Text -- Proverbs 13:21-25 (NET)

13:21 Calamity pursues sinners, but prosperity rewards the righteous. 13:22 A benevolent person leaves an inheritance for his grandchildren, but the wealth of a sinner is stored up for the righteous. 13:23 There is abundant food in the field of the poor, but it is swept away by injustice. 13:24 The one who spares his rod hates his child, but the one who loves his child is diligent in disciplining him. 13:25 The righteous has enough food to satisfy his appetite, but the belly of the wicked lacks food.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Pro 13:21

Punishment proportionable to their sin.

Wesley: Pro 13:23

Poor persons by their diligent labours, and God's blessing often grow rich.

Wesley: Pro 13:23

Or, consumed, brought to poverty, for want of discretion.

Wesley: Pro 13:24

His fond affection, is as pernicious to him as hatred.

JFB: Pro 13:21

(Compare Pro 11:31).

JFB: Pro 13:21

Or, "He (God) will repay good."

JFB: Pro 13:22

While good men's estates remain in their families, God so orders that the gains of sinners enure to the just (compare Pro 28:8; Psa 37:18, Psa 37:22, Psa 37:26, &c.).

JFB: Pro 13:23

The laboring poor prosper more than those who injudiciously or wickedly strive, by fraud and violence, to supersede the necessity of lawful labor.

JFB: Pro 13:24

Or, "withholds."

JFB: Pro 13:24

Of correction.

JFB: Pro 13:24

Or, acts as if he hated him (compare Pro 3:12; Pro 8:36).

JFB: Pro 13:24

Or, "diligently seeks for him all useful discipline."

JFB: Pro 13:25

The comparative temporal prosperity of the righteous and wicked, rather than contentment and discontent, is noted.

Clarke: Pro 13:22

A good man leaveth an inheritance - He files many a prayer in heaven in their behalf, and his good example and advices are remembered and quoted from generation to generation. Besides, whatever property he left was honestly acquired, and well-gotten goods are permanent. The general experience of men shows this to be a common case; and that property ill-gotten seldom reaches to the third generation. This even the heathens observed. Hence

De male quaesitis non gaudet tertius haeres

"The third generation shall not possess the goods that have been unjustly acquired."

Clarke: Pro 13:23

That is destroyed for want of judgment - O, how much of the poverty of the poor arises from their own want of management! They have little or no economy, and no foresight. When they get any thing, they speedily spend it; and a feast and a famine make the chief varieties of their life.

Clarke: Pro 13:24

He that spareth his rod hateth his son - That is, if he hated him, he could not do him a greater disservice than not to correct him when his obstinacy or disobedience requires it. We have met with this subject already, and it is a favourite with Solomon. See Psa 34:10 (note) and Psa 37:3 (note)

The Rev. Mr. Holden makes some sensible observations on this passage: "By the neglect of early correction the desires (passions) obtain ascendancy; the temper becomes irascible, peevish, querulous. Pride is nourished, humility destroyed, and by the habit of indulgence the mind is incapacitated to bear with firmness and equanimity the cares and sorrows, the checks and disappointments, which flesh is heir to."

Clarke: Pro 13:25

To the satisfying of his soul - His desires are all moderate; he is contented with his circumstances, and is pleased with the lot which God is pleased to send. The wicked, though he use all shifts and expedients to acquire earthly good, not sticking even at rapine and wrong, is frequently in real want, and always dissatisfied with his portion. A contented mind is a continual feast. At such feasts he eats not.

Defender: Pro 13:22

This "inheritance" may or may not include material substance, but the real "inheritance" is that of godly teaching and example, as well as answered prayer for the family."

Defender: Pro 13:24

Contrary to modern humanistic child psychology, the Bible clearly teaches - especially here in the book of Proverbs - that judicious corporal punishment, if administered carefully, lovingly, and appropriately, is necessary in child-raising (Pro 22:15; Pro 23:13, Pro 23:14; Pro 29:15)."

TSK: Pro 13:21

pursueth : Gen 4:7; Num 32:23; Psa 32:10, Psa 140:11; Act 28:4

righteous : Isa 3:10, Isa 3:11; Rom 2:7-10

TSK: Pro 13:22

leaveth : Gen 17:7, Gen 17:8; Psa 25:12, Psa 25:13, Psa 102:28, Psa 112:2, Psa 128:6

the wealth : Pro 28:8; Job 27:16, Job 27:17; Ecc 2:26

TSK: Pro 13:23

food : Pro 12:11, Pro 12:14, Pro 27:18, Pro 27:23-27, Pro 28:19; Ecc 5:9

destroyed : Pro 6:6-11, Pro 11:5, Pro 11:6; Psa 112:5; Ecc 8:5, Ecc 8:6; Jer 8:7-10

TSK: Pro 13:24

Pro 3:12, Pro 8:36, Pro 19:18, Pro 22:15, Pro 23:13, Pro 23:14, Pro 29:15, Pro 29:17; Luk 14:26; Heb 12:6-8

TSK: Pro 13:25

righteous : Psa 34:10, Psa 37:3, Psa 37:16, Psa 37:18, Psa 37:19; 1Ti 4:8; Heb 13:5

the belly : Pro 6:11, Pro 24:34; Deu 28:48, Deu 32:24; Isa 65:13, Isa 65:14; 2Th 3:10

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Pro 13:22

An expression of trust, that in the long run the anomalies of the world are rendered even (compare the marginal references). The heaped up treasures of the wicked find their way at last into the hands of better men.

