Text -- Proverbs 14:32-35 (NET)

14:32 The wicked will be thrown down in his trouble, but the righteous have refuge even in the threat of death. 14:33 Wisdom rests in the heart of the discerning; it is known even in the heart of fools. 14:34 Righteousness exalts a nation, but sin is a disgrace to any people. 14:35 The king shows favor to a wise servant, but his wrath falls on one who acts shamefully.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Pro 14:32

In his death, from God's favour and presence.

Wesley: Pro 14:32

In his greatest dangers and distresses, yea even in death itself.

Wesley: Pro 14:33

Is laid up and hid there.

Wesley: Pro 14:33

In the heart.

Wesley: Pro 14:33

They will publish in all times and companies.

Wesley: Pro 14:35

Both to himself, by his foolish management of the king's affairs, and to the king who made so foolish a choice of a servant.

JFB: Pro 14:32

Thrust out violently (compare Psa 35:5-6).

JFB: Pro 14:32

Trusteth (Pro 10:2; Pro 11:4; Psa 2:12), implying assurance of help.

JFB: Pro 14:33

Preserved in quietness for use, while fools blazon their folly (Pro 12:23; Pro 13:16).

JFB: Pro 14:34

Just principles and actions.

JFB: Pro 14:34

Raises to honor.

JFB: Pro 14:34

Brings on them the ill-will of others (compare Pro 13:6).

JFB: Pro 14:35

Discreet or prudent.

JFB: Pro 14:35

(Pro 10:5; Pro 12:4) acts basely.

Clarke: Pro 14:32

The wicked is driven away in his wickedness - He does not leave life cheerfully. Poor soul! Thou hast no hope in the other world, and thou leavest the present with the utmost regret! Thou wilt not go off; but God will drive thee

Clarke: Pro 14:32

But the righteous hath hope in his death - He rejoiceth to depart and be with Christ: to him death is gain; he is not reluctant to go - he flies at the call of God.

Clarke: Pro 14:34

But sin is a reproach to any people - I am satisfied this is not the sense of the original, וחסד לאמים חטאת vechesed leummim chattath ; which would be better rendered, And mercy is a sin-offering for the people. The Vulgate has, Miseros autem facit populos peccatum , "sin makes the people wretched." Ελασσονουσι δε φυλας ἁμαρτιαι ; "But sins lessen the tribes."- Septuagint. So also the Syriac and Arabic. The plain meaning of the original seems to be, A national disposition to mercy appears in the sight of God as a continual sin-offering. Not that it atones for the sin of the people; but, as a sin-offering is pleasing in the sight of the God of mercy, so is a merciful disposition in a nation. This view of the verse is consistent with the purest doctrines of free grace. And what is the true sense of the words, we should take at all hazards and consequences: we shall never trench upon a sound creed by a literal interpretation of God’ s words. No nation has more of this spirit than the British nation. It is true, we have too many sanguinary laws; but the spirit of the people is widely different

If any one will contend for the common version, he has my consent; and I readily agree in the saying, Sin is the reproach of any people. It is the curse and scandal of man. Though I think what I have given is the true meaning of the text.

Clarke: Pro 14:35

The king’ s favor is toward a wise servant - The king should have an intelligent man for his minister; a man of deep sense, sound judgment, and of a feeling, merciful disposition. He who has not the former will plunge the nation into difficulties; and he who has not the latter will embark her in disastrous wars. Most wars are occasioned by bad ministers, men of blood, who cannot be happy but in endeavoring to unchain the spirit of discord. Let every humane heart pray, Lord, scatter thou the people who delight in war! Amen - so be it. Selah!

Defender: Pro 14:34

The unique blessings of God on the American nation are primarily attributable to the spiritual convictions and motivation of so many of its founders and pioneers; its present moral decline and religious apathy and apostasy are an ominous portent for the future."

