Text -- Proverbs 12:1-27 (NET)

12:1 The one who loves discipline loves knowledge, but the one who hates reproof is stupid. 12:2 A good person obtains favor from the Lord, but the Lord condemns a person with wicked schemes. 12:3 No one can be established through wickedness, but a righteous root cannot be moved. 12:4 A noble wife is the crown of her husband, but the wife who acts shamefully is like rottenness in his bones. 12:5 The plans of the righteous are just; the counsels of the wicked are deceitful. 12:6 The words of the wicked lie in wait to shed innocent blood, but the words of the upright will deliver them. 12:7 The wicked are overthrown and perish, but the righteous household will stand. 12:8 A person is praised in accordance with his wisdom, but the one who has a twisted mind is despised. 12:9 Better is a person of humble standing who nevertheless has a servant, than one who pretends to be somebody important yet has no food. 12:10 A righteous person cares for the life of his animal, but even the most compassionate acts of the wicked are cruel. 12:11 The one who works his field will have plenty of food, but whoever chases daydreams lacks wisdom. 12:12 The wicked person desires a stronghold, but the righteous root endures. 12:13 The evil person is ensnared by the transgression of his speech, but the righteous person escapes out of trouble. 12:14 A person will be satisfied with good from the fruit of his words, and the work of his hands will be rendered to him. 12:15 The way of a fool is right in his own opinion, but the one who listens to advice is wise. 12:16 A fool’s annoyance is known at once, but the prudent overlooks an insult. 12:17 The faithful witness tells what is right, but a false witness speaks deceit. 12:18 Speaking recklessly is like the thrusts of a sword, but the words of the wise bring healing. 12:19 The one who tells the truth will endure forever, but the one who lies will last only for a moment. 12:20 Deceit is in the heart of those who plot evil, but those who promote peace have joy. 12:21 The righteous do not encounter any harm, but the wicked are filled with calamity. 12:22 The Lord abhors a person who lies, but those who deal truthfully are his delight. 12:23 The shrewd person conceals knowledge, but foolish people publicize folly. 12:24 The diligent person will rule, but the slothful will become a slave. 12:25 Anxiety in a person’s heart weighs him down, but an encouraging word brings him joy. 12:26 The righteous person is cautious in his friendship, but the way of the wicked leads them astray. 12:27 The lazy person does not roast his prey, but personal possessions are precious to the diligent.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Pro 12:6

Are designed to entrap others, and to destroy them.

Wesley: Pro 12:6

From those that lie in wait for them.

Wesley: Pro 12:7

Both they and their families suddenly perish.

Wesley: Pro 12:9

That lives in a mean condition.

Wesley: Pro 12:9

That glories in his high birth or gay attire.

Wesley: Pro 12:10

He will not destroy it either by labour beyond its strength, or by denying it necessary food or rest.

Wesley: Pro 12:10

There is cruelty mixed even with their most merciful actions.

Wesley: Pro 12:11

That employs his time in an honest calling.

Wesley: Pro 12:11

In an idle course of living.

Wesley: Pro 12:12

He approves those arts, which wicked men use like nets to ensnare other men.

Wesley: Pro 12:12

That piety, which is the root of his actions, yields him sufficient fruit both for his own need, and to do good to others.

Wesley: Pro 12:14

By his pious and profitable discourses.

Wesley: Pro 12:14

Of his actions.

Wesley: Pro 12:15

That distrusts his own judgments, and seeks counsel from others.

Wesley: Pro 12:16

The shame, or injury done to him, which he conceals and bears with patience.

Wesley: Pro 12:17

He who uses himself to lying in his common talk, will use falsehood and deceit in judgment.

Wesley: Pro 12:18

Tends to the comfort and benefit of others.

Wesley: Pro 12:19

Liars, though they may make a fair shew for a season, yet are quickly convicted.

Wesley: Pro 12:20

They whose hearts devise mischief shall be deceived in their hopes, and bring trouble upon themselves: but they who by good counsels labour to promote peace, shall reap the comfort of it themselves.

Wesley: Pro 12:23

He does not unseasonably utter what he knows.

Wesley: Pro 12:23

Betrays his ignorance and folly.

Wesley: Pro 12:25

A compassionate or encouraging word.

Wesley: Pro 12:26

Than any other men.

Wesley: Pro 12:26

Heb. maketh them to err, to lose that excellency or happiness which they had promised themselves.

Wesley: Pro 12:27

Does not enjoy the fruit of his labours.

Wesley: Pro 12:27

Yields him comfort and blessing with it.

JFB: Pro 12:1

(Pro. 12:1-28)

JFB: Pro 12:1

As the fruit of instruction or training (Pro 1:2).

JFB: Pro 12:1

(Pro 10:17).

JFB: Pro 12:1

Stupid, regardless of his own welfare (Psa 49:10; Psa 73:22).

JFB: Pro 12:3

Wickedness cannot give permanent prosperity.

JFB: Pro 12:3

Firm as a flourishing tree-- (Psa 1:3; Psa 15:5; Jer 17:8).

JFB: Pro 12:4

In the wide sense of well-disposed to all moral duties (Pro 31:10).

JFB: Pro 12:4

That is, by misconduct.

JFB: Pro 12:4

An incurable evil.

JFB: Pro 12:5

Or, "purposes."

JFB: Pro 12:5

Literally, "are judgment," that is, true decisions.

JFB: Pro 12:5

(Compare Pro 11:14).

JFB: Pro 12:5

Contrary to truth and honesty.

JFB: Pro 12:6

Or, "expressed designs" of the wicked are for evil purposes.

JFB: Pro 12:6

Or, "words" of the righteous delivering instead of ensnaring men.

JFB: Pro 12:7

Such conduct brings a proper return, by the destruction of the wicked and well-being of the righteous and his family.

JFB: Pro 12:8

As opposed to commended (Pro 11:12).

JFB: Pro 12:8

Or, "wicked principles," as opposed to one of wisdom.

JFB: Pro 12:9

Held in little repute, obscure (1Sa 18:23; Isa 3:5).

JFB: Pro 12:9

Implying some means of honest living.

JFB: Pro 12:9

Is self-conceited.

JFB: Pro 12:10

Literally, "knoweth" (Psa 1:6).

JFB: Pro 12:10

As acts of compassion ungraciously rendered to the needy. The righteous more regards a beast than the wicked a man.

JFB: Pro 12:11

The idler's fate is the result of indolence and want of principle (Pro 6:32; Pro 7:7).

JFB: Pro 12:12

They love the crafty arts of deception.

JFB: Pro 12:12

Their own resources supply them; or, it may be rendered: "He (God) giveth, or, sets (Eze 17:22) the root of the righteous," and hence it is firm: or, the verb is impersonal; "As to the root . . . it is firm" (Pro 17:19).

JFB: Pro 12:13-14

The sentiment expanded. While the wicked, such as liars, flatterers, &c., fall by their own words, the righteous are unhurt. Their good conduct makes friends, and God rewards them.

JFB: Pro 12:15

The fool is self-conceited (compare Pro 12:1; Pro 1:32; Pro 10:17; Jam 3:17).

JFB: Pro 12:16

He is slow to denounce his insulters (Jam 1:19).

JFB: Pro 12:18

Literally, "speaketh hastily," or indiscreetly (Psa 106:33), as an angry man retorts harsh and provoking invectives.

JFB: Pro 12:18

By soothing and gentle language.

JFB: Pro 12:19

Words of truth are consistent, and stand all tests, while lies are soon discovered and exposed.

JFB: Pro 12:20

Or, "plan" (Pro 3:29). They design a deceitful course, to which, with all its evils and dangers to others and themselves, the happiness of peace-makers is opposed (compare Mat 5:9; Rom 12:18).

JFB: Pro 12:21

(as in Psa 91:10), under God's wise limitations (Rom 8:28).

JFB: Pro 12:21

As penal evil.

JFB: Pro 12:22

Or, "faithfully," that is, according to promises (compare Joh 3:21).

JFB: Pro 12:23

By his modesty (Pro 10:14; Pro 11:13).

JFB: Pro 12:23

As his lips speak his thoughts (compare Ecc 10:3).

JFB: Pro 12:24

(Compare Margin), so called because he fails to meet his promises.

JFB: Pro 12:24

Not denoting legal taxes, but the obligation of dependence.

JFB: Pro 12:25

One of comfort.

JFB: Pro 12:26

(Compare Margin); or, "more successful," while the wicked fail; or, we may read it: "The righteous guides his friend, but," &c., that is, The ability of the righteous to aid others is contrasted with the ruin to which the way of the wicked leads themselves.

JFB: Pro 12:27

(Compare Pro 12:24).

JFB: Pro 12:27

Or, "his venison." He does not improve his advantages.

JFB: Pro 12:27

Or, "the wealth of a man of honor is being diligent," or "diligence."

JFB: Pro 12:27

Literally, "honor" (Ecc 10:1).

Clarke: Pro 12:1

Whoso loveth instruction - מוסר musar , discipline or correction, loves knowledge; for correction is the way to knowledge

Clarke: Pro 12:1

But he that hateth reproof is brutish - בער baar , he is a bear; and expects no more benefit from correction than the ox does from the goad.

Clarke: Pro 12:2

A good man obtaineth favor - First, it is God who makes him good; for every child of Adam is bad till the grace of God changes his heart. Secondly, while he walks in the path of obedience he increases in goodness, and consequently in the favor of the Lord.

Clarke: Pro 12:3

A man shall not be established by wickedness - Evil is always variable: it has no fixed principle, except the root that is in the human heart; and even that is ever assuming new forms. Nothing is permanent but goodness; and that is unchangeable, because it comes from God. The produce of goodness is permanent, because it has God’ s blessing in it: the fruit of wickedness, or the property procured by wickedness, is transitory, because it has God’ s curse in it. The righteous has his root in God; and therefore he shall not be moved.

Clarke: Pro 12:4

A virtuous woman is a crown to her husband - אשת חיל esheth chayil , a strong woman. Our word virtue (virtus) is derived from vir, a man; and as man is the noblest of God’ s creatures, virtue expresses what is becoming to man; what is noble, courageous, and dignified: and as vir, a man, comes from vis, power or strength; so it implies what is strong and vigorous in principle: and as in uncivilized life strength and courage were considered the very highest, because apparently the most necessary, of all virtues; hence the term itself might have become the denomination of all excellent moral qualities; and is now applied to whatever constitutes the system of morality and moral duties. In some parts of the world, however, where arts and sciences have made little progress, strength is one of the first qualifications of a wife, where the labors of the field are appointed to them. It is not an uncommon sight in different parts of Africa, to see the wives (queens) of the kings and chiefs going out in the morning to the plantations, with their mattock in their hand, and their youngest child on their back; and when arrived at the ground, lay the young prince or princess upon the earth, which when weary of lying on one side, will roll itself on the other, and thus continue during the course of the day, without uttering a single whimper, except at the intervals in which its mother gives it suck; she being employed all the while in such labor as we in Europe generally assign to our horses. In these cases, the strong wife is the highest acquisition; and is a crown to her husband, though he be king of Bonny or Calabar. It is certain that in ancient times the women in Judea did some of the severest work in the fields, such as drawing water from the wells, and watering the flocks, etc. On this account, I think, the words may be taken literally; and especially when we add another consideration, that a woman healthy, and of good muscular powers, is the most likely to produce and properly rear up a healthy offspring; and children of this kind are a crown to their parents

Clarke: Pro 12:4

Is as rottenness in his bones - Does not this refer to a woman irregular in her manners, who by her incontinence not only maketh her husband ashamed, but contracts and communicates such diseases as bring rottenness into the bones? I think so. And I think this was the view taken of the text by Coverdale, who translates thus: "A stedfast woman is a crowne unto her hussbonde: but she that behaveth herself unhonestly is a corruption in his bones."

Clarke: Pro 12:7

The wicked are overthrown - Seldom does God give such a long life or numerous offspring

Clarke: Pro 12:7

But the house of the righteous shall stand - God blesses their progeny, and their families continue long in the earth; whereas the wicked seldom have many generations in a direct line. This is God’ s mercy, that the entail of iniquity may be in some sort cut off, so that the same vices may not be strengthened by successive generations. For generally the bad root produces not only a bad plant, but one worse than itself.

Clarke: Pro 12:9

He that is despised, and hath a servant - I believe the Vulgate gives the true sense of this verse: Melior est pauper, et sufficiens sibi; quam gloriosus, et indigens pane

"Better is the poor man who provides for himself, than the proud who is destitute of bread."The versions in general agree in this sense. This needs no comment. There are some who, through pride of birth, etc., would rather starve, than put their hands to menial labor. Though they may be lords, how much to be preferred is the simple peasant, who supports himself and family by the drudgery of life!

Clarke: Pro 12:10

A righteous man regardeth the life of his beast - One principal characteristic of a holy man is mercy: cruelty is unknown to him; and his benevolence extends to the meanest of the brute creation. Pity rules the heart of a pious man; he can do nothing that is cruel. He considers what is best for the comfort, ease health, and life of the beast that serves him, and he knows that God himself careth for oxen: and one of the ten commandments provides a seventh part of time to be allotted for the rest of laboring beasts as well as for man

I once in my travels met with the Hebrew of this clause on the sign board of a public inn: יודע צדיק נפש בהמתו yodea tsaddik nephesh behemto . "A righteous man considereth the life of his beast;"which, being very appropriate, reminded me that I should feed my horse

Clarke: Pro 12:10

The tender mercies of the wicked are cruel - אחזרי achzari , are violent, without mercy, ruthless. The wicked, influenced by Satan, can show no other disposition than what is in their master. If they appear at any time merciful, it is a cloak which they use to cover purposes of cruelty. To accomplish its end, iniquity will assume any garb, speak mercifully, extol benevolence, sometimes even give to the poor! But, timeo Danaos, et dona ferentes . The cry of fire at midnight, provided it be in another’ s dwelling, is more congenial to their souls than the; cry of mercy. Look at the human fiends, "out-heroding Herod,"in horse races, bruising matches, and cock fights, and in wars for the extension of territory, and the purposes of ambition. The hell is yet undescribed, that is suited to such monsters in cruelty.

Clarke: Pro 12:11

He that tilleth his land - God’ s blessing will be in the labor of the honest agriculturist

Clarke: Pro 12:11

But he that followeth vain persons - He who, while he should be cultivating his ground, preparing for a future crop, or reaping his harvest, associates with fowlers, coursers of hares, hunters of foxes, or those engaged in any champaign amusements, is void of understanding; and I have known several such come to beggary

To this verse the Septuagint add the following clause: ‘ ov estin en oinwn diatribaiv, en toiv eautou ocurwmasi kataleiqei atimian. "He who is a boon companion in banquets, shall leave dishonor in his own fortresses."This has been copied by the Vulgate and the Arabic. That is The man who frequents the ale-house enriches that, while he impoverishes his own habitation.

Clarke: Pro 12:12

The wicked desireth the net of evil men - They applaud their ways, and are careful to imitate them in their wiles.

Clarke: Pro 12:13

The wicked is snared by the transgression of his lips - A man who deals in lies and false oaths will sooner or later be found out to his own ruin. There is another proverb as true as this: A liar had need of a good memory; for as the truth is not in him, he says and unsays, and often contradicts himself.

Clarke: Pro 12:16

A fool’ s wrath is presently known - We have a proverb very like this, and it will serve for illustration: -

A fool’ s bolt is soon shot

A weak-minded man has no self-government; he is easily angered, and generally speaks whatever comes first to his mind.

Clarke: Pro 12:18

There is that speaketh - Instead of בוטה boteh , blabbing out, blustering, several MSS. have בוטח boteach , Trusting: and instead of כמדקרות kemadkeroth , As the piercings, seven MSS., with the Complutensian Polyglot, have במדקרות bemadkeroth , In the piercings. "There is that trusteth in the piercings of a sword: but the tongue of the wise is health."But I suppose the former to be the true reading.

Clarke: Pro 12:19

A lying tongue is but for a moment - Truth stands for ever; because its foundation is indestructible: but falsehood may soon be detected; and, though it gain credit for a while, it had that credit because it was supposed to be truth.

Clarke: Pro 12:21

There shall no evil happen to the just - No, for all things work together for good to them that love God. Whatever occurs to a righteous man God turns to his advantage. But, on the other hand, the wicked are filled with mischief: they are hurt, grieved, and wounded, by every occurrence; and nothing turns to their profit.

Clarke: Pro 12:23

A prudent man concealeth knowledge - " If a fool hold his peace he may pass for a wise man."I have known men of some learning, so intent on immediately informing a company how well cultivated their minds were, that they have passed either for insignificant pedants or stupid asses.

Clarke: Pro 12:24

The hand of the diligent shall bear rule - And why? because by his own industry he is independent; and every such person is respected wherever found.

Clarke: Pro 12:25

Heaviness in the heart of a man maketh it stoop - Sorrow of heart, hopeless love, or a sense of God’ s displeasure - these prostrate the man, and he becomes a child before them

Clarke: Pro 12:25

But a good word maketh it glad - A single good or favorable word will remove despondency; and that word, "Son, be of good cheer, thy sins are forgiven thee,"will instantly remove despair.

Clarke: Pro 12:26

The righteous is more excellent than his neighbor - That is, if the neighbor be a wicked man. The spirit of the proverb lies here: The Poor righteous man is more excellent than his sinful neighbor, though affluent and noble. The Syriac has it, "The righteous deviseth good to his neighbor."A late commentator has translated it, "The righteous explore their pastures."How מרעהו can be translated Their pastures I know not; but none of the versions understood it in this way. The Vulgate is rather singular: Qui negligit damnum propter amicum, justus est . "He who neglects or sustains a loss for the sake of his friend, is a just man."The Septuagint is insufferable: "The well-instructed righteous man shall be his own friend."One would hope these translators meant not exclusively; he should love his neighbor as himself.

Clarke: Pro 12:27

The slothful man roasteth not that which he took in hunting - Because he is a slothful man, he does not hunt for prey; therefore gets none, and cannot roast, that he may eat. There is some obscurity in the original on which the versions cast little light. Coverdale translates the whole verse thus: "A discreatfull man schal fynde no vauntage: but he that is content with what he hath, is more worth than golde."My old MS. Bible: The gylful man schal not fynd wynnynge: and the substance of a man schal ben the pris of gold.

By translating hymr remiyah the deceitful, instead of the slothful man, which appears to be the genuine meaning of the word, we may obtain a good sense, as the Vulgate has done: "The deceitful man shall not find gain; but the substance of a (just) man shall be the price of gold."But our common version, allowing hymr remiyah to be translated fraudulent, which is its proper meaning, gives the best sense: "The fraudulent man roasteth not that which he took in hunting,"the justice of God snatching from his mouth what he had acquired unrighteously

Clarke: Pro 12:27

But the substance of a diligent man - One who by honest industry acquires all his property - is precious, because it has the blessing of God in it.

Defender: Pro 12:10

When God placed the animals under man's dominion (Gen 1:26-28), this was a stewardship, not a license for cruelty. God has a purpose for every creature, and even though man can use animals for food, clothing, etc., they should be respected as creatures of God. However, animals should not be regarded as human ancestors or as gods to worship (Num 22:21-34; Job 39)."

TSK: Pro 12:1

loveth : Pro 2:10, Pro 2:11, Pro 8:17, Pro 8:32, Pro 18:1; Psa 119:27, Psa 119:97-100; 2Th 2:10

he that : Pro 5:12, Pro 5:13, Pro 9:7, Pro 9:8; Psa 32:9, Psa 92:6; Isa 1:3

TSK: Pro 12:2

good : Pro 8:35; Psa 112:5; Ecc 8:8; Act 11:24; Rom 5:7

a man : Pro 1:31, Pro 6:18; Psa 9:15; Isa 32:5-7

TSK: Pro 12:3

shall not be established : Pro 10:25; Job 5:3-5, Job 15:29, Job 20:5-9, Job 27:16-18

the root : Pro 12:12; Psa 15:5, Psa 125:1, Psa 125:2; 1Sa 25:33; Eph 3:17; Col 2:7

TSK: Pro 12:4

virtuous : Pro 14:1, Pro 19:13, Pro 19:14, 31:10-25; 1Co 11:7, 1Co 11:11

she : Pro 21:9, Pro 21:19, Pro 27:15, Pro 27:16

as : Pro 14:30; Hab 3:16

TSK: Pro 12:5

thoughts : Pro 11:23, Pro 24:9; Psa 119:15, Psa 139:23; Isa 55:7; Jer 4:14

counsels : Psa 12:2, Psa 12:3, Psa 36:2-4, Psa 41:6, Psa 41:7, Psa 140:1-3; Mat 2:3-8, Mat 2:16, Mat 26:4; 1Co 4:5; 2Co 4:2

TSK: Pro 12:6

words : Pro 1:11-19; 2Sa 17:1-4; Isa 59:7; Jer 5:26; Mic 7:1, Mic 7:2; Act 23:12, Act 23:15; Act 25:3

the mouth : Pro 14:3; Est 4:7-14, Est 7:4-6

TSK: Pro 12:7

wicked : Pro 11:21, Pro 14:11, Pro 15:25; Est 9:6-10, Est 9:14; Job 5:3, Job 5:4, Job 11:20, Job 18:15-20; Job 27:18-23; Psa 37:10, Psa 37:35-37, Psa 73:18, Psa 73:19

the house : Pro 14:1, Pro 24:3, Pro 24:4; 2Sa 7:16, 2Sa 7:26; Mat 7:24-27

TSK: Pro 12:8

commended : Gen 41:39; 1Sa 16:18, 1Sa 18:30; Ecc 8:1; Luk 12:42-44, Luk 16:8; 1Co 3:10-15; 1Co 4:5; 2Co 10:18

he : Pro 1:26, Pro 3:35, Pro 5:23; 1Sa 13:13, 1Sa 25:17; Psa 132:18; Dan 12:2; Mal 2:8, Mal 2:9; Mat 27:4, Mat 27:5; Act 12:23

of a perverse heart : Heb. perverse of heart

TSK: Pro 12:9

He that is : etc. Or, rather, as in the old translation ""He that is despised, and is his own servant, is better than he that boasteth himself and wanteth bread;""with which the versions generally agree. That is, it is better to be in lowness and obscurity, and to support oneself by manual labour, than to want the necessaries of life, through a foolish vanity, or the pride of birth, which refuses to labour.

despised : Pro 13:7; Luk 14:11

TSK: Pro 12:10

righteous : Gen 33:13, Gen 33:14; Num 22:28-32; Deu 25:4; Joh 4:11

but : Gen 37:26-28; Jdg 1:7; 1Sa 11:2; Joh 19:31, Joh 19:32; Jam 2:13-16

tender mercies : or, bowels, 1Jo 3:17

TSK: Pro 12:11

tilleth : Pro 13:23, Pro 14:4, Pro 14:23, Pro 27:27, Pro 28:19; Gen 3:19; Psa 128:2; Eph 4:28; 1Th 4:11, 1Th 4:12; 2Th 3:8

he that followeth : Pro 1:10-19, Pro 4:14, Pro 4:15, Pro 6:32, Pro 7:7, Pro 9:6, Pro 9:13, Pro 9:16, Pro 13:20; Jdg 9:4; Psa 26:4; Jon 2:8; Tit 1:10, Tit 1:11

TSK: Pro 12:12

desireth : Pro 1:17-19, Pro 29:5, Pro 29:6; Psa 9:15, Psa 10:9; Jer 5:26-28; Mic 7:2; Hab 1:15-17

net : or, fortress, Pro 10:15

the root : Psa 1:3; Isa 27:6, Isa 37:31; Jer 17:7, Jer 17:8; Luk 8:13-15; Joh 15:5, Joh 15:16; Rom 6:22

TSK: Pro 12:13

wicked is snared by the transgression of his lips : Heb. snare of the wicked is in the transgression of lips, Pro 6:2, Pro 15:2, Pro 18:6, Pro 18:7; 1Ki 2:23; Psa 5:6, Psa 64:8; Dan 6:24; Mat 27:25

but : Pro 11:8; Gen 48:16; 2Sa 4:9; Psa 34:19; Ecc 7:18; Rom 8:35-37; 2Pe 2:9

TSK: Pro 12:14

satisfied : Pro 13:2, Pro 18:20, Pro 18:21; Psa 63:5

and : Isa 3:10, Isa 3:11; Mat 10:41, Mat 10:42, Mat 16:27; 2Th 1:6, 2Th 1:7; Heb 2:2, Heb 11:26

TSK: Pro 12:15

way : Pro 3:7, Pro 14:16, Pro 16:2, Pro 16:25, Pro 26:12, Pro 26:16, Pro 28:11, Pro 30:12; Luk 18:11; Gal 6:3

but : Pro 1:5, Pro 9:9, Pro 19:20; Ecc 4:13; Jer 38:15-28

TSK: Pro 12:16

fool’ s : Pro 25:28, Pro 29:11; 1Sa 20:30-34; 1Ki 19:1, 1Ki 19:2

presently : Heb. in that day

but : Pro 10:12, Pro 16:22, Pro 17:9, Pro 29:11; Jam 1:19

TSK: Pro 12:17

that : Pro 14:5, Pro 14:25; 1Sa 22:14, 1Sa 22:15

but : Pro 6:19, Pro 19:5, Pro 19:28, Pro 21:28, Pro 24:28; Mat 15:19, Mat 26:59; Act 6:13; 1Pe 3:16

TSK: Pro 12:18

that : Pro 25:18; Psa 52:2, Psa 57:4, Psa 59:7, Psa 64:3; Jam 3:6-8

like : Compare, Rev 1:16

but : Pro 10:20, Pro 10:21, Pro 13:17, Pro 15:7, Pro 16:24; Dan 11:33; Rev 22:2

TSK: Pro 12:19

lip : Zec 1:4-6; Mat 24:35

but : Pro 19:9; Job 20:5; Psa 52:5; Act 5:3-10

TSK: Pro 12:20

Deceit : Pro 12:12, Pro 26:24-26; Jer 17:16; Mar 7:21, Mar 7:22, Mar 12:14-17; Rom 1:29

but : Isa 9:6, Isa 9:7; Zec 6:13; Mat 5:9; Heb 12:14; 1Pe 3:8-13

TSK: Pro 12:21

no : Rom 8:28; 1Co 3:22, 1Co 3:23; 2Co 4:17

filled : Pro 1:31, Pro 14:14; Jer 13:12-14; Hab 2:16; Rev 18:6

TSK: Pro 12:22

Lying : Pro 6:16, Pro 6:17; Psa 5:6; Isa 9:15; Eze 13:19, Eze 13:22; Rev 21:8, Rev 22:15

but : Pro 11:1, Pro 11:20, Pro 15:8; Jer 9:24

TSK: Pro 12:23

A prudent : Pro 10:19, Pro 11:13, Pro 13:16

but : Pro 15:2; Ecc 10:3, Ecc 10:12-14

TSK: Pro 12:24

hand : Pro 10:4, Pro 13:4, Pro 17:2, Pro 22:29; 1Ki 11:28, 1Ki 12:20

but : Pro 12:27, Pro 19:15, Pro 21:25, Pro 21:26, Pro 22:13, Pro 24:30-34, Pro 26:13-16

slothful : or, deceitful

TSK: Pro 12:25

Heaviness : Pro 14:10, Pro 15:13, Pro 15:15, Pro 15:23, Pro 17:22, Pro 18:14; Neh 2:1, Neh 2:2; Psa 38:6, Psa 42:11; Mar 14:33, Mar 14:34

but : Pro 12:18, Pro 15:23, Pro 16:24, Pro 25:11, Pro 27:9; Isa 50:4; Zec 1:13; 2Co 2:4-7

TSK: Pro 12:26

righteous : Pro 12:13, Pro 17:27; Psa 16:3; Mat 5:46-48; Luk 6:32-36; 1Pe 2:18-21

excellent : or, abundant

but : Psa 18:12, Psa 18:13; Jam 1:13, Jam 1:14; 2Pe 2:18-22; 1Jo 2:26; Rev 12:9, Rev 13:14

TSK: Pro 12:27

slothful : Pro 13:4, Pro 23:2, Pro 26:15

but : Pro 15:16, Pro 16:8; Psa 37:16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Pro 12:1

Brutish - Dumb as a brute beast. The difference between man and brute lies chiefly in the capacity of the former for progress and improvement, and that capacity depends upon his willingness to submit to discipline and education. Compare Psa 49:12.