Barnes: Pro 13:23

The contrast is the ever recurring one between honest poverty and dishonest wealth. "The new-plowed field of the poor is much food, but there are those, who, though rich, perish through their disregard of right."

Poole: Pro 13:21

Evil evil of punishment proportionable to their evil of sin, as appears from the next clause.

Pursueth and sooner or later shall certainly overtake them, albeit they please themselves with hopes of impunity.

Sinners obstinate and incorrigible sinners.

Good God’ s blessings and true happiness.

Poole: Pro 13:22

Is by God’ s powerful providence ofttimes translated to good men of another family, who will be more faithful stewards of it.

Poole: Pro 13:23

Much food is in the tillage of the poor poor and mean persons, by their diligent labours in tillage or other employments, and God’ s blessing upon them, ofttimes grow rich.

Destroyed or, consumed , to wit, in his estate, brought to poverty.

For want of judgment either,

1. For want of discretion and convenient care and diligence in tilling his land, and in managing his affairs, which he neglects himself, and leaves to the care of others; whereas poor men are forced by their necessities to look to their own concerns, and to use their utmost diligence in them. Or rather,

2. By injustice, as this phrase is used, Pro 16:8 Jer 17:11 22:13 Eze 22:29 . Nor do I find it in any other scripture. By his frauds, rapines, and oppressions, and other unjust and wicked practices, whereby he seeks to enrich himself, as refusing and scorning to get an estate by honest labours. So this agrees with what is said Pro 13:11 .

Poole: Pro 13:24

He that spareth Heb. withholdeth it from his son when it is due to him,

his rod that correction which his son’ s fault requires, and he as a father is required to give him,

hateth his son not directly and properly in regard of his affection, but consequently, and in respect of the event. His fond affection is as pernicious to him as his or another man’ s hatred could be.

Chasteneth him betimes either,

1. In his tender years, as soon as he is capable of it. Or,

2. Speedily, before he be hardened and inveterate in sin. God’ s favour and blessing gives the righteous man a competent estate, and a heart to use it, and comfort and satisfaction in it; whereas wicked men commonly want either all these blessings, or some of them.

Poole: Pro 13:25

God’ s favour and blessing gives the righteous man a competent estate, and a heart to use it, and comfort and satisfaction in it; whereas wicked men commonly want either all these blessings, or some of them.

PBC: Pro 13:23

See Philpot: THE TILLAGE OF THE POOR

Haydock: Pro 13:22

Heirs. This was more observable under the old law: yet we often seem the distress to which the unjust are exposed. De male quæsitis non gaudet tertius hæres. (Calmet)

Haydock: Pro 13:23

Fathers. Heirs often lose their property by their misconduct. Hebrew and (Haydock) Chaldean read, "of the poor," who till their land better than those who have too large farms. (Menochius) ---

Nature requires but little. (Calmet) ---

Septuagint, "the just shall spend many years in affluence: but the unjust are cut off at once." (Haydock)

Haydock: Pro 13:24

Betimes. God has always treated his friends in this manner, to preserve them from sin, or to increase their reward. (Calmet)

Gill: Pro 13:21

Evil pursueth sinners,.... They pursue the evil of sin, and the evil of punishment pursues them, and at last overtakes them; their damnation, though it may seem to slumber and linger, it does not; it is upon the full speed after them, and will quickly seize upon them. Some understand this of the evil of sin in the conscience, which pursues the sinner, and fills him with terror;

but to the righteous good shall be repaid; or, "he shall recompense the righteous with good" ^u, or "good to the righteous"; that is, God shall do it; for all the good things they have done, from a right principle, and to a right end; which good works of theirs will pursue and follow them; and for all the ill things they have suffered for righteousness's sake, a reward of grace, though not of debt, will be given them; as they have had their evil things here, they shall have their good things hereafter; as well as are often recompensed in this life, either in themselves or in their posterity, as follows.

Gill: Pro 13:22

A good man leaveth an inheritance to his children's children,.... He not only has a sufficiency for the present support of himself and family; but is so prospered and succeeded, as to leave an inheritance after him; and which is continued to and enjoyed, not only by his immediate offspring, but theirs also; for being got honestly, it wears well; see Pro 13:11;

and the wealth of the sinner is laid up for the just; the riches which wicked men get are laid up in the purposes of God for good men; and in his providence they are translated from the one to the other: so the riches of the Egyptians were designed for the Israelites, and by the providence of God were put into their hands; see Job 27:16.

Gill: Pro 13:23

Much food is in the tillage of the poor,.... The poor are generally employed in tilling land; from whose labours in ploughing and sowing much food arises to men, bread to the eater, and seed to the sower: or a poor farmer, that has but a small farm, a few acres of land, to till; yet through his diligence and industry, with the blessing of God upon it, he gets a comfortable livelihood for himself and family; much food, or a sufficiency of it for the present year, and seed to sow land again the following year;