TSK: Pro 14:32

driven : Job 18:18, Job 27:20-22; Psa 58:9; Dan 5:26-30; Joh 8:21, Joh 8:24; Rom 9:22; 1Th 5:3

the righteous : Gen 49:18; Job 13:15, Job 19:25-27; Psa 23:4, Psa 37:37; Luk 2:29; 1Co 15:55-58; 2Co 1:9, 2Co 5:8; Phi 1:21, Phi 1:23; 2Ti 4:18; Rev 14:13

TSK: Pro 14:33

Pro 12:16, Pro 12:23, Pro 13:16, Pro 15:2, Pro 15:28, Pro 29:11; Ecc 10:3

TSK: Pro 14:34

Righteousness : Deu 4:6-8, Deu 28:1-14; Jdg 2:6-14; Jer. 2:2-25; Hos 13:1

but : Deut. 28:15-68, Deu 29:18-28; Psa 107:34; Ezek. 16:1-63, 22:1-23:49

any people : Heb. nations

TSK: Pro 14:35

king’ s : Pro 19:12, Pro 19:13, Pro 20:8, Pro 20:26, Pro 22:11, Pro 25:5, Pro 29:12; Psa 101:4-8; Mat 24:45-51; Luk 12:42-48

him : Pro 10:5, Pro 17:2, Pro 19:26

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Pro 14:32

Consult marginal reference. The hope which abides even "in death"must look beyond it.

Barnes: Pro 14:33

Omit "that which is.""Wisdom"is the subject of both clauses. She is "made nown,"i. e., by the very force of contrast, in the midst of fools; or she is reserved and reticent in the one, noisy and boastful in the other. The Septuagint and some other versions get over the difficulty, by reading "Wisdom is not made known."

Barnes: Pro 14:34

Reproach - The word so rendered has this sense in the Targum of Lev 20:17. Its more usual meaning is "mercy,""piety;"hence, some have attached to the word rendered "sin"the sense of "sin-offering,"and so get the maxim "piety is an atonement for the people."

Poole: Pro 14:32

Driven away to wit, in his death, as is gathered from the opposite clause; driven away from God’ s favour and presence, and from the society of the just, and from all his hopes of happiness, both in this life and in the next. This expression notes that this is done suddenly, violently, and irresistibly, as the smoke or chaff are driven away by a strong wind.

In his wickedness or, for his wickedness, Heb. in his evil , which may be understood of the evil of punishment; in the day of his calamity, when he shall flee to God for help.

Hath hope of deliverance from it, or of great and everlasting advantage by it.

In his death in his greatest dangers and distresses, yea, even in death itself, which therefore he can receive with comfort and confidence.

Poole: Pro 14:33

Resteth is laid up and hid there, and not vainly nor rashly uttered by him, but only upon necessary or fit occasions.

In the midst i.e. in the heart, which is expressed by this very word, Psa 64:6 , and elsewhere. That folly which is there instead of wisdom; or, that small degree of wisdom or knowledge which they have.

Is made known they will publish it in all times and companies, without any consideration or discretion.

Poole: Pro 14:34

Exalteth a nation maketh it honourable in the eyes of God, and of all other nations, as it did the ancient Romans.

A reproach to any people brings contempt and ruin upon them by provoking both God and men against them.

Poole: Pro 14:35

Both to himself, by his foolish management of the king’ s affairs committed to him; and to the king, who made so foolish a choice of a servant.

Haydock: Pro 14:33

And. Protestants, "but that which is in the midst of fools is made known." (Haydock) ---

A vessel full of gold makes no noise, while that which contains only a few pieces sounds much. (Munster.) (Cornelius a Lapide) ---

Thus the fool makes a parade of all that he knows. (Calmet) ---

Septuagint, "but in the heart of fools, it is not known." (Haydock) ---

Aquila and Theodotion have the negation, (Calmet) as well as the Syriac and Arabic. See chap. v. 16. (Kennicott)

Haydock: Pro 14:34

Miserable. This sentence ought to be engraven in all public places. Hebrew, "and mercy the sinful people," whom God spares on account of their alms-deeds, (Daniel iv. 24.) or "sin is the shame of peoples." (Calmet) ---

Montanus renders chesed mercy, and Pagnin "ignominy." The former is scarcely intelligible, et misericordia populorum peccatum, unless sin be here taken for a sin-offering, (Haydock) as it is by Vatable, Grotius, &c. (Calmet)

Haydock: Pro 14:35

Nothing. Literally, "useless," which often means bad. (Haydock) ---

A servant who does not discharge his duty is such. Hebrew, "he that causeth to blush," and has no economy. (Calmet) ---

Septuagint, "He removes shame by his good management. Anger destroys the prudent; but a mild," &c. (Haydock)