Barnes: Pro 12:4

Virtuous - The word implies the virtue of earnestness, or strength of character, rather than of simple chastity.

A crown - With the Jews the sign, not of kingly power only, but also of joy and gladness. Compare Son 3:11.

Barnes: Pro 12:6

Shall deliver them - i. e., The righteous themselves.

Barnes: Pro 12:9

Two interpretations are equally tenable;

(1) as in the King James Version, He whom men despise, or who is "lowly"in his own eyes (compare 1Sa 18:23), if he has a slave, i. e., if he is one step above absolute poverty, and has some one to supply his wants, is better off than the man who boasts of rank or descent and has nothing to eat. Respectable mediocrity is better than boastful poverty.

(2) he who, though despised, is a servant to himself, i. e., supplies his own wants, is better than the arrogant and helpless.

Barnes: Pro 12:10

Regardeth - literally, "knoweth."All true sympathy and care must grow out of knowledge. The duty of a person to animals:

(1) rests upon direct commandments in the Law Exo 20:10; Exo 23:4-5;

(2) connects itself with the thought that the mercies of God are over all His works, and that man’ s mercy, in proportion to its excellence, must be like His Jon 4:11; and

(3) has perpetuated its influence in the popular morality of the East.

Tender mercies - Better, "the feelings, the emotions,"all that should have led to mercy and pity toward man.

Barnes: Pro 12:11

The contrast is carried on between the life of industry and that of the idle, "vain person"of the "baser sort"(the "Raca"of Mat 5:22). We might have expected that the second clause would have ended with such words as "shall lack bread,"but the contrast goes deeper. Idleness leads to a worse evil than that of hunger.

Barnes: Pro 12:12

The meaning seems to be: The "net of evil men"(compare Pro 1:17) is that in which they are taken, the judgment of God in which they are ensnared. This they run into with such a blind infatuation, that it seems as if they were in love with their own destruction. The marginal rendering gives the thought that the wicked seek the protection of others like themselves, but seek in vain; the "root of the just"(i. e., that in them which is fixed and stable) alone yields that protection.

Barnes: Pro 12:14

See Pro 13:2 note.

Barnes: Pro 12:16

The "fool"cannot restrain his wrath; it rushes on "presently"(as in the margin, on the same day, however, uselessly. The prudent man knows that to utter his indignation at reproach and shame will but lead to a fresh attack, and takes refuge in reticence.

Barnes: Pro 12:17

The thought which lies below the surface is that of the inseparable union between truth and justice. The end does not justify the means, and only he who breathes and utters truth makes the righteous cause clear.

Barnes: Pro 12:20

The "deceit"of "those who imagine evil"can work nothing but evil to those whom they advise. The "counselors of peace"have joy in themselves, and impart it to others also.

Barnes: Pro 12:23

Another aspect of the truth of Pro 10:14.

Barnes: Pro 12:24

Under tribute - The comparison is probably suggested by the contrast between the condition of a conquered race (compare Jos 16:10; Jdg 1:30-33), and that of the freedom of their conquerors from such burdens. The proverb indicates that beyond all political divisions of this nature there lies an ethical law. The "slothful"descend inevitably to pauperism and servitude. The prominence of compulsory labor under Solomon 1Ki 9:21 gives a special significance to the illustration.

Barnes: Pro 12:26

Is more excellent than - Rather, the just man guides his neighbor.

Barnes: Pro 12:27

The word rendered "roasteth"occurs nowhere else; but the interpretation of the King James Version is widely adopted. Others render the first clause thus: "The slothful man will not secure (keep in his net) what he takes in hunting,"i. e., will let whatever he gains slip from his hands through want of effort and attention.

Poole: Pro 12:1

Instruction admonition or reproof, as appears from the next clause, which is a singular means of getting true and sound knowledge.

Loveth knowledge showeth that he is a true lover of knowledge, because he is willing to purchase it upon such unwelcome terms, as reproofs are generally esteemed.

Is brutish discovereth himself to be a most foolish and stupid creature, because he is an enemy to himself and to his own happiness.

Poole: Pro 12:2

Obtaineth favour whereby he is and shall be acquitted and justified.

A man of wicked devices who designeth and industriously committeth wickedness, will he condemn, when he standeth in judgment, howsoever he may for the present justify himself, and deceive others into a good opinion of him.

Poole: Pro 12:3

By wickedness by any sinful courses by which he useth to secure or stablish himself; whereby he implies that he shall be rooted up.

Shall not be moved to wit, out of its place. He shall stand fast, and flourish, like a well-rooted tree.

Poole: Pro 12:4

A crown a singular ornament and matter of his glorying and joy.

That maketh ashamed that by her folly or wickedness bringeth shame to herself and to her husband. As rottenness in his bones; loathsome, and vexatious, and pernicious.

Poole: Pro 12:5

The thoughts of the righteous are right his constant purpose is to deal justly and truly with God and with men.

The counsels of the wicked are deceit his great care and contrivance is to wrong and deceive others by fair pretences and cunning artifices.

Poole: Pro 12:6

Are to lie in wait for blood are designed and ordered to entrap or deceive others, and to destroy them.

Shall deliver them to wit, from those that lie in wait for them; which it doth, either,

1. By prayer to God for their deliverance; or,

2. By pacifying the wicked with soft and gentle answers, or by diverting them from their evil course by their good counsels and admonitions; or,

3. By pleading their righteous cause in a judicial or other way.

Poole: Pro 12:7

Are not both they and their families shall suddenly perish. The house; the family or posterity.

Poole: Pro 12:8

A man shall be commended to wit, by wise and good men, according to his wisdom; more or less according to the degree of wisdom which his discourses and actions discover to be in him.

He that is of a perverse heart which he showeth by his wicked words and conversation, shall be despised by God and all wise men.

Poole: Pro 12:9

That is despised that liveth in a mean and obscure condition in the world, for such are commonly despised by men of a higher rank.

Hath a servant hath but one servant. Or rather, is servant to himself ; hath none to wait upon him or work for him but himself, that getteth bread by his own labours.

Is better is happier, than he that honoureth himself, that glorieth in his high birth or gay attire, and lacketh bread, wants necessaries for his own sustenance.

Poole: Pro 12:10

Regardeth the life of his beast which is employed in his service; he will not destroy it either by labours beyond its strength, or by denying to it necessary food or rest, or by any other way; and much more will he be pitiful to his own servants, and to poor men.

The tender mercies of the wicked are cruel there is much cruelty mixed even with their most merciful actions, when they pretend or intend to show mercy. Heb. the bowels of the , &c.; those very bowels, which in others are the seat of pity, in him are hardened and shut up, and only stir him up to cruelty. Instead of that mercy which is natural to other men, he hath nothing but cruelty. Their

mercies are here said to be

cruel as

the foolishness and weakness of God are said to be wise and strong , 1Co 1:25 .

Poole: Pro 12:11

That tilleth his land that employeth his time and strength in an honest calling.

That followeth vain persons that useth their society and idle course of living.

Is void of understanding shall through his own folly want bread.

Poole: Pro 12:12

The wicked desireth the net of evil men he approveth and useth those cunning and deceitful arts, which wicked men use like nets to insnare other men, and to take their goods to themselves. Or, he desireth the fortress of wicked men , or of wickedness , i.e. he seeks to fortify and stablish himself by wicked practices.

The root of the righteous yieldeth fruit that justice and piety in which he is rooted, and which is the root of his actions, doth of itself, without the aid of any indirect and sinful courses, yield him sufficient fruit, both for his own need, and to do good to others. But because the word fruit is not in the Hebrew, and may seem to be too great a supplement, it is and may be rendered thus, the root of the righteous giveth it , to wit, that fortress or security which others seek in wickedness.

Poole: Pro 12:13

The wicked is snared i.e. brought into trouble,

by the transgression of his lips by his wicked speeches against God and men. The just shall come out of trouble, to wit, by his wise, and holy, and inoffensive speeches, whereby he pacifieth men, and gaineth God’ s favour and protection.

Poole: Pro 12:14

By the fruit of his mouth by his pious and profitable discourses.

Of a man’ s hands i.e. of his works and actions, of which the hand is the great instrument; whereby also may be implied that God will not regard nor recompense good works, unless they be accompanied with a good conversation.

Shall be rendered unto him to wit, by God, to whom the work of retribution belongs.

Poole: Pro 12:15

The way of a fool the counsel and course which his own mind suggests to him in ordering of his affairs,

is right in his own eyes highly pleaseth him, so that he neglects and despiseth the opinions and advices of others.

He that hearkeneth unto counsel that distrusteth his own judgment, and seeketh counsel from others.

Poole: Pro 12:16

Is presently known by his rash words and indecent actions, whereby he exposeth himself to shame.

Covereth shame either,

1. The shame, or reproach, or injury done to him by others, which he concealeth and beareth with patience, and passeth by, as his duty and interest obligeth him to do. Or,

2. His own shame, to which the folly of rash anger would have betrayed him.

Poole: Pro 12:17

He that speaketh truth Heb.

He that will speak truth i.e. he who accustometh himself to speak truth in common conversation; for the future tense in the Hebrew tongue oft notes a continued act or habit.

Showeth forth righteousness to wit, as a witness in public judgment; he will speak nothing but what is true and just; you may depend upon his testimony.

But a false witness deceit he who useth himself to lying in his common talk will use falsehood and deceit in judgment.

Poole: Pro 12:18

Speaketh like the piercings of a sword hurtful and pernicious words, whereby they either corrupt men’ s minds and manners, or scandalize them, or injure them in their reputation, estate, or life, or otherwise.

The tongue of the wise is health his speech, both in judgment and in common discourse, is sound and wholesome in itself, and tending to the comfort and benefit of others.

Poole: Pro 12:19

The speaker of truth is constant, and always agreeable to himself, and his words, the more and longer they are tried, the more doth the truth of them appear; whereas liars, though they may make a fair show for a season, yet are easily and quickly convicted of falsehood.

Poole: Pro 12:20

Deceit either,

1. Towards others, whom they design to deceive, and then to destroy, whilst good counsellors bring safety and joy to others. Or rather,

2. To themselves. So the sense of the verse is, They whose hearts devise mischief against others shall be deceived in their hopes, and bring that trouble upon themselves which they design against others; but they who by good counsels labour to promote the peace and happiness of others, shall reap the comfort and benefit of it to themselves.

Poole: Pro 12:21

No evil either,

1. Of sin; or rather,

2. Of suffering or mischief, as the next clause explains this. No such evil shall befall them as doth commonly befall the wicked, who are filled, or overwhelmed, and utterly destroyed by it; whereas good men are supported under their troubles, and shall be delivered out of them, and receive much benefit by them.

Poole: Pro 12:22

That deal truly that speak and act sincerely and truly. He implies, that although lying lips alone are sufficient to purchase God’ s hatred, yet truth in a man’ s speech is not sufficient to procure God’ s favour, unless there be also truth and justice in his actions.

Poole: Pro 12:23

Concealeth knowledge he doth not vain-gloriously and unseasonably utter what he knows, but keeps it in his breast till he hath a fit occasion to bring it forth for God’ s glory, and the good of others.

Proclaimeth foolishness whilst he makes ostentation of his knowledge, he betrays his ignorance and folly. Compare Ecc 10:3 .

Poole: Pro 12:24

Shall bear rule shall procure wealth and power.

The slothful Heb. the deceitful . So he calls the slothful, because deceit and idleness are commonly companions, and such men seek to gain by fraud what they either cannot or will not get by honest labour. Compare Pro 10:4 .

Poole: Pro 12:25

A compassionate or encouraging word from a friend or minister.

Poole: Pro 12:26

More excellent either,

1. In his temper and disposition, more just, and generous, and public-spirited, and merciful, &c. Or,

2. In his condition, more happy, notwithstanding all his sufferings and the contrary opinion of the world concerning them.

Than his neighbour than any other men.

Seduceth them Heb. maketh them to err or wander , to lose that excellency or happiness which they had promised to themselves in and by their wicked practices.

Poole: Pro 12:27

The slothful man or, the deceitful man, as Pro 12:24 , who seeks to enrich himself by fraudulent and unjust practices.

Roasteth not that which he took in hunting doth not enjoy the fruit of his labours or devices, either because he doth not labour, and so hath nothing to waste or enjoy; or because God ofttimes deprives him either of such ill-gotten goods, or at least of a quiet and comfortable fruition of them.

Is precious yields him great comfort and satisfaction, partly because it abides with him, and partly because he hath God’ s favour and blessing with it.

Haydock: Pro 12:1

Knowledge. It is a great kindness to shew us our faults. But God's grace is necessary to make us reap benefit from correction, (Calmet) as self-love recoils at it.

Haydock: Pro 12:2

But. Hebrew, "and he will condemn the man of devices," (Mont.[Montanus?]; Haydock) or, "the man of thoughts doth wickedly," (Calmet) as he trusts in them, rather than in God. (Menochius)

Haydock: Pro 12:4

Diligent. Hebrew, "strong or virtuous," (Haydock) including all the perfections of the sex, and in particular those of economy and chastity, chap. xiv. 1., and xxxi. 10.

Haydock: Pro 12:7

Turn. In a moment the wicked is not to be found, chap. x. 25., and Psalm xxxvi. 35.

Haydock: Pro 12:8

Learning. We apply to those things which we love, and those who study sacred (Calmet) or useful sciences, shall receive praise.

Haydock: Pro 12:9

Glorious. Or a boaster, (Haydock) as many noblemen are, who are involved in debt, Ecclesiasticus x. 30. (Menochius) ---

It is better to have a sufficiency, than to be of noble parentage; and starving through a stupid idea, that work would be disgraceful.

Haydock: Pro 12:10

Beasts. Those who treat them with cruelty, would do the like with men. God gives regulations to let brute beasts have rest, Leviticus xxii. 28. (Calmet) (St. Chrysostom in Romans xxix.)

Haydock: Pro 12:11

Idleness. Hebrew, "the idle." Their company is seducing. ---

He that, &c. This occurs in the Septuagint, but not in the Hebrew or the new edition of St. Jerome. (Calmet) ---

Wine. Or "in taverns." ---

Holds. Soldiers have thus been often surprised. (Menochius) ---

"Drunkenness is an incitement to lust and madness, the poison of wisdom." (St. Ambrose)

Haydock: Pro 12:12

Men. They wish to supplant one another.

Haydock: Pro 12:13

Lips. Liars often become the victims of their own deceit.

Haydock: Pro 12:16

Wise. It is more difficult to repress, than to avoid anger. (St. Ambrose) ---

To dissemble, so as to seek an opportunity of revenge, is not commended.

Haydock: Pro 12:17

That. Hebrew, "the truth announceth justice." We easily give credit to an honest man. (Calmet)

Haydock: Pro 12:18

Promiseth. Septuagint, "there are, who speaking, wound with the sword; but," &c. Hebrew bote (Haydock) means also, making a foolish promise, which causes remorse. (Menochius) ---

This was the case with Herod, when he was pleased with Herodias, Matthew xiv. 8. (Calmet) ---

Hebrew, "speaketh like the piercings of the sword," (Protestants; Haydock) as detractors, and those who disseminate impious and scandalous maxims do.

Haydock: Pro 12:19

Frameth. He studies how to escape detection. Hebrew, "a lying tongue is but for a moment;" it is presently discovered.

Haydock: Pro 12:20

Deceit. Or uneasiness. (Calmet) ---

Honi soit qui mal y pense: "let him be covered with shame who thinks evil in it," seems nearly the same import. (Haydock)

Haydock: Pro 12:21

Sad. Even if he fall into sin, he will not lose all hope. (Calmet) ---

The accidents accompanying this life will not overwhelm him. (St. Chrysostom) ---

Hebrew, "no evil shall befall the just." If he be afflicted here, he will be amply rewarded hereafter. Septuagint, "the just will not be pleased with any injustice."

Haydock: Pro 12:23

Cautious. Versutus is taken in a good, as well as in a bad sense. The wise are reserved in speaking, Proverbs xvi. 14. (Calmet)

Haydock: Pro 12:25

Grief. Septuagint, "a fearful speech troubleth the heart of a (just) man." (Grabe) (Haydock)

Haydock: Pro 12:26

Just. A true friend will make any sacrifice. (Calmet) ---

"I am convinced that friendship can subsist only among the good," says Cicero. Hebrew, "the just hath more, (Calmet; Protestants) or is more excellent than his neighbour." Septuagint, "the intelligent just is his own friend; (but the sentences of the impious are contrary to equity. Evils shall pursue sinners) but the way," &c. (Grabe) (Haydock)

Haydock: Pro 12:27

Gain. Hebrew and Septuagint, "his prey," (Calmet) or what "he took in hunting." (Protestants) (Haydock)

Gill: Pro 12:1

Whose loveth instruction loveth knowledge,.... That loves the instruction of Wisdom, or Christ, Pro 4:13; the means of instruction, the Scriptures, which are profitable for instruction in righteousness, and are written for our learning; the Gospel, which instructs into the person, office, and grace of Christ; the ministers of the word, who are so many instructors in Christ; and even the rod of afflictions, by which men are taught their duty, and the will of God: and these are to be loved; and he that loves them clearly shows that he loves knowledge; since the means of instruction, making use of them, and getting instruction by them, are attended with labour, trouble, and difficulty; which a man would not choose, had he not a love unto and a desire after knowledge, and an increase of it; as the knowledge of God, of Christ, and of his truths. Aben Ezra inverts the words;

"he that loves knowledge loves instruction;''

but the sense is much the same;

but he that hateth reproof is brutish; or a "beast" ^k: as the man that is willing to be instructed, in order to gain knowledge, shows himself to be a wise and understanding man; so he that hates the reproof the word of God gives, or the ministers of it, or God by them, appears to be no better than a brute, than the horse or mule that want understanding: so the man of sin hates the Scriptures, the Gospel, and the ministers of it, and the reproofs and convictions they give of his idolatry, superstition, and will worship; nor does he care that his doctrines and practices should be brought to this test, or that the people should have knowledge of them; but keeps them from them, and sets up his own infallibility as the rule of judgment; and it is one character of his followers, that they "receive not the love of the truth", 2Th 2:10; and both he and they are represented by a beast, Rev 13:1; and are more brutish than any man; see Pro 5:11.

Gill: Pro 12:2

A good man obtaineth favour of the Lord,.... One that is made so by the grace of God, for no man is so naturally; there is none good, nor does good, no, not one, until some good thing is put into him, or the good work of grace is begun in him. And such a man obtains favour or good will from the Lord; that is, as Gersom explains it, what he himself wills, for the will of God is his will; or rather the good will of God, his grace, and layout; fresh manifestations and discoveries of which he obtains and enjoys, not by merit, through any goodness of his own, or by means of his obedience but he draws it out, as the word ^l signifies, as out of a fountain, by prayer and supplication, and by fresh repeated acts of faith upon it; which may be said to be ad and enjoyed, when it is remembered to him, he is encompassed with it, or it is shed abroad in his heart, or his heart is directed into it; and he also obtains and enjoys all the blessings, of grace here, and glory hereafter, as springing from it;

but a man of wicked devices will he condemn; whose thoughts, and the imaginations of his heart, are evil continually; who is always contriving mischief to others: such a man shall be so far from enjoying the favour of God, that he shall be pronounced guilty of death, and condemned to it; he shall be banished from the presence of the Lord, and be punished with everlasting destruction. As the man of sin is continually devising wicked things against God, against Christ, against his interest and people; he shall be condemned by the Lord, consumed with the breath of his mouth; go into perdition, and be cast into the lake burning with fire and brimstone: and this will be the portion of all his followers, that join with him in forming and executing his wicked devices.

Gill: Pro 12:3

A man shall not be established by wickedness,.... Not any man, though he may be established in his wickedness, so as not to be rooted out of it; yet he cannot be so established by it as not to be removed from a prosperous state and condition into an unhappy and distressed one; he may seem to be in a firm and settled state of prosperity, amidst all his wickedness; be like a green bay tree, spreading itself, and seemingly immovable, when on a sudden it is blown down and rooted up, and is no more: so Babylon will seem to be in a settled state of grandeur, ease, and rest, and say, "I sit a queen, and shall see no sorrow"; when in one day, and in one hour, her destruction shall come upon her, Rev 18:7;

but the root of the righteous shall not be moved; they are rooted and grounded in the love of God, which is immovable; they are rooted and built up in Christ, and so are as Mount Zion, which can never be removed; the root of the matter, or of grace, is in them, which can never be lost; while others wither away, because they have no root in them, these abide; and though they may be shaken with the persecutions of men, the temptations of Satan, the errors of the wicked, and their own corruptions, yet they afresh take root again downward, and bring forth fruit upward.

Gill: Pro 12:4

A virtuous woman is a crown to her husband,.... One that is loving and chaste, constant and faithful, obsequious and submissive to him; that is diligent in the affairs of her house, takes care of her family, brings up her children, and keeps up a good order and decorum among her servants, is an honour and credit to her husband. Such is the true church of Christ, who is compared to a woman, Rev 12:1; to a woman of purity and chastity, whose members are virgins, not defiled with the corruptions, errors, and superstition of the apostate church; to a woman of fortitude and courage, as the word ^m signifies, who resists sin, temptation, error, heresy, and idolatry, even unto blood; and whose true members love not their lives unto death, but freely lay them down in the cause of truth; such an one is an honour to Christ her husband;

but she that maketh ashamed; makes her husband ashamed, by her levity and wantonness, her negligence and slothfulness, so that he is ashamed to be seen with her, or to be known that he stands in such a relation to her; she

is as rottenness in his bones; a constant grief to his mind, a pressure upon his spirits, a wasting of his body, and a consumption of his estate; she is, as the Targum has it, "as a worm in wood", which rots and consumes it ⁿ; so the Septuagint, Syriac, and Arabic versions. Thus the apostate church of Rome, that professes to be the spouse of Christ, has made him ashamed of her; as being the Jezebel, that seduces his servants to fornication or idolatry; and whose doctrine and superstition eat, like a canker, the vitals of religion.

