Text -- Proverbs 16:2 (NET)

16:2 All a person’s ways seem right in his own opinion, but the Lord evaluates the motives.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Pro 16:2

Exactly knows as men do the things which they weigh.

Wesley: Pro 16:2

The hearts of men.

JFB: Pro 16:2

Or, "faultless."

JFB: Pro 16:2

Or, "tries," "judges," implying that they are faulty (Pro 21:2; Pro 24:12).

TSK: Pro 16:2

the ways : Pro 16:25, Pro 21:2, Pro 30:12; 1Sa 15:13, 1Sa 15:14; Psa 36:2; Jer 2:22, Jer 2:23; Luk 18:9-11; Rom 7:7-9

but : Pro 5:21, Pro 24:12; 1Sa 16:7; Isa 26:7; Jer 17:10; Dan 5:27; Luk 16:15; Rev 2:18, Rev 2:23

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Pro 16:2

We are blind to our own faults, do not see ourselves as others see us. There is One who tries not the "ways"only, but the "spirits"Heb 4:12 : this is the true remedy against self-deceit.

Poole: Pro 16:2

All the ways of a man are clean in his own eyes many men can easily flatter and deceive themselves into a good opinion of themselves, and of their own actions, though they be sinful. See below, Pro 16:25 , and compare 1Co 4:4 .

The Lord weigheth i.e. exactly knoweth, as men do the things which they weigh and examine, the spirits; the hearts of men, from which both men’ s actions, and the goodness and badness of them, in a great measure, proceed; their ends and intentions, their dispositions and affections, which are hid not only from others, but ofttimes from a man’ s self; whereby he is unfit to judge in his own cause, and easily mistaken, if he do not use great diligence and fidelity. In this last clause he intimates the reason why men deceive themselves in judging of their state and actions, because they do not search their own hearts.

Haydock: Pro 16:2

Open. Or approved. (Menochius) ---

Hebrew, "pure in his own eyes." He sees not his own defects, chap. xxi. 2., and Job xxviii. 23. (Calmet)

Gill: Pro 16:2

All the ways of a man are clean in his own eyes,.... All right and well, not only some, but all, having a high opinion of himself; for this is to be understood of a self-righteous man, who is pure in his own eyes, though not cleansed from his filthiness, and so fancies every way he walks in, and everything he does, is pure; this is owing to want of knowledge of the impurity of his nature; was he sensible of this, he would see that his best righteousness is as filthy rags and to his ignorance of the spirituality of the law, which, was he acquainted with, he would find, on comparing himself with it, that he and all he did was polluted and unclean: some read the words, "all the ways of a pure man are before his eyes": the eyes of the Lord, he sees them, and approves of them; so Aben Ezra; and to this agrees the Septuagint version, "all the works of an humble man are manifest with God"; and the Arabic version, "all the works of an humble man are clean before God"; but the former reading and sense seem best;

but the Lord weigheth the spirits; searches and tries the hearts; he sees, knows, and observes the principles of all actions, and can as exactly adjust the nature and quality of them, as a man, with a pair of scales in his hands, can tell precisely the weight of anything put into them; the Lord weighs the spirits, or hearts, from whence all actions flow, by his omniscience, and accordingly judges of them by that, and not by the outward appearance; and he weighs all actions by his law, in the balance of the sanctuary, where they are found wanting, and come greatly short of that purity and perfection pharisaical persons imagine there is in them.

Commentary -- Verse Notes / Footnotes

NET Notes: Pro 16:2

¹ tn Heb “ways of a man.”

² sn The Hebrew term translated “right” (z~E) means “innocent” (NIV) or “pure” (NAB, NRSV, NLT). It is used in the Bible for pure oils or undiluted liquids; here it means unmixed actions. Therefore on the one hand people rather naively conclude that their actions are fine.

³ tn Heb “in his eyes.”

⁴ tn The figure (a hypocatastasis) of “weighing” signifies “evaluation” (e.g., Exod 5:8; 1 Sam 2:3; 16:7; Prov 21:2; 24:12). There may be an allusion to the Egyptian belief of weighing the heart after death to determine righteousness. But in Hebrew thought it is an ongoing evaluation as well, not merely an evaluation after death.

⁵ tn Heb “spirits” (so KJV, ASV). This is a metonymy for the motives, the intentions of the heart (e.g., 21:2 and 24:2).

sn Humans deceive themselves rather easily and so appear righteous in their own eyes; but the proverb says that God evaluates motives and so he alone can determine if the person’s ways are innocent.