Gill: Pro 14:32

The wicked is driven away in his wickedness,.... That is, at death, as the opposite clause shows; he is driven out of the world, his heart is so much set on; from all the good things of it, which are his all, his portion; from the place of his abode, which will know him no more; and from all his friends and acquaintance, with whom he has lived a merry and jovial life; he shall be driven out of light into darkness, even into outer darkness; into hell, which is a place of torment, a prison, a lake burning with fire and brimstone; he shall be driven as a beast is, driven: and such is the man of sin, who shall go into perdition; and such are his followers, and that will be their end, Rev 13:1; he shall be driven sore against his will; the righteous depart, and desire to depart; but the wicked are driven, and go unwillingly, with reluctance; they would fain flee out of the hand of God, and yet they have no power to withstand; go they must, they are driven forcibly and irresistibly: and it may also denote the suddenness of their death, and the swiftness of their destruction. The driver is not mentioned; it may be understood of the Lord himself, who, in and by a storm of his wrath, hurls them out of their place; or of death, as having a commission from him, when a man has no power over his spirit to retain it; or of angels, good or bad, employed by the Lord in driving their souls to hell upon their separation from their bodies. The circumstance, "in his wickedness", may denote their dying in their sins, unrepented of, unforgiven, and without faith in Christ; in the midst of them, in their full career of sin, under the power, faith, and guilt of it; and as sometimes, in the horror of a guilty conscience, in black despair, without any hope or view of pardon, the reverse of the righteous man; and so will have all their wickedness to answer for, it being not taken away, but found upon them: or this may be expressive of the cause of the wicked man's being driven away, namely, his wickedness; for so it may be rendered and interpreted, "because of his wickedness" ⁿ it is for that he shall die and go to hell: or it may be rendered, "into his evil" ^o; and so denote the everlasting punishment into which he shall go, being driven;

but the righteous hath hope in his death; not in the death of the wicked man, as Aben Ezra, when he shall be delivered, and he can do him no more hurt; but in his own death; he dies as other men; his righteousness, though it delivers him from eternal death, yet not from a corporeal one; though the death of a righteous man is different from others; he dies in Christ, in the faith of him, and in hope of eternal life by him; and to die his death is very desirable: he has a hope of interest in the blessings of grace and glory; which is a good hope through grace; is wrought in him at regeneration; and is founded on that righteousness from whence he is denominated righteous, even the righteousness of Christ; and is of singular use and advantage to him in life: and this grace he exercises at death; it carries him through the valley of death, and above the fears of it; he hopes, though he dies, he shall rise again; and he hopes to be in heaven and happiness, immediately upon his dissolution, and to all eternity; he hopes to see God, be with Christ, angels and good men, for evermore. Jarchi's note is,

"when he dies, he trusts he shall enter into the garden of Eden, or paradise.''

Gill: Pro 14:33

Wisdom resteth in the heart of him that hath understanding,.... It is in his heart, as the treasury where it is laid up, and where it is kept in safety; here it lies hid and undiscerned, unmolested and undisturbed; no noise is made about it, or any ostentation of it; it dwells quietly and constantly there;

but that which is in the midst of fools is made known; the least share of knowledge which such persons have, or think they have, does not lie long in the midst of them; they take every opportunity of showing it to others, or of letting others know what they have attained to; and thereby, instead of getting the character of wise and prudent men, obtain that of fools; for, though a prudent man is communicative of his knowledge to others, it is at proper times, and in proper places, and to proper persons, which fools do not observe; but, without any manner of judgment or discretion, or regard to persons, places, and seasons, vainly thrust out their knowledge, and so proclaim their folly. The Syriac version is,

"in the heart of fools it shall not be known;''

it has no place there.

Gill: Pro 14:34

Righteousness exalteth a nation,.... Administered by the government, and exercised by subjects towards one another; doing justice between man and man: this exalts a nation, as it did the people of Israel, while practised among them; this sets a people above their neighbours, and high in the esteem of God and men; and is attended with privileges and blessings, which make a nation great and honourable. Some understand this of aims deeds, or beneficence to the poor; which, both in the Hebrew and Greek languages, is called righteousness; See Gill on Mat 6:1. It may be put for the whole of true religion, which is an honour to a nation, where it obtains; and is what makes the holy nation, and peculiar people, so truly illustrious; and particularly the righteousness of Christ makes such who are interested in it really great and noble, and promotes and exalts them to heaven and happiness;

