Text -- Proverbs 12:19-28 (NET)

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. 12:28 In the path of righteousness there is life, but another path leads to death.

Commentary -- Word/Phrase Notes (per phrase)

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 12:19

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).

JFB: Pro 12:28

(Compare Pro 8:8, Pro 8:20, &c.). A sentiment often stated; here first affirmatively, then negatively.

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.

Clarke: Pro 12:28

In the way of righteousness is life - חיים chaiyim , lives; life temporal, and life eternal

Clarke: Pro 12:28

And in the pathway thereof there is no death - Not only do the general precepts and promises of God lead to life eternal, and promote life temporal; but every duty, every act of faith, patience of hope, and labor of love, though requiring much self-abasement, self-denial, and often an extension of corporal strength, all lead to life. For in every case, in every particular, "the path of duty is the way of safety."The latter clause is only a repetition of the sense of the former.

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

TSK: Pro 12:28

Pro 8:35, Pro 9:11, Pro 10:16, Pro 11:19; Eze 18:9, Eze 18:20-24; Rom 5:21, Rom 6:22, Rom 6:23; Tit 2:11, Tit 2:12; 1Jo 2:29, 1Jo 3:7; 3Jo 1:11

Commentary -- Word/Phrase Notes (per Verse)

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 12:19

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.

Poole: Pro 12:28

The practice of justice and godliness, though it expose a man to some dangers and inconveniences in the world, yet it will certainly lead him to life and happiness, whereas the end of all wicked courses is death and destruction.

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)

Haydock: Pro 12:28

Bye-way. Of vice. Hebrew, "and a way which leadeth to death," or "its paths conduct to death." (Calmet)

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.

Gill: Pro 12:28

In the way of righteousness is life,.... The life of the soul, or spiritual life, as Aben Ezra; and eternal life, as Gersom. One that is in the true way of righteousness is one that is instilled by the righteousness of Christ, which justification is the justification of life: such an one is made alive, and reckons himself alive in a law sense; and enjoys true spiritual peace and comfort, arising from the love and favour of God, and acceptance with him, in which he sees his interest, and in which is life; and this righteousness, by which he is justified before God, entitles him to eternal life; to which the path of holiness, he is directed and enabled to walk in, leads; though it is a narrow way, and a strait gate, Mat 7:14. Christ, and righteousness and holiness in and by him, are the way, the truth, and the life, or the true way to eternal life; and all in this way now live spiritually, and shall live eternally, Joh 14:6;

and in the pathway thereof there is no death; no condemnation to them that are in Christ, the way, and are justified by his righteousness; the law's sentence of death shall not be executed on them, though it passed upon them in Adam; spiritual death shall not again prevail over those who are passed from death to life; nor shall they be hurt at the second death; they shall never die that death, it shall have no power over them; life and immortality are the sure effects of being in the way of righteousness. The Targum renders it, "the way of the perverse": and the Septuagint version, "of those that remember evil": and the Syriac and Arabic versions, "the way of angry men is unto death": and so the Vulgate Latin version,

"the out of the way path leads to death:''

and so some Hebrew copies read, instead of "no death, unto death"; but the most read as we do, and which the Jewish commentators follow.

Commentary -- Verse Notes / Footnotes

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.”

NET Notes: Pro 12:28

¹ tc The consonants אל־מות (’l-mvt) are vocalized by the MT as אַל־מָוֶת (’al-mavet, “no death”), meaning: “the journey of her path is no-death” = immortality. However, many medieval Hebrew mss and all the versions vocalize it as אֶל־מָוֶת (’el-mavet, “to death”), meaning: “but another path leads to death” (cf. NAB, NCV). W. McKane adopts this reading, and suggests that MT is a scribal change toward eternal life (Proverbs [OTL], 451-52). Others adopt this reading because they do not find the term “life” used in Proverbs for eternal life, nor do they find references to immortality elsewhere in Proverbs.

tn Heb “no death.” This phrase may mean “immortality.” Those who enter the path of righteousness by faith and seek to live righteously are on their way to eternal life. However, M. Dahood suggests that it means permanence (“Immortality in Proverbs 12:28,” Bib 41 [1960]: 176-81).

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

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.

MHCC: Pro 12:28

The way of religion is a straight, plain way; it is the way of righteousness. There is not only life at the end, but life in the way; all true comfort.