but there is that is destroyed for want of judgment; or discretion in tilling his land, and managing the affairs of husbandry, which is God's gift, Isa 28:26; or, "through injustice" ^w, as some render it; for want of doing that which is right and just; not paying his labourers their hire and wages, as he ought, and so it is blasted, and comes to ruin. This may be spiritually applied. By the "poor" may be understood the poor ministers of the Gospel; who, though poor, make many rich, 2Co 6:10; much spiritual food is to be had under their labours and ministrations, they being employed in cultivating the churches: or else the poor saints and poor churches themselves may be meant; who are tilled by them, among whom is plenty of spiritual provisions; as in the poor Protestant churches, who, though in the wilderness, are nourished for a time, and times, and half a time, when there is no food in the apostate church of Rome: and so by the "tillage" may be meant the church of Christ itself, which is "God's husbandry", 1Co 3:9; his agriculture, his tillage, his arable land; which he has separated and distinguished from the wide world, and employs his power and care about. For he is the husbandman, Joh 15:1; it is he that breaks up the fallow ground of men's hearts; that makes the ground good which he tills; who sows the seed of the word, and the seed of his grace there; who waters it with the dews of his grace, and causes his people to grow as the corn, and ripens them for glory: and when the harvest is come, the end of the world or of life, he sends his reapers, his angels, to gather them, the wheat, into his garner. And he employs the ministers of the word as under husbandmen, as labourers under him and with him; these are the ploughmen that hold the plough of the Gospel, and manage that; these are his sowers that go forth, bearing the precious seed of the word, and sow it under his direction; and these water the ground that is sown and planted; their doctrines distil as the rain and dew upon it; and these bring in their sheaves with joy at last. And now in this tillage is much spiritual food; in God's husbandry, the church, are the word and ordinances, in which are milk for babes, and meat for strong men, salutary, wholesome, nourishing, and strengthening food; here Christ, the best food, is set forth to faith to feed upon; true and real food, meat and drink indeed, spiritual, savoury, satisfying food; soul reviving, refreshing, and nourishing food; here is plenty of it, enough and to spare: and yet there are some that are destroyed for want of spiritual judgment and discerning; who take the poison of false teachers instead of the food to be had under a Gospel ministry; so the followers of the man of sin are given up to believe a lie and be damned; for want of judgment, they receive the grossest absurdities, and perish; as others also give in to damnable heresies, denying the deity, satisfaction, and righteousness of Christ, and other soul destroying notions; see Hos 4:6.

Gill: Pro 13:24

He that spareth his rod hateth his son,.... Who withholds or withdraws his rod of correction, which is in his hand, which he has power to use, and ought to exercise at proper times; he, instead of loving his son, may be said to hate him; for such fond love is no better than hatred; and, if he really hated him, he could scarcely do a more ill thing by him than not to correct him for a fault; which was the sin of good old Eli, and both he and his sons suffered for it;

but he that loveth him; that has a true love for his son, and a hearty concern for his welfare and future good; he will regulate his affections by his judgment, and not give way to a fond passion, to the prejudice of his child: but he

chasteneth him betimes, or "in the morning" ^x; in the morning of his infancy, before vicious habits are contracted, or he is accustomed to sinning, and hardened in it; or as soon as a crime is perpetrated, before it is forgot or repeated: or every morning, as Jarchi and Aben Ezra; that is, continually, as often as it is necessary, or as faults are committed.

Gill: Pro 13:25

The righteous eateth to the satisfying of his soul,.... He is blessed with a sufficient competency to live upon; and he is contented with what he has, and uses it moderately; he has enough to eat, and is contented with his portion, and eats no more than sufficeth; he eats to the satisfying of his appetite, and no more; he does not indulge to luxury and excess: and so as to spiritual things; he eats to the satisfying of his soul, with the goodness and fatness of God's house, with the word and ordinances, with the promises of the Gospel, and with Jesus Christ, the bread of life; with these he is satisfied, as with marrow and fatness;

but the belly of the wicked shall want; not only spiritual food, which he has no appetite for, but corporeal food; he shall starve in the midst of plenty, not having a heart to put that food into his mouth, and fill his belly with it, as nature requires, through his covetousness; or, having spent his substance in rioting and wantonness, wants bread to satisfy the craving of his appetite.

Commentary -- Verse Notes / Footnotes

NET Notes: Pro 13:21

¹ tn Heb “evil.” The term רָעָה (ra’ah, “evil”) here functions in a metonymical sense meaning “calamity.” “Good” is the general idea of good fortune or prosperity; the opposite, “evil,” is likewise “misfortune” (cf. NAB, NIV, NRSV) or calamity.

² sn This statement deals with recompense in absolute terms. It is this principle, without allowing for any of the exceptions that Proverbs itself acknowledges, that Job’s friends applied (incorrectly) to his suffering.

NET Notes: Pro 13:22

¹ tn Heb “good.”

² sn In ancient Israel the idea of leaving an inheritance was a sign of God’s blessing; blessings extended to the righteous and not the sinners.

³ tn Heb “the children of children.”

⁴ sn In the ultimate justice of God, the wealth of the wicked goes to the righteous after death (e.g., Ps 49:10, 17).

NET Notes: Pro 13:23

¹ tn Heb “fallow ground” (so NASB). The word נִיר (nir) means “the tillable [or untilled; or fallow] ground.” BDB 644 s.v. says this line could be rendered: “abundant food [yields] the fallow ground of poor men” (i.e., with the Lord’s blessing).

² tc The MT reads “there is what is swept away because [there is] no justice” (וְיֵשׁ נִסְפֶּה בְּלֹא מִשְׁפָּט, vÿyesh nispeh bÿlo’ mishpat). The LXX reads “the great enjoy wealth many years, but some men perish little by little.” The Syriac reads “those who have no habitation waste wealth many years, and some waste it completely.” Tg. Prov 13:23 reads “the great man devours the land of the poor, and some men are taken away unjustly.” The Vulgate has “there is much food in the fresh land of the fathers, and for others it is collected without judgment.” C. H. Toy says that the text is corrupt (Proverbs [ICC], 277). Nevertheless, the MT makes sense: The ground could produce enough food for people if there were no injustice in the land. Poverty is unnecessary as long as there is justice and not injustice.