Gill: Pro 12:5

The thoughts of the righteous are right,.... Or "judgment" ^o. The thoughts of men's hearts are naturally evil, nor can any think a good thought of themselves; but the thoughts of the righteous are directed and influenced by the grace of God, and are formed according to that Word which is a discerner of the thoughts and intents of the heart; their thoughts concerning God and religion, concerning Christ and his Gospel, his ways and worship, his truths and ordinances, they are judiciously framed according to the rule of God's word, the revelation he has made, and so are right; and such are their resolutions and designs to serve the Lord their God, and him only, and to cleave to him with full purpose of heart

but the counsels of the wicked are deceit; the designs, schemes, and contrivances of wicked men, are to trick, and overreach, and defraud their neighbours in civil affairs; and of false teachers, to deceive the hearts of the simple in religious ones. The coming of the man of sin was with all deceivableness; and all the gaudy show and pageantry he makes, and pretended miracles he works, are to deceive the inhabitants of the earth; and by his sorceries all nations are deceived, 2Th 2:10.

Gill: Pro 12:6

The words of the wicked are to lie in wait for blood,.... Which some understand of perjury and false witness, as Jarchi, whereby the lives of innocent persons are taken away: or it may be interpreted either of the smooth words and fair speeches, and secret artifices, antichrist and his emissaries make use of to entrap the innocent, and draw them into their net, to their ruin; see Psa 10:7; as the Jews attempted to deal with Christ, Luk 20:20; or of the laws and edicts of the beast, that such should be killed who would not worship his image; and with the blood of these innocent ones the whore of Rome is said to be drunk, Rev 13:15;

but the mouth of the upright shall deliver them: the innocent laid in wait for; either by their prayers to God, which are of great avail with him, and through whose importunity he will avenge his elect, and deliver them; or through their apologies for them, and defences of them, as in the times of Pagan persecution; or rather through the doctrines of the reformation, whereby many simple and unwary souls were delivered, who were in danger of being ensnared; and whereby the eyes of many princes were opened, and were stirred up to protect those innocent ones, and prevent their blood being shed.

Gill: Pro 12:7

The wicked are overthrown, and are not,.... With such an overthrow as God overthrew Sodom and Gomorrah. The kingdom of the beast shall not only be full of darkness, as at the pouring of the fifth vial, and be in the utmost confusion, but it shall be brought to ruin and destruction; which stands opposed to "the house of the righteous", in the next clause: the ten kings, the supporters of antichrist, shall be overcome by the Lamb, with whom they will make war; the beast, and the false prophet, shall be taken by him, and destroyed; and Babylon shall sink like a millstone into the sea, and be no more; the wicked shall be consumed out of the earth; these Heathens shall be no more in the land; the man of sin shall never revive again;

but the house of the righteous shall stand; not his material dwelling house; nor the earthly house of his tabernacle, his body; nor his family, as the generality of interpreters, for the family of the righteous may be extinct, and especially not continue as righteous; but the church of God, as the gloss upon the text, the house of the living God, the pillar and ground of truth; the church which is built on the Rock, Christ; the mountain of the Lord's house, which shall be established upon the top of the mountains in the latter day, when the kingdom of antichrist shall be overthrown, and be no more. This is the same with the household of faith, and the household of God, and here called "the house of the righteous"; because they dwell in it, have a place and a name in it better than sons and daughters; and indeed none but they ought to be in it, that have on the wedding garment, the robe of Christ's righteousness; and who walk uprightly, and work righteousness. Now this house shall stand; its foundation, which is Christ, is sure, an everlasting one; its pillars are firm and stable, the ministers of the word, who will be to the end of the world; the ordinances of it will continue till Christ's second coming; the doctrines of it are the word of God, which standeth for ever, when all flesh is as grass. This house stands, notwithstanding all the persecutions of men; it has stood against all the fury of Rome, Pagan and Papal, and still will continue, notwithstanding the craft of false teachers to undermine it; and though it may sometimes be in a waste and ruinous condition seemingly, yet the Lord will raise it up again, and glorify this house of his glory, and make it beautiful and honourable: it shall stand, because it is the Lord's house, of his building, and where he delights to dwell in; because it is the house of Christ, which he, Wisdom, has built; and where he presides as a Son, as a Prophet, Priest, and King; and because it is the house where his people are born and brought up, and therefore shall continue tilt everyone are brought in; and because it is built on a rock, against which the gates of hell cannot prevail, Mat 16:18; compare with this Mat 7:24.

Gill: Pro 12:8

A man shall be commended according to his wisdom,.... Not according to his birth and pedigree; not according to his riches and wealth; not according to the places of honour and trust he may be in; but according to his wisdom, which he discovers in his words and actions, in his life and conversation: not according to the wisdom that is earthly, sensual, and devilish; not according to the wisdom of the world, which comes to nought, either natural or civil; especially that which lies in sophistry and subtlety, in wicked craft and cunning, whereby men trick, overreach, and defraud one another; but according to that which is spiritual and evangelical; which lies in the knowledge of Christ, and of God in Christ, and of those things which belong to salvation; the beginning of which is the fear of the Lord, and which comes from above, and is pure and peaceable. A man possessed of this is commended by all wise and good men, and by the Lord himself; as the wise man is by Christ, Mat 7:24; who builds his house on a rock; for which reason it stands, as in the preceding verse;

but he that is of a perverse heart shall be despised; and which appears by the perverse words he speaks against God and Christ; against his people, ways, and worship, as antichrist and his followers do; and by his perverse actions, which are contrary to the light of nature, to the law of God, and Gospel of Christ: and such vile persons are contemned in the eyes of all good men, and are had in abhorrence by the Lord himself; for such who despise him are lightly esteemed; see Pro 18:3.

Gill: Pro 12:9

He that is despised, and hath a servant,.... Meaning not the same person as before, but one in mean circumstances of life; and because he has not that substance as others have, at least does not make that show and figure in the world as some; and mean in his own eyes, as Jarchi; and does not affect grandeur, and to look greater than he is; has just sufficiency to keep a servant to wait upon him; or, as some render it, is "a servant to himself" ^p; to this purpose the Septuagint; and so Jarchi and Gersom interpret it, who does his own work at home and abroad, in the house and in the field, and so gets himself a competent living. He

is better than he that honoureth himself, and lacketh bread; that boasts of his pedigree, and brags of his wealth; dresses out in fine clothes, keeps a fine equipage, makes a great figure abroad, and has scarce bread to eat at home, and would have none if his debts were paid; the former is much the better man on all accounts, and more to be commended; see Pro 13:7. And so, as Cocceius observes, the least shepherd (under Christ) that has ever so few sheep, one or two under his care, whom he brings to righteousness, and by whom he is loved, is preferable to the pope of Rome, who is adored by all; and yet neither has nor gives the bread of souls; and without the offerings of others has not anything to eat.

Gill: Pro 12:10

A righteous man regardeth the life of his beast,.... Or "knoweth" it ^q; knows the worth of it and values it, and takes care of it, and is concerned for the preservation of it; he provides sufficient food for it, and gives it; he does not overwork it, but allows it proper rest from labour; and, if in any disorder, will make use of all suitable means to heal it; see an instance of the care of Jacob, that righteous man, of his cattle, Gen 33:14; and, on the other hand, see an instance of a wicked man's cruelty to his beast in Balaam, for which he was reproved, Num 22:28; by various laws and rules which God has given, it is his will that men should be merciful to their beasts, Deu 25:4; and such who are so will be more especially pitiful and tenderhearted to their fellow creatures;

but the tender mercies of the wicked are cruel; or " are the mercies of a cruel one" ^r; the most tender things which are expressed or done by them are nothing but cruelty; and what then must be their more severe expressions and actions? so the most tender concern which antichrist and his followers show to the souls of men breathes nothing but cruelty; the compassionate methods they take to convert heretics, as they call them, are dark dungeons and stinking prisons, racks and tortures, fire and faggots; these are their wholesome severities; this their kindness to men, to deliver them up to the secular power, to inflict pains and punishments on them the most grievous to save their souls. Thus, while the beast of Rome looks like a lamb, he speaks like a dragon, and exercises all the cruelty of the first beast, Rome Pagan, Rev 13:11.

Gill: Pro 12:11

He that tilleth his land shall be satisfied with bread,.... This was man's work in innocence; this he was doomed to do with the sweat of his brow after his fall; every man has his land to till, or some calling, work, or business, to be employed in, either civil or sacred; and it becomes him to be diligent therein, and such as are shall not want bread, but shall have a sufficiency of it;

but he that followeth vain persons is void of understanding: that neglects his business, loiters away his time, spends it in the company of vain, empty, and unprofitable persons; as he shows himself by such a choice that he is void of understanding, or "wants a heart" ^s, to improve his time and talents; so before long it is much if he does not want a piece of bread. Thus he that is concerned to have the fallow ground of his heart ploughed up, and righteousness, truth, and holiness, sown therein, that it may bring forth fruit; or who is careful about the welfare and salvation of his immortal soul, and makes diligent use of all means to promote its spiritual good, shall be filled with the bread of life, shall find it and eat it, to the joy and rejoicing of his heart; and, on the contrary, he that associates himself with vain persons, empty of all that is spiritually good, that have only empty notions of religion; or who attend to the profane and vain boastings of antichrist, and all false teachers; and give heed to seducing spirits and doctrines of devils, whose words eat as do a canker; these, as they show themselves to want wisdom, so they are and will be brought into starving and famishing circumstances in a spiritual sense. Jarchi interprets the former clause of a man that is studious in his doctrine, that revolves it in his mind, that he may not forget it; and the Arabic version renders the last clause,

"they that run after false demons, their minds are deficient;''

see Rev 9:20.

Gill: Pro 12:12

The wicked desireth the net of evil men,.... To be master of all the wicked arts and methods evil men use to ensnare and oppress others; to get them and their substance into their hands; or "desireth the evil net", as the Targum; the evil net of antichrist, which he lays for the poor, whom he draws into it and catches them; see Psa 10:9. Jarchi understands it of "hunting" ^t and of wicked men desiring to be fed and nourished with what evil men get by hunting; compare with this Eze 13:18. Some render it the "fortress" or "strong hold" ^u of evil men, in which they fortify and secure themselves to do mischief to others, and to prevent any besieging them, so Gersom; and this is what all wicked men are desirous of;

but the root of the righteous yieldeth fruit; or "shall give" ^w that; that security and protection from real evil and mischief which the wicked cannot obtain; or he, that is, God, "shall give the righteous root" ^x, firmly fix them that they shall not be moved; or as we supply it, and so Aben Ezra, "yieldeth fruit", much more desirable than the net of evil men the wicked covet: righteous men are compared to trees, they are called "trees of righteousness", Isa 61:3; these have a root in the love of God, in the person of Christ, and in the grace of the Spirit, and this root yieldeth fruit; the love of God is the root and source of all good things, of all the blessings of grace, of the fruit of grace, faith, hope, and love, and of evangelical obedience; the person of Christ is the source of all spiritual blessings, of salvation and eternal life; the righteous have their being in him as a root; they are bore by him, have all their life, grace, holiness, fruitfulness, and perseverance therein, from him; and the grace of the Spirit in the heart, which is the root of the matter, the hidden man of the heart, from hence are fruits meet for faith and repentance, and good works, which are both pleasant and profitable. The Targum is,

"the root of the righteous shall remain, or be established;''

see Pro 12:3.

Gill: Pro 12:13

The wicked is snared by the transgression of his lips,.... A wicked man often brings himself into trouble by giving his tongue too great a liberty, and by making free with the characters of others; sometimes by treasonable speeches against his sovereign; sometimes by bearing false Witness, and by lies and perjuries, of which he is convicted in open court; and by calumnies, reproaches, detraction, and scandal raised by him, and cast on his neighbour, who sues him for these things: or "in the transgression of the lips is an evil snare"; or "the snare of an evil man" ^y; by the wicked things they say they lay a snare for others, which the simple and incautious are taken in; so heretics ensnare men by their good words and fair speeches, and plausibility of their doctrines; so antichrist, by lies in hypocrisy, and by his deceivableness of unrighteousness;

but the just shall come out of trouble; or escape it; he escapes the snare that is laid for him, and so the trouble consequent upon it; a just man escapes trouble by not giving his tongue the liberty wicked men do; and when he by any means falls into trouble, he gets out of it again by giving good words to those in whose hands he is; and by his prayers and supplications unto God. The righteous are sometimes in trouble, and in such sort of trouble as others are not; by reason of their own corruptions, Satan's temptations, the hidings of God's face, as well as various outward afflictions; out of all which the Lord delivers them sooner or later, in life or in death, Psa 34:19. Jarchi exemplifies this in the case of righteous Noah, who escaped the flood, when the world of the ungodly were destroyed by it, for the transgression of their lips, saying, as in Job 21:15, "what is the Almighty?" &c.

Gill: Pro 12:14

A man shall be satisfied with good by the fruit of his mouth,.... The wholesome advice, the good instruction, and sound doctrine he delivers to others, which are the fruit of his lips, and come forth by them from his heart; these redound to his own advantage, are not only a satisfaction to his mind upon reflection, but because of these he is filled with good things, even to satiety, both in this life and that to come; see 1Ti 4:6; or a "man shall be satisfied with good from the fruit of the mouth"; or "be satisfied from the fruit of the mouth of a man" ^z; that is, of another man; either of a private man, by his prayers, by the account he gives of his own experience, by the conversation he has with him about the truths of the Gospel; or of a faithful minister of the word, who is the means of feeding the souls of men with good things, even to satisfaction, with the wholesome words of our Lord Jesus Christ, with the sincere milk of the word, with the bread of life, even with the finest of the wheat;

and the recompence of a man's hand shall be rendered unto him; if his words turn to his account, much more his works; if he is filled with good things for the sake of the one, much more will he be recompensed in a way of grace on account of the other; and not for the one without the other, nor for words without works: or "the recompence of a man's hands", or of his works which his hands do, "he shall render to him" ^a; that is, God, who renders to every man according to his works; which serves not to establish the doctrine of merit, but to show the goodness and grace of God in taking notice of and accepting the imperfect works of men through Christ, and for his sake.

Gill: Pro 12:15

The way of a fool is right in his own eyes,.... Whether it be the way of open profaneness, or self-righteousness, it appears to him to be the right way; it seems to him a very plain one, and he finds it pleasant; and, trusting to carnal sense, corrupt reason, and a false judgment, and having a high opinion of himself and his own knowledge, never asks after the right way, nor takes the advice of others;

but he that hearkeneth unto counsel is wise; that asks advice and takes it of such who are men of age and experience, men of longer standing, and are wiser than himself; who consults the word of God about the right way of walk, worship, and salvation, and makes the testimonies of God the men of his counsel, which are able to make him wise unto salvation; who hearkens to the counsel of Gospel ministers, and obeys it; and especially to Jesus Christ the wonderful Counsellor, and to the advice he gives, Rev 3:18; and who not only hears his words, but does them; such an one is a wise man, Mat 7:24.

Gill: Pro 12:16

A fool's wrath is presently known,.... Having no command of himself, he cannot repress it, nor keep it in; no sooner is he provoked but he shows it in his countenance, and by his words and actions; it is to be seen in the fire of his eyes, in the frowns of his face, in the gnashing of his teeth, and in the stamping of his feet, as well as in the bitter expressions of his mouth: or "a fool's wrath in that day is known" ^b; in the same day in which the provocation is given; yea, in the same hour, and in the same moment; he cannot defer showing it for the least space of time; or it is openly known, it is to be seen and observed by everyone: or thus, "a fool is presently known by his wrath" ^c; see Ecc 7:9;

but a prudent man covereth shame; conceals his anger and resentment at any injury done him by words or actions, which if suffered to break out would bring shame and disgrace to him; or he covers the injury itself, the disgraceful words that are spoken of him, and the shameful actions done unto him; he puts up with the contempt that is cast upon him, and bears it patiently; takes no notice of the offence given him, and much less seeks revenge; in which he acts a prudent part, for by so doing he creates less trouble to himself, and gains more credit and reputation from others.

Gill: Pro 12:17

He that speaketh truth showeth forth righteousness,.... He that "blows" or "breathes out truth" ^d, as the word signifies; that utters it freely and fully without any hesitation; that speaks nothing but truth, and speaks out the whole truth without any reserve; such a man upon every occasion will declare that which is just and right, and show himself to be an honest and upright man; he that uses himself to speak truth in common conversation, will, in a court of judicature, whether upon his oath or not, testify that which is just and the real matter of fact; there is a connection between truth and righteousness, for though they are distinct things they go together, what is true is just, and what is just is true; so he that speaks the truth of the Gospel, or is a faithful preacher of it, will show forth righteousness, what is the righteousness of the law, and what is the righteousness of faith; how insufficient a man's own righteousness is to justify him in the sight of God; the necessity of the righteousness of Christ, how free and full, excellent and glorious, suitable and useful it is, Rom 1:17;

but a false witness deceit; that is, one that is used to lying, when he is called to give testimony upon any affair in judgment, he will declare that which is false and deceitful, having no regard to truth and justice. So a false teacher, instead of showing men the insufficiency of their own righteousness, and directing them to the righteousness of Christ for justification, will utter deceitful doctrine, and build up their hopes upon the sandy and deceitful foundation of their own works; as Popish teachers, and such as verge towards them.

Gill: Pro 12:18

There is that speaketh like the piercings of a sword,.... Whose words are like sharp swords, cutting, wounding, dividing, killing; see Psa 57:4; such are the words of false witnesses, who by their false testimonies and perjuries are as guilty of the murder of men as cutthroats; such are the words of slanderers, backbiters, and talebearers, who grieve the innocent, wound their characters, destroy their good name and credit, and separate chief friends; and such are the words of antichrist, who looks like a lamb, but speaks like a dragon, Rev 13:11;

but the tongue of the wise is health; or "healing" ^e; by giving a faithful testimony which sets matters right; by clearing and defending the character of those who are falsely accused and wrongfully charged; by making up differences, and reconciling persons at variance through the detracting and lying insinuations of others; and by speaking comfortable, cheerful, and refreshing words to the injured and abused; especially the tongue of a wise minister of the Gospel is health, or healing, to wounded souls, to whom he ministers the Gospel of the grace of God, which directs to Christ for healing, peace, pardon, righteousness, and eternal life.

Gill: Pro 12:19

The lip of truth shall be established for ever,.... The man that speaks truth is and will be established in his credit and reputation among men; he is uniform and all of a piece, and what he says is believed; truth, though it may be opposed, will prevail against lies and falsehood; the word of truth, the Gospel of Christ, will stand for ever; the ministers of truth and righteousness will be continued to the end of the world; Christ, who is truth itself, abides the same to day, yesterday, and for ever;

but a lying tongue is but for a moment; if a liar speaks truth for once, he does not continue in it long, but quickly returns to his former course; or rather the lie he tells is very short lived, it is soon discovered, and he comes into contempt and disgrace, and loses all his credit and reputation among men of honour and honesty, and is sometimes suddenly snatched away by death, as Ananias and Sapphira; all error and heresy in a short time will cease and be no more; and antichrist, whose coming is with lying wonders, the direct opposite of the lip of truth, will be brought to ruin in a moment. Aben Ezra, Kimchi, and Ben Melech, who are followed by some Christian interpreters, as Montanus, and some in Vatablus, render it, "but", or "for ever, I will cause the lying tongue to cease", or "be at rest" from speaking; as if they were the words of God, threatening to cut off the lying tongue; but Jarchi and Gersom render it "for a moment", or a very short time, as we and others do; or, "whilst one winks" ^f, in the twinkling of an eye; so soon is such a person removed.

Gill: Pro 12:20

Deceit is in the heart of them that imagine evil,.... That secretly devise mischief in their hearts against their neighbours; that plough evil, as the word ^g signifies, and sow discord among men; and by many artful and deceitful methods promote contention and division, in order to answer some base designs of theirs; but sooner or later they are deceived themselves, are disappointed of their views, the consequence of which is vexation and sorrow;

but to the counsellors of peace is joy: such who consult the good of others, who advise to peace, concord, and unity; who seek to cultivate it in their families and neighbourhoods, and in the church of God, in which, if they succeed, they have joy and pleasure; if not, they have a satisfaction, in their own minds and consciences that they have done what is right and good; such have a conscience peace now, and an eternal one hereafter; or, as Aben Ezra calls it, the joy of salvation; see Mat 5:9.

Gill: Pro 12:21

There shall no evil happen to the just,.... The evil of sin: no iniquity, as the Targum; which, and the Septuagint, Syriac, and Arabic versions, interpret of sin not being agreeable, convenient, suit able, and pleasing to a righteous man. Moreover, the Lord, by his Spirit and grace, weakens the power of sin in them; and, by his providence, prevents and removes occasion of sinning; and by his power preserves from it, from being overcome and carried away with it, at least finally and totally. Or the evil of punishment is here meant; no penal evil shall befall them; the punishment of their sin has been inflicted on Christ their surety, and therefore shall never be laid on them; and whatever afflictions may happen to them, which have the name and appearance of evil, these work together for their good, spiritual and eternal; so that, in reality, no evil thing, properly speaking, happens to them; see Psa 91:10. Or whatever does come to them comes not by chance unto them, but by the decree and will of God, and is overruled for good;

but the wicked shall be filled with mischief; or "with evil" ^h, the evil of sin; with malice and wickedness, with all impiety and unrighteousness, with ignorance and error; with all kind of sins, both against the first and second table of the law, and so with all the consequences of sin: with the evil of punishment; with an evil conscience, with the terrors of it; with many distresses here, and with everlasting destruction hereafter. Some understand it of the mischief they devise to others, which they are full of and big with; and "though" they are, as Aben Ezra interprets the word, yet no evil shall happen to the righteous; the mischief contrived by them shall fall upon themselves.

Gill: Pro 12:22

Lying lips are abomination to the Lord,.... Such that speak lies in common talk; and that deliver out doctrinal lies, false doctrines, lies in hypocrisy, as are the doctrines of Rome; these are abominable unto God; as being contrary to his nature as the God of truth; contrary to the Scriptures of truth he has endited; contrary to the truth of the Gospel he has published; contrary to his Son, who is truth itself; and to the Spirit of truth, which leads into all truth, as it is in Jesus; wherefore an abomination and a lie are joined together, Rev 21:27;

but they that deal truly are his delight; or the objects of "his good will" and pleasure, as the word ⁱ signifies; they are grateful and acceptable to him; he is well-pleased with them, and delights in them. Not only such that speak the truth, but "do the truth" ^k, as the words may be rendered; whose words and actions, doctrine and life, agree together: it is not enough to embrace, profess, or preach the truth, but he must practise it; see Joh 3:21; he must deal truly with God and men, or faithfully, as the Targum and Vulgate Latin version; he must be true to his word and promises, and faithfully perform what he has agreed unto. Or, "that work faith"; that work the work of faith, that faith which works by love; that live on Christ and his righteousness; such are well pleasing to God; without which faith it is impossible to please him, Heb 11:6.

Gill: Pro 12:23

A prudent man concealeth knowledge,.... Of things natural or divine, which he is furnished with; not but that he is willing to communicate it, as he should, at proper times, in proper places, and to proper persons; but he does not needlessly and unseasonably speak of it; he does not make a show of it, or boast and brag of it: he modestly forbears to speak of what he knows, but when there is a necessity for it, even of that which may be lawfully divulged; which is a point of prudence and modesty; otherwise it is criminal to reveal secrets, or publish what should be kept private or should not be known. Aben Ezra interprets it of a wise man's hiding his knowledge in his heart, that he may not forget it;

but the heart of fools proclaimeth foolishness; that which they have in their hearts and minds, and which they take for deep knowledge, profound and recondite learning, they proclaim with their mouths in a noisy and clamorous way; and while they declare their ill shaped notions, their incoherent and unconnected ideas of things, they betray their ignorance and folly, as ostentatious men do.

Gill: Pro 12:24

The hand of the diligent shall bear rule,.... "Shall become rich", so Jarchi interprets it, according to Pro 10:4; Through diligence men get riches, and through riches they arrive to power and authority over others: from apprentices and journeymen workmen they become masters of their business; diligent men become masters of families, and have servants and workmen under them; become magistrates in cities, and bear rule over their fellow citizens, and are advanced to places of power and authority in the commonwealth; see Pro 22:29;

but the slothful shall be under tribute; the "slothful" or "deceitful hand" ^l, for so it may be rendered and supplied; for usually such who are slothful, and do not care for business, get their living by deceitful methods, by tricking and sharping; and such become subject to others, to them that are diligent; hence said to be "under tribute", or tributary; because those that are tributary are in subjection to those to whom they pay tribute.