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.

Matthew Henry: Pro 12:28

The way of religion is here recommended to us, 1. As a straight, plain, easy way; it is the way of righteousness. God's commands (the rule we are to walk by) are all holy, just, and good. Religion has right reason and equity on its side; it is a path-way, a way which God has cast up for us (Isa 35:8); it is a highway, the king's highway, the King of kings' highway, a way which is tracked before us by all the saints, the good old way, full of the footsteps of the flock. 2. As a safe, pleasant, comfortable way. (1.) There is not only life at the end, but there is life in the way; all true comfort and satisfaction. The favour of God, which is better than life; the Spirit, who is life. (2.) There is not only life in it, but so as that in it there is no death, none of that sorrow of the world which works death and is an allay to our present joy and life. There is no end of that life that is in the way of righteousness. Here there is life, but there is death too. In the way of righteousness there is life, and no death, life and immortality.

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.

Keil-Delitzsch: Pro 12:28

28 In the path of righteousness is life,

And the way of its path is immortality.

All the old versions to the Venet . give אל־ instead of אל־ , and are therefore under the necessity of extracting from ודּרך נתיבה a meaning corresponding to this, εἰς θάνατον , in which they are followed by Hitzig: "a devious way leadeth to death."But נתיב ( נתיבה ) signifies step, and generally way and street ( vid ., at Pro 1:15), not "devious way,"which is expressed, Jdg 5:6, by ארחות עקלקלות . And that אל is anywhere punctuated thus in the sense of אל is previously improbable, because the Babylonian system of punctuation distinguishes the negative אל with a short Pathach , and the prepositional אל (Arab. ilâ ) with a short Chirek , from each other ( vid ., Pinsker, Einl. p. xxii.f.); the punctuation 2Sa 18:16; Jer 51:3, gives no support to the opinion that here אל is vocalized thus in the sense of אל , and it is not to be thus corrected. Nothing is more natural than that the Chokma in its constant contrast between life and death makes a beginning of expressing the idea of the ἀθανασία , which Aquila erroneously read from the אל־מות , Ps. 48:15. It has been objected that for the formation of such negative substantives and noun-adjectives לא ( e.g. , לא־אל , לא־עם ) and not אל is used; but that אל also may be in close connection with a noun, 2Sa 1:13 shows. There אל־טל is equivalent to אל יהי טל , according to which it may also be explained in the passage before us, with Luther and all the older interpreters, who accepted אל in its negative signification: and on (the בּ governing) the way ... is no death. The negative אל frequently stands as an intensifying of the objective לא ; but why should the Chokma , which has already shown itself bold in the coining of new words, not apply itself to the formation of the idea of immortality?: the idol name אליל is the result of a much greater linguistic boldness. It is certain that אל is here not equivalent to אל ; the Masora is therefore right in affirming that נתיבה is written with He raphatum pro mappicato ( vid ., Kimchi, Michlol 31a, and in the Lex .), cf. 1Sa 20:20, vid ., Böttcher, §418. Thus: the way of their step is immortality, or much rather, since דּרך is not a fixed idea, but also denotes the going to a distance ( i.e. , the journey), the behaviour, the proceeding, the walk, etc.: the walking (the stepping over and passing through) of their way is immortality. Rich in synonyms of the way, the Hebrew style delights in connecting them with picturesque expressions; but דּרך always means the way in general, which divides into ארחות or נתיבות (Job 6:18; Jer 18:5), and consists of such (Isa 3:16). The distich is synonymous: on the path of righteousness (accentuate בארח צדקה ) is life meeting him who walks in it, and giving itself to him as a possession, and the walking in its path is immortality (cf. Pro 3:17; Pro 10:28); so that to go in it and to be immortal, i.e. , to be delivered from death, to be exalted above it, is one and the same thing. If we compare with this, 1Sa 14:32, it is obvious that the Chokma begins ( vid ., Psychol . p. 410) to break through the limits of this present life, and to announce a life beyond the reach of death.

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 12:13-28

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 12:22

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

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Copyright 2003 by Thomas L. Constable

Haydock: Proverbs (Book Introduction)

THE BOOK OF PROVERBS.

INTRODUCTION.

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

Gill: Proverbs (Book Introduction)

INTRODUCTION TO PROVERBS

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

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

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

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

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