NET Notes: Pro 13:24

¹ sn R. N. Whybray cites an Egyptian proverb that says that “boys have their ears on their backsides; they listen when they are beaten” (Proverbs [CBC], 80). Cf. Prov 4:3-4, 10-11; Eph 6:4; Heb 12:5-11.

² sn The importance of parental disciplining is stressed by the verbs “hate” and “love.” “Hating” a child in this sense means in essence abandoning or rejecting him; “loving” a child means embracing and caring for him. Failure to discipline a child is tantamount to hating him – not caring about his character.

³ tn Heb “his son.”

⁴ tn Heb “him”; the referent (his child) is specified in the translation for clarity.

⁵ tn Heb “seeks him.” The verb שָׁחַר (shahar, “to be diligent; to do something early”; BDB 1007 s.v.) could mean “to be diligent to discipline,” or “to be early or prompt in disciplining.” See G. R. Driver, “Hebrew Notes on Prophets and Proverbs,” JTS 41 (1940): 170.

⁶ tn The noun מוּסָר (musar, “discipline”) functions as an adverbial accusative of reference: “he is diligent in reference to discipline.”

NET Notes: Pro 13:25

¹ tn The noun נֶפֶשׁ (traditionally “soul”; cf. KJV, ASV) here means “appetite” (BDB 660 s.v. 5.a).

² tn Heb “he will lack.” The term “food” is supplied in the translation as a clarification. The wicked may go hungry, or lack all they desire, just as the first colon may mean that what the righteous acquire proves satisfying to them.

Geneva Bible: Pro 13:22

A good [man] leaveth an inheritance to his children's children: and the ^{( k )} wealth of the sinner [is] laid up for the just.

^{( k )} Read (Job 27:16-17).

Geneva Bible: Pro 13:23

Much food [is in] the fallow ground of the ^{( l )} poor: but there is [that is] destroyed for lack of judgment.

^{( l )} God blesses the labour of the poor, and consumes their goods who are negligent, because they think they have enough.

Commentary -- Verse Range Notes

Maclaren: Pro 13:23

The Tillage Of The Poor

Much food. is in the tillage of the poor.'--Proverbs 13:23.

PALESTINE was a land of small peasant proprietors, and the institution of the Jubilee was intended to prevent the acquisition of large estates by any Israelite. The consequence, as intended, was a level of modest prosperity. It was the tillage of the poor,' the careful, diligent husbandry of the man who had only a little patch of land to look after, that filled the storehouses of the Holy Land. Hence the proverb of our text arose. It preserves the picture of the economical conditions in which it originated, and it is capable of, and is intended to have, an application to all forms and fields of work. In all it is true that the bulk of the harvested results are due, not to the large labours of the few, but to the minute, unnoticed toils of the many. Small service is true service, and the aggregate of such produces large crops. Spade husbandry gets most out of the ground. The labourer's allotment of half an acre is generally more prolific than the average of the squire's estate. Much may be made of slender gifts, small resources, and limited opportunities if carefully cultivated, as they should be, and as their very slenderness should stimulate their being.

One of the psalms accuses the children of Ephraim' because, being armed and carrying bows, they turned back in the day of battle.' That saying deduces obligation from equipment, and preaches a stringent code of duty to those who are in any direction largely gifted. Power to its last particle is duty, and not small is the crime of those who, with great capacities, have small desire to use them, and leave the brunt of the battle to half-trained soldiers, badly armed.

But the imagery of the fight is not sufficient to include all aspects of Christian effort. The peaceful toil of the husbandman that labours' stands, in one of Paul's letters, side by side with the heroism of the man that warreth.' Our text gives us the former image, and so supplements that other.

It completes the lesson of the psalm in another respect, as insisting on the importance, not of the well endowed, but of the slenderly furnished, who are immensely in the majority. This text is a message to ordinary, mediocre people, without much ability or influence.

I. It Teaches, First, The Responsibility Of Small Gifts.

It is no mere accident that in our Lord's great parable He represents the man with the one talent as the hider of his gift. There is a certain pleasure in doing what we can do, or fancy we can do, well.

There is a certain pleasure in the exercise of any kind of gift, be it of body or mind; but when we know that we are but very slightly gifted by Him, there is a temptation to say, Oh! it does not matter much whether I contribute my share to this, that, or the other work or no. I am but a poor man. My half-crown will make but a small difference in the total. I am possessed of very little leisure. The few minutes that I can spare for individual cultivation, or for benevolent work, will not matter at all. I am only an insignificant unit; nobody pays any attention to my opinion. It does not in the least signify whether I make my influence felt in regard of social, religious, or political questions, and the like. I can leave all that to the more influential men. My littleness at least has the prerogative of immunity. My little finger would produce such a slight impact on the scale that it is indifferent whether I apply it or not. It is a good deal easier for me to wrap up my talent--which, after all, is only a threepenny bit, and not a talent--and put it away and do nothing.'

Yes, but then you forget, dear friend! that responsibility does not diminish with the size of the gifts, but that there is as great responsibility for the use of the smallest as for the use of the largest, and that although it does not matter very much to anybody but yourself what you do, it matters all the world to you.