but sin is a reproach to any people; where vice reigns, iniquity abounds, profaneness, impiety, and immorality of all sorts prevail, a people become mean and despicable; they fall into poverty and contempt; are neither able to defend themselves, nor help their neighbours, and so are despised by them. The word rendered "reproach" most commonly signifies "mercy" or goodness; and some render it, "and the mercy of a people is a sin offering" ^p; or as one: or it is so "to the nations"; it is as good as a sacrifice for sin, of which the word is sometimes used, or better, more acceptable to God, "who will have mercy, and not sacrifice", Mat 9:13; even beneficence and kindness to the poor, the same with righteousness, as before. I think it may be as well rendered, "the piety" or religion "of the nations is sin" ^q; it being idolatry, as Aben Ezra observes: such is the religion of the antichristian nations, who worship idols of gold and silver; and though they may afflict themselves, as Gersom remarks of the idolatrous nations, with fasting and penance, with whippings and scourgings; yet it is nothing else but sin, will worship, and superstition.

Gill: Pro 14:35

The king's favour is toward a wise servant,.... Who does his prince's business well, committed to him; manages all his affairs wisely and prudently; is diligent and careful to do everything for the king's honour, and the good of his subjects; such an one has a share in royal favour, a place in the affections of his master; and is sure to be promoted to honour by him, and exalted to higher places of trust and profit, as well as to be protected and defended by him: so Christ, the King of kings, shows favour to his wise and faithful servants, Luk 12:42;

but his wrath is against him that causeth shame; who neglects his business, or does it foolishly; in such a manner as his prince is ashamed of him, and which brings shame and disgrace to himself; all which provokes the anger of his master, who discharges him from his service, and this fixes a mark of infamy upon him; see Luk 12:45.

Commentary -- Verse Notes / Footnotes

NET Notes: Pro 14:32

¹ tn The prepositional phrase must be “in his time of trouble” (i.e., when catastrophe comes). Cf. CEV “In times of trouble the wicked are destroyed.” A wicked person has nothing to fall back on in such times.

² sn The righteous have hope in a just retribution – they have a place of safety even in death.

³ tc The LXX reads this as “in his integrity,” as if it were בְּתוּמּוֹ (bÿtumo) instead of “in his death” (בְּמוֹתוֹ, bÿmoto). The LXX is followed by some English versions (e.g., NAB “in his honesty,” NRSV “in their integrity,” and TEV “by their integrity”).

tn Heb “in his death.” The term “death” may function as a metonymy of effect for a life-threatening situation.

NET Notes: Pro 14:33

¹ tn The LXX negates the clause, saying it is “not known in fools” (cf. NAB, NRSV, TEV, NLT). Thomas connects the verb to the Arabic root wd` and translates it “in fools it is suppressed.” See D. W. Thomas, “The Root ידע in Hebrew,” JTS 35 (1934): 302-3.

sn The second line may be ironic or sarcastic. The fool, eager to appear wise, blurts out what seems to be wisdom, but in the process turns it to folly. The contrast is that wisdom resides with people who have understanding.

² tn Heb “in the inner part”; ASV “in the inward part”; NRSV “in the heart of fools.”

NET Notes: Pro 14:34

¹ sn The verb תְּרוֹמֵם (tÿromem, translated “exalts”) is a Polel imperfect; it means “to lift up; to raise up; to elevate.” Here the upright dealings of the leaders and the people will lift up the people. The people’s condition in that nation will be raised.

² tn The term is the homonymic root II חֶסֶד (khesed, “shame; reproach”; BDB 340 s.v.), as reflected by the LXX translation. Rabbinic exegesis generally took it as I חֶסֶד (“loyal love; kindness”) as if it said, “even the kindness of some nations is a sin because they do it only for a show” (so Rashi, a Jewish scholar who lived a.d. 1040-1105).

NET Notes: Pro 14:35

¹ tn Heb “the favor of a king.” The noun “king” functions as a subjective genitive: “the king shows favor….”

² sn The wise servant is shown favor, while the shameful servant is shown anger. Two Hiphil participles make the contrast: מַשְׂכִּיל (maskil, “wise”) and מֵבִישׁ (mevish, “one who acts shamefully”). The wise servant is a delight and enjoys the favor of the king because he is skillful and clever. The shameful one botches his duties; his indiscretions and incapacity expose the master to criticism (W. McKane, Proverbs [OTL], 470).

³ tn Heb “is” (so KJV, ASV).

