Text -- Proverbs 19:1-7 (NET)

19:1 Better is a poor person who walks in his integrity than one who is perverse in his speech and is a fool. 19:2 It is dangerous to have zeal without knowledge, and the one who acts hastily makes poor choices. 19:3 A person’s folly subverts his way, and his heart rages against the Lord. 19:4 Wealth adds many friends, but a poor person is separated from his friend. 19:5 A false witness will not go unpunished, and the one who spouts out lies will not escape punishment. 19:6 Many people entreat the favor of a generous person, and everyone is the friend of the person who gives gifts. 19:7 All the relatives of a poor person hate him; how much more do his friends avoid him– he pursues them with words, but they do not respond.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Pro 19:2

That rashly and headily rushes into actions.

Wesley: Pro 19:3

Blasts his designs and enterprises.

Wesley: Pro 19:3

He ascribes his unhappiness not to his own sin, but to God and his providence.

Wesley: Pro 19:6

in profession.

Wesley: Pro 19:7

His nearest relations.

Wesley: Pro 19:7

Despise and shun him.

Wesley: Pro 19:7

Earnestly imploring their pity.

JFB: Pro 19:1

(Pro. 19:1-29)

(Compare Pro 28:6). "Rich" for fool here. Integrity is better than riches (Pro 15:16-17; Pro 16:8).

JFB: Pro 19:2

The last illustrates the first clause. Rashness, the result of ignorance, brings trouble.

JFB: Pro 19:3

Turns him back from right (Pro 13:6; Jam 1:13); and he blames God for his failures.

JFB: Pro 19:4

(Compare Pro 14:20). Such facts are often adduced with implied disapprobation.

JFB: Pro 19:5

Compare Pro 19:9, where perish explains not escape here (compare Psa 88:9-10).

Clarke: Pro 19:1

Better is the poor - The upright poor man is always to be preferred to the rich or self-sufficient fool.

Clarke: Pro 19:2

Also, that the soul be without knowledge, it is not good - Would it not be plainer, as it is more literal, to say, "Also, to be without knowledge, is not good for the soul?"The soul was made for God; and to be without his knowledge, to be unacquainted with him, is not only not good, but the greatest evil the soul can suffer, for it involves all other evils. The Chaldee and Syriac have: "He who knows not his own soul, it is not good to him.""Where no discretion is, there the soul is not well."- Coverdale

Clarke: Pro 19:2

And he that hasteth with his feet sinneth - And this will be the case with him who is not Divinely instructed. A child does nothing cautiously, because it is uninstructed; a savage is also rash and precipitate, till experience instructs him. A man who has not the knowledge of God is incautious, rash, headstrong, and precipitate: and hence he sinneth - he is continually missing the mark, and wounding his own soul.

Clarke: Pro 19:3

The foolishness of man - Most men complain of cross providences, because they get into straits and difficulties through the perverseness of their ways; and thus they fret against God; whereas, in every instance, they are the causes of their own calamities. O how inconsistent is man!

Clarke: Pro 19:4

The poor is separated from his neighbor - Because he has the "disease of all-shunned poverty."

Clarke: Pro 19:7

Do hate him - They shun him as they do the person they hate. They neither hate him positively, nor love him: they disregard him; they will have nothing to do with him. שנא sana signifies not only to hate, but to show a less degree of love to one than another. So Jacob loved Rachel, but hated Leah - showed her less affection than he did to Rachel.

TSK: Pro 19:1

Better : Pro 19:22, Pro 12:26, Pro 15:16, Pro 16:8, Pro 28:6; Psa 37:26; Mat 16:26; Jam 2:5, Jam 2:6

perverse : 1Sa 25:17, 1Sa 25:25; Isa 59:3; Mat 12:31-34

TSK: Pro 19:2

that the : Pro 10:21; Ecc 12:9; Isa 27:11; Hos 4:6; Joh 16:3; Rom 10:2; Phi 1:9

and : Pro 1:16, Pro 14:29, Pro 21:5, Pro 25:8, Pro 28:22; Job 31:5; Ecc 7:9; Isa 28:16

TSK: Pro 19:3

foolishness : Gen 3:6-12, Gen 4:5-14; Num. 16:19-41, Num 17:12, Num 17:13; 1Sa 13:13, 1Sa 15:23; 1Sa 22:13-23; 1Ki 20:42, 1Ki 20:43; 2Ki 3:9, 2Ki 3:10, 2Ki 6:33; 2Ch 16:9, 2Ch 16:10; Act 13:45, Act 13:46

fretteth : Psa 37:1, Psa 37:7; Isa 8:21, Isa 8:22; Rev 16:9-11

TSK: Pro 19:4

maketh : Pro 19:6, Pro 19:7, Pro 14:20; Luk 15:13-15

the poor : Pro 10:15; Job 6:15-23, Job 19:13-17

TSK: Pro 19:5

false : Pro 19:9, Pro 6:19, Pro 21:28; Exo 23:1; Deu 19:16-21; Psa 120:3, Psa 120:4; Dan 6:24

unpunished : Heb. held innocent, Deu 5:11; 1Ki 2:9

TSK: Pro 19:6

will : Pro 19:12, Pro 16:15, Pro 29:26; Gen 42:6; 2Sam. 19:19-39; Job 29:24, Job 29:25; Psa 45:12; Mat 2:11

and : Pro 17:8, Pro 18:16, Pro 21:14; Gen 32:20, Gen 43:15; Rom 6:23

him that giveth gifts : Heb. a man of gifts

TSK: Pro 19:7

the brethren : Pro 19:4, Pro 14:20; Psa 38:11, Psa 88:8, Psa 88:18; Ecc 9:15, Ecc 9:16; Jam 2:6

he : Pro 21:13; Luk 18:38-40

yet : Pro 18:23; Jam 2:15, Jam 2:16; 1Jo 3:17, 1Jo 3:18

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Pro 19:1

The "perverse"man is the rich fool, as contrasted with the poor man who is upright.