But then, besides that, my text tells us that it does matter whether the poor man sets himself to make the most of his little patch of ground or not. There is much food in the tillage of the poor.' The slenderly endowed are the immense majority. There is a genius or two here and there, dotted along the line of the world's and the Church's history. The great men and wise men and mighty men and wealthy men may be counted by units, but the men that are not very much of anything are to be counted by millions. And unless we can find some stringent law of responsibility that applies to them, the bulk of the human race will be under no obligation to do anything either for God or for their fellows, or for themselves. If I am absolved from the task of bringing my weight to bear on the side of right because my weight is infinitesimal, and I am only one in a million, suppose all the million were to plead the same excuse; what then? Then there would not be any weight on the side of the right at all. The barns in Palestine were not filled by farming on a great scale like that pursued away out on the western prairies, where one man will own, and his servants will plough a furrow for miles long, but they were filled by the small industries of the owners of tiny patches.

The tillage of the poor,' meaning thereby not the mendicant, but the peasant owner of a little plot, yielded the bulk of the food.' The wholesome old proverb, many littles make a mickle,' is as true about the influence brought to bear in the world to arrest evil and to sweeten corruption as it is about anything besides. Christ has a great deal more need of the cultivation of the small patches that He gives to the most of us than He has even of the cultivation of the large estates that He bestows on a few. Responsibility is not to be measured by amount of gift, but is equally stringent, entire, and absolute whatsoever be the magnitude of the endowments from which it arises.

Let me remind you, too, How the same virtues and excellences can be practised in the administering of the smallest as in that of the greatest gifts. Men say --I dare say some of you have said--Oh! if I were eloquent like So-and-so; rich like somebody else; a man of weight and importance like some other, how I would consecrate my powers to the Master! But I am slow of speech, or nobody minds me, or I have but very little that I can give.' Yes! He that is faithful in that which is least is faithful also in much.' If you do not utilise the capacity possessed, to increase the estate would only be to increase the crop of weeds from its uncultivated clods. We never palm off a greater deception on ourselves than when we try to hoodwink conscience by pleading bounded gifts as an excuse for boundless indolence, and to persuade ourselves that if we could do more we should be less inclined to do nothing. The most largely endowed has no more obligation and no fairer field than the most slenderly gifted lies under and possesses.

All service coming from the same motive and tending to the same end is the same with God. Not the magnitude of the act, but the motive thereof, determines the whole character of the life of which it is a part. The same graces of obedience, consecration, quick sympathy, self-denying effort may be cultivated and manifested in the spending of a halfpenny as in the administration of millions. The smallest rainbow in the tiniest drop that hangs from some sooty eave and catches the sunlight has precisely the same lines, in the same order, as the great arch that strides across half the sky. If you go to the Giant's Causeway, or to the other end of it amongst the Scotch Hebrides, you will find the hexagonal basaltic pillars all of identically the same pattern and shape, whether their height be measured by feet or by tenths of an inch. Big or little, they obey exactly the same law. There is much food in the tillage of the poor.'

II. But Now, Note, Again, How There Must Be A Diligent Cultivation Of The Small Gifts.

The inventor of this proverb had looked carefully and sympathetically at the way in which the little peasant proprietors worked; and he saw in that a pattern for all life. It is not always the case, of course, that a little holding means good husbandry, but it is generally so; and you will find few waste corners and few unweeded patches on the ground of a man whose whole ground is measured by rods instead of by miles. There will usually be little waste time, and few neglected opportunities of working in the case of the peasant whose subsistence, with that of his family, depends on the diligent and wise cropping of the little patch that does belong to him.

And so, dear brethren! if you and I have to take our place in the ranks of the one-talented men, the commonplace run of ordinary people, the more reason for us to enlarge our gifts by a sedulous diligence, by an unwearied perseverance, by a keen look-out for all opportunities of service, and above all by a prayerful dependence upon Him from whom alone comes the power to toil, and who alone gives the increase. The less we are conscious of large gifts the more we should be bowed in dependence on Him from whom cometh every good and perfect gift'; and who gives according to His wisdom; and the more earnestly should we use that slender possession which God may have given us. Industry applied to small natural capacity will do far more than larger power rusted away by sloth. You all know that it is so in regard of daily life, and common business, and the acquisition of mundane sciences and arts. It is just as true in regard to the Christian race, and to the Christian Church's work of witness.

Who are they who have done the most in this world for God and for men? The largely endowed men? Not many wise, not many mighty, not many noble are called.' The coral insect is microscopic, but it will build up from the profoundest depth of the ocean a reef against which the whole Pacific may dash in vain. It is the small gifts that, after all, are the important ones. So let us cultivate them the more earnestly the more humbly we think of our own capacity. Play well thy part; there all the honour lies.' God, who has builded up some of the towering Alps out of mica-flakes, builds up His Church out of infinitesimally small particles--slenderly endowed men touched by the consecration of His love.

III. Lastly, Let Me Remind You Of The Harvest Reaped From These Slender Gifts When Sedulously Tilled.

Two great results of such conscientious cultivation and use of small resources and opportunities may be suggested as included in that abundant food' of which the text speaks.

The faithfully used faculty increases. To him that hath shall be given.' Oh! if I had a wider sphere how I would flame in it, and fill it!' Then twinkle your best in your little sphere, and that will bring a wider one some time or other. For, as a rule, and in the general, though with exceptions, opportunities come to the man that can use them; and roughly, but yet substantially, men are set in this world where they can shine to the most advantage to God. Fill your place; and if you, like Paul, have borne witness for the Master in little Jerusalem, He will not keep you there, but carry you to bear witness for Him in imperial :Rome itself.

The old fable of the man who told his children to dig all over the field and they would find treasure, has its true application in regard to Christian effort and faithful stewardship of the gifts bestowed upon us. The sons found no gold, but they improved the field, and secured its bearing golden harvests, and they strengthened their own muscles, which was better than gold. So if we want larger endowments let us honestly use what we possess, and use will make growth.