Geneva Bible: Pro 14:33

Wisdom resteth in the heart of him that hath understanding: but [that which is] ^{( m )} in the midst of fools is made known.

^{( m )} Forasmuch as they are convicted by it, and silenced.

Commentary -- Verse Range Notes

MHCC: Pro 14:32

The wicked man has his soul forced from him; he dies in his sins, under the guilt and power of them. But godly men, though they have pain and some dread of death, have the blessed hope, which God, who cannot lie, has given them.

MHCC: Pro 14:33

Wisdom possesses the heart, and thus regulates the affections and tempers.

MHCC: Pro 14:34

Piety and holiness always promote industry, sobriety, and honesty.

MHCC: Pro 14:35

The great King who reigns over heaven and earth, will reward faithful servants who honour his gospel by the proper discharge of the duties of their stations: he despises not the services of the lowest.

Matthew Henry: Pro 14:32

Here is, 1. The desperate condition of a wicked man when he goes out of the world: He is driven away in his wickedness. He cleaves so closely to the world that he cannot find in his heart to leave it, but is driven away out of it; his soul is required, is forced from him, And sin cleaves so closely to him that it is inseparable; it goes with him into another world; he is driven away in his wickedness, dies in his sins, under the guilt and power of them, unjustified, unsanctified. His wickedness is the storm in which he is hurried away, as chaff before the wind, chased out of the world. 2. The comfortable condition of a godly man when he finishes his course: He has hope in his death of a happiness on the other side death, of better things in another world than ever he had in this. The righteous then have the grace of hope in them; though they have pain, and some dread of death, yet they have hope. They have before them the good hoped for, even the blessed hope which God, who cannot lie, has promised.

Matthew Henry: Pro 14:33

Observe, 1. Modesty is the badge of wisdom. He that is truly wise hides his treasure, so as not to boast of it (Mat 13:44), though he does not hide his talent, so as not to trade with it. His wisdom rests in his heart; he digests what he knows, and has it ready to him, but does not unseasonably talk of it and make a noise with it. The heart is the seat of the affections, and there wisdom must rest in the practical love of it, and not swim in the head. 2. Openness and ostentation are a mark of folly. If fools have a little smattering of knowledge, they take all occasions, though very foreign, to produce it, and bring it in by head and shoulders. Or the folly that is in the midst of fools is made known by their forwardness to talk. Many a foolish man takes more pains to show his folly than a wise man thinks it worth his while to take to show his wisdom.

Matthew Henry: Pro 14:34

Note, 1. Justice, reigning in a nation, puts an honour upon it. A righteous administration of the government, impartial equity between man and man, public countenance given to religion, the general practice and profession of virtue, the protecting and preserving of virtuous men, charity and compassion to strangers ( alms are sometimes called righteousness ), these exalt a nation; they uphold the throne, elevate the people's minds, and qualify a nation for the favour of God, which will make them high, as a holy nation, Deu 26:19. 2. Vice, reigning in a nation, puts disgrace upon it: Sin is a reproach to any city or kingdom, and renders them despicable among their neighbours. The people of Israel were often instances of both parts of this observation; they were great when they were good, but when they forsook God all about them insulted them and trampled on them. It is therefore the interest and duty of princes to use their power for the suppression of vice and support of virtue.

Matthew Henry: Pro 14:35

This shows that in a well-ordered court and government smiles and favours are dispensed among those that are employed in public trusts according to their merits; Solomon lets them know he will go by that rule, 1. That those who behave themselves wisely shall be respected and preferred, whatever enemies they may have that seek to undermine them. No man's services shall be neglected to please a party or a favourite. 2. That those who are selfish and false, who betray their country, oppress the poor, and sow discord, and thus cause shame, shall be displaced and banished the court, whatever friends they may make to speak for them.

Keil-Delitzsch: Pro 14:32

This verse also contains a key-word beginning with מ , but pairs acrostically with the proverb following:

When misfortune befalls him, the godless is overthrown;

But the righteous remains hopeful in his death.