Gill: Pro 12:25

Heaviness in the heart of man maketh it stoop,.... Either an anxious care and solicitude about living in the world, as the word ^m signifies; when it seizes a man's spirits, it depresses them, and keeps them down: or a fear and dread of adversity, or sorrow and grief, on account of some calamity and distress; when it gets into a man's heart, it sinks and bows it down, that it cannot take any pleasure or comfort in anything. The Septuagint and Arabic versions render it, a "terrible word troubles the heart of a just man"; or "troubles the heart of man", as the Syriac version; the Targum is,

"a word of fear in the heart of man causes fear:''

such is the law, which is a word of terror; which speaks terrible things to men; fills the mind with terror; works wrath in the conscience, and induces a spirit of bondage to fear; bows and keeps under the spirits of men, through a fearful looking for of judgment and fiery indignation;

but a good word maketh it glad; a comforting, cheering, and encouraging word from any friend, that compassionates their distressed case; this lifts up the heart and inspires it with joy; so a word in season, spoken by a Gospel minister, raises up a soul that is bowed down, and gives it comfort and joy: such a good word is the Gospel itself; it is good news from a far country, which is like cold water to a thirsty soul, very refreshing and reviving. The Septuagint and Arabic versions here render it, "a good message", and such the Gospel is; which, when brought to the heart of a poor sinner, depressed with the terrors of the law, causes joy in it; such is the word of peace, pardon, righteousness, and eternal life by Christ; such is the word that he himself spoke, Mat 9:2. Kimchi instances in Psa 55:22.

Gill: Pro 12:26

The righteous is more excellent than his neighbour,.... Not than his neighbour who is righteous also; for though one may have more excellent gifts than another, or a larger measure of grace; one righteous man may have more faith than another, yet not more righteousness; every truly righteous man is justified by the same righteousness, even the righteousness of Christ; and therefore one cannot be more excellent, considered as righteous: but the righteous is more excellent than his neighbour, who is ungodly and unrighteous, or however who has no other righteousness than his own; though his neighbour may be of more noble birth, and have even the title of "his excellency" given him; though he may have a larger share of wealth and riches; and though he may have attained a greater degree of natural wisdom and understanding, be a man of brighter parts, and of a larger capacity; yet, being righteous, he is more excellent than he: his superior excellency lies in his righteousness, from whence he is denominated; the righteousness of Christ, imputed to him, is far better than the best righteousness of his neighbour; it being the righteousness of God, his is the righteousness of a creature; a perfect righteousness, whereas his is imperfect; a splendid and glorious one, his filthy rags; a very extensive one, by which all the seed of Israel are justified, his such as not one individual person can be justified by it; an everlasting one, that will answer for him that has it in a time to come, his like the morning cloud and early dew that passes away; yea, the inherent righteousness of a righteous man, or the grace of Christ, imparted to him and implanted in him, that principle of holiness in him is greatly better than the righteousness of his neighbour a Pharisee; for this is true and real holiness, truth in the inward part, whereas the other's is only a shadow of holiness, a form of godliness without the power; this has the Spirit of God for its author, it is his workmanship, and a curious piece it is, whereas the other is only the produce of nature; this makes a man all glorious within, and gives him a meetness for heaven, whereas, notwithstanding the other, the man is inwardly full of all manner of iniquity, and has neither a right nor meetness for eternal glory. Nay, the external works of righteousness done by a truly righteous man are preferable to his neighbour's, destitute of the grace of God; the one being a course of obedience to the will of God, and a respect to all his commandments; when the other consists only of a little negative holiness, and of an observance of a few rituals of religion: the one spring from a heart purified by the blood of Christ, and the grace of the Spirit, and from principles of grace and love, and are done to the glory of God; whereas the other do not arise from a pure heart, and faith unfeigned; nor are they done sincerely, with a view to the glory of God: only to be seen of men, and gain credit and reputation among them; and in these respects the righteous man is more excellent as such than his neighbour, who at most and best is only externally and morally righteous: his superior excellency does not lie in nature, in which they are both alike; nor in outward circumstances, in which they may differ; nor in the opinion of men, with whom the saints are the offscouring of all things; but in the, esteem of Christ, and through his grace and righteousness; see Psa 16:3; Some render the words, "the righteous explores his way more than his neighbour" ⁿ; seeks and finds out a better way than he does; and is careful that he is not seduced and carried out of the why, and perish;

but the way of the wicked seduceth them; or causes them to err; it deceives, by promising the honour, pleasure, and profit, which it does not lead unto and give, and which they find not in it; and hereby they are led to wander from the way of the righteous, by which they attain a superior excellency to them.

Gill: Pro 12:27

The slothful man roasteth not that which he took in hunting,.... Because he takes none. The slothful man takes no pains to get anything for a livelihood, by hunting or otherwise; and though he loves to live well, and eat roast meat, yet what he roasts is not what he has got himself, but what another has laboured for. It is observed ^o that fowlers burn the wings of birds taken by them, that they may not fly away; to which the allusion may be. Or, "the deceitful" ^p man, as it may be rendered; though he may get much in a fraudulent way, yet it does not prosper with him, he does not enjoy it; it is taken away from him before he can partake of it, or receive any comfort from it, or advantage by it; just as a man that has took anything in hunting, he cannot keep it; it is taken away from him, perhaps by a dog or some man, before he can roast it, and make it fit for eating. Ben Melech, from Joseph Kimchi, observes, that fowlers, when they catch fowls, burn the top of their wings, that they may not fly away at once; and they do not cut their wings off, that they may be left, and appear beautiful to them that buy them: but the slothful or deceitful man does not let the fowl remain in his hands till he burns it; for before that it flies out of his hands, and it is lost to him; which is figuratively to be understood of riches and wealth, gathered by violence and deceit, and lost suddenly. What is ill gotten does not spend well; it does not last long, it is presently gone; there is no true enjoyment of it. Or he will not shut it up within lattices ^q and reserve it, but spend it directly; see Son 2:9;

but the substance of a diligent man is precious; what is gotten by industry and diligence, and in an honest way, is valuable; it comes with a blessing; there is comfort in the enjoyment of it, and it continues. Some render it, "the substance of a precious man is gold" ^r; so the Targum,

"the substance of a man is precious gold;''

and to the same purpose the Vulgate Latin version: a diligent man grows rich; and what he gets spends well, and his substance is daily increasing.

Commentary -- Verse Notes / Footnotes

NET Notes: Pro 12:1

¹ sn Those who wish to improve themselves must learn to accept correction; the fool hates/rejects any correction.

² sn The word בָּעַר (ba’ar, “brutish; stupid”) normally describes dumb animals that lack intellectual sense. Here, it describes the moral fool who is not willing to learn from correction. He is like a dumb animal (so the term here functions as a hypocatastasis: implied comparison).

NET Notes: Pro 12:2

¹ tn Heb “but he condemns”; the referent (the Lord) has been specified in the translation for clarity.

² tn Heb “a man of wicked plans.” The noun מְזִמּוֹת (mÿzimmot, “evil plans”) functions as an attributive genitive: “an evil-scheming man.” Cf. NASB “a man who devises evil”; NAB “the schemer.”

NET Notes: Pro 12:3

¹ tn Heb “a man cannot be.”

² tn The Niphal imperfect of כּוּן (cun, “to be established”) refers to finding permanent “security” (so NRSV, TEV, CEV) before God. Only righteousness can do that.

³ tn Heb “a root of righteousness.” The genitive צַדִּיקִים (tsadiqim, “righteousness”) functions as an attributive adjective. The figure “root” (שֹׁרֶשׁ, shoresh) stresses the security of the righteous; they are firmly planted and cannot be uprooted (cf. NLT “the godly have deep roots”). The righteous are often compared to a tree (e.g., 11:30; Ps 1:3; 92:13).

NET Notes: Pro 12:4

¹ tn Heb “a wife of virtue”; NAB, NLT “a worthy wife.” This noble woman (אֵשֶׁת־חַיִל, ’shet-khayil) is the subject of Prov 31. She is a “virtuous woman” (cf. KJV), a capable woman of noble character. She is contrasted with the woman who is disgraceful (מְבִישָׁה, mÿvishah; “one who causes shame”) or who lowers his standing in the community.

² sn The metaphor of the “crown” emphasizes that such a wife is a symbol of honor and glory.

³ tn Heb “she”; the referent (the wife) has been specified in the translation for clarity.

⁴ sn The simile means that the shameful acts of such a woman will eat away her husband’s strength and influence and destroy his happiness.

NET Notes: Pro 12:5

¹ tn Heb “thoughts.” This term refers not just to random thoughts, however, but to what is planned or devised.

² sn The plans of good people are directed toward what is right. Advice from the wicked, however, is deceitful and can only lead to trouble.

NET Notes: Pro 12:6

¹ tn The infinitive construct אֱרָב (’erav, “to lie in wait”) expresses the purpose of their conversations. The idea of “lying in wait for blood” is an implied comparison (hypocatastasis): Their words are like an ambush intended to destroy (cf. NAB, NRSV “are a deadly ambush”). The words of the wicked are here personified.

² tn Heb “for blood.” The term “blood” is a metonymy of effect, the cause being the person that they will attack and whose blood they will shed. After the construct “blood” is also an objective genitive.

³ tn Heb “mouth.” The term פֶּה (peh, “mouth”) is a metonymy of cause, signifying what the righteous say. The righteous can make a skillful defense against false accusations that are intended to destroy. The righteous, who have gained wisdom, can escape the traps set by the words of the wicked.

NET Notes: Pro 12:7

¹ sn This proverb is about the stability of the righteous in times of trouble. The term “overthrown” might allude to Gen 19:21.

² tn Heb “and they are not.”

³ tn Heb “the house of the righteous.” The genitive צַדִּיקִים (tsadiqim) functions as an attributive adjective: “righteous house.” The noun בֵּית (bet, “house”) functions as a synecdoche of container (= house) for the contents (= family, household; perhaps household possessions). Cf. NCV “a good person’s family”; NLT “the children of the godly.”

NET Notes: Pro 12:8

¹ tn Heb “a man.”

² tn Heb “to the mouth of.” This idiom means “according to” (BDB 805 s.v. פֶּה 6.b.(b); cf. KJV, NAB, NIV). The point is that praise is proportionate to wisdom.

³ tn Heb “crooked of heart”; cf. NAB, NLT “a warped mind” (NIV similar). The noun לֵב (lev, “heart”) is an attributive genitive. It functions as a metonymy of association for “mind; thoughts” (BDB 524 s.v. 3) and “will; volition” (BDB 524 s.v. 4). He does not perceive things as they are, so he makes all the wrong choices. His thinking is all wrong.

NET Notes: Pro 12:9

¹ tn Heb “one who is lightly regarded.” The verb קָלָה (qalah) means “to be lightly esteemed; to be dishonored; to be degraded” (BDB 885 s.v.).

² tn The meaning of the phrase וְעֶבֶד לוֹ (vÿ’eved lo) is ambiguous; the preposition is either possessive (“has a servant”) or a reflexive indirect object (“is a servant for himself”; cf. NAB, TEV). Several versions (LXX, Vulgate, Syriac) read “and yet has a servant.”

³ tn Heb “who feigns importance.” The term מְתַכַּבֵּד (mÿtakkabed, from כָּבֵד, caved, “to be weighty; to be honored; to be important”) is an example of the so-called “Hollywood” Hitpael which describes a person putting on an act (BDB 458 s.v. כָּבֵד Hitp.2).

sn This individual lives beyond his financial means in a vain show to impress other people and thus cannot afford to put food on the table.

NET Notes: Pro 12:10

¹ tn Heb “knows”; NLT “concerned for the welfare of.” The righteous take care of animals, not just people.

² tn Heb “but the mercies.” The additional words appear in the translation for the sake of clarification. The line can be interpreted in two ways: (1) when the wicked exhibit a kind act, they do it in a cruel way, or (2) even the kindest of their acts is cruel by all assessments, e.g., stuffing animals with food to fatten them for market – their “kindness” is driven by ulterior motives (J. H. Greenstone, Proverbs, 129).

NET Notes: Pro 12:11

¹ sn In the biblical period agriculture was the most common occupation for the people; so “working a field” describes a substantial occupation, but also represents working in general. Diligent work, not get-rich-quick schemes, is the key to ensuring income.

² tn Heb “will have his fill of” or “will be satisfied with.”

³ tn Heb “empty things” or “vain things.” The term רֵיקִים (reqim) refers to worthless pursuits in an effort to make money. The fact that the participle used is “chase after” shows how elusive these are. Cf. NIV “fantasies”; NCV “empty dreams”; TEV “useless projects.”

⁴ tn Heb “heart.” The term לֵב (lev, “heart”) functions as a metonymy of association for wisdom (BDB 524 s.v. 3).

NET Notes: Pro 12:12

¹ tn This line is difficult to interpret. BDB connects the term מְצוֹד (mÿtsod) to II מָצוֹד which means (1) “snare; hunting-net” and (2) what is caught: “prey” (BDB 844-45 s.v. II מָצוֹד). This would function as a metonymy of cause for what the net catches: the prey. Or it may be saying that the wicked get caught in their own net, that is, reap the consequences of their own sins. On the other hand, HALOT 622 connects מְצוֹד (mÿtsod) to II מְצוּדָה (mÿtsudah, “mountain stronghold”; cf. NAB “the stronghold of evil men will be demolished”). The LXX translated it as: “The desires of the wicked are evil.” The Syriac has: “The wicked desire to do evil.” The Latin expands it: “The desire of the wicked is a defense of the worst [things, or persons].” C. H. Toy suggests emending the text to read “wickedness is the net of bad men” (Proverbs [ICC], 250).

² tn Heb “the root of righteousness.” The genitive צַדִּיקִים (tsadiqim, “righteousness”) functions as an attributive adjective. The wicked want what belongs to others, but the righteous continue to flourish.

³ tc The MT reads יִתֵּן (yitten, “gives,” from נָתַן [natan, “to give”]), and yields an awkward meaning: “the root of the righteous gives.” The LXX reads “the root of the righteous endures” (cf. NAB). This suggests a Hebrew Vorlage of אֵיתָן (’etan, “constant; continual”; HALOT 44-45 s.v. I אֵיתָן 2) which would involve the omission of א (alef) in the MT. The metaphor “root” (שֹׁרֶשׁ, shoresh) is often used in Proverbs for that which endures; so internal evidence supports the alternate tradition.

NET Notes: Pro 12:13

¹ tc MT reads the noun מוֹקֵשׁ (moqesh, “bait; lure”). The LXX, Syriac and Tg. Prov 12:13 took it as a passive participle (“is ensnared”). The MT is the more difficult reading and so is preferred. The versions appear to be trying to clarify a difficult reading.

tn Heb “snare of a man.” The word “snare” is the figurative meaning of the noun מוֹקֵשׁ (“bait; lure” from יָקַשׁ [yaqash, “to lay a bait, or lure”]).

² tn Heb “transgression of the lips.” The noun “lips” is a genitive of specification and it functions as a metonymy of cause for speech: sinful talk or sinning by talking. J. H. Greenstone suggests that this refers to litigation; the wicked attempt to involve the innocent (Proverbs, 131).

³ sn J. H. Greenstone suggests that when the wicked become involved in contradictions of testimony, the innocent is freed from the trouble. Another meaning would be that the wicked get themselves trapped by what they say, but the righteous avoid that (Proverbs, 131).

NET Notes: Pro 12:14

¹ tn Heb “fruit of the lips.” The term “fruit” is the implied comparison, meaning what is produced; and “lips” is the metonymy of cause, referring to speech. Proper speech will result in good things.

² tn Heb “the work of the hands of a man.”

³ tc The Kethib has the Qal imperfect, “will return” to him (cf. NASB); the Qere preserves a Hiphil imperfect, “he/one will restore/render” to him (cf. KJV, ASV). The Qere seems to suggest that someone (God or people) will reward him in kind. Since there is no expressed subject, it may be translated as a passive voice.

NET Notes: Pro 12:15

¹ sn The way of a fool describes a headlong course of actions (“way” is an idiom for conduct) that is not abandoned even when wise advice is offered.

² sn The fool believes that his own plans and ideas are perfect or “right” (יָשָׁר, yashar); he is satisfied with his own opinion.

³ tn Heb “in his own eyes.”

⁴ tn Or “a wise person listens to advice” (cf. NIV, NRSV, TEV, CEV, NLT).

NET Notes: Pro 12:16

¹ tn Heb “The fool, at once his vexation is known.” This rhetorically emphatic construction uses an independent nominative absolute, which is then followed by the formal subject with a suffix. The construction focuses attention on “the fool,” then states what is to be said about him.

² tn Heb “on the day” or “the same day.”

sn The fool is impatient and unwise, and so flares up immediately when anything bothers him. W. McKane says that the fool’s reaction is “like an injured animal and so his opponent knows that he has been wounded” (Proverbs [OTL], 442).

³ tn Heb “shrewd.”

⁴ tn Heb “covers.” The verb כָּסָה (casah) means “covers” in the sense of ignores or bides his time. The point is not that he does not respond at all, but that he is shrewd enough to handle the criticism or insult in the best way – not instinctively and irrationally.

NET Notes: Pro 12:17

¹ tn The text has “he pours out faithfully”; the word rendered “faithfully” or “reliably” (אֱמוּנָה, ’emunah) is used frequently for giving testimony in court, and so here the subject matter is the reliable witness.

² tn Heb “righteousness.”

³ tn Heb “witness of falsehoods.” The genitive noun functions attributively, and the plural form depicts habitual action or moral characteristic. This describes a person who habitually lies. A false witness cannot be counted on to help the cause of justice.

⁴ tn The term “speaks” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.

NET Notes: Pro 12:18

¹ tn The term בּוֹטֶה (boteh) means “to speak rashly [or, thoughtlessly]” (e.g., Lev 5:4; Num 30:7).

² tn Heb “the tongue” (so NAB, NIV, NRSV). The term לָשׁוֹן (lashon, “tongue”) functions as a metonymy of cause for what is said.

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

⁴ sn Healing is a metonymy of effect. Healing words are the opposite of the cutting, irresponsible words. What the wise say is faithful and true, gentle and kind, uplifting and encouraging; so their words bring healing.

NET Notes: Pro 12:19

¹ tn Heb “a lip of truth.” The genitive אֱמֶת (’emet, “truth”) functions as an attributive adjective: “truthful lip.” The term שְׂפַת (sÿfat, “lip”) functions as a synecdoche of part (= lip) for the whole (= person): “truthful person.” The contrast is between “the lip of truth” and the “tongue of lying.”

² tn Heb “a tongue of deceit.” The genitive שָׁקֶר (shaqer, “deceit”) functions as an attributive genitive. The noun לָשׁוֹן (lashon, “tongue”) functions as a synecdoche of part (= tongue) for the whole (= person): “lying person.”

³ tn Heb “while I would twinkle.” This expression is an idiom meaning “only for a moment.” The twinkling of the eye, the slightest movement, signals the brevity of the life of a lie (hyperbole). But truth will be established (תִּכּוֹן, tikon), that is, be made firm and endure.

NET Notes: Pro 12:20

¹ sn The contrast here is between “evil” (= pain and calamity) and “peace” (= social wholeness and well-being); see, e.g., Pss 34:14 and 37:37.

² tn Heb “those who are counselors of peace.” The term שָׁלוֹם (shalom, “peace”) is an objective genitive, so the genitive-construct “counselors of peace” means those who advise, advocate or promote peace (cf. NAB, NIV).

NET Notes: Pro 12:21

¹ tn Heb “is not allowed to meet to the righteous.”

² tn Heb “all calamity.” The proper nuance of אָוֶן (’aven) is debated. It is normally understood metonymically (effect) as “harm; trouble,” that is, the result/effect of wickedness (e.g., Gen 50:20). Rashi, a Jewish scholar who lived a.d. 1040-1105, took it as “wickedness,” its primary meaning; “the righteous will not be caught up in wickedness.”

³ tn The expression רָע מָלְאוּ (malÿ’u ra’, “to be full of evil”) means (1) the wicked do much evil or (2) the wicked experience much calamity (cf. NAB, NIV, NRSV, NLT).

NET Notes: Pro 12:22

¹ tn Heb “an abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) is a subjective genitive.

² tn Heb “lips of lying.” The genitive שָׁקֶר (shaqer, “lying”) functions as an attributive genitive: “lying lips.” The term “lips” functions as a synecdoche of part (= lips) for the whole (= person): “a liar.”

³ tn Heb “but doers of truthfulness.” The term “truthfulness” is an objective genitive, meaning: “those who practice truth” or “those who act in good faith.” Their words and works are reliable.

⁴ sn The contrast between “delight/pleasure” and “abomination” is emphatic. What pleases the Lord is acting truthfully or faithfully.

NET Notes: Pro 12:23

¹ tn Heb “a shrewd man” (so NAB); KJV, NIV “a prudent man”; NRSV “One who is clever.”

sn A shrewd person knows how to use knowledge wisely, and restrains himself from revealing all he knows.

² sn The term כֹּסֶה (koseh, “covers; hides”) does not mean that he never shares his knowledge, but discerns when it is and is not appropriate to speak.

³ tn Heb “the heart of fools.” The term לֵב (lev, “heart”) functions as a synecdoche of part (= heart) for the whole (= person): “foolish people.” This type of fool despises correction and instruction. His intent is to proclaim all that he does – which is folly. W. McKane says that the more one speaks, the less likely he is able to speak effectively (Proverbs [OTL], 422). Cf. TEV “stupid people advertise their ignorance”; NLT “fools broadcast their folly.”

⁴ sn The noun אִוֶּלֶת (’ivvelet, “foolishness; folly”) is the antithesis of perception and understanding. It is related to the noun אֱוִּיל (’evvil, “fool”), one who is morally bad because he despises wisdom and discipline, mocks at guilt, is licentious and quarrelsome, and is almost impossible to rebuke.

NET Notes: Pro 12:24

¹ tn The term חָרַץ (kharats, “diligent”) means (1) literally: “to cut; to sharpen,” (2) figurative: “to decide” and “to be diligent. It is used figuratively in Proverbs for diligence. The semantic development of the figure may be understood thus: “cut, sharpen” leads to “act decisively” which leads to “be diligent.” By their diligent work they succeed to management. The diligent rise to the top, while the lazy sink to the bottom.

² tn Heb “the hand of the diligent.” The term “hand” is a synecdoche of part (= hand) for the whole (= person): diligent person. The hand is emphasized because it is the instrument of physical labor; it signifies the actions and the industry of a diligent person – what his hand does.

³ tn Heb “deceitful.” The term refers to one who is not diligent; this person tries to deceive his master about his work, which he has neglected.

⁴ tn Heb “will be for slave labor.” The term מַס (mas, “slave labor”) refers to a person forced into labor from slavery.

NET Notes: Pro 12:25

¹ tn The word “anxiety” (דְּאָגָה, dÿ’agah) combines anxiety and fear – anxious fear (e.g., Jer 49:23; Ezek 4:16); and for the verb (e.g., Ps 38:18; Jer 17:8).

² tn Heb “the heart of a man.”

³ tn Heb “bows it [= his heart] down.” Anxiety weighs heavily on the heart, causing depression. The spirit is brought low.

⁴ tn Heb “good.” The Hebrew word “good” (טוֹב, tov) refers to what is beneficial for life, promotes life, creates life or protects life. The “good word” here would include encouragement, kindness, and insight – the person needs to regain the proper perspective on life and renew his confidence.

⁵ tn Heb “makes it [= his heart] glad.” The similarly sounding terms יַשְׁחֶנָּה (yashkhennah, “weighs it down”) and יְשַׂמְּחֶנָּה (yÿsammÿkhennah, “makes it glad”) create a wordplay (paronomasia) that dramatically emphasizes the polar opposite emotional states: depression versus joy.

NET Notes: Pro 12:26

¹ tn The line has several possible translations: (1) The verb יָתֵר (yater) can mean “to spy out; to examine,” which makes a good contrast to “lead astray” in the parallel colon. (2) יָתֵר could be the Hophal of נָתַר (natar, Hiphil “to set free”; Hophal “to be set free”): “the righteous is delivered from harm” [reading mera`ah] (J. A. Emerton, “A Note on Proverbs 12:26,” ZAW 76 [1964]: 191-93). (3) Another option is, “the righteous guides his friend aright” (cf. NRSV, NLT).

NET Notes: Pro 12:27

¹ tc The MT reads יַחֲרֹךְ (yakharokh) from II חָרַךְ (kharakh, “to roast”?). On the other hand, several versions (LXX, Syriac, Vulgate) reflect a Hebrew Vorlage of יַדְרִיךְ (yadrikh) from דָרַךְ (darakh, “to gain”), meaning: “a lazy person cannot catch his prey” (suggested by Gemser; cf. NAB). The MT is the more difficult reading, being a hapax legomenon, and therefore should be retained; the versions are trying to make sense out of a rare expression.

tn The verb II חָרַךְ (kharakh) is a hapax legomenon, appearing in the OT only here. BDB suggests that it means “to start; to set in motion” (BDB 355 s.v.). The related Aramaic and Syriac verb means “to scorch; to parch,” and the related Arabic verb means “to roast; to scorch by burning”; so it may mean “to roast; to fry” (HALOT 353 s.v. I חרך). The lazy person can’t be bothered cooking what he has hunted. The Midrash sees an allusion to Jacob and Esau in Genesis 25. M. Dahood translates it: “the languid man will roast no game for himself, but the diligent will come on the wealth of the steppe” (“The Hapax harak in Proverbs 12:27,” Bib 63 [1982]: 60-62). This hyperbole means that the lazy person does not complete a project.