The other issue, about which I need not say more than a word, is that the final reward of all faithful service--Enter thou into the joy of thy Lord' is said, not to the brilliant, but to the faithful' servant. In that great parable, which is the very text-book of this whole subject of gifts and responsibilities and recompense, the men who were entrusted with unequal sums used these unequal sums with equal diligence, as is manifest by the fact that they realised an equal rate of increase. He that got two talents made two more out of them, and he that had five did no more; for he, too, but doubled his capital. So, because the poorer servant with his two, and the richer with his ten, had equally cultivated their diversely-measured estates, they were identical in reward; and to each of them the same thing is said: Enter thou into the joy of thy Lord.' It matters little whether we copy some great picture upon a canvas as big as the side of a house, or upon a thumbnail; the main thing is that we copy it. If we truly employ whatsoever gifts God has given to us, then we shall be accepted according to that we have, and not according to that we have not.

MHCC: Pro 13:21

When God pursues sinners he is sure to overtake them; and he will reward the righteous.

MHCC: Pro 13:22

The servant of God who is not anxious about riches, takes the best method of providing for his children.

MHCC: Pro 13:23

The poor, yet industrious, thrive, though in a homely manner, while those who have great riches are often brought to poverty for want of judgment.

MHCC: Pro 13:24

He acts as if he hated his child, who, by false indulgence, permits sinful habits to gather strength, which will bring sorrow here, and misery hereafter.

MHCC: Pro 13:25

It is the misery of the wicked, that even their sensual appetites are always craving. The righteous feeds on the word and ordinances, to the satisfying of his soul with the promises of the gospel, and the Lord Jesus Christ, who is the Bread of life.

Matthew Henry: Pro 13:21

Here see, 1. How unavoidable the destruction of sinners is; the wrath of God pursues them, and all the terrors of that wrath: Evil pursues them closely wherever they go, as the avenger of blood pursued the manslayer, and they have no city of refuge to flee to; they attempt an escape, but in vain. Whom God pursues he is sure to overtake. They may prosper for a while and grow very secure, but their damnation slumbers not, though they do. 2. How indefeasible the happiness of the saints is; the God that cannot lie has engaged that to the righteous good shall be repaid. They shall be abundantly recompensed for all the good they have done, and all the ill they have suffered, in this world; so that, though many have been losers for their righteousness, they shall not be losers by it. Though the recompence do not come quickly, it will come in the day of payment, in the world of retribution; and it will be an abundant recompence.

Matthew Henry: Pro 13:22

See here, 1. How a good man's estate lasts: He leaves an inheritance to his children's children. It is part of his praise that he is thoughtful for posterity, that he does not lay all out upon himself, but is in care to do well for those that come after him, not by withholding more than is meet, but by a prudent and decent frugality. He trains up his children to this, that they may leave it to their children; and especially he is careful, both by justice and charity, to obtain the blessing of God upon what he has, and to entail that blessing upon his children, without which the greatest industry and frugality will be in vain: A good man, by being good and doing good, by honouring the Lord with his substance and spending it in his service, secures it to his posterity; or, if he should not leave them much of this world's goods, his prayers, his instructions, his good example, will be the best entail, and the promises of the covenant will be an inheritance to his children's children, Psa 103:17. 2. How it increases by the accession of the wealth of the sinner to it, for that is laid up for the just. If it be asked, How should good men grow so rich, who are not so eager upon the world as others are and who commonly suffer for their well-doing? It is here answered, God, in his providence, often brings into their hands that which wicked people had laid up for themselves. The innocent shall divide the silver, Job 27:16, Job 27:17. The Israelites shall spoil the Egyptians (Exo 12:36) and eat the riches of the Gentiles, Isa 61:6.

Matthew Henry: Pro 13:23

See here, 1. How a small estate may be improved by industry, so that a man, by making the best of every thing, may live comfortably upon it: Much food is in the tillage of the poor, the poor farmers, that have but a little, but take pains with that little and husband it well. Many make it an excuse for their idleness that they have but a little to work on, a very little to be doing with; but the less compass the field is of the more let the skill and labour of the owner be employed about it, and it will turn to a very good account. Let him dig, and he needs not beg. 2. How a great estate may be ruined by indiscretion: There is that has a great deal, but it is destroyed and brought to nothing for want of judgment, that is, prudence in the management of it. Men over-build themselves or over-buy themselves, keep greater company, or a better table, or more servants, than they can afford, suffer what they have to go to decay and do not make the most of it; by taking up money themselves, or being bound for others, their estates are sunk, their families reduced, and all for want of judgment.

Matthew Henry: Pro 13:24

Note, 1. To the education of children in that which is good there is necessary a due correction of them for what is amiss; every child of ours is a child of Adam, and therefore has that foolishness bound up in its heart which calls for rebuke, more or less, the rod and reproof which give wisdom. Observe, It is his rod that must be used, the rod of a parent, directed by wisdom and love, and designed for good, not the rod of a servant. 2. It is good to begin betimes with the necessary restraints of children from that which is evil, before vicious habits are confirmed. The branch is easily bent when it is tender. 3. Those really hate their children, though they pretend to be fond of them, that do not keep them under a strict discipline, and by all proper methods, severe ones when gentle ones will not serve, make them sensible of their faults and afraid of offending. They abandon them to their worst enemy, to the most dangerous disease, and therefore hate them. Let this reconcile children to the correction their good parents give them; it is from love, and for their good, Heb 12:7-9.