Geneva Bible: Pro 16:2

All the ways of a man [are] ^{( b )} clean in his own eyes; but the LORD weigheth the spirits.

^{( b )} He shows by it that man flatters himself in his doings, calling that virtue, which God terms vice.

Commentary -- Verse Range Notes

Maclaren: Pro 16:2

What I Think Of Myself And What God Thinks Of Me

All the ways of a man are clean in his own eyes; but the Lord weigheth the spirits.'--Proverbs 16:2.

ALL the ways of a man'--then there is no such thing as being conscious of having gone wrong, and having got into miry and foul ways? Of course there is; and equally of course a broad statement such as this of my text is not to be pressed into literal accuracy, but is a simple, general assertion of what we all know to be true, that we have a strange power of blinding ourselves as to what is wrong in ourselves and in our actions. Part of the cure for that lies in the thought in the second clause of the text--But the Lord weigheth the spirits.' He weighs them in a balance, or as a man might take up something and poise it on his palm, moving his hand up and down till his muscles by their resistance gave him some inkling of its weight. But what is it that God weighs? The spirits.' We too often content ourselves with looking at our ways; God looks at ourselves. He takes the inner man into account, estimates actions by motives, and so very often differs from our judgment of ourselves and of one another.

Now so far the verse of my text carries me, and as a rule we have to keep ourselves within the limits of each verse in reading this Book of Proverbs, for two adjoining verses have very seldom anything to do with each other. But in the present case they have, for here is what follows:' Commit thy works unto the Lord, and thy thoughts' (about thyself and everything else) shall be established.' That is to say, since we make such terrible blunders about the moral character of our own works, and since side by side with these erroneous estimates there is God's absolutely correct and all-penetrating one, common sense says: Put yourself into His hands, and then it will be all right.' So we consider now these very well-worn and familiar thoughts as to our strange blunders about ourselves, as to the contemporaneous divine estimate, which is absolutely correct, and as to the practical issues that come from two facts.

I. Our Strange Power Of Blinding Ourselves.

It is difficult to make so threadbare a commonplace at all impressive. But yet if we would only take this thought, All the ways of a man'--that is me--are right in his own eyes'--that is, my eyes--and apply it directly to our own personal experience and thoughts of ourselves, we should find that, like every other commonplace of morality and religion, the apparently toothless generality has sharp enough teeth, and that the trite truth flashes up into strange beauty, and has power to purify and guide our lives. Some one says that recognised truths lie bedridden in the dormitory of the soul, side by side with exploded errors.' And I am afraid that that is true of this thought, that we cannot truly estimate ourselves.

All the ways of a man are right in his own eyes.' For to begin with, we all know that there is nothing that we so habitually neglect as the bringing of conscience to bear right through all our lives. Sometimes it is because there is a temptation that appeals very strongly, perhaps to sense, perhaps to some strong inclination which has been strengthened by indulgence. And when the craving arises, that is no time to begin asking, Is it right, or is it wrong to yield?' That question stands small chance of being wisely considered at a moment when, under the goading of roused desire, a man is like a mad bull when it charges. It drops its head and shuts its eyes, and goes right forward, and no matter whether it smashes its horns against an iron gate, and damages them and itself, or not, on it will go. So when great temptations rise--and we all know such times in our lives--we are in no condition to discuss that question with ourselves. Sometimes the craving is so vehement that if we could not get this thing that we want without putting our hands through the sulphurous smoke of the bottomless pit, we should thrust them out to grasp it. But in regard to the smaller commonplace matters of daily life, too, we all know that there are whole regions of our lives which seem to us to be so small that it is hardly worth while summoning the august thought of right or wrong?' to decide them. Yes, and a thousand smugglers that go across a frontier, each with a little package of contraband goods that does not pay any duty, make a large aggregate at the year's end. It is the trifles of life that shape life, and it is to them that we so frequently fail in applying, honestly and rigidly, the test, Is this right or wrong?' He that is faithful in that which is least,' and conscientious down to the smallest things, is faithful also in much.' The legal maxim has it,' The law does not care about the very smallest matters.' What that precisely means, as a legal maxim, I do not profess to know, but it is rank heresy in regard to conduct and morality. Look after the pennies, and the pounds will look after themselves. Get the habit of bringing conscience to bear on little things, or you will never be able to bring it to bear when great temptations come and the crises emerge in your lives. Thus, by reason of that deficiency in the habitual application of conscience to our lives, we slide through, and take for granted that all our ways are right in our eyes.