² tn Heb “the wealth of a man.”

Geneva Bible: Pro 12:3

A man shall not be established by wickedness: but the ^{( a )} root of the righteous shall not be moved.

^{( a )} They are so grounded in the favour of God, that their root will prosper continually.

Geneva Bible: Pro 12:6

The words of the wicked [are] to lie in wait for blood: but the mouth of the upright shall ^{( b )} deliver them.

^{( b )} As their conscience is upright, so will they be able to speak for themselves against their accusers.

Geneva Bible: Pro 12:9

[He that is] despised, ^{( c )} and hath a servant, [is] better than he that honoureth himself, and is destitute of bread.

^{( c )} The poor man that is contemned and yet lives of his own travail.

Geneva Bible: Pro 12:10

A righteous [man] ^{( d )} regardeth the life of his beast: but the tender mercies of the wicked [are] cruel.

^{( d )} Is merciful, even to the very beast who does him service.

Geneva Bible: Pro 12:12

The wicked desireth the ^{( e )} net of evil [men]: but the ^{( f )} root of the righteous yieldeth [fruit].

^{( e )} Continually imagines ways to harm others.

^{( f )} Meaning, their heart within, which is upright, and does good to all.

Geneva Bible: Pro 12:15

The way of a fool [is] ^{( g )} right in his own eyes: but he that hearkeneth to counsel [is] wise.

^{( g )} He stands in his own conceit, and condemns all others in respect to himself.

Geneva Bible: Pro 12:16

A fool's wrath is presently known: but ^{( h )} a prudent [man] covereth shame.

^{( h )} Who bridles his affections.

Geneva Bible: Pro 12:18

There is that speaketh like the piercings of ^{( i )} a sword: but the tongue of the wise [is] health.

^{( i )} Which seek nothing more then to provoke others to anger.

Geneva Bible: Pro 12:25

Heaviness in the heart of man weigheth it down: but a ^{( k )} good word maketh it glad.

^{( k )} That is, words of comfort, or a cheerful mind which is declared by his words, rejoices a man, as a covetous mind kills him.

Geneva Bible: Pro 12:26

The righteous ^{( l )} [is] more excellent than his neighbour: but the way of the wicked seduceth them.

^{( l )} That is, more liberal in giving.

Geneva Bible: Pro 12:27

The slothful [man] roasteth not that which he ^{( m )} took in hunting: but the substance of a diligent man [is] precious.

^{( m )} Although he gets much by unlawful means, yet he will not spend it on himself.

Commentary -- Verse Range Notes

Maclaren: Pro 12:1-15

The Many-Sided Contrast Of Wisdom And Folly

Whose loveth instruction loveth knowledge: but he that hateth reproof is brutish. 2. A good man obtaineth favour of the Lord: but a man of wicked devices will he condemn. 3. A man shall not he established by wickedness; but the root of the righteous shall not be moved. 4. A virtuous woman is a crown to her husband: but she that maketh ashamed is as rottenness in his bones. 5. The thoughts of the righteous are right :,but the counsels of the wicked are deceit. 6. The words of the wicked are to lie in wait for blood: but the mouth of the upright shall deliver them. 7. The wicked are overthrown, and are not: but the house of the righteous shall stand. 8. A man shall be commended according to his wisdom: but he that is of a perverse heart shall be despised. 9. He that is despised, and hath a servant, is better than he that honoureth himself, and lacketh bread. 10. A righteous man regardeth the life of his beast: but the tender mercies of the wicked are cruel. 11. He that tilleth his land shall be satisfied with bread: but he that followeth vain persons is void of understanding. 12. The wicked desireth the net of evil men: but the root of the righteous yieldeth fruit. 13. The wicked is snared by the transgression of his lips: but the just shall come out of trouble. 14. A man shall be satisfied with good by the fruit of his mouth; and the recompence of a man's hands shall be rendered unto him. 15. The way of a feel is right in his own eyes: but he that hearkeneth unto counsel is wise.'--Proverbs 12:1-15.

THE verses of the present passage are a specimen of the main body of the Book of Proverbs. They are not a building, but a heap. The stones seldom have any mortar between them, and connection or progress is for the most part sought in vain. But one great antithesis runs through the whole--the contrast of wisdom or righteousness with folly or wickedness. The compiler or author is never weary of setting out that opposition in all possible lights. It is, in his view, the one difference worth noting between men, and it determines their whole character and fortunes. The book traverses with keen observation all the realm of life, and everywhere finds confirmation of its great principle that goodness is wisdom and sin folly.

There is something extremely impressive in this continual reiteration of that contrast. As we read, we feel as if, after all, there were nothing in the world but it and its results. That profound sense of the existence and far-reaching scope of the division of men into two classes is not the least of the benefits which a thoughtful study of Proverbs brings to us. In this lesson it is useless to attempt to classify the verses. Slight traces of grouping appear here and there; but, on the whole, we have a set of miscellaneous aphorisms turning on the great contrast, and setting in various lights the characters and fates of the righteous and the wicked.

The first mark of difference is the opposite feeling about discipline. If a man is wise, he will love knowledge'; and if he loves knowledge, he will love the means to it, and therefore will not kick against correction. That is another view of trials from the one which inculcates devout submission to a Father. It regards only the benefits to ourselves. If we want to be taught anything, we shall not flinch from the rod. There must be pains undergone in order to win knowledge of any sort, and the man who rebels against these shows that he had rather be comfortable and ignorant than wise. A pupil who will not stand having his exercises corrected will not learn his faults. On the other hand, hating reproof is brutish' in the most literal sense; for it is the characteristic of animals that they do not understand the purpose of pain, and never advance because they do not. Men can grow because they can submit to discipline; beasts cannot improve because, except partially and in a few cases, they cannot accept correction.

The first proverb deals with wisdom or goodness in its inner source; namely, a docile disposition. The two next deal with its consequences. It secures God's favour, while its opposite is condemned; and then, as a consequence of this, the good man is established and the wicked swept away. The manifestations of God's favour and its opposite are not to be thrown forward to a future life. Continuously the sunshine of divine love falls on the one man, and already the other is condemned. It needs some strength of faith to look through the shows of prosperity often attending plain wickedness, and believe that it is always a blunder to do wrong.

But a moderate experience of life will supply many instances of prosperous villainy in trade and politics which melted away like mist. The shore is strewn with wrecks, dashed to pieces because righteousness did not steer. Every exchange gives examples in plenty. How many seemingly solid structures built on wrong every man has seen in his lifetime crumble like the cloud masses which the wind piles in the sky and then dissipates! The root of the righteous is in God, and therefore he is firm. The contrast is like that of Psalm 1.--between the tree with strong roots and waving greenery, and the chaff, rootless, and therefore whirled out of the threshing-floor.

The universal contrast is next applied to women; and in accordance with the subordinate position they held in old days, the bearing of her goodness is principally regarded as affecting her husband. That does not cover the whole ground, of course. But wherever there is a true marriage, the wife will not think that woman's rights are infringed because one chief issue of her beauty of virtue is the honour and joy it reflects upon him who has her heart. A virtuous woman' is not only one who possesses the one virtue to which the phrase has been so miserably confined, but who is a woman of strength '--no doll or plaything, but,

A perfect woman, nobly plannedTo warn, to comfort, and command.'

The gnawing misery of being fastened like two dogs in a leash to one who causes shame' is vividly portrayed by that strong figure, that she is like' rottenness in his bones,' eating away strength, and inflicting disfigurement and torture.

Then come a pair of verses describing the inward and outward work of the two kinds of men as these affect others. The former verses dealt with their effects on the actors; the present, with their bearing on others. Inwardly, the good man has thoughts which scrupulously keep the balance true and are just to his fellows, while the wicked plans to deceive for his own profit. When thoughts are translated into speech, deceit bears fruit in words which are like ambushes of murderers, laying traps to destroy, while the righteous man's words are like angels of deliverance to the unsuspecting who are ready to fall into the snare. Selfishness, which is the root of wickedness, will be cruelty and injustice when necessary for its ends. The man who is wise because God is his centre and aim will be merciful and helpful. The basis of philanthropy is religion. The solemn importance attached to speech is observable. Words can slay as truly as swords. Now that the press has multiplied the power of speech, and the world is buzzing with the clatter of tongues, we all need to lay to heart the responsibilities and magic power of spoken and printed words, and to set a watch on the door of our lips.'

Then follow a couple of verses dealing with the consequences to men themselves of their contrasted characters. The first of these (Prov. 12:7) recurs to the thought of Prov. 12:3, but with a difference. Not only the righteous himself, but his house, shall be established. The solidarity of the family and the entail of goodness are strongly insisted on in the Old Testament, though limitations are fully recognised. If a good man's son continues his father's character, he will prolong his father's blessings; and in normal conditions, a parent's wisdom passes on to his children. Something is wrong when, as is so often the case, it does not; and it is not always the children's fault.

The overthrow of the wicked is set in striking contrast with their plots to overthrow others. Their mischief comes back, like an Australian boomerang, to the hand that flings it; and contrariwise, delivering others is a sure way of establishing one's self. Exceptions there are, for the world-scheme is too complicated to be condensed into a formula; but all proverbs speak of the average usual results of virtue and vice, and those of this book do the same. Prov. 12:8 asserts that, on the whole, honour attends goodness, and contempt wickedness. Of course, companions in dissipation extol each other's vices, and launch the old threadbare sneers at goodness. But if wisdom were not set uppermost in men's secret judgment, there would be no hypocrites, and their existence proves the truth of the proverb.

Prov. 12:9 seems suggested by despised' in Prov. 12:8. There are two kinds of contempt--one which brands sin deservedly, one which vulgarly despises everybody who is not rich. A man need not mind, though his modest household is treated with contempt, if quiet righteousness reigns in it. It is better to be contented with little, and humble in a lowly place, than to be proud and hungry, as many were in the writer's time and since. A foolish world set on wealth may despise, but its contempt breaks no bones. Self-conceit is poor diet.

This seems to be the first of a little cluster of proverbs bearing on domestic life. It prefers modest mediocrity of station, such as Agur desired. Its successor shows how the contrasted qualities come out in the two men's relation to their domestic animals. Goodness sweeps a wide circle touching the throne of God and the stall of the cattle. It was not Coleridge who found out that He prayeth best who loveth best,' but this old proverb-maker; and he could speak the thought without the poet's exaggeration, which robs his expression of it of half its value. The original says knoweth the soul,' which may indeed mean, regardeth the life,' but rather seems to suggest sympathetic interest in leading to an understanding of the dumb creature, which must precede all wise care for its well-being. It is a part of religion to try to enter into the mysterious feelings of our humble dependants in farmyard and stable. On the other hand, for want of such sympathetic interest, even when the wicked' means to be kind, he does harm; or the word rendered tender mercies' may here mean the feelings (literally, bowels ) which, in their intense selfishness, are cruel even to animals.

Prov. 12:11 has no connection with the preceding, unless the link is common reference to home life and business. It contrasts the sure results of honest industry with the folly of speculation. The Revised Version margin vain things' is better than the text vain persons,' which would give no antithesis to the patient tilling of the first clause. That verse would make an admirable motto to be stretched across the Stock Exchange, and like places on both sides of the Atlantic. How many ruined homes and heart-broken wives witness in America and England to its truth! The vulgar English proverb, What comes over the Devil's back goes under his belly,' says the same thing. The only way to get honest wealth is to work for it. Gambling in all its forms is rank folly.

So the next proverb (Proverbs 12:12) continues the same thought, and puts it in a somewhat difficult phrase. It goes a little deeper than the former, showing that the covetousness which follows after vain things, is really wicked lusting for unrighteous gain. The net of evildoers is better taken as in the margin (Rev. Ver.) prey' or spoil,' and the meaning seems to be as just stated. Such hankering for riches, no matter how obtained, or such envying of the booty which admittedly has been won by roguery, is a mark of the wicked. How many professing church members have known that feeling in thinking of the millions of some railway king! Would they like the proverb to be applied to them?

The contrast to this is the root of the righteous yields fruit,' or' shoots forth,' We have heard (Prov. 12:3) that it shall never be moved, being fixed in God; now we are told that it will produce all that is needful. A life rooted in God will unfold into all necessary good, which will be better than the spoil of the wicked. There are two ways of getting on--to struggle and fight and trample down rivals; one, to keep near God and wait for him. Ye fight and war; ye have not, because ye ask not.'

The next two proverbs have in common a reference to the effect of speech upon the speaker. In the transgression of the lips is an evil snare'; that is, sinful words ensnare their utterer, and whoever else he harms, he himself is harmed most. The reflex influence on character of our utterances is not present to us, as it should be. They leave stains on lips and heart. Thoughts expressed are more definite and permanent thereby. A vicious thought clothed in speech has new power over the speaker. If we would escape from that danger, we must be righteous, and speak righteousness; and then the same cause will deepen our convictions of whatsoever things are lovely and of good report.'

Prov. 12:14 insists on this opposite side of the truth. Good words will bring forth fruit, which will satisfy the speaker, because, whatever effects his words may have on others, they will leave strengthened goodness and love of it in himself. If the house be worthy, your peace shall rest upon it; if not, it shall return to you again.' That reaction of words on oneself is but one case of the universal law of consequences coming back on us. We are the architects of our own destinies. Every deed has an immortal life, and returns, either like a raven or a dove, to the man who sent it out on its flight. It comes back either croaking with blood on its beak, or cooing with an olive branch in its mouth. All life is at once sowing and reaping. A harvest comes in which retribution will be even more entire and accurate.

The last proverb of the passage gives a familiar antithesis, and partially returns to the thought of Prov. 12:1. The feel has no standard of conduct but his own notions, and is absurdly complacent as to all his doings. The wise seeks better guidance than his own, and is docile, because he is not so ridiculously sure of his infallibility. No type of weak wickedness is more abominable to the proverbialist than that of pert self-conceit, which knows so little that it thinks it knows everything, and is as untameable as a fly.' But in the wisest sense, it is true that a mark of folly is self-opinionativeness; that a man who has himself for teacher has a feel for scholar; that the test of wisdom is willingness to be taught; and, especially, that to bring a docile, humble spirit to the Source of all wisdom, and to ask counsel of God, is the beginning of true insight, and that the self-sufficiency which is the essence of sin, is never more fatal than when it is ignorant of guilt, and therefore spurns a Saviour.

MHCC: Pro 12:1

Those who have grace, will delight in the instructions given them. Those that stifle their convictions, are like brutes.

MHCC: Pro 12:2

The man who covers selfish and vicious designs under a profession of religion or friendship, will be condemned.

MHCC: Pro 12:3

Though men may advance themselves by sinful arts, they cannot settle and secure themselves. But those who by faith are rooted in Christ, are firmly fixed.

MHCC: Pro 12:4

A wife who is pious, prudent, and looks well to the ways of her household, who makes conscience of her duty, and can bear crosses; such a one is an honour and comfort to her husband. She that is the reverse of this, preys upon him, and consumes him.

MHCC: Pro 12:5

Thoughts are not free; they are under the Divine knowledge, therefore under the Divine command. It is a man's shame to act with deceit, with trick and design.

MHCC: Pro 12:6

Wicked people speak mischief to their neighbours. A man may sometimes do a good work with one good word.

MHCC: Pro 12:7

God's blessing is often continued to the families of godly men, while the wicked are overthrown.

MHCC: Pro 12:8

The apostles showed wisdom by glorying in shame for the name of Christ.

MHCC: Pro 12:9

He that lives in a humble state, who has no one to wait upon him, but gets bread by his own labour, is happier than he that glories in high birth or gay attire, and wants necessaries.

MHCC: Pro 12:10

A godly man would not put even an animal to needless pain. But the wicked often speak of others as well used, when they would not endure like treatment for a single day.

MHCC: Pro 12:11

It is men's wisdom to mind their business, and follow an honest calling. But it is folly to neglect business; and the grace of God teaches men to disdain nothing but sin.

MHCC: Pro 12:12

When the ungodly see others prosper by sin, they wish they could act in the same way. But the root of Divine grace, in the heart of the righteous, produces other desires and purposes.

MHCC: Pro 12:13

Many a man has paid dear in this world for the transgression of his lips.

MHCC: Pro 12:14

When men use their tongues aright, to teach and comfort others, they enjoy acceptance through Christ Jesus; and the testimony of their conscience, that they in some measure answer the end of their being.

MHCC: Pro 12:15

A fool, in the sense of Scripture, means a wicked man, one who acts contrary to the wisdom that is from above. His rule is, to do what is right in his own eyes.

MHCC: Pro 12:16

A foolish man is soon angry, and is hasty in expressing it; he is ever in trouble and running into mischief. It is kindness to ourselves to make light of injuries and affronts, instead of making the worst of them.

MHCC: Pro 12:17

It is good for all to dread and detest the sin of lying, and to be governed by honesty.

MHCC: Pro 12:18

Whisperings and evil surmises, like a sword, separate those that have been dear to each other. The tongue of the wise is health, making all whole.

MHCC: Pro 12:19

If truth be spoken, it will hold good; whoever may be disobliged, still it will keep its ground.

MHCC: Pro 12:20

Deceit and falsehood bring terrors and perplexities. But those who consult the peace and happiness of others have joy in their own minds.

MHCC: Pro 12:21

If men are sincerely righteous, the righteous God has engaged that no evil shall happen to them. But they that delight in mischief shall have enough of it.

MHCC: Pro 12:22

Make conscience of truth, not only in words, but in actions.

MHCC: Pro 12:23

Foolish men proclaim to all the folly and emptiness of their minds.

MHCC: Pro 12:24

Those who will not take pains in an honest calling, living by tricks and dishonesty, are paltry and beggarly.

MHCC: Pro 12:25

Care, fear, and sorrow, upon the spirits, deprive men of vigour in what is to be done, or courage in what is to be borne. A good word from God, applied by faith, makes the heart glad.

MHCC: Pro 12:26

The righteous is abundant; though not in this world's goods, yet in the graces and comforts of the Spirit, which are the true riches. Evil men vainly flatter themselves that their ways are not wrong.

MHCC: Pro 12:27

The slothful man makes no good use of the advantages Providence puts in his way, and has no comfort in them. The substance of a diligent man, though not great, does good to him and his family. He sees that God gives it to him in answer to prayer.

Matthew Henry: Pro 12:1

We are here taught to try whether we have grace or no by enquiring how we stand affected to the means of grace. 1. Those that have grace and love it will delight in all the instructions that are given them by way of counsel; admonition, or reproof, by the word or providence of God; they will value a good education, and think it not a hardship, but a happiness, to be under a strict and prudent discipline. Those that love a faithful ministry, that value it, and sit under it with pleasure, make it to appear that they love knowledge. 2. Those show themselves not only void of grace, but void of common sense, that take it as an affront to be told of their faults, and an imposition upon their liberty to be put in mind of their duty: He that hates reproof is not only foolish, but brutish, like the horse and the mule that have no understanding, or the ox that kicks against the goad. Those that desire to live in loose families and societies, where they may be under no check, that stifle the convictions of their own consciences, and count those their enemies that tell them the truth, are the brutish here meant.

Matthew Henry: Pro 12:2

Note, 1. We are really as we are with God. Those are happy, truly happy, for ever happy, that obtain favour of the Lord, though the world frown upon them, and they find little favour with men; for in God's favour is life, and that is the fountain of all good. On the other hand those are miserable whom he condemns, however men may applaud them, and cry them up; whom he condemns he condemns to the second death. 2. We are with God as we are with men, as we have our conversation in this world. Our Father judges of his children very much by their conduct one to another; and therefore a good man, that is merciful, and charitable, and does good, draws out favour from the Lord by his prayers; but a malicious man, that devises wickedness against his neighbours, he will condemn, as unworthy of a place in his kingdom.

Matthew Henry: Pro 12:3

Note, 1. Though men may advance themselves by sinful arts, they cannot by such arts settle and secure themselves; though they may get large estates they cannot get such as will abide: A man shall not be established by wickedness; it may set him in high places, but they are slippery places, Psa 73:18. That prosperity which is raised by sin is built on the sand, and so it will soon appear. 2. Though good men may have but little of the world, yet that little will last, and what is honestly got will wear well: The root of the righteous shall not be moved, though their branches may be shaken. Those that by faith are rooted in Christ are firmly fixed; in him their comfort and happiness are so rooted as never to be rooted up.

Matthew Henry: Pro 12:4

Note, 1. He that is blessed with a good wife is as happy as if he were upon the throne, for she is no less than a crown to him. A virtuous woman, that is pious and prudent, ingenious and industrious, that is active for the good of her family and looks well to the ways of her household, that makes conscience of her duty in every relation, a woman of spirit, that can bear crosses without disturbance, such a one owns her husband for her head, and therefore she is a crown to him, not only a credit and honour to him, as a crown is an ornament, but supports and keeps up his authority in his family, as a crown is an ensign of power. She is submissive and faithful to him and by her example teaches his children and servants to be so too. 2. He that is plagued with a bad wife is as miserable as if he were upon the dunghill; for she is no better than rottenness in his bones, an incurable disease, besides that she makes him ashamed. She that is silly and slothful, wasteful and wanton, passionate and ill-tongued, ruins both the credit and comfort of her husband. If he go abroad, his head is hung down, for his wife's faults turn to his reproach. If he retire into himself, his heart is sunk; he is continually uneasy; it is an affliction that preys much upon the spirits.

Matthew Henry: Pro 12:5

Note, 1. The word of God is a discerner of the thoughts and intents of the heart, and judges them. We mistake if we imagine that thoughts are free. No, they are under the divine cognizance, and therefore under the divine command. 2. We ought to be observers of the thoughts and intents of our own hearts, and to judge of ourselves by them; for they are the first-born of the soul, that have most of its image undisguised. Right thoughts are a righteous man's best evidences, as nothing more certainly proves a man wicked than wicked contrivances and designs. A good man may have in his mind bad suggestions, but he does not indulge them and harbour them till they are ripened into bad projects and resolutions. 3. It is a man's honour to mean honestly, and to have his thoughts right, though a word or action may be misplaced, or mistimed, or at least misinterpreted. But it is a man's shame to lie always at catch, to act with deceit, with trick and design, not only with a long reach, but with an overreach.

Matthew Henry: Pro 12:6

In the foregoing verse the thoughts of the wicked and righteous were compared; here their words, and those are as the abundance of the heart is. 1. Wicked people speak mischief to their neighbours; and wicked indeed those are whose words are to lie in wait for blood; their tongues are swords to those that stand in their way, to good men whom they hate and persecute. See an instance, Luk 20:20, Luk 20:21. 2. Good men speak help to their neighbours: The mouth of the upright is ready to be opened in the cause of those that are oppressed (Pro 31:8), to plead for them, to witness for them, and so to deliver them, particularly those whom the wicked lie in wait for. A man may sometimes do a very good work with one good word.

Matthew Henry: Pro 12:7

We are here taught as before (Pro 12:3 and Pro 10:25, Pro 10:30), 1. That the triumphing of the wicked is short. They may be exalted for a while, but in a little time they are overthrown and are not; their trouble proves their overthrow, and those who made a great show disappear, and their place knows them no more. Turn the wicked, and they are not; they stand in such a slippery place that the least touch of trouble brings them down, like the apples of Sodom, which look fair, but touch them and they go to dust. 2. That the prosperity of the righteous has a good bottom and will endure. Death will remove them, but their house shall stand, their families shall be kept up, and the generation of the upright shall be blessed.

Matthew Henry: Pro 12:8

We are here told whence to expect a good name. Reputation is what most have a high regard to and stand much upon. Now it is certain, 1. The best reputation is that which attends virtue and serious piety, and the prudent conduct of life: A man shall be commended by all that are wise and good, in conformity to the judgment of God himself, which we are sure is according to truth, not according to his riches or preferments, his craft and subtlety, but according to his wisdom, the honesty of his designs and the prudent choice of means to compass them. 2. The worst reproach is that which follows wickedness and an opposition to that which is good: He that is of a perverse heart, that turns aside to crooked ways, and goes on frowardly in them, shall be despised. Providence will bring him to poverty and contempt, and all that have a true sense of honour will despise him as unworthy to be dealt with and unfit to be trusted, as a blemish and scandal to mankind.

Matthew Henry: Pro 12:9

Note, 1. It is the folly of some that they covet to make a great figure abroad, take place, and take state, as persons of quality, and yet want necessaries at home, and, if their debts were paid, would not be worth a morsel of bread, nay, perhaps, pinch their bellies to put it on their backs, that they may appear very gay, because fine feathers make fine birds. 2. The condition and character of those is every way better who content themselves in a lower sphere, where they are despised for the plainness of their dress and the meanness of their post, that they may be able to afford themselves, not only necessaries, but conveniences, in their own houses, not only bread, but a servant to attend them and take some of their work off their hands. Those that contrive to live plentifully and comfortably at home are to be preferred before those that affect nothing so much as to appear splendid abroad, though they have not wherewithal to maintain their appearance, whose hearts are unhumbled when their condition is low.