Matthew Henry: Pro 13:25

Note, 1. It is the happiness of the righteous that they shall have enough and that they know when they have enough. They desire not to be surfeited, but, being moderate in their desires, they are soon satisfied. nature is content with a little and grace with less; enough is as good as a feast. Those that feed on the bread of life, that feast on the promises, meet with abundant satisfaction of soul there, eat, and are filled. 2. It is the misery of the wicked that, through the insatiableness of their own desires, they are always needy; not only their souls shall not be satisfied with the world and the flesh, but even their belly shall want; their sensual appetite is always craving. In hell they shall be denied a drop of water.

Keil-Delitzsch: Pro 13:21

21 Evil pursueth sinners,

And the righteous is repaid with good.

To תּרדּף of the punishment which follows after sinners at their heels, cf. Nah 1:8. Greek art gives wings to Nemesis in this sense. To translate 21b, with Löwenstein, "The pious, the good rewards them,"is untenable, for טוב , the good ( e.g. , Pro 11:27), never appears personified, only טוב , goodness, Psa 23:6, according to which the lxx τοὺς δὲ δικαίους καταλήψεται ( ישׂיג ) ἀγαθά . Still less is טוב meant personally, as the Venet . τὰ δὲ δίκαια ἀποδώσει χρηστός , which probably means: righteous conduct will a good one, viz., God, reward. טוב .dr is an attribute of God, but never the name of God. So the verb שׁלּם , after the manner of verbs of educating and leading ( גמל , עשׂה , עבד ), is connected with a double accusative. The Syr., Targum, and Jerome translate passively, and so also do we; for while we must think of God in the retribuet , yet the proverb does not name Him any more than at Pro 12:14, cf. Pro 10:24; it is designedly constructed, placing Him in the background, with vague generality: the righteous will one, will they, reward with good - this expression, with the most general personal subject, almost coincides with one altogether passive.

Keil-Delitzsch: Pro 13:22

22 The good man leaveth behind him for his children's children,

And the wealth of the sinner is laid up for the just.

As a commencing word, טוב signifies in the Mishle for the most part bonum ( prae ); but here, as at Pro 12:2, cf. Pro 22:9; Pro 14:4, it signifies bonus . As the expression that God is טוב (Psa 25:8, etc.) of the O.T. is equivalent to the N.T. that He is ἀγάπη , so that man who in his relation to others is determined by unselfish love is טוב for the good man [steplang7 der Gütige ], i.e. , the man who is willing to communicate all good is truly good, because the essence of צדקה , righteousness of life, is love. Such an one suffers no loss by his liberality, but, according to the law, Pro 11:25, by which a dispenser of blessings is at the same time also a recipient of blessings, he has only gain, so that he makes his children's children to inherit, i.e. , leaves behind him an inheritance extending even to his grandchildren ( vid ., regarding הנחיל , p. 182; here trans. as containing its object in itself, as at Deu 32:8 : to make to inherit, to place in possession of an inheritance). The sinner, on the contrary ( חוטא sing. to חטּאים , ἁμαρτωλοί ), loses his wealth, it is already destined to pass over to the righteous who is worthy of it, and makes use (cf. Job 27:17) of that which he possesses in accordance with the will and appointment of God - a revelation of justice appertaining to time, the exceptions to which the old limited doctrine of requital takes no notice of. חיל , strength, then like our "steplang7 Vermögen "(cf. opes, facultates ), that by means of which one is placed in circumstances to accomplish much (Fl.); cf. regarding the fundamental idea contorquere, compingere , p. 226, also regarding צפן , properly condensare , then condere , p. 61.

Keil-Delitzsch: Pro 13:23

Connected with Pro 13:22 there now follow two proverbs regarding sustenance, with one intervening regarding education.

23 The poor man's fresh land gives food in abundance,

And many are destroyed by iniquity.

The Targ. and Theodotion ( μέγας ) translate רב , but the Masora has רב־ with short Kametz , as Pro 20:6; Ecc 1:8 (cf. Kimchi under רבב ). The rendering: multitudo cibi est ager pauperum , makes the produce the property of the field (= frugum fertilis ). ניר .)s is the new field ( novale or novalis , viz., ager ), from ניר , to make arable, fruitful; properly to raise up, viz., by grubbing and freeing of stones ( סקּל ). But why, asks Hitzig, just the new field? As if no answer could be given to this question, he changes ניר into ניב , and finds in 23a the description of a rentier , "a great man who consumes the income of his capital."But how much more intelligible is the new field of the poor man than these capitals ( ראשׁים ) with their per cents ( ניב )! A new field represents to us severe labour, and as belonging to a poor man, a moderate field, of which it is here said, that notwithstanding its freshly broken up fallow, it yet yields a rich produce, viz., by virtue of the divine blessing, for the proverb supposes the ora et labora . Regarding ראשׁים = רשׁים , vid ., at Pro 10:4. Jerome's translation, patrum (properly, heads), follows a false Jewish tradition. In the antithesis, 23b, one is tempted to interpret ישׁ in the sense of Pro 8:21 [substance, wealth], as Schultens, opulentia ipsa raditur quum non est moderamen , and Euchel: that which is essentially good, badly managed, goes to ruin. But ישׁ and וישׁ at the beginning of a proverb, or of a line of a proverb, in every case means est qui . That a wealthy person is meant, the contrast shows. נספּה , which denotes anything taken away or gathered up, has the same meaning here as at 1Sa 27:1 : est qui (Fl. quod , but the parallel does not demand this) abripiatur , i.e. , quasi turbine auferatur et perdatur ; the word reminds us of סופה , whirlwind, but in itself it means only something smooth and altogether carried off. The בּ is here as at Gen 19:15; elsewhere בּלא משׁפּט means with injustice (properly, not-right), Pro 16:8, Jer 22:13; Eze 22:29; here it is not the ב of the means, but of the mediate cause. While the (industrious and God-fearing) poor man is richly nourished from the piece of ground which he cultivates, many a one who has incomparably more than he comes by his unrighteousness down to a state of beggary, or even lower: he is not only in poverty, but along with this his honour, his freedom, and the very life of his person perish.