When the subject is רעה connected with רשׁע (the godless), then it may be understood of evil thought and action (Ecc 7:15) as well as of the experience of evil ( e.g. , Pro 13:21). The lxx (and also the Syr., Targ., Jerome, and Venet.) prefers the former, but for the sake of producing an exact parallelism changes במותו [in his death] into בתמּו [in his uprightness], reversing also the relation of the subject and the predicate: ὁ δὲ πεποιθὼς τῇ ἑαυτοῦ ὁσιότητι (the Syr.: in this, that he has no sin; Targ.: when he dies) δίκαιος . But no Scripture word commends in so contradictory a manner self-righteousness, for the verb חסה never denotes self-confidence, and with the exception of two passages (Jdg 9:15; Isa 30:2), where it is connected with בּצל , is everywhere the exclusive ( vid ., Psa 118:8.) designation of confidence resting itself in God, even without the ' בה , as here as at Psa 17:7. The parallelism leads us to translate ברעתו , not on account of his wickedness, but with Luther, in conformity with במותו , in his misfortune, i.e. , if it befall him. Thus Jeremiah (Jer 23:12) says of the sins of his people: בּאפלה ידּחוּ , in the deep darkness they are driven on ( Niph . of דחח = דחה ), and Pro 24:16 contains an exactly parallel thought: the godless stumble ברעה , into calamity. Ewald incorrectly: in his calamity the wicked is overthrown - for what purpose then the pronoun? The verb דחה frequently means, without any addition, "to stumble over heaps," e.g. , Psa 35:5; 36:13. The godless in his calamity is overthrown, or he fears in the evils which befall him the intimations of the final ruin; on the contrary, the righteous in his death, even in the midst of extremity, is comforted, viz., in God in whom he confides. Thus understood, Hitzig thinks that the proverb is not suitable for a time in which, as yet, men had not faith in immortality and in the resurrection. Yet though there was no such revelation then, still the pious in death put their confidence in Jahve, the God of life and of salvation - for in Jahve

(Note: Vid ., my Bibl.-prophet. Theol . (1845), p. 268, cf. Bibl. Psychologie (1861), p. 410, and Psalmen (1867), p. 52f., and elsewhere.)

there was for ancient Israel the beginning, middle, and end of the work of salvation - and believing that they were going home to Him, committing their spirit into His hands (Psa 31:6), they fell asleep, though without any explicit knowledge, yet not without the hope of eternal life. Job also knew that (Job 27:8.) between the death of those estranged from God and of those who feared God there was not only an external, but a deep essential distinction; and now the Chokma opens up a glimpse into the eternity heavenwards, Pro 15:24, and has formed, Pro 12:28, the expressive and distinctive word אל־מות , for immortality, which breaks like a ray from the morning sun through the night of the Sheol.

Keil-Delitzsch: Pro 14:33

33 Wisdom rests in the heart of the man of understanding;

But the heart of fools it maketh itself known.

Most interpreters know not what to make of the second line here. The lxx (and after it the Syr.), and as it appears, also Aquila and Theodotion, insert οὐ ; the Targ. improves the Peshito, for it inserts אוּלת (so that Pro 12:23; Pro 13:16, and Pro 15:2 are related). And Abulwalîd explains: in the heart of fools it is lost; Euchel: it reels about; but these are imaginary interpretations resting on a misunderstanding of the passages, in which ידע means to come to feel, and הודיע to give to feel (to punish, correct). Kimchi rightly adheres to the one ascertained meaning of the words, according to which the Venet . μέσον δὲ ἀφρόνων γνωσθήσεται . So also the translation of Jerome: et indoctos quosque ( quoque ) erudiet , is formed, for he understands the "and is manifest among fools"(Luther) not merely, as C. B. Michaelis, after the saying: opposita juxta se posita magis elucescunt , but of a becoming manifest, which is salutary to these. Certainly בּקרב can mean among = in the circle, of Pro 15:31; but if, as here and e.g. , Jer 31:31, בקרב is interchanged with בלב , and if חכמה בקרב is the subject spoken of, as 1Ki 3:28, then בקרב does not mean among (in the midst of), but in the heart of the fool. According to this, the Talmud rightly, by comparison with the current proverb ( Mezîa 85b): אסתירא בלגינא קישׁ קישׁ קריא , a stater in a flaggon cries Kish, Kish , i.e. , makes much clatter. In the heart of the understanding wisdom rests, i.e. , remains silent and still, for the understanding feels himself personally happy in its possession, endeavours always the more to deepen it, and lets it operate within; on the contrary, wisdom in the heart of fools makes itself manifest: they are not able to keep to themselves the wisdom which they imagine they possess, or the portion of wisdom which is in reality theirs; but they think, as it is said in Persius: Scire tuum nihil est nisi scire hoc te sciat alter . They discredit and waste their little portion of wisdom (instead of thinking on its increase) by obtrusive ostentatious babbling.