Then there is another thing: we not only neglect the rigid application of conscience to all our lives, but we have a double standard, and the notion of right and wrong which we apply to our neighbours is very different from that which we apply to ourselves. No wonder that the criminal is acquitted, and goes away from the tribunal without a stain on his character,' when he is his own judge and jury. All the ways of a man are right in his own eyes,' but the very same ways' that you allow to pass muster and condone in yourselves, you visit with sharp and unfailing censure in others. That strange self-complacency which we have, which is perfectly undisturbed by the most general confessions of sinfulness, and only shies when it is brought up to particular details of faults, we all know is very deep in ourselves.

Then there is another thing to be remembered, and that is--the enormous and the tragical influence of habit in dulling the mirror of our souls, on which our deeds are reflected in their true image. There are places in Europe where the peasantry have become so accustomed to minute and constantly repeated doses of arsenic that it is actually a minister of health to them, and what would poison you is food for them. We all know that we may sit in a hall like this, packed full and steaming, while the condensed breath is running down the windows, and never be aware of the foulness of the odours and the air. But when we go out and feel the sweet, pure breath of the unpolluted atmosphere, then we know how habit has dulled the lungs. And so habit dulls the conscience. According to the old saying, the man that began by carrying a calf can carry an ox at the end, and feel no burden. What we are accustomed to do we scarcely ever recognise to be wrong, and it is these things which pass because they are habitual that do more to wreck lives than occasional outbursts of far worse evils, according to the world's estimate of them. Habit dulls the eye.

Yes; and more than that, the conscience needs educating just as much as any other faculty. A man says, My conscience acquits me'; then the question is, And what sort of a conscience have you got, if it acquits you?' All that your conscience says is, It is right to do what is right, it is wrong to do what is wrong.' But for the explanation of what is wrong and what is right you have to go somewhere else than to your consciences. You have to go to your reason, and your judgment, and your common sense, and a hundred other sources. And then, when you have found out what is right and what is wrong, you will hear the voice saying, Do that, and do not do this.' Every one of us has faults that we know nothing about, and that we bring up to the tribunal of our consciences, and wipe our mouths and say, We have done no harm.' I thought within myself that I verily ought to do many things contrary to the name of Jesus of Nazareth.' They think that they do God service.' Many things that seem to us virtues are vices.

And as for the individual so for the community. The perception of what is right and what is wrong needs long educating. When I was a boy the whole Christian Church of America, with one voice, declared that slavery was a patriarchal institution appointed by God.' The Christian Church of to-day has not awakened either to the sin of war or of drink. And I have not the smallest doubt that there are hosts of things which public opinion, and Christian public opinion, regards to-day as perfectly allowable and innocent, and, perhaps, even praiseworthy, and over which it will ask God's blessing, at which, in a hundred years our descendants will hold up their hands in wonder, and say, How did good people--and good people they no doubt were--tolerate such a condition of things for a moment?' All a man's ways are right in his own eyes,' and he needs a great deal of teaching before he comes to understand what, according to God's will, really is right and what is wrong.

Now let me turn for a moment to the contrasted picture, with which I can only deal in a sentence or two,

II. The Divine Estimate.

I have already pointed out the two emphatic thoughts that lie in that clause, God weigheth,' and weigheth the spirits.' I need not repeat what I said, in the introduction to these remarks, upon this subject. Just let us take with us these two thoughts, that the same actions which we sometimes test, in our very defective and loaded balances, have also to go into the infallible scales, and that the actions go with their interpretation in their motive. God weighs the spirits.' He reads what we do by His knowledge of what we are. We reveal to one another what we are by what we do, and, as is a commonplace, none of us can penetrate, except very superficially and often inaccurately, to the motives that actuate. But the motive is three-fourths of the action. God does not go from without, as it were, inwards; from our actions to estimate our characters; but He starts with the character and the motive--the habitual character and the occasional motive--and by these He reads the deed. He weighs, ponders, penetrates to the heart of the thing, and He weighs the spirits.