Keil-Delitzsch: Pro 13:24

24 He that spareth his rod hateth his son,

And he who loveth him visits him early with correction.

The paedagogic rule of God, Pro 3:12, avails also for men, Pro 23:13., Pro 29:15. The rod represents here the means of punishment, the patria potestas . He who spareth or avoideth this, and who does this even from love, has yet no true right love for his son; he who loveth him correcteth him early. With ἐπιμελῶς παιδεύει of the lxx (cf. Sir. 30:1, ἐνδελεχήσει μάστιγας ) the thought is in general indicated, but the expression is not explained. Many erroneously regard the suffix of שׁחרו as referring to the object immediately following (de Dieu, Ewald, Bertheau, Zöckler); Hitzig, on the contrary, rightly remarks, that in this case we should expect the words to be, after Pro 5:22 (cf. Exo 2:6), את־המּוּסר . He himself, without any necessity, takes שׁחר in the sense of the Arab. skhar , compescere . Hofmann ( Schriftbew . ii. 2. 402) is right in saying that " שׁחר is connected with a double accusative as elsewhere קדּם occurs; and the meaning is, that one ought much more to anticipate correction than restrain it where it is necessary." שׁחר means to go out early to anything, according to which a Greek rendering is ὀρθρίζει ( Venet . ὀρθριεῖ ) αὐτῷ παιδείαν : maturat ei castigationem = mature eum castigat (Fl.). שׁחר does not denote the early morning of the day (as Rashi, לבקרים ), but the morning of life (as Euchel, בשׁחר ימיו ). "The earlier the fruit, the better the training."A father who truly wishes well to his son keeps him betimes under strict discipline, to give him while he is yet capable of being influenced the right direction, and to allow no errors to root themselves in him; but he who is indulgent toward his child when he ought to be strict, acts as if he really wished his ruin.

Keil-Delitzsch: Pro 13:25

25 The righteous has to eat to the satisfying of his soul;

But the body of the godless must suffer want.

Jerome translates תחסר freely by insaturabilis (he has want = has never enough), but in that case we would have expected תחסר תּמיד ; also in 25a עד־שׂבע would have been used. We have thus before us no commendation of temperance and moderation in contrast to gluttony, but a statement regarding the diversity of fortune of the righteous and the godless - another way of clothing the idea of Pro 10:3. שׂבע is a segolate form, thus an infin. formation, formally different from the similar שׂבע , Pro 3:10. Regarding בּטן , vid ., Psychol . p. 265f.; it is a nobler word than "steplang7 Bauch "[belly], for it denotes not the external arch, but, like κοιλία (R. בט , concavus ), the inner body, here like Pro 18:20, as that which receives the nourishment and changes it in succum et sanguinem . That God richly nourishes the righteous, and on the contrary brings the godless to want and misery, is indeed a rule with many exceptions, but understood in the light of the N.T., it has deep inward everlasting truth.

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 13:1-25

7. Fruits of wise living ch. 13

13:3 This caution applies to transparent sharing as well as verbose communication. Both can bring ruin to the speaker.

13:4 The "soul" stands for the whole person (cf. Matt. 16:24-27; Mark 3:4; Luke 6:9; 9:56; Rom. 13:1; 1 Thess. 5:20; James 1:21; 5:20).

"The slothful wishes and dreams of prosperity and abundance . . . but his desire remains unsatisfied, since the object is not gained but only lost by doing nothing; the industrious gain, and that richly, what the slothful wishes for, but in vain."¹¹⁷

13:8 The idea in this contrast is that a rich man may lose his money by having to buy himself out of trouble. A poor man is not the target of robbers and kidnappers because he has little money. The more money a person has the more financial obligations become his, but a poor man is free of these distractions. Another view is that the poor man cannot buy himself out of trouble since his means are limited.¹¹⁸

13:11 Wealth obtained by fraud would be money gotten by not working for it (e.g., in gambling). This kind of income dwindles in that though it is "easy come" it is also "easy go."

"This is a warning against wild speculation."¹¹⁹

13:19 Even though it is pleasant to hope for something better and then see it happen, a fool will not do so because he would rather continue practicing evil. Fools characteristically do not hope for higher things. They only want to continue in evil.

"In spite of the sweetness of good desires accomplished, fools will not forsake evil to attain it."¹²⁰

13:25 This proverb illustrates the difference between a proverb and a promise. It expresses a condition that is generally true in this life all other things being equal. However, God never promised that He would keep every righteous person from starving to death (cf. Matt. 6:33; Lev. 26).

Commentary -- Other

Critics Ask: Pro 13:22

PROVERBS 13:22 —Are believers obligated to leave an inheritance to their children?

(See comments on 1 Tim. 5:8 .)   

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 13 (Chapter Introduction)

Overview

Poole: Proverbs 13 (Chapter Introduction)

CHAPTER 13

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.