Matthew Henry: Pro 12:10

See here, 1. To how great a degree a good man will be merciful; he has not only a compassion for the human nature under its greatest abasements, but he regards even the life of his beast, not only because it is his servant, but because it is God's creature, and in conformity to Providence, which preserves man and beast. The beasts that are under our care must be provided for, must have convenient food and rest, must in no case be abused or tyrannised over. Balaam was checked for beating his ass. The law took care for oxen. Those therefore are unrighteous men that are not just to the brute-creatures; those that are furious and barbarous to them evidence, and confirm in themselves, a habit of barbarity, and help to make the creation groan, Rom 8:22. 2. To how great a degree a wicked man will be unmerciful; even his tender mercies are cruel; that natural compassion which is in him, as a man, is lost, and, by the power of corruption, is turned into hard-heartedness; even that which they will have to pass for compassion is really cruel, as Pilate's resolution concerning Christ the innocent, I will chastise him and let him go. Their pretended kindnesses are only a cover for purposed cruelties.

Matthew Henry: Pro 12:11

Note, 1. It is men's wisdom to mind their business and follow an honest calling, for that is the way, by the blessing of God, to get a livelihood: He that tills his land, of which he is either the owner or the occupant, that keeps to his word and is willing to take pains, if he do not raise an estate by it (what need is there of that?), yet he shall be satisfied with bread, shall have food convenient for himself and his family, enough to bear his charges comfortably through the world. Even the sentence of wrath has this mercy in it, Thou shalt eat bread, though it be in the sweat of thy face. Cain was denied this, Gen 4:12. Be busy, and that is the true way to be easy. Keep thy shop and thy shop will keep thee. Thou shalt eat the labour of thy hands. 2. It is men's folly to neglect their business. Those are void of understanding that do so, for then they fall in with idle companions and follow them in their evil courses, and so come to want bread, at least bread of their own, and make themselves burdensome to others, eating the bread out of other people's mouths.

Matthew Henry: Pro 12:12

See here, 1. What is the care and aim of a wicked man; he would do mischief: He desires the net of evil men. "Oh that I were but as cunning as such a man, to make a hand of those I deal with, that I had but his art of over-reaching, that I could but take my revenge on one I have spite to as effectually as he can!"He desires the strong-hold, or fortress, of evil men (so some read it), to act securely in doing mischief, that it may not turn upon him. 2. What is the care and aim of a good man: His root yields fruit, and is his strength and stability, and that is it that he desires, to do good and to be fixed and confirmed in doing good. The wicked desires only a net wherewith to fish for himself; the righteous desires to yield fruit for the benefit of others and God's glory, Rom 14:6.

Matthew Henry: Pro 12:13

See here, 1. The wicked entangling themselves in trouble by their folly, when God in justice leaves them to themselves. They are often snared by the transgression of their lips and their throats are cut with their own tongues. By speaking evil of dignities they expose themselves to public justice; by giving ill language they become obnoxious to private resentments, are sued for defamation, and actions on the case for words are brought against them. Many a man has paid dearly in this world for the transgression of his lips, and has felt the lash on his back for want of a bridle upon his tongue, Psa 64:8. 2. The righteous extricating themselves out of trouble by their own wisdom, when God in mercy comes in for their succour: The just shall come out of such troubles as the wicked throw themselves headlong into. It is intimated that the just may perhaps come into trouble; but, though they fall, they shall not be utterly cast down, Psa 34:19.

Matthew Henry: Pro 12:14

We are here assured, for our quickening to every good word and work, 1. That even good words will turn to a good account (Pro 12:14): A man shall be satisfied with good (that is, he shall gain present comfort, that inward pleasure which is truly satisfying) by the fruit of his mouth, by the good he does with his pious discourse and prudent advice. While we are teaching others we may ourselves learn, and feed on the bread of life we break to others. 2. That good works, much more, will be abundantly rewarded: The recompence of a man's hands for all his work and labour of love, all he has done for the glory of God and the good of his generation, shall be rendered unto him, and he shall reap as he has sown. Or it may be understood of the general rule of justice; God will render to every man according to his work, Rom 2:6.

Matthew Henry: Pro 12:15

See here, 1. What it is that keeps a fool from being wise: His way is right in his own eyes; he thinks he is in the right in every thing he does, and therefore asks no advice, because he does not apprehend he needs it; he is confident he knows the way, and cannot miss it, and therefore never enquires the way. The rule he goes by is to do that which is right in his own eyes, to walk in the way of his heart. Quicquid libet, licet - He makes his will his law. He is a fool that is governed by his eye, and not by his conscience. 2. What it is that keeps a wise man from being a fool; he is willing to be advised, desires to have counsel given him, and hearkens to counsel, being diffident of his own judgment and having a value for the direction of those that are wise and good. He is wise (it is a sign he is so, and he is likely to continue so) whose ear is always open to good advice.

Matthew Henry: Pro 12:16

Note, 1. Passion is folly: A fool is known by his anger (so some read it); not but that a wise man may be angry when there is just cause for it, but then he has his anger under check and direction, is lord of his anger, whereas a fool's anger lords it over him. He that, when he is provoked, breaks out into indecent expressions, in words or behaviour, whose passion alters his countenance, makes him outrageous, and leads him to forget himself, Nabal certainly is his name and folly is with him. A fool's indignation is known in the day; he proclaims it openly, whatever company he is in. Or it is known in the day he is provoked; he cannot defer showing his resentments. Those that are soon angry, that are quickly put into a flame by the least spark, have not that rule which they ought to have over their own spirits. 2. Meekness is wisdom: A prudent man covers shame. (1.) He covers the passion that is in his own breast; when his spirit is stirred, and his heart hot within him, he keeps his mouth as with a bridle, and suppresses his resentments, by smothering and stifling them. Anger is shame, and, though a wise man be not perfectly free from it, yet he is ashamed of it, rebukes it, and suffers not the evil spirit to speak. (2.) He covers the provocation that is given him, the indignity that is done him, winks at it, covers it as much as may be from himself, that he may not carry his resentments of it too far. It is a kindness to ourselves, and contributes to the repose of our own minds, to extenuate and excuse the injuries and affronts that we receive, instead of aggravating them and making the worst of them, as we are apt to do.

Matthew Henry: Pro 12:17

Here is, 1. A faithful witness commended for an honest man. He that makes conscience of speaking truth, and representing every thing fairly, to the best of his knowledge, whether in judgment or in common conversation, whether he be upon his oath or no, he shows forth righteousness; he makes it to appear that he is governed and actuated by the principles and laws of righteousness, and he promotes justice by doing honour to it and serving the administration of it. 2. A false witness condemned for a cheat; he shows forth deceit, not only how little conscience he makes of deceiving those he deals with, but how much pleasure he takes in it, and that he is possessed by a lying spirit, Jer 9:3-5. We are all concerned to possess ourselves with a dread and detestation of the sin of lying (Psa 119:163) and with a reigning principle of honesty.

Matthew Henry: Pro 12:18

The tongue is death or life, poison or medicine, as it is used. 1. There are words that are cutting and killing, that are like the piercings of a sword. Opprobrious words grieve the spirits of those to whom they are spoken, and cut them to the heart. Slanders, like a sword, wound the reputation of those of whom they are uttered, and perhaps incurably. Whisperings and evil surmises, like a sword, divide and cut asunder the bounds of love and friendship, and separate those that have been dearest to each other. 2. There are words that are curing and healing: The tongue of the wise is health, closing up those wounds which the backbiting tongue had given, making all whole again, restoring peace, and accommodating matters in variance and persuading to reconciliation. Wisdom will find out proper remedies against the mischiefs that are made by detraction and evil-speaking.

Matthew Henry: Pro 12:19

Be it observed, to the honour of truth, that sacred thing, 1. That, if truth be spoken, it will hold good, and, whoever may be disobliged by it and angry at it, yet it will keep its ground. Great is the truth and will prevail. What is true will be always true; we may abide by it, and need not fear being disproved and put to shame. 2. That, if truth be denied, yet in time it will transpire. A lying tongue, that puts false colours upon things, is but for a moment. The lie will be disproved. The liar, when he comes to be examined, will be found in several stories, and not consistent with himself as he is that speaks truth; and, when he is found in a lie, he cannot gain his point, nor will he afterwards be credited. Truth may be eclipsed, but it will come to light. Those therefore that make a lie their refuge will find it a refuge of lies.

Matthew Henry: Pro 12:20

Note, 1. Those that devise mischief contrive, for the accomplishing of it, how to impose upon others; but it will prove, in the end, that they deceive themselves. Those that imagine evil, under colour of friendship, have their hearts full of this and the other advantage and satisfaction which they shall gain by it, but it is all a cheat. Let them imagine it ever so artfully, deceivers will be deceived. 2. Those that consult the good of their neighbours, that study the things which make for peace and give peaceable advice, promote healing attempts and contrive healing methods, and, according as their sphere is, further the public welfare, will have not only the credit, but the comfort of it. They will have joy and success, perhaps beyond their expectation. Blessed are the peace-makers.

Matthew Henry: Pro 12:21

Note, 1. Piety is a sure protection. If men be sincerely righteous, the righteous God has engaged that no evil shall happen to them. He will, by the power of his grace in them, that principle of justice, keep them from the evil of sin; so that, though they be tempted, yet they shall not be overcome by the temptation, and though they may come into trouble, into many troubles, yet to them those troubles shall have no evil in them, whatever they have to others (Psa 91:10), for they shall be overruled to work for their good. 2. Wickedness is as sure a destruction. Those that live in contempt of God and man, that are set on mischief, with mischief they shall be filled. They shall be more mischievous, shall be filled with all unrighteousness, Rom 1:29. Or they shall be made miserable with the mischiefs that shall come upon them. Those that delight in mischief shall have enough of it. Some read the whole verse thus, There shall no evil happen to the just, though the wicked be filled with mischief and spite against them. They shall be safe under the protection of Heaven, though hell itself break loose upon them.

Matthew Henry: Pro 12:22

We are here taught, 1. To hate lying, and to keep at the utmost distance from it, because it is an abomination to the Lord, and renders those abominable in his sight that allow themselves in it, not only because it is a breach of his law, but because it is destructive to human society. 2. To make conscience of truth, not only in our words, but in all our actions, because those that deal truly and sincerely in all their dealings are his delight, and he is well pleased with them. We delight to converse with, and make use of, those that are honest and that we may put a confidence in; such therefore let us be, that we may recommend ourselves to the favour both of God and man.

Matthew Henry: Pro 12:23

Note, 1. He that is wise does not affect to proclaim his wisdom, and it is his honour that he does not. He communicates his knowledge when it may turn to the edification of others, but he conceals it when the showing of it would only tend to his own commendation. Knowing men, if they be prudent men, will carefully avoid every thing that savours of ostentation, and not take all occasions to show their learning and reading, but only to use it for good purposes, and then let their own works praise them. Ars est celare artem - The perfection of art is to conceal it. 2. He that is foolish cannot avoid proclaiming his folly, and it is his shame that he cannot: The heart of fools, by their foolish words and actions, proclaims foolishness; either they do not desire to hide it, so little sense have they of good and evil, honour and dishonour, or they know not how to hide it, so little discretion have they in the management of themselves, Ecc 10:3.

Matthew Henry: Pro 12:24

Note, 1. Industry is the way to preferment. Solomon advanced Jeroboam because he saw that he was an industrious young man, and minded his business, 1Ki 11:28. Men that take pains in study and serviceableness will thereby gain such an interest and reputation as will give them a dominion over all about them, by which means many have risen strangely. He that has been faithful in a few things shall be made ruler over many things. The elders, that labour in the word and doctrine, are worthy of double honour; and those that are diligent when they are young will get that which will enable them to rule, and so to rest, when they are old. 2. Knavery is the way to slavery: The slothful and careless, or rather the deceitful (for so the word signifies), shall be under tribute. Those that, because they will not take pains in an honest calling, live by their shifts and arts of dishonesty, are paltry and beggarly, and will be kept under. Those that are diligent and honest when they are apprentices will come to be masters; but those that are otherwise are the fools who, all their days, must be servants to the wise in heart.

Matthew Henry: Pro 12:25

Here is, 1. The cause and consequence of melancholy. It is heaviness in the heart; it is a load of care, and fear, and sorrow, upon the spirits, depressing them, and disabling them to exert themselves with any vigour on what is to be done or fortitude in what is to borne; it makes them stoop, prostrates and sinks them. Those that are thus oppressed can neither do the duty nor take the comfort of any relation, condition, or conversation. Those therefore that are inclined to it should watch and pray against it. 2. The cure of it: A good word from God, applied by faith, makes it glad; such a word is that (says one of the rabbin), Cast thy burden upon the Lord, and he shall sustain thee; the good word of God, particularly the gospel, is designed to make the hearts glad that are weary and heavy-laden, Mat 11:28. Ministers are to be helpers of this joy.

Matthew Henry: Pro 12:26

See here, 1. That good men do well for themselves; for they have in themselves an excellent character, and they secure to themselves an excellent portion, and in both they excel other people: The righteous is more abundant than his neighbour (so the margin); he is richer, though not in this world's goods, yet in the graces and comforts of the Spirit, which are the true riches. There is a true excellency in religion; it ennobles men, inspires them with generous principles, makes them substantial; it is an excellency which is, in the sight of God, of great price, who is the true Judge of excellency. His neighbour may make a greater figure in the world, may be more applauded, but the righteous man has the intrinsic worth. 2. That wicked men do ill for themselves; they walk in a way which seduces them. It seems to them to be not only a pleasant way, but the right way; it is so agreeable to flesh and blood that they therefore flatter themselves with an opinion that it cannot be amiss, but they will not gain the point they aim at, nor enjoy the good they hope for. It is all a cheat; and therefore the righteous is wiser and happier than his neighbour, that yet despise him and trample upon him.

Matthew Henry: Pro 12:27

Here is, 1. That which may make us hate slothfulness and deceit, for the word here, as before, signifies both: The slothful deceitful man has roast meat, but that which he roasts is not what he himself took in hunting, no, it is what others took pains for, and he lives upon the fruit of their labours, like the drones in the hive. Or, if slothful deceitful men have taken any thing by hunting (as sportsmen are seldom men of business), yet they do not roast it when they have taken it; they have no comfort in the enjoyment of it; perhaps God in his providence cuts them short of it. 2. That which may make us in love with industry and honesty, that the substance of a diligent man, though it be not great perhaps, is yet precious. It comes from the blessing of God; he has comfort in it; it does him good, and his family. It is his own daily bread, not bread out of other people's mouths, and therefore he sees God gives it to him in answer to his prayer.

Keil-Delitzsch: Pro 12:1

Three proverbs on knowledge, the favour of God, firmness and the means thereto.

1 He loveth correction who loveth knowledge,

And he hateth instruction who is without reason.

It is difficult in such cases to say which is the relation of the ideas that is intended. The sequence of words which lies nearest in the Semitic substantival clause is that in which the predicate is placed first; but the subject may, if it is to be made prominent, stand at the head of the sentence. Here, 1b, the placing of the subject in advance recommends itself: one who hates instruction is devoid of reason. But since we have no reason in 1a to invert the order of the words as they lie together, we take the conceptions placed first in both cases as the predicates. Thus: he who loves knowledge shows and proves that he does so by this, that he willingly puts himself in the place of a learner; and devoid of reason is he who with aversion rejects reproof, which is designed to guard him from future mistakes and false steps. Regarding the punctuation דעת אהב (with Mercha on the ante-penult. and the העמדה -sign on the penult.), vid ., at Pro 11:26., Pro 1:19. In 1b the Munach in תוכחת is transformed from Mugrash ( Accentssystem , xviii. §2), as in Pro 15:10. בּער (cf. Pro 30:2) is a being who is stupid as the brute cattle ( בּעיר , from בּער , to graze, cattle of all kinds; Arab. b'ayr , the beast κατ ̓ ἐξ ., i.e. , the camel); as a homo brutus is compared to a בּהמּה (Ps. 49:21), 73:22), and is called Arab. behymt , from bahym , "shut up"(spec. dabb , a bear; thwr , an ox; ḥamâr , an ass) (Fl.).

Keil-Delitzsch: Pro 12:2

2 A good man obtaineth favour with Jahve,

But the man of wicked devices He condemns.

He who is an אישׁ מזמּות (Pro 14:17, cf. Psa 37:7) is defined in Pro 24:8 : he is a man of devices, namely, that are wicked, one who contrives evil against his neighbour. The meaning of the subject-conception טוב is defined according to this, although in itself also it is clear, for טוב , used of God ( e.g. , Psa 73:1; Psa 86:5) and of men (Pro 13:22; Pro 14:14), denotes the good ( bonus ) in the sense of the benevolent ( benignus ); the Scripture truths, that God is love, that love is the essence of goodness and is the fulfilling of the law, are so conformed to reason, that they stamp themselves as immediate component parts of the human consciousness. A טוב is thus a man who acts according to the ruling motive of self-sacrificing love; such an one obtains ( vid ., on יפיק , educit = adipiscitur , at Pro 3:13) the favour of God, He is and shows Himself kind to him, while on the contrary He condemns the wicked intriguer. Hitzig translates: the former of intrigues is punishable (as the Syr.: is condemned; Targ.: his contrivance is shattered to pieces); but to become a רשׁע = reus הרשׁיע does not denote, but either to practise רשׁע , Job 34:12, or to set forth as רשׁע = to condemn, Isa 50:9. Taken in the former signification (Jerome, impie agit ), a declaration is made which is not needed, since the moral badness already lies in the reference of the subject: thus ירשׁיע will be used also of Jahve. In proof that the poet did not need to say ואת־אישׁ , Zöckler rightly points to Pro 10:6; Job 22:29.

Keil-Delitzsch: Pro 12:3

3 A man does not stand by wickedness,

But the root of the righteous remains unmoved.

In רשׁע there lies the idea of want of inward stay ( vid ., at Psa 1:1); in a manner of thought and of conduct which has no stay in God and His law, there can be expected no external endurance, no solidity. The righteous, on the contrary, have their root in God; nothing can tear them from the ground in which they are rooted, they are as trees which no storm outroots. The very same thought is clothed in other words in Pro 10:25, and another statement regarding the root of the righteous is found at Pro 12:12.

Keil-Delitzsch: Pro 12:4

We now place together Pro 12:4-12. One proverb concerning the house-wife forms the beginning of this group, and four regarding the management of the house and business form the conclusion.

4 A good brave wife is the crown of her husband,

But as rottenness in his bones is one that causeth shame.

As Pro 11:16 says of אושׁת חן , the pleasant wife ( חן = χάρις ), that she obtaineth honour, so this proverb of אושׁת חיל , the good wife ( חיל = ἀρετή , virtus ), that she raises her husband to higher honour: she is for his self-consciousness στέφανος καυχήσεως (1Th 2:19), and is also to him such a crown of honour before the world (cf. Pro 31:23). On the contrary, a מבישׁה , conducting herself shamefully (cf. regarding the double meaning of this Mishle word, which only here occurs in the fem., at Pro 10:5), is to her husband instar cariei in ossibus . רקב ( רקב , Pro 10:7) denotes both the caries and the worm-hole (cf. Job 41:19, עץ רקּבון , worm-eaten wood). Like as the caries slowly but continuously increases, till at last the part of the body which the bone bears and the whole life of the man falls to ruin; so an unhappy marriage gnaws at the marrow of life, it destroys the happiness of life, disturbs the pursuit, undermines the life of the husband.

Keil-Delitzsch: Pro 12:5

5 The thoughts of the righteous are justice,

The counsels of the godless are deceit.

They are so, that is, in their contents and their aim. To the righteous are ascribed מחשׁבות , namely, simple and clear; to the godless, תּחבּות , carefully thought out, prudently thought through schemes and measures, but on that very account not simple, because with a tendency; for the righteous have an objective rule, namely, that which is right in the sight of God and of men, but the godless have only a selfish purpose, which they seek to attain by deceiving, and at the cost of, their neighbour.

Keil-Delitzsch: Pro 12:6

6 The word of the godless is to lie in wait for the blood of others,

But the mouth of the upright delivereth them.

Our editions have דברי רשׁעים , but the right sequence of the accents (in Cod. 1294 and elsewhere) is דברי רשׁעים ; the logical relation in this transformation, which is only rhythmically conditioned, remains the same. The vocalization wavers between ארב־ , which would be imper., and ארב־ , which is infin., like אמר־ , Pro 25:7, ענשׁ־ , Pro 21:11, אכל־ , Gen 3:11. However one punctuates it, the infin. is intended in any case, in which the expression always remains sketchy enough: the words of the godless are lying in wait for blood, i.e. , they are calculated to bring others to this, into the danger of their lives, e.g. , before the tribunal by false charges and false witness. דּם is the accus. of the object; for instead of ארב לדם (Pro 1:11), to lurk for blood, a shorter expression, ארב דּם , is used (Ewald, §282a). The suffix of יצּילם

(Note: Elias Levita, in his note to the root פה in Kimchi's Wörterbuch, reads תּצּילם , and so also do 6 codd. in Kennicot. But פּה is masculine.)

might appear, after Pro 11:6, to refer back to the ישׁרים ; but the thought that their mouth saves the upright, that they thus know to speak themselves out of the danger, is by far less appropriate ( vid ., on the contrary, בדעת , Pro 11:9) than the thought that the mouth of the upright delivereth from danger those whose lives are threatened by the godless, as is rightly explained by Ewald, Bertheau, Elster. The personal subject or object is in the Mashal style often to be evolved from the connection, e.g. , Pro 14:26; Pro 19:23.

Keil-Delitzsch: Pro 12:7

7 The godless are overturned and are no more,

But the house of the righteous stands.

Bertheau and Zöckler explain: The wicked turn about, then are they no more; i.e. , as we say: it is over with them "in the turning of a hand."The noun in the inf . absol . may certainly be the subject, like Pro 17:12, as well as the object (Ewald, §328c), and הפך may be used of the turning about of oneself, Psa 78:9; 2Ki 5:26; 2Ch 9:12. That explanation also may claim for itself that הפך nowhere occurs with a personal object, if we except one questionable passage, Isa 1:7. But here the interpretation of the רשׁעים as the object lies near the contrast of בית , and moreover the interpretation of the הפך , not in the sense of στρέφεσθαι (lxx), but of καταστρέφειν (Syr., Targ., Jerome, Graec . Venet ., Luther), lies near the contrast of יעמד . The inf . absol . thus leaves the power from which the catastrophe proceeds indefinite, as the pass . יהפפכוּ would also leave it, and the act designedly presented in a vague manner to connect with ו the certain consequences therewith, as Pro 25:4., as if to say: there comes only from some quarter an unparalleled overthrow which overwhelms the godless; thus no rising up again is to be thought on, it is all over with them; while, on the contrary, the house of the righteous withstands the storm which sweeps away the godless.

Keil-Delitzsch: Pro 12:8

8 According to the measure of his intelligence is a man praised,

And whoever is of a perverse mind is despised.

Everywhere in the Mishle שׂכל has no other meaning than intellectus . The praise which is given to a man measures itself לפי שׂכלו (punctuate לפי־שׂכלו , according to Torath Emeth , p. 41, Accentssystem , xx. §1), i.e. , according to the measure (so לפי is used in the oldest form of the language) of his intelligence, or as we may also say, of his culture; for in these proverbs, which make the fear of God the highest principle, שׂכל means also understanding of moral excellence, not merely the intellectual superiority of natural gifts. הלּל is here a relative conception of manifold gradations, but it does not mean renown in general, but good renown. Parallel with שׂכלו , לב refers to the understanding ( νοῦς ); the rendering of Löwenstein, "who is of false heart,"is defective. נעוה (synon. of נפתּל and עקּשׁ , but nowhere else interchanging with it) means here a vero et recto detortus et aversus (Fl.). Such a man who has not a good understanding, nor any certain rule of judgment, falls under contempt ( Graec. Venet. τῷ ὀντωτῇ εἰς μυσαγμόν , after the false reading of יהוה instead of יהיה ), i.e. , he defames himself by his crooked judgment of men, of things and their relations, and is on this account in no position rightly to make use of them.

Keil-Delitzsch: Pro 12:9

9 Better is he who is lowly and has a servant,

Than he that makes himself mighty and is without bread.

This proverb, like Pro 15:17, commends the middle rank of life with its quiet excellences. נקלה (like 1Sa 18:23), from קלה , cognate with קלל , Syr. 'kly , to despise, properly levi pendere, levem habere (whence קלון , scorn, disgrace), here of a man who lives in a humble position and does not seek to raise himself up. Many of the ancients (lxx, Symmachus, Jerome, Syr., Rashi, Luther, Schultens) explain ועבד לו by, and is a servant to himself, serves himself; but in that case the words would have been עבד לנפשׁו (Syr. דּמשׁמּשׁ נפשׁהּ ), or rather ועבדּו הוּא . ועבד לו would be more appropriate, as thus pointed by Ziegler, Ewald, and Hitzig. But if one adheres to the traditional reading, and interprets this, as it must be interpreted: et cui servus (Targ., Graec. Venet .), then that supplies a better contrast to וחסר־לחם , for "the first necessity of an oriental in only moderate circumstances is a slave, just as was the case with the Greeks and Romans"(Fl.). A man of lowly rank, who is, however, not so poor that he cannot support a slave, is better than one who boasts himself and is yet a beggar (2Sa 3:29). The Hithpa . often expresses a striving to be, or to wish to appear to be, what the adj. corresponding to the verb states, e.g. , התגּדּל , התעשּׁר ; like the Greek middles, εζεσθαι , αζεσθαι , cf. התחכּם and σοφίζεσθαι . So here, where with Fleischer we have translated: who makes himself mighty, for כבד , gravem esse , is etymologically also the contrast of קלה . The proverb, Sirach 10:26: κρείσσων ἐργαζόμενος καὶ περισσεύων ἐν πᾶσιν, ἢ δοξαζόμενος καὶ ἀπορῶν ἄρτων (according to the text of Fritzsche), is a half remodelling, half translation of this before us.