So on the one hand, I obtained mercy, because I did it ignorantly in unbelief,' and many a deed which the world would condemn, and in which we onlookers would see evil, God does not wholly condemn, because He, being the In looker as well as the Onlooker, sees the albeit mistaken yet pure motives that underlay it. So it is conceivable that the inquisitor, and the heretic that he sent to the stake, may stand side by side in God's estimate; the one if he were actuated by pure zeal for the truth, the other because he was actuated by self-sacrifice in loyalty to his Lord. And, on the other hand, many a deed that goes flaunting through the world in purple and fine linen' will be stripped of its gauds, and stand naked and ugly before the eyes of Him with whom we have to do.' He weighs the spirits.'

Lastly, a word about--

III. The Practical Issues Of These Thoughts.

Commit thy works unto the Lord'--that is to say, do not be too sure that you are right because you do not think you are wrong. We should be very distrustful of our own judgments of ourselves, especially wheel that judgment permits us to do certain things. I know nothing against myself,' said the Apostle, yet am I not hereby justified.' And again, still more emphatically, he lays down the principle that I would have liked to have enlarged upon if I had had time. Happy is he that condemneth not himself in the things which he alloweth.' You may have made the glove too easy by stretching. It is possible that you may think that something is permissible and right which a wiser and more rigid and Christlike judgment of yourself would have taught you was wrong. Look under the stones for the reptiles, and remember the prayer, Cleanse thou me from secret faults,' and distrust a permitting and easy conscience.

Then, again, let us seek the divine strengthening and illumination. We have to seek that in some very plain ways. Seek it by prayer. There is nothing so powerful in stripping off from our besetting sins their disguises and masks as to go to God with the honest petition: Search me, and try me, and see if there be any wicked way in me, and lead me in the way everlasting.' Brethren! if we will do that, we shall get answers that will startle us, that will humble us, but that will be blessed beyond all other blessedness, and will bring to light the hidden things of darkness.' Then, after they are brought to light and cast out, , then shall every man have praise of God.'

We ought to keep ourselves in very close union with Jesus Christ, because if we cling to Him in simple faith, He will come into our hearts, and we shall be saved from walking in darkness, and have the light of life shining down upon our deeds. Christ is the conscience of the Christian man's conscience, who, by His voice in the hearts that wait upon Him, says, Do this,' and they do it. It is when He is in our spirits that our estimate of ourselves is set right, and that we hear the voice saying, This is the way, walk ye in it'; and not merely do we hear the voice, but we get help to our feet in running in the way of His commandments, with enlarged and confirmed hearts. Brethren! for the discovery of our faults, which we ought all to long for, and for the conquest of these discovered faults, which, if we are Christians, we do long for, our confidence is in Him. And if you trust Him, the blood of Christ will cleanse'--because it comes into our life's blood--from all sin.'

And the last thing that I would say is this. We must punctiliously obey every dictate that speaks in our own consciences, especially when it urges us to unwelcome duties or restrains us from too welcome sins. To him that hath shall be given'--and the sure way to condemn ourselves to utter blindness as to our true selves is to pay no attention to the glimmers of light that we have, whilst, on the other hand, the sure way to be led into fuller illumination is to follow faithfully whatsoever sparkles of light may shine upon our hearts. Do the duty that lies nearest thee.' Put thy trust in Jesus Christ. Distrust thine own approbation or condonation of thine actions, and ever turn to Him and say,' Show me what to do, and make me willing and fit to do it.' Then there will be little contrariety between your estimate of your ways and God's judgments of your spirits.

MHCC: Pro 16:2

Ignorance, pride, and self-flattery render us partial judges respecting our own conduct.

Matthew Henry: Pro 16:2

Note, 1. We are all apt to be partial in judging of ourselves: All the ways of a man, all his designs, all his doings, are clean in his own eyes, and he sees nothing amiss in them, nothing for which to condemn himself, or which should make his projects prove otherwise than well; and therefore he is confident of success, and that the answer of the tongue shall be according to the expectations of the heart; but there is a great deal of pollution cleaving to our ways, which we are not aware of, or do not think so ill of as we ought. 2. The judgment of God concerning us, we are sure, is according to truth: He weighs the spirits in a just and unerring balance, knows what is in us, and passes a judgment upon us accordingly, writing Tekel upon that which passed our scale with approbation - weighed in the balance and found wanting; and by his judgment we must stand or fall. He not only sees men's ways but tries their spirits, and we are as our spirits are.

Keil-Delitzsch: Pro 16:2

2 Every way of a man is pure in his own eyes;

But a weigher of the spirits is Jahve.