Keil-Delitzsch: Pro 14:34

Two proverbs follow regarding the state and its ruler:

34 Righteousness exalteth a nation,

And sin is a disgrace to the people.

The Hebr. language is richer in synonyms of "the people"than the German. גּוי (formed like the non-bibl. מוי , water, and נוי , corporealness, from גּוה , to extend itself from within outward; cf. Pro 9:3, גּפּי , Pro 10:13, גּו ) is, according to the usus loq ., like natio the people, as a mass swollen up from a common origin, and עם , 28a (from עמם , to bind), the people as a confederation held together by a common law; לאם (from לאם , to unite, bind together) is the mass (multitude) of the people, and is interchanged sometimes with גוי , Gen 25:23, and sometimes with עם , Pro 14:28. In this proverb, לאמּים stands indeed intentionally in the plur., but not גוי , with the plur. of which גּוים , the idea of the non-Israelitish nations, too easily connects itself. The proverb means all nations without distinction, even Israel (cf. under Isa 1:4) not excluded. History everywhere confirms the principle, that not the numerical, nor the warlike, nor the political, nor yet the intellectual and the so-called civilized greatness, is the true greatness of a nation, and determines the condition of its future as one of progress; but this is its true greatness, that in its private, public, and international life, צדקה , i.e. , conduct directed by the will of God, according to the norm of moral rectitude, rules and prevails. Righteousness, good manners, and piety are the things which secure to a nation a place of honour, while, on the contrary, חטּאת , sin, viz., prevailing, and more favoured and fostered than contended against in the consciousness of the moral problem of the state, is a disgrace to the people, i.e. , it lowers them before God, and also before men who do not judge superficially or perversely, and also actually brings them down. רומם , to raise up, is to be understood after Isa 1:2, cf. Pro 23:4, and is to be punctuated תּרומם , with Munach of the penult ., and the העמדה -sign with the Tsere of the last syllable. Ben-Naphtali punctuates thus: תּרומם . In 34b all the artifices of interpretation (from Nachmani to Schultens) are to be rejected, which interpret חסד as the Venet . ( ἔλεος δὲ λαῶν ἁμαρτία ) in its predominant Hebrew signification. It has here, as at Lev 20:17 (but not Job 6:14), the signification of the Syr. chesdho , opprobrium ; the Targ. חסדּא , or more frequently חסּוּדא , as among Jewish interpreters, is recognised by Chanan'el and Rashbam. That this חסד is not foreign to the Mishle style, is seen from the fact that חסּד , Pro 25:10, is used in the sense of the Syr. chasedh . The synon. Syr. chasam , invidere, obtrectare , shows that these verbal stems are formed from the R. הס , stringere , to strike. Already it is in some measure perceived how חסד , Syr. chasadh , Arab. hasada , may acquire the meaning of violent love, and by the mediation of the jealousy which is connected with violent love, the signification of grudging, and thus of reproach and of envy; yet this is more manifest if one thinks of the root-signification stringere, in the meaning of loving, as referred to the subject, in the meanings of disgrace and envy, as from the subject directed to others. Ewald (§51c) compares חסל and חסר , Ethiop. chasra , in the sense of carpere , and on the other side חסה in the sense of "to join;"but חסה does not mean to join ( vid ., Psa 2:12) and instead of carpere , the idea more closely connected with the root is that of stringere , cf. stringere folia ex arboribus (Caesar), and stringere (to diminish, to squander, strip) rem ingluvie (Horace, Sat . i. 2. 8). The lxx has here read חסר (Pro 28:22), diminution, decay, instead of חסד (shame); the quid pro quo is not bad, the Syr. accepts it, and the miseros facit of Jerome, and Luther's steplang7 verderben (destruction) corresponds with this phrase better than with the common traditional reading which Symmachus rightly renders by ὄνειδος .

Keil-Delitzsch: Pro 14:35

35 The king's favour is towards a prudent servant,

And his wrath visits the base.