Keil-Delitzsch: Pro 12:10

10 The righteous knows how his cattle feel,

And the compassion of the godless is cruel.

The explanation: the righteous taketh care for the life of his beast (Fl.), fails, for 10a is to be taken with Exo 23:9; נפשׁ signifies also the state of one's soul, the frame of mind, the state of feeling; but ידע has, as in the related proverb, Pro 27:23, the meaning of careful cognizance or investigation, in conformity with which one acts. If the Torâ includes in the law of the Sabbath (Exo 20:10; Exo 23:12) useful beasts and cattle, which are here especially meant, and secures to them the reward of their labour (Deu 25:4); if it forbids the mutilation, and generally the giving of unnecessary pain, to beasts; if it enjoins those who take a bird's nest to let the dam escape (Deu 22:6.) - these are the prefigurations of that דעת נפש בהמה , and as the God of the Torâ thus appears at the close of the Book of Jonah, this wonderful apology ( defensio ) of the all-embracing compassion, the God also of the world-history in this sympathy for the beasts of the earth as the type of the righteous.

In 10b most interpreters find an oxymoron: the compassion of the godless is compassionless, the direct opposite of compassion; i.e. , he possesses either altogether no compassion, or he shows such as in its principle, its expression, and in its effects is the opposite of what it ought to be (Fl.). Bertheau believes that in the sing. of the predicate אכזרי he is justified in translating: the compassion of the wicked is a tyranny. And as one may speak of a loveless love, i.e. , of a love which in its principle is nothing else than selfishness, so also of a compassionless compassion, such as consists only in gesture and speech without truth of feeling and of active results. But how such a compassionless compassion toward the cattle, and one which is really cruel, is possible, it may be difficult to show. Hitzig's conjecture, רחמי , sprang from this thought: the most merciful among sinners are cruel - the sinner is as such not רחוּם . The lxx is right in the rendering, τὰ δὲ σπλάγχνα τῶν ἀσεβῶν ἀνελεήμονα . The noun רחמים means here not compassion, but, as in Gen 43:30 (lxx ἔντερα or ἔγκατα ) and 1Ki 3:26 (lxx μήτρα ), has the meaning the bowels (properly tender parts, cf. Arab. rakhuma , to be soft, tender, with rḥm ), and thus the interior of the body, in which deep emotions, and especially strong sympathy, are wont to be reflected (cf. Hos 10:8). The singular of the predicate אכזרי arises here from the unity of the subject-conception: the inwards, as Jer 50:12, from the reference of the expression to each individual of the many.

Keil-Delitzsch: Pro 12:11

11 He that tilleth his own ground is satisfied with bread,

And he that followeth after vain pursuits is devoid of understanding.

Yet more complete is the antithetic parallelism in the doublette, Pro 28:19 (cf. also Sir. 20:27a). The proverb recommends the cultivation of the field as the surest means of supporting oneself honestly and abundantly, in contrast to the grasping after vain, i.e. , unrighteous means of subsistence, windy speculations, and the like (Fl.). ריקים are here not persons (Bertheau), but things without solidity and value (lxx μάταια ; Aquila, Theodotion, κενά ), and, in conformity with the contrast, not real business. Elsewhere also the mas. plur. discharges the function of a neut. noun of multitude, vid ., נגידים , principalia , Pro 8:6, and זדים , Psa 19:14 - one of the many examples of the imperfect use of the gender in Hebr.; the speaker has in ריקים , vana et inania , not אנשׁים (Jdg 9:4), but דברים (Deu 32:47) in view. The lxx erroneously at Pro 28:19, and Symmachus and Jerome at both places understand ריקים of slothfulness.

Keil-Delitzsch: Pro 12:12

12 The godless lusteth after the spoil of evil-doers;

But the root of the righteous shoots forth.

This translation is at the same time an explanation, and agrees with Fleischer's "the godless strives by unrighteous gain like the wicked (Pro 4:14) to enrich himself, namely, as must be understood from the antithetic members of the parallelism, in vain, without thereby making progress and gaining anything certain. The preterite, as Pro 11:2, Pro 11:8, etc., places the general true proposition as a separate historic principle derived from experience. In 12b יתּן stands elliptically or pregnantly: edet , scil . quod radix edere solet, sobolem stirpis, ramorum , etc., as in the Arab. natan and ânatan are specially used without an obj. of the spontaneousness of an odour." מצוד (from צוּד , to spy, to hunt) is elsewhere the instrument of the hunt (a net), here the object and end of it. If the words had been מצוּדי רעים , then we would explain after מלאכי רעים , Psa 78:49 ( vid ., comm. on), and אושׁת רע , Pro 6:24; but in the difference of number, רעים will not be the qualitative but the subjective personal genitive: capturam qualem mali captant . Ewald, who understands ריקים , 11b, of good-for-nothing-fellows, interprets רעים here, on the contrary, as neuter (§172b): the desire of the wicked is an evil net, i.e. , wherein he catches all manner of evil for himself. The lxx has here two proverbs, in which מצוד occurs in the plur. and in the sense of ὀχυρώματα ; 12b of the Hebr. text is rendered: αἱ δὲ ῥίζαι τῶν εὐσεβῶν ἐν ὀχρυώμασι , which Schleusner explains immotae erunt . The Hebr. text can gain nothing from this variation. That the lxx read ושׁרשׁ צדיקים איתן is not probable, since they nowhere thus translate איתן . But Reiske and Ziegler have, like Ewald and Hitzig, combined יתּן of this proverb with יתן from איתן (Arab. wâtin ), firmum, perennem esse . Hitzig translates the distich, after emending the text of 12a by the help of the lxx and the Arab.: the refuge of the wicked is crumbling clay, but the root of the righteous endures ( יתן from יתן ). Böttcher also reads חמר instead of חמד , and translates ( vid ., p. 192, l. 11): the refuge of the wicked is miry clay, but the root of the righteous holdeth fast ( יתן = Arab. wâtin ). But this derivation of a verb יתן is not necessary. The Graec. Venet. rightly, ῥίζα δὲ δικαίων δώσει . The obj. is self-evident. Rashi reads מה שהוא ראוי ליתן והוא הפרי . So also Schultens. The root giveth, is equivalent to, it is productive in bringing forth that which lies in its nature. That the root of the righteous endures (Targ. נתקיּם ) is otherwise expressed, Pro 12:3.

Keil-Delitzsch: Pro 12:13

Proverbs regarding injurious and beneficial words, wise hearing and prudent silence.

13 In the transgression of the lips there lies a dangerous snare;

The righteous escapeth from trouble.

The consecutive modus ( ויּצא ) is here of greater weight than e.g. , at Pro 11:8, where the connection follows without it ( ויּבא ) from the idea of the change of place. The translation: but the righteous ... restores ויצא ( ויצא ), and ignores the syllogistic relation of the members of the proverb, which shows itself here (cf. the contrary, Pro 11:9) to a certain degree by ויּצא . Ewald displaces this relation, for he paraphrases: "any one may easily come into great danger by means of inconsiderate words; yet it is to be hoped that the righteous may escape, for he will guard himself against evil from the beginning."He is right here in interpreting צרה and מוקשׁ רע as the designation of danger into which one is betrayed by the transgressions of his lips, but "inconsiderate words"are less than פּשׁע שׂפתים . One must not be misled into connecting with פּשׁע the idea of missing, or a false step, from the circumstance that פּשׁע means a step; both verbs have, it is true, the common R. פש with the fundamental idea of placing apart or separating, but פּשׁע has nothing to do with פּשׁע (step = placing apart of the legs), but denotes (as Arab. fusuwḳ fisḳ , from the primary meaning diruptio, diremtio ) a sinning, breaking through and breaking off the relation to God (cf. e.g. , Pro 28:24), or even the restraints of morality (Pro 10:19). Such a sinning, which fastens itself to, and runs even among the righteous, would not be called פשׁע , but rather חטּאת (Pro 20:9). According to this the proverb will mean that sinful words bring into extreme danger every one who indulges in them - a danger which he can with difficulty escape; and that thus the righteous, who guards himself against sinful words, escapes from the distress (cf. with the expression, Ecc 7:18) into which one is thereby betrayed. רע is the descriptive and expressive epithet to מוקשׁ (cf. Ecc 9:12): a bad false trap, a malicious snare, for מוקשׁ is the snare which closes together and catches the bird by the feet. This proverb is repeated at Pro 29:6, peculiarly remodelled. The lxx has after Pro 12:13 another distich:

He who is of mild countenance findeth mercy;

He who is litigious oppresseth souls.

( נפשׁות , or rather, more in accordance with the Hebrew original: oppresseth himself, נפשׁו .)

Keil-Delitzsch: Pro 12:14

14 From the fruit which the mouth of the man bringeth forth is he satisfied with good,

And what the hands of the man accomplish returns back to him.

The proverb finds its final verification in the last judgment (cf. Mat 12:37), but it is also illustrated in the present life. If the mouth of a man bringeth forth fruit - namely, the fruit of wholesome doctrine, of right guidance, of comforting exhortation, of peace-bringing consolation for others - this fruit is also to his own advantage, he richly enjoys the good which flows out of his own mouth, the blessing he bestows is also a blessing for himself. The same also is the case with the actions of a man. That which is done, or the service which is rendered by his hands, comes back to him as a reward or as a punishment. גּמוּל signifies primarily accomplishment, execution, and is a twofold, double-sided conception: a rendering of good or evil, and merit on the side of men (whether merited reward or merited punishment), as well as recompense, requital on the side of God. The first line is repeated, somewhat altered, at Pro 13:2; Pro 18:20. The whole proverb is prophetically echoed in Isa 3:10. The Kerı̂ ישׁיב has Jahve as the subject, or rather the subject remains undefined, and "one requites him"is equivalent to: it is requited to him. The Chethı̂b seems to us more expressive; but this use of the active with the undefined subject, instead of the passive, is certainly as much in the Mishle style (cf. Pro 13:21) as the development of the subject of the clause from a foregoing genitive.

Keil-Delitzsch: Pro 12:15

15 The way of the fool is right in his own eyes,

But the wise listeneth to counsel.

Other proverbs, like Pro 16:2, say that generally the judgment of a man regarding his character does not go beyond a narrow subjectivity; but there are objective criteria according to which a man can prove whether the way in which he walks is right; but the fool knows not other standard than his own opinion, and however clearly and truly one may warn him that the way which he has chosen is the wrong way and leads to a false end, yet he obstinately persists;

(Note: Vid., kindred proverbs by Carl Schulze, Die bibl. Sprichwörter der deutschen Sprache (1860), p. 50, and M. C. Wahl's Das Sprichwort in der heb.-aram. Literatur, u.s.w. (1871), p. 31.)

while a wise man is not so wise in his own eyes (Pro 3:7) as not to be willing to listen to well-meant counsel, because, however careful he may be regarding his conduct, yet he does not regard his own judgment so unerring as not to be inclined ever anew to try it and let it stand the test. Ewald has falsely construed: yet whoever hears counsel is wise. In consequence of the contrast, אויל and חכם are the subject ideas, and with ושׁמע לעצה is brought forward that which is in contrast to the self-complacency of the fool, the conduct of the wise man.

Keil-Delitzsch: Pro 12:16

The relations of the subject and the predicate are the same as in the preceding verse.

The fool makes known his vexation on the same day [at once],

On the contrary, the prudent man hideth the offence.

Very frequently in these proverbs the first line is only defined by the adducing of the second, or the second holds itself in the light of the first. A post-bibl. proverb says that a man is known by three things: by his כוס (his behaviour in drinking), his כיס (his conduct in money transactions), and his כעס (his conduct under deep inward excitement). So here: he is a fool who, if some injury is done to him, immediately shows his vexation in a passionate manner; while, on the contrary the prudent man maintains silence as to the dishonour that is done to him, and represses his displeasure, so as not to increase his vexation to his own injury. Passionless retaliation may in certain cases be a duty of self-preservation, and may appear to be necessary for the protection of truth, but passionate self-defence is always of evil, whether the injury which is inflicted be justifiable or unjustifiable. Regarding ערוּם , callidus , vid ., p. 56; Schultens' comparison of the Greek γεγυμνασμένος is only a conceit in want of better knowledge. Regarding כּסה (only here and at Pro 12:23) with מכסּה , as שׁחר (only Pro 11:27) with משׁחר , vid ., Ewald, §170a. בּיּום signifies on the self-same day = without delay, immediately, and is well translated by the lxx αὐθήμερον . With another object, 16b is repeated in 23a.

Keil-Delitzsch: Pro 12:17

Most of the remaining parables of this section refer to the right use and the abuse of the tongue.

17 He that breathes the love of truth, utters that which is right;

But a lying tongue, deceit

This verse is similar in meaning to Pro 14:5 (where 5b = Pro 6:19); the second line of the distich = Pro 14:25. Everywhere else יפיח כּזבים stand together, only here יפיח is joined to אמוּנה ; vid ., regarding this יפיח forming an attributive clause, and then employed as an adjective, but with distinct verbal force, at Pro 6:19. Viewed superficially, the proverb appears tautological; it is not so, however, but places in causal connection the internal character of men and their utterances: whoever breathes אמוּנה , truth or conscientiousness (the property of the אמוּן , vid ., at Psa 12:2), i.e. , lets the voice of this be heard in his utterances, such an one speaks צדק , i.e. , uprightness, integrity, that which is correct, right (Isa 45:19, cf. Isa 41:26), in relation to truth in general, and to the present case in particular; but he who עד שׁקרים , i.e. , he who, against better knowledge and the consciousness of untruth, confirms by his testimony (from עוּד , revertere , to say again and again), therewith gives utterance to his impure character, his wicked intention, proceeding from delight in doing evil or from self-interest, and diverted towards the injury of his neighbour. As אמונה and מרמה correspond as statements of the contents of the utterances, so צדק and שקרים as statements of their motive and aim. מרמה is obj. accus. of the יגּיד (from הגּיד , to bring to light, cf. נגד , visibility) to be supplied, not the pred. nom. dolorum structor , as Fleischer poetically finds.

Keil-Delitzsch: Pro 12:18

18 There is that babbleth like the thrusts of a sword,

But the tongue of the wise is healing.

The second (cf. Pro 11:24) of the proverbs beginning with ישׁ . The verb בּטה ( בּטא ), peculiar to the Hebr., which in the modern Hebr. generally means "to speak out"( מבטא in the grammar: the pronunciation) (according to which the lxx, Syr., and Targ. translate it by אמר ), means in biblical Hebr., especially with reference to the binding of oneself by an oath (Lev 5:4), and to solemn protestations (Num 30:7, Num 30:9, according to which Jerome, promittit ): to utter incautiously in words, to speak without thought and at random, referred erroneously by Gesenius to the R. בט , to be hollow, probably a word imitative of the sound, like the Greek βατταρίζειν , to stammer, and βαττολογεῖν , to babble, which the lexicographers refer to a talkative person of the name of Βάττος , as our "steplang7 salbadern "[= to talk foolishly] owes its origin to one Jenaer Bader on the Saal. Theod. and the Graec. Venet. give the false reading בּוטח ( πεποιθώς ). כּמדקרות חרב stands loco accusativi , the כּ being regarded as a noun: ( effutiens verba ) quae sunt instar confossionum gladii (Fl.). We also call such a man, who bridles his loquacity neither by reflection nor moderates it by indulgent reference to his fellow-men, a steplang7 Schwertmaul (sword-mouth) or a steplang7 Schandmaul (a mouth of shame = slanderer), and say that he has a tongue like a sword. But on the other hand, the tongue of the wise, which is in itself pure gentleness and a comfort to others, since, far from wounding, rather, by means of comforting, supporting, directing exhortation, exercises a soothing an calming influence. Regarding רפא , whence מרפּא , Dietrich in Gesenius' Lex. is right. The root-meaning of the verb רפא (cognate רפה , to be loose, Hiph . to let go, Hithpa . Pro 18:9, to show oneself slothful) is, as the Arab. kindred word rafâ , rafa , raf , rawf (râf ) shows, that of stilling, softening, soothing, whence arises the meaning of healing (for which the Arab. has ṭabb and 'alkh ); the meaning to repair, to mend, which the Arab. rafâ and rafa have, does not stand in a prior relation to to heal, as might appear from Job 13:4, but is a specializing of the general idea of reficere lying in mitigare , just as the patcher is called ἀκέστρια = ἠπήτρια ,

(Note: Whether ῥάπτειν , explained neither by Curtius nor by Flick, stands in a relation to it, we leave out of view.)

from ἀκέομαι , which means equally to still and to heal. Since thus in רפא the meanings of mitigating and of healing are involved, it is plain that מרפא , as it means healing (the remedy) and at the same time (cf. θεραπεία , Rev 22:2) the preservation of health, Pro 4:22; Pro 6:15; Pro 16:24; Pro 29:1, so also may mean mildness (here and Pro 15:4), tranquillity (Pro 14:30; Ecc 10:4, calm patience in contrast to violent passion), and refreshing (Pro 13:17). Oetinger and Hitzig translate here "medicine;"our translation, "healing (the means of healing),"is not essentially different from it.

Keil-Delitzsch: Pro 12:19

19 The lip of truth endures for ever,

But the lying tongue only while I wink with the eye.

None of the old translators understood the phrase ועד־ארגּיעה ; the Venet . also, which follows Kimchi's first explanation, is incorrect: ἕως ῥήξεως , till I split (shatter) it (the tongue). Abulwalîd is nearer the correct rendering when he takes ארגיעה as a noun = רגע with He parag . Ahron b. Joseph is better in rendering the phrase by: until I make a רגע , and quite correct if רגע (from רגע = Arab. raj' , which is used of the swinging of the balance) is taken in the sense of a twinkling of the eye (Schultens: vibramen ); cf. Orelli's Die hebr. Synonyme der Zeit und Ewigkeit , p. 27f., where the synonyms for a twinkling of the eye, a moment, are placed together. עד (properly progress) has in this phrase the meaning, while, so long as, and the cohortative signifies, in contradistinction to ארגיע , which may also denote an unwilling movement of the eyelids, a movement proceeding from a free determination, serving for the measurement of a short space of time, Ewald, §228a. ארגיעה , Jer 49:19; Jer 50:44, where Ewald takes כי ארגיעה (when I...) in the same sense as אד־ארגיעה here, which is more appropriate than the explanation of Hitzig, who regards כי as opening the principal clause, and attaches to הרגיע the quite too pregnant signification "to need (for an action) only a moment."The lip of truth, i.e. , the lip which speaketh truth, endures for ever (for truth, אמת = אמנתּ , is just the enduring); but the tongue of falsehood is only for a moment, or a wink of the eye, for it is soon convicted, and with disgrace brings to silence; for a post-bibl. Aram. proverb says: קוּשׁטא קאי שׁקרא לא קאי , the truth endures, the lie endures not (Schabbath 104a), and a Hebrew proverb: השּׁקר אין לו רגלים , the lie has no feet (on which it can stand).

(Note: Vid ., Duke's Rabbin. Blumenlese (1844), p. 231.)

Keil-Delitzsch: Pro 12:20

20 Deceit is in the heart of him who deviseth evil,

But those who devise peace cause joy.

Regarding the figure of forging, fabricating (lxx, Aquila, Symmachus, and Theodotion, τεκταίνειν ), or of ploughing, which underlies the phrase חרשׁ רע , moliri malum , vid ., at Pro 3:29. That deceit is in the heart of him who deviseth evil ( בּלב־חרשׁי רע , as is correctly punctuated e.g. , by Norzi) appears to be a platitude, for the חרשׁ רע is as such directed against a neighbour. But in the first place, 20a in itself says that the evil which a man hatches against another always issues in a fraudulent, malicious deception of the same; and in the second place, it says, when taken in connection with 20b, where שׂמחה is the parallel word to מרמה , that with the deception he always at the same time prepares for him sorrow. The contrast to חרשׁי רע is יועצי שׁלום si ח , and thus denotes not those who give counsel to contending parties to conclude peace, but such as devise peace, viz., in reference to the neighbour, for יעץ means not merely to impart counsel, but also mentally to devise, to resolve upon, to decree, 2Ch 25:16; Isa 32:7.; cf. יעץ על , Jer 49:30. Hitzig and Zöckler give to שׁלום the general idea of welfare (that which is salutary), and interpret the שׂמחה as the inner joy of the good conscience. Certainly שלום (R. של , extrahere , in the sense of deliverance from trouble) means not only peace as to the external relationship of men with each other, but also both internal and external welfare. Thus it is here meant of external welfare; Hitzig rightly compares Jer 29:11 with Nah 1:11 to the contrast between שׁלום and רע . But as מרמה is not self-deception, but the deception of another, so also שׂמחה is not the joy of those who devise the device in their hearts for the deception of others, but the joy they procure for others. Thoughts of peace for one's neighbour are always thoughts of procuring joy for him, as thoughts of evil are thoughts of deceit, and thus of procuring sorrow for him. Thus וליועצי is an abbreviated expression for ובלב יועצי .

Keil-Delitzsch: Pro 12:21

21 No evil befalls the righteous,

But the godless are full of evil.

Hitzig translates און "sorrow,"and Zöckler "injury;"but the word signifies evil as ethical wickedness, and although it may be used of any misfortune in general (as in בּן־אוני , opp. בּנימין ); thus it denotes especially such sorrow as is the harvest and product of sin, Pro 22:8; Job 4:8; Isa 59:4, or such as brings after it punishment, Hab 3:7; Jer 4:15. That it is also here thus meant the contrast makes evident. The godless are full of evil, for the moral evil which is their life-element brings out of itself all kinds of evil; on the contrary, no kind of evil, such as sin brings forth and produces, falls upon the righteous. God, as giving form to human fortune (Exo 21:13), remains in the background (cf. Psa 91:10 with Psa 5:1.); vid ., regarding אנה , the weaker power of ענה , to go against, to meet, to march against, Fleischer, Levy's Chald. Wörterbuch , 572.

Keil-Delitzsch: Pro 12:22

22 Lying lips are an abhorrence to Jahve,

And they that deal truly are His delight.

The frame of the distich is like Pro 11:1, Pro 11:20. אמוּנה is probity as the harmony between the words and the inward thoughts. The lxx, which translates ὁ δὲ ποιῶν πίστεις , had in view עשה אמונים ( עשׂה אמוּנים , cf. Isa 26:2); the text of all other translations agrees with that commonly received.

Keil-Delitzsch: Pro 12:23

23 A prudent man conceals knowledge,

And a heart-fool proclaims imbecility.

In 23a Pro 12:16 is repeated, only a little changed; also 16a corresponds with 23a, for, as is there said, the fool knows not how to keep his anger to himself, as here, that a heart-fool (cf. the lying mouth, 22a) proclaims (trumpets forth), or as Pro 13:16 says, displays folly without referring to himself the si tacuisses . To this forward charlatan blustering, which intends to preach wisdom and yet proclaims in the world mere folly, i.e. , nonsense and imbecility, and thereby makes itself troublesome, and only to be laughed at and despised, stands in contrast the relation of the אדם ערוּם , homo callidus , who possesses knowledge, but keeps it to himself without bringing it forth till an occasion presents itself for setting it forth at the right place, at the right time, and to the right man. The right motive also regulates such silence as well as modesty. But this proverb places it under the point of view of prudence.

Keil-Delitzsch: Pro 12:24

We take Pro 12:24-28 together as a group. In these verses the subject is the means of rising (in the world), and the two ways, the one of which leads to error, and the other to life.

24 The land of the diligent attains to dominion,

But slothfulness will become tributary.

In Pro 10:4 רמיּה was adj., but to כּף standing beside it; here it is to be regarded as adj. to יד (sluggish hand) supplied from 24a, but may be equally regarded as a subst. (slothfulness) ( vid ., at Pro 12:27). Regarding חרוּץ , vid ., p. 211. מס signifies tribute and service, i.e. , tributary service rendered to a master. In Pro 11:29 עבד stands for it. It is still the experience of to-day, as it was of Solomon's time, that slothfulness (indolence) brings down to a state of servitude, if not even deeper, but that vigorous activity raises to dominion or to the position of a master, i.e. , to independence, wealth, respect, and power.

Keil-Delitzsch: Pro 12:25

25 Trouble in the heart of a man boweth it down,

And a friendly word maketh it glad.