Variations of this verse are Pro 21:2, where ישׁר for זך (according to the root-meaning: pricking in the eyes, i.e. , shining clear, then: without spot, pure, vid ., Fleischer in Levy's Chald. Wörterbuch , i. 424), לבּות for רוּחות , and כּל־דּרך for כּל־דּרכי , whereupon here without synallage (for כל means the totality), the singular of the pred. follows, as Isa 64:10; Eze 31:15. For the rest, cf. with 2a, Pro 14:12, where, instead of the subj. בּעיני , is used לפני , and with 2b, Pro 24:12, where God is described by תּכן לבּות . The verb תּכן is a secondary formation from כּוּן ( vid ., Hupfeld on Psa 5:7), like תּכן from Arab. tyaḳn (to be fast, sure), the former through the medium of the reflex. התכּונן , the latter of the reflex. Arab. âitḳn ; תּכן means to regulate (from regula , a rule), to measure off, to weigh, here not to bring into a condition right according to rule (Theodotion, ἑδράζων , stabiliens , Syr. Targ. מתקּן , Venet . καταρτίζει ; Luther, "but the Lord maketh the heart sure"), but to measure or weigh, and therefore to estimate rightly, to know accurately (Jerome, spiritum ponderator est Dominus ). The judgment of a man regarding the cause of life, which it is good for him to enter upon, lies exposed to great and subtle self-deception; but God has the measure and weight, i.e. , the means of proving, so as to value the spirits according to their true moral worth; his investigation goes to the root (cf. κριτικός , Heb 4:12), his judgment rests on the knowledge of the true state of the matter, and excludes all deception, so that thus a man can escape the danger of delusion by no other means than by placing his way, i.e. , his external and internal life, in the light of the word of God, and desiring for himself the all-penetrating test of the Searcher of hearts (Psa 139:23.), and the self-knowledge corresponding to the result of this test.

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 16:1-33

1. Trusting God ch. 16

There is a shift in emphasis in Solomon's anthology here. Pleasing God (cf. Col. 1:10; 1 John 3:22) becomes a greater factor in the proverbs that follow whereas those in chapters 10-15 had living successfully more in view. Nevertheless this is only a change in proportion of emphasis. Both ends are present in both sections of the book (chs. 10-15 and 16:1-22:16).

In this section there is also a slight change in the form of the proverbs. Solomon expressed the earlier proverbs (chs. 10-15) mainly in antithetical parallelisms, but the proverbs in this section are mainly synonymous and synthetic parallelisms. Instead of the key word being "but" it now becomes "and."

16:1 The meaning of this proverb is similar to that of 16:9. Even though man has freedom to plan, in the end he only fulfills the will of God by what he says. Man plans his words, but what really comes out takes place because God sovereignly controls. "Man proposes, God disposes," is a common equivalent.

". . . when someone is trying to speak before others, the Lord directs the words according to his sovereign will."¹²⁹

16:3 When we cast (lit. roll) our cares on God (1 Pet. 5:7), He will arrange our plans. The AV and RV have "thoughts" for "plans," but the idea is the same. This proverb stresses the importance of depending on the Lord.

16:6 We do not atone for our own iniquity by being loving and truthful. This proverb is not a denial of our need for God's atonement. However, we can and should cover (atone for) the mistakes of others lovingly and truthfully (1 Pet. 4:8) as God covers our sins. What will keep us all away from evil is the fear of Yahweh.

"The fear of Jahve is subjection to the God of revelation, and a falling in with the revealed plan of salvation."¹³⁰

16:10 A king's edict becomes law for his people.¹³¹ His ordinances are the will of God for them (unless he commands contrary to God's revealed will; cf. Acts 4:19-20). Consequently it is very important that the ruler not err in his judgment.¹³²

16:22 Understanding (good sense) is a source of life for a wise person, but folly is a source of discipline for a fool. Thus a person's wisdom or lack of it determines his or her prospects in life. Proverbs has little that is positive to say about a fool.

"It is highly unlikely that Solomon would accept the idea that all men are created equal and thus deserve education at government expense."¹³³

Commentary -- Other

Evidence: Pro 16:2

This is never so evident as when you ask a guilty sinner if he thinks he is a good person (see Pro 21:2 ; Luk 16:15 ). When the Law is used properly, it strips a man of self-righteousness. See Luk 18:18-23 .

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 16 (Chapter Introduction)

Overview

Poole: Proverbs 16 (Chapter Introduction)

CHAPTER 16

Men can neither think nor speak wisely and well of themselves, or without Divine assistance. Or, as many others, both ancient and modern interpreters, render the verse,

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.