Regarding the contrasts משׂכּיל and מבישׁ , vid ., at Pro 10:5; cf. Pro 12:4. The substantival clause 35a may mean: the king's favour has (possesses)..., as well as: it is imparted to, an intelligent servant; the arrangement of the words is more favourable to the latter rendering. In 35b the gender of the verb is determined by attraction after the pred., as is the case also at Gen 31:8; Job 15:31, Ewald, §317c. And "his wrath"is equivalent to is the object of it, cf. 22b, Pro 13:18. The syntactical character of the clause does not permit the supplying of ל from 35a. Luther's translation proceeds only apparently from this erroneous supposition.

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 14:1--15:33

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

These proverbs are more difficult to group together under a general heading because there are fewer common ideas that tie them together.

14:1 This verse makes better sense if for "house" we read "household."

14:3 The antecedent of "them" (3b) is "the wise" (plural).

"Words come back to roost."¹²¹

"What people say has a great bearing on how they are received."¹²²

14:12 Without the additional light of divine revelation we might conclude that any number of courses of action will lead to good ends. Nevertheless God's Word helps us see the end of some of these paths so we can avoid them. Salvation by works is one example of this. As someone once told me, "I was climbing the ladder of success, but then I discovered that it was leaning against the wrong wall." This proverb warns that apparently good roads may prove fatal to the moral life (cf. 7:27; 16:25; Matt. 7:13-14) because their destination is wrong.

14:24 The ends of the wise and the foolish are in view.

"The wise are crowned, that is, blessed with wealth (cf. 3:16; 8:18, 21; 15:6; 22:4) because of their diligence (14:23), but foolish conduct results not in blessing but in more folly (cf. v. 18)."¹²³

14:28 It is a credit to a ruler when he rules over many people and they prosper and increase, but it is a discredit to him when his people decline in number and wealth. This is so because part of a governmental leader's responsibility is to generate prosperity.

14:33 A paraphrase of this verse could be, "A wise man does not parade his knowledge; a fool does."¹²⁴ Fools may have knowledge but not wisdom.

15:2 The contrast here is not between the quantity of words that the wise and the fool utter. It is the fact that the wise man considers what he says before he says it, but the fool does not. Consequently what the wise says is "acceptable" (lit. "good") and what the fool says is "folly" (unwise). This proverb deals with responsible speech.

"When you summarize what Proverbs teaches about human speech, you end up with four important propositions: (1) speech is an awesome gift from God; (2) speech can be used to do good; (3) speech can be used to do evil; and, (4) only God can help us use speech to do good."¹²⁵

15:20 The full thought behind this verse seems to be, "The wise son honors and gladdens his father, the foolish laughs at and saddens his mother."¹²⁶ It may imply that the fool is callous toward his mother.¹²⁷

15:22 A person who makes his or her plans without asking for advice or comments from other people shows that he or she is excessively self-confident. However someone who consults others and asks for their advice shows that he realizes he may be overlooking some factors and is not entirely self-confident.

15:24 Everyone goes to Sheol (the grave) eventually (except believers who experience translation at the Rapture and do not die). However the wise avoid Sheol as long as they can by being wise. Living wisely tends to prolong life.

"We may at least say that the language [of this proverb] anticipates what later Scripture will clearly teach about the ultimate destination of the way of life."¹²⁸

15:30 Happy people and good news both have a heartwarming effect. Good news has an uplifting effect. Healthy bones (lit. fat bones) pictured health and prosperity to the Jews (cf. 17:22; 25:25; Gen. 45:27-28; Isa. 52:7-8).

15:33 The fear of Yahweh is not just the foundation of a wise life (1:7; 9:10). It is also the whole path of wisdom. To fear the Lord amounts to being wise in one sense, though it is the foundation for wisdom in another (1:7).

Though 33b presents a universal truth, the humility in the context (33a) is the fear of the Lord. The fear of the Lord is the willingness to humble oneself before God and to let His Word guide us.

Commentary -- Other

Evidence: Pro 14:34

" The moral principles and precepts contained in the Scriptures ought to form the basis of all our civil constitutions and laws. All the miseries and evils which men suffer from—vice, crime, ambition, injustice, oppression, slavery, and war—proceed from their despising or neglecting the precepts contained in the Bible." Noah Webster

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 14 (Chapter Introduction)

Overview

Poole: Proverbs 14 (Chapter Introduction)

CHAPTER 14

He speaks of the woman not to exclude the man, of whom this is no less true, but because the women, especially in those times, were very industrious in managing their husbands’ estates; of which see Pr 31 .

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.