The twofold anomaly that דּאגה is construed as masc. and לב as fem. renders the text doubtful, but the lxx, Syr., Targum, which introduce another subject, φοβερὸς λόγος ( דּבר מדאיג ?), do not improve it; Theodotion's is preferable, who translates μέριμνα ἐν καρδίᾳ ἀνδρὸς κατίσχει αὐτόν , and thus reads ישׁחנּוּ . But the rhyme is thereby lost. As כּבוד , Gen 49:6, so also may לב be used as fem., for one thereby thinks on נפשׁ ; the plur. לבּות ( לבבות ), according to which in Eze 16:30 we find the sing. לבּה , may also conform to this. And ישׁחנה as pred. to דאגה follows the scheme Pro 2:10, perhaps not without attractional co-operation after the scheme קשׁת גברים חתים , 1Sa 2:4. השׁחה , from שׁחה , occurs only here; but השׁח , from שׁחח , occurs only twice. דּבר טוב designates in the book of Joshua and in Kings (1Ki 8:56) the divine promise; here it is of the same meaning as 1Ki 12:7 : an appeasing word. Who has not in himself had this experience, how such a word of friendly encouragement from a sympathizing heart cheers the sorrowful soul, and, if only for a time, changes its sorrow into the joy of confidence and of hope!

Keil-Delitzsch: Pro 12:26

26 The righteous looketh after his pastures,

But the way of the godless leadeth them into error.

In 26a no acceptable meaning is to be gained from the traditional mode of vocalization. Most of the ancients translate יתר as part. to יתר , as it occurs in post-bibl. Hebr., e.g. , חבּה יתרה , prevailing, altogether peculiar love. Thus the Targum, טב מן הבריהּ ; Venet . πεπερίττευται (after Kimchi); on the other hand, Aquila, active: περισσεύων τὸν πλησίον (making the neighbour rich), which the meaning of the Kal as well as the form יתר oppose; Luther, "The righteous man is better than his neighbour,"according to which Fleischer also explains, "Probably יתר from יתר , πλεονάζειν , has the meaning of πλέον ἔχων, πλεονεκτῶν , he gains more honour, respect, riches, etc., than the other, viz., the unrighteous."Yet more satisfactory Ahron b. Joseph: not the nobility and the name, but this, that he is righteous, raises a man above others. In this sense we would approve of the praestantior altero justus , if only the two parts of the proverb were not by such a rendering wholly isolated from one another. Thus יתר is to be treated as the fut. of התיר . The Syr. understands it of right counsel; and in like manner Schultens explains it, with Cocceius, of intelligent, skilful guidance, and the moderns ( e.g. , Gesenius) for the most part of guidance generally. Ewald rather seeks (because the proverb-style avoids the placing of a fut. verb at the commencement of the proverb but cf. Pro 17:10) to interpret יתר as a noun in the sense of director, but his justification of the fixed ā is unfounded. And generally this sense of the word is exposed to many objections. The verb תּוּר signifies, after its root, to go about, "to make to go about,"but is, however, not equivalent to, to lead (wherefore Böttcher too ingeniously derives יתר = יאתר from אתר = אשׁר ); and wherefore this strange word, since the Book of Proverbs is so rich in synonyms of leading and guiding! The Hiph . התיר signifies to send to spy, Jdg 1:23, and in this sense the poet ought to have said יתר לרעהוּ : the righteous spies out (the way) for his neighbour, he serves him, as the Targum-Talmud would say, as תּיּר . Thus connected with the obj. accus. the explanation would certainly be: the righteous searches out his neighbour (Löwenstein), he has intercourse with men, according to the maxim, "steplang7 Trau schau wem ."But why not רעהוּ , but מרעהוּ , which occurs only once, Pro 19:7, in the Mishle , and then for an evident reason? Therefore, with Döderlein, Dathe, J. D. Michaelis, Ziegler, and Hitzig, we prefer to read מרעהוּ ; it is at least not necessary, with Hitzig, to change יתר into יתר , since the Hiphil may have the force of the intens. of the Kal , but יתר without the jussive signification is a poetic licence for יתיר . That תור can quite well be used of the exploring of the pasture, the deriv. יתוּר , Job 39:18, shows. Thus altered, 26a falls into an appropriately contrasted relation to 26b. The way of the godless leads them into error; the course of life to which they have given themselves up has such a power over them that they cannot set themselves free from it, and it leads the enslaved into destruction: the righteous, on the contrary, is free with respect to the way which he takes and the place where he stays; his view (regard) is directed to his true advancement, and he looketh after his pasture, i.e. , examines and discovers, where for him right pasture, i.e. , the advancement of his outer and inner life, is to be found. With מרעהוּ there is a combination of the thought of this verse with the following, whose catch-word is צידו , his prey.

Keil-Delitzsch: Pro 12:27

27 The slothful pursues not his prey;

But a precious possession of a man is diligence.

The lxx, Syr., Targ., and Jerome render יחרך in the sense of obtaining or catching, but the verbal stem חרך nowhere has this meaning. When Fleischer remarks, חרך , ἅπ. λεγ. , probably like לכד , properly to entangle in a noose, a net, he supports his opinion by reference to חרכּים , which signifies lattice-windows, properly, woven or knitted like a net. But חרך , whence this חרכים , appears to be equivalent to the Arab. kharḳ , fissura , so that the plur. gives the idea of a manifoldly divided (lattice-like, trellis-formed) window. The Jewish lexicographers (Menahem, Abulwalîd, Parchon, also Juda b. Koreish) all aim at that which is in accord with the meaning of the Aram. חרך , to singe, to roast (= Arab. ḥark ): the slothful roasteth not his prey, whether (as Fürst presents it) because he is too lazy to hunt for it (Berth.), or because when he has it he prepares it not for enjoyment (Ewald). But to roast is צלה , not דרך , which is used only of singeing, e.g. , the hair, and roasting, e.g. , ears of corn, but not of the roasting of flesh, for which reason Joseph Kimchi ( vid ., Kimchi's Lex .) understands צידו of wild fowls, and יחרך of the singeing of the tips of the wings, so that they cannot fly away, according to which the Venet . translates οὐ μενεῖ ... ἡ θήρα αὐτοῦ . Thus the Arab. must often help to a right interpretation of the ἅπ. λεγ. . Schultens is right: Verbum ḥarak , חרך , apud Arabes est movere, ciere, excitare , κινεῖν generatim, et speciatim excitare praedam e cubili , κινεῖν τήν θήραν . The Lat. agitare , used of the frightening up and driving forth of wild beasts, corresponds with the idea here, as e.g. , used by Ovid, Metam. x. 538, of Diana:

Aut pronos lepores aue celsum in cornua cervum

Aut agitat damas .

Thus יחרך together with צידו gains the meaning of hunting, and generally of catching the prey. רמיּה is here incarnate slothfulness, and thus without ellipse equivalent to אישׁ רמיה . That in the contrasted clause חרוץ does not mean ἀποτόμως , decreed (Löwenstein), nor gold (Targ., Jerome, Venet .), nor that which is excellent (Syr.), is manifest from this contrast as well as from Pro 10:4; Pro 12:24. The clause has from its sequence of words something striking about it. The lxx placed the words in a difference order: κτῆμα δὲ τίμιον ἀνὴρ καθαρὸς ( חלוץ in the sense of Arab. khâlaṣ ). But besides this transposition, two others have been tried: הון אדם חרוץ יקר , the possession of an industrious man is precious, and הון יקר אדם חרוץ , a precious possession is that (supply הון ) of an industrious man. But the traditional arrangement of the words gives a better meaning than these modifications. It is not, however, to be explained, with Ewald and Bertheau: a precious treasure of a man is one who is industrious, for why should the industrious man be thought of as a worker for another and not for himself? Another explanation advanced by Kimchi: a valuable possession to men is industry, has the twofold advantage that it is according to the existing sequence of the words, and presents a more intelligible thought. But can חרוּץ have the meaning of חריצוּת (the being industrious)? Hitzig reads חרוץ , to make haste (to be industrious). This is unnecessary, for we have here a case similar to Pro 10:17, where שׁמר for שׁומר is to be expected: a precious possession of a man is it that, or when, he is industrious, חרוּץ briefly for היותו חרוּץ rof yl . The accentuation fluctuates between והון־אדם יקר (so e.g. , Cod. 1294), according to which the Targum translates, and והון־אדם יקר , which, according to our explanation, is to be preferred.

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 12:1-12

5. The value of righteousness 12:1-12

12:6 The words of the wicked, particularly their false accusations, are an ambush, but the words of the upright are straightforward and sincere (cf. 1:18).¹⁰⁷

12:9 A better translation is, "Better is a man of humble standing who works for himself than one who plays the great man but lacks bread" (RSV).

"The point seems to be that some people live beyond their means in a vain show . . . whereas, if they lived modestly, they could have some of the conveniences of life, e.g., a servant."¹⁰⁸

12:12 The contrast appears to be between two kinds of people. The wicked want to gain from the work of other evil people (e.g., skimming money off the top of a gambling operation). On the other hand, the righteous are content to earn wages from their own honest toil.¹⁰⁹

Constable: Pro 12:13-28

6. Avoiding trouble 12:13-28

12:16 A prudent person "ignores an insult" (RSV). The insult is dishonor to himself or herself. A fool's reaction is "like an injured animal and so his opponent knows that he has been wounded."¹¹⁰

12:18 Thoughtless or critical speech can wound others. Transparent sharing can wound the speaker. Transparent sharing is good, but we must practice it wisely.¹¹¹ Wise people do not cause harm by their reckless talk.

12:21 ". . . decent people do not have frequent trouble of their own making . . ."¹¹²

The verse is also true when one considers what happens to people after death as well as before.

"The rigid application of this law was the mainstay of Job's comforters; but taken rightly, it is a stimulating truth as valid for Paul (Rom. 8:28 with 36, 37) as for Joseph (Gn. 50:20)--cheaply held in prosperity, precious in adversity."¹¹³

12:22 "When words can't be trusted, then society starts to fall apart. Contracts are useless, promises are vain, the judicial system becomes a farce, and all personal relationships are suspect."¹¹⁴

12:25 What is the "good word?" It could be any word that gives encouragement. Solomon was evidently general deliberately.

12:26 The antecedent of "them" in 26b is "the wicked" (plural).¹¹⁵

12:27 The lazy man does not finish his projects; he does not roast and eat the game he has hunted. He throws away his chances for something better by quitting too soon. However the person who has mastered diligence and finishes his task has a precious tool at his disposal (i.e., perseverance).

"I recall hearing some of my student friends say at seminary graduation, Thank the Lord, no more Greek and Hebrew!' They had spent several years learning to use the Bible languages, and now they were selling their valuable language tools and thereby wasting their gains."¹¹⁶

Commentary -- Other

Critics Ask: Pro 12:21

PROVERBS 12:21 —Does God always spare the godly from grave trouble?

PROBLEM: In some places the Bible promises, “No grave trouble will overtake the righteous” ( Prov. 12:21 ; cf. 1 Peter 3:13 ). But, in other places, such as the fate of Job, it makes a point to show how the godly sometimes suffer great troubles.

SOLUTION: Two factors help to explain this apparent contradiction. First, the promise in Proverbs is only general, not universal. For example, the promise that the enemies of the godly will be at peace with him ( Prov. 16:7 ) is surely not universal. Paul pleased God, and yet his enemies stoned him ( Acts 14:19 ). Surely Jesus pleased God, and yet His enemies crucified Him!

Second, the believer is not promised that no tribulation would befall him. In fact, he is warned that “in the world you will have tribulation” ( John 16:33 ). On the contrary, God deliberately allowed Job to undergo grave trouble ( Job 1 ), another man to be born blind for His glory ( John 9:3 ), and the Apostle Paul to have an affliction ( 2 Cor. 12:7-9 ). What the believer is promised is that nopermanent or ultimate evil will befall him. No evil will beset us out of which God cannot bring some greater good (cf. Gen. 50:20 ; Rom. 8:28 ).   

Evidence: Pro 12:15

This verse sums up the philosophy of a world that professes to be wise yet ignores the counsel of God’s Word.

Evidence: Pro 12:17

We are to follow the example of Jesus, who " preached righteousness in the great congregation" (see Psa 40:6-10 ).

Evidence: Pro 12:22

The ungodly try to justify themselves by saying that a " fib" or " white lie" never hurts anybody. Sin offends a holy God who demands retribution. See Pro 13:5 .

Evidence: Pro 12:25

Are you worried and depressed about the future? Then read and believe the " good word" of God’s Word. Nothing banishes fear like faith. Trusting in God’s promises is like switching on a bright light in a dark room of gloom.

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 12 (Chapter Introduction)

Overview

Poole: Proverbs 12 (Chapter Introduction)

CHAPTER 12

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

Aitken, Kenneth T. Proverbs. Philadelphia: Westminster Press, 1986.

Alden, Robert L. Proverbs: A Commentary on an Ancient Book of Timeless Advice. Grand Rapids: Baker Book House, 1984.

Archer, Gleason L., Jr. Encyclopedia of Bible Difficulties. Grand Rapids: Zondervan Publishing House, 1982.

Barr, J. "b'rs--molis: Prov. 11:31 and 1 Pet. 4:18." Journal of Semitic Studies 20 (1975):149-64.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Bouffier, R. J. "The Heart in the Proverbs of Solomon." The Bible Today 52 (1971):249-51.

Bricker, Daniel P. "The Doctrine of the Two Ways' in Proverbs." Journal of the Evangelical Theological Society 38:4 (December 1995):501-17.

Bridges, Charles. An Exposition of Proverbs. 1846; reprint ed., London: Banner of Truth, 1960.

Brunner, Leah Leila. "King and Commoner in Proverbs and Near Eastern Sources." Dor le Dor 10 (1982):210-19.

Bullock, C. Hassell. An Introduction to the Poetic Books of the Old Testament. Chicago: Moody Press, 1979.

Buzzell, Sid S. "Proverbs." In The Bible Knowledge Commentary: Old Testament, pp. 901-74. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Byargeon, Rick W. "The Structure and Significance of Prov 9:7-12." Journal of the Evangelical Theological Society 40:3 (September 1997):367-75.

Caquot, Andre. "Israelite Perceptions of Wisdom and Strength in the Light of the Ras Shamra Texts." In Israelite Wisdom: Theological and Literary Essays in Honor of Samuel Terrien, pp. 25-33. Edited by John G. Gammie, Walter A. Brueggemann, W. Lee Humphreys, and John M. Ward. New York: Union Theological Seminary, 1978.

Cohen, A. Proverbs. London: Soncino Press, 1946.

Collins, John J. Proverbs, Ecclesiastes. Atlanta: John Knox Press, 1980.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

Crenshaw, James L. The Acquisition of Knowledge in Israelite Wisdom Literature." Word & World 7:3 (Sumemr 1987):245-52.

_____. Old Testament Wisdom. Atlanta: John Knox Press, 1981.

Dahood, M. "Honey That Drips. Notes on Proverbs 5:2-3." Biblica 54 (1973):65-66.

_____. "To Pawn One's Cloak." Biblica 42 (1961):359-66.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davies, E. W. "The Meaning of qesem in Prv 16:10." Biblica 61 (1980):554-56.

Delitzsch, Franz. Biblical Commentary on the Proverbs of Solomon. 2 vols. Translated by M. G. Eason. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Eliot, T. S. Collected Poems 1909-1962. New York: Harcourt Brace and World, 1963.

Emerton, J. A. "A Note in Proverbs 12:26." Zeitschrift für die Alttestamentliche Wissenschaft 76 (1964):191-93.

Frankfort, Henri. Ancient Egyptian Religion. New York: Columbia University Press, 1948; reprint ed. New York: Harper and Row, Harper Torchbooks, 1961.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Glueck, Nelson. Hesed in the Bible. Translated by Alfred Gottschalk. Cincinnati: Hebrew Union College Press, 1967.

Godbey, Allen H. "The Hebrew Masal." American Journal of Semitic Languages 39:2 (January 1923):89-108.

Gordon, Edmund I. Sumerian Proverbs: Glimpses of Everyday Life in Ancient Mesopotamia. Westport, Conn.: Greenwood press, 1969.

Gray, George Buchanan. The Forms of Hebrew Poetry. Library of Biblical Studies series. 1915; reprint ed. New York: KTAV Publishing House, 1972.

Greenstone, Julius H. Proverbs with Commentary. Philadelphia: Jewish Publication Society of America, 1950.

Habel, Norman C. "The Symbolism of Wisdom in Proverbs 1-9." Interpretation 26:2 (April 1972):131-57.

Harris, Monford. "Pre-Marital Sexual Experience: A Covenantal Critique." Judaism 19 (1970):134-44.

Harris, R. Laird. "Proverbs." In The Wycliffe Bible Commentary, pp. 553-83. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Hawkins, Tom R. "The Wife of Noble Character in Proverbs 31:10-31." Bibliotheca Sacra 153:609 (January-March 1996):12-23.

Herbert, A. S. "The Parable' (Masal) in the Old Testament." Scottish Journal of Theology 7 (1954):180-96.

Hermission, Hans-Jurgen. "Observations on the Creation Theology in Wisdom." In Israelite Wisdom: Theological and Literary Essays in Honor of Samuel Terrien, pp. 43-57. Edited by John G. Gammie, Walter A. Brueggemann, W. Lee Humphreys, and John M. Ward. New York: Union Theological Seminary, 1978.

Hilber, John W. "Old Testament Wisdom and the Integration Debate in Christian Counseling." Bibliotheca Sacra 155:620 (October-December 1998):411-22.

Humphreys, W. Lee. "The Motif of the Wise Courtier in the Book of Proverbs." In Israelite Wisdom: Theological and Literary Essays in Honor of Samuel Terrien, pp. 177-90. Edited by John G. Gammie, Walter A. Brueggemann, W. Lee Humphreys, and John M. Ward. New York: Union Theological Seminary, 1978.

Ironside, Harry A. Notes on the Book of Proverbs. New York: Loizeaux Brothers, n.d.

Irwin, William A. "Where Shall Wisdom Be Found?" Journal of Biblical Literature 80 (1961):133-42.

Jensen, Irving L. Proverbs. Everyman's Bible Commentary series. Chicago: Moody Press, 1982.

Johnson, A. R. The Vitality of the Individual in the Thought of Ancient Israel. Cardiff: University of Wales Press, 1949.

Johnson, John E. "An Analysis of Proverbs 1:1-7." Bibliotheca Sacra 144:576 (October-December 1987):419-32.

Kidner, Derek, The Proverbs. Tyndale Old Testament Commentaries series. Leicester, Eng.: Tyndale Press, 1964; reprint ed., Downers Grove, Ill.: InterVarsity Press, 1978.

Lambert, W. G. Babylonian Wisdom Literature. 3rd ed. Oxford: Clarendon Press, 1975.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 4: Psalms--Song of Solomon, by Carl Bernhard Moll and Otto Zockler. Translated and edited by Charles A. Briggs, John Forsyth, James B. Hammond, J. Fred McCurdy, Charles A Aiken, Tayler Lewis, William Wells, and W. Henry Green.

Larsen, Paul E. Wise Up and Live. Bible Commentary for Laymen Series. Ventura, Calif.: Gospel Light Publications, Regal Books, 1974.

Levin, Y. "The Woman of Valor' in Jewish Ritual [Prov. 31:10-31]." Beth Mikra 31 (1985-86):339-47.

Lindenberger, James M. "The Aramaic Proverbs of Ahiqar." Ph.D. dissertation, Johns Hopkins University, 1974.

Long, Thomas G. Preaching and the Literary Forms of the Bible. Philadelphia: Fortress Press, 1989.

Marcus, Ralph. "The Tree of Life in Proverbs." Journal of Biblical Literature 62 (1943):117-20.

McKane, William. Proverbs: A New Approach. Old Testament Library series. Philadelphia: Westminster Press, 1970.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Murphy, Roland E. "Wisdom--Theses and Mypothesis." In Israelite Wisdom: Theological and Literary Essays in Honor of Samuel Terrien, pp. 35-42. Edited by John G. Gammie, Walter A. Brueggemann, W. Lee Humphreys, and John M. Ward. New York: Union Theological Seminary, 1978.

New Bible Dictionary. Edited by J. D. Douglas. 1962 ed. S.v. "Wisdom Literature," by D. A. Hubbard, pp. 1334-35.

North, F. S. "The Four Insatiables." Vetus Testamentum 15 (1965):281-82.

Oesterley, W. O. E. The Book of Proverbs. London: Methuen and Co., 1929.

Parsons, Greg W. "Guidelines of Understanding and Proclaiming the Book of Proverbs." Bibliotheca Sacra 150:598 (April-June 1993):151-70.

Perdue, Leo G. Wisdom and Cult. Missoula, Mont: Scholars Press, 1977.

Perowne, T. T. The Proverbs. Cambridge, Eng.: Cambridge University Press, 1916.

Pettinato, Giovanni. "The Royal Archives of Tell Mardikh-Ebla." Biblical Archaeologist 39 (May 1976):44-52.

Plaut, W. Gunther. Book of Proverbs. Jewish Commentary for Bible Readers series. New York: Union of American Hebrew Congregations, 1961.

Pritchard, James B., ed. Ancient Near Eastern Texts Relating to the Old Testament. 2nd ed. Princeton: Princeton University Press, 1955.

Robinson, Theodore H. The Poetry of the Old Testament. London: Duckworth, 1947.

Ross, Allen P. "Proverbs." In Psalms-Song of Songs. Vol. 5 of The Expositor's Bible Commentary. Edited by Frank E. Gaebelein. Grand Rapids: Zondervan Publishing House, 1991.

Sailhamer, John H. "The Mosaic Law and the Theology of the Pentateuch." Westminster Theological Journal 53 (Fall 1991):241-61.

Sarles, Ken L. "A Theological Evaluation of the Prosperity Gospel." Bibliotheca Sacra 143:572 (October-December 1986):329-52.

Scott, Robert Balgarnie Young. Proverbs--Ecclesiastes. Anchor Bible series. Garden City, N.Y.: Doubleday and Co., 1965.

_____. "Wisdom in Creation: The AMON of Proverbs VII 30." Vetus Testamentum 10 (1960):211-23.

Shaw, Jean. Second Cup of Coffee. Grand Rapids: Zondervan Publishing House, 1981.

Simpson, William Kelly, ed. The Literature of Egypt. New Haven, Conn.: Yale University Press, 1972.

Skehan, Patrick W. Studies in Israelite Poetry and Wisdom. Vol I of The Catholic Biblical Quarterly Monograph series. Washington: Catholic Biblical Association of America, 1971.

Snell, Daniel C. "Taking Souls' in Proverbs 11:30." Vetus Testamentum 33 (1983):362-65.

Steinmann, Andrew E. "Proverbs 1-9 as a Solomonic Composition." Journal of the Evangelical Theological Society 43:4 (December 2000):659-74.

Stuart, Moses. A Commentary on the Book of Proverbs. Andover, Mass.: Warren F. Draper, 1852.

Story, Cullen I. K. "The Book of Proverbs and Northwest Semitic Literature." Journal of Biblical Literature 64 (1945):319-37.

Swindoll, Charles R. Living Beyond the Daily Grind. 2 vols. Dallas: Word Publishing, 1988. Vol. 1.

Thiele, Edwin R. A Chronology of the Hebrew Kings. Contemporary Evangelical Perspectives series. Reprint ed. Grand Rapids: Zondervan Publishing House, 1981.

Torcszyner, Harry. "The Riddle in the Bible." Hebrew Union College Annual 1 (1924):125-49.

Toy, Crawford H. A Critical and Exegetical Commentary on the Book of Proverbs. International Critical Commentary series. 1899; reprint ed., Edinburgh: T. & T. Clark, 1970.

Tozer, A. W. The Knowledge of the Holy. New York: Harper and Brothers, 1961.

Trench, Richard Chenevix. On the Lessons in Proverbs. New York: Redfield, 1853.

Trible, Phyllis. "Wisdom Builds a Poem: The Architecture of Proverbs 1:20-33." Journal of Biblical Literature 94 (1975):509-18.

Van Leeuwen, Raymond C. "Proverbs 30:21-23 and the Biblical World Upside Down." Journal of Biblical Literature 105:4 (December 1986):599-610.

von Rad, Gerhard. Wisdom in Israel. New York: Abingdon, 1974.

Waltke, Bruce K. "The Book of Proverbs and Ancient Wisdom Literature." Bibliotheca Sacra 136:543 (July-September 1979):221-38.

_____. "The Book of Proverbs and Old Testament Theology." Bibliotheca Sacra 136:544 (October-December 1979):302-17.

Whybray, Roger Norman. The Book of Proverbs. Cambridge Bible Commentary on the New English Bible series. Cambridge, Eng.: Cambridge University Press, 1972.

_____. Wisdom in Proverbs. Naperville, Ill.: A. R. Allenson, 1965.

Wiersbe, Warren W. Be Skillful. Wheaton: Scripture Press, Victor Books, 1995.

Yoder, Sanford Calvin. Poetry of the Old Testament. Scottdale, Pa: Herald Press, 1973.

Young, Edward J. An Introduction to the Old Testament. Revised ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Zuck, Roy B. "A Theology of the Wisdom Books and the Song of Songs." In A Biblical Theology of the Old Testament, pp. 207-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

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.