing wisdom chs. 25-29

A. Instructive analogies 25:1-27:22

1. Wise and foolish conduct ch. 25

2. Fools and folly ch. 26

3. Virtues and vices 27:1-22

B. A discourse on prudence 27:23-27

C. Instructive contrasts chs. 28-29

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

A. The wisdom of Agur ch. 30

1. The introduction of Agur 30:1

2. Wisdom about God 30:2-9

3. Wisdom about life 30:10-33

B. The wisdom of Lemuel ch. 31

1. The introduction of Lemuel 31:1

2. The wise king 31:2-9

3. The wise woman 31:10-31

Constable: Proverbs

Proverbs

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Proverbs (Book Introduction)

THE BOOK OF PROVERBS.

INTRODUCTION.

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

Gill: Proverbs (Book Introduction)

INTRODUCTION TO PROVERBS

This book is called, in some printed Hebrew copies, "Sepher Mishle", the Book of Proverbs; the title of it in the Vulgate Latin version is,

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

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

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

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