Pro 19:1-2 are missing in the Septuagint.

Barnes: Pro 19:3

The non-wisdom which, having brought about disasters by its own perverseness, then turns round and "fretteth,"i. e., angrily complains against the Providence of God.

Perverteth - Rather, "overturneth,""maketh to fail."

Barnes: Pro 19:6

Intreat the favor ... - literally, "stroke the face"of the man of princely nature, who gives munificently.

Barnes: Pro 19:7

It seems best to follow the Vulgate in taking the last clause as a separate maxim, He who pursues words, nought are they; i. e., the fair speeches and promises of help come to nothing. A various reading in the Hebrew gives, "he pursues after words, and these he shall have"- i. e., these, and nothing else.

This and other like maxims do not in reality cast scorn and shame on a state which Christ has pronounced "blessed."Side by side with them is Pro 19:1, setting forth the honor of an upright poverty. But as there is an honorable poverty, so there is one which is altogether inglorious, caused by sloth and folly, leading to shame and ignominy, and it is well that the man who wishes to live rightly should avoid this. The teaching of Christ is, of course, higher than that of the Book of Proverbs, being based upon a fuller revelation of the divine will, pointing to a higher end and a nobler standard of duty, and transcending the common motives and common facts of life.

Poole: Pro 19:1

That walketh in his integrity who is upright in his words and actions.

That is perverse in his lips that useth to speak wickedly, which proceeds from a wicked heart, and is usually attended with an evil life.

Is a fool is a hypocrite, or a wicked man, for this is opposed to the upright man in the former clause; yea, though he be rich, which is implied from the same clause.

Poole: Pro 19:2

The soul which is the principal cause and director of all men’ s actions.

Without knowledge without wisdom or prudence to discern his way, and what and how he ought to act in his several cases and concernments.

It is not good it is very evil and pernicious.

That hasteth with his feet that rashly and headily rusheth into actions without serious consideration. So two vices are here censured, the want of knowledge, and the neglect or disuse of knowledge in a man’ s actions.

Poole: Pro 19:3

Perverteth his way either.

1. Enticeth him to sin. Or rather,

2. Crosseth and blasteth his designs and enterprises, and brings losses and miseries upon him. His heart fretteth against the Lord ; he ascribes his unhappiness not to his own sin and folly, which is the true cause of it, but to God and his providence, against which he unjustly murmurs.

Poole: Pro 19:4

Is disowned and forsaken by those who are most obliged to help him.

Poole: Pro 19:5

Shall not be unpunished though he escape the observation and punishment of men, yet he shall not avoid the judgment of God.

That speaketh lies that accustometh himself to lying, either in judgment or in common conversation.

Poole: Pro 19:6

Of the prince or, as others, of the liberal or bountiful man ; which comes to the same thing, for kings were anciently called benefactors, Luk 22:25 .

A friend not sincerely, as daily experience shows, but in show or profession, or in the outward expressions of it, whereby they may oblige him.

Poole: Pro 19:7

Brethren his nearest and dearest relations, who are oft called brethren in Scripture, by a common synecdoche.

Hate him i.e. despise and shun him, as men do any thing which they hate, and as the following words explain it.

His friends his former companions, who in his prosperity professed friendship to him.

He pursueth them with words earnestly imploring their pity; or, he urgeth (Heb. pursueth ) their words, i.e. allegeth their former promises and professions of friendship. Or, without any supplement, he seeketh words , as the preacher sought to find out acceptable words, Ecc 12:10 , wherewith he might prevail or move them to pity.

They are wanting to him Heb. they are not ; either,

1. His friends are not, to wit, what they pretended to be, friends to him. Or,

2. Their words are vain, and without effect; there is no reality in them.

Haydock: Pro 19:1

Arm-pit. Or Hebrew tsallachath, "in the pot," out of which he eats; which shews his negligence. ---

Mouth, to eat. This hyperbole indicates that he is too lazy to take the necessary sustenance, chap. xxvi. 15. (Calmet) ---

Septuagint, "in his breast unjustly. Neither will he bring them to his mouth." (Haydock) ---

He will bestow nothing, and shall reap no benefit from his avarice. (St. Bernard) ---

He will not practise what he teaches. (St. Gregory, Mor. xii. 10.)

Haydock: Pro 19:1

Rich, is not in Hebrew, Septuagint, Complutensian, or St. Jerome. (Calmet) ---

But as there is not antithesis between a poor man and a fool, it ought to be inserted, as it is in the Syriac, which reads, "than he who is perverse in his ways, though he be rich." The Manuscript 2 confirms "ways." (Kennicott)

Haydock: Pro 19:2

Soul. Wholesome and spiritual. Hebrew, "the soul or life is not good." ---

Stumble. "The more I make haste, the less I advance," said Plato; (Republic 7.) and Augustus often repeated; Sat cito, si sat bene. (Suetonius)

Haydock: Pro 19:3

Fretteth. Literally, "burneth." Septuagint, "blameth." Hebrew, "his heart rageth against the Lord." (Haydock) ---

Thus Adam tacitly laid the blame on him, as all those who excuse themselves on account of their temper, habits, stars, the violence of temptation, &c. (Calmet)

Haydock: Pro 19:7

Only. Hebrew has lo, and the margin lu, with the Vulgate. (Calmet) ---

The former word intimates that the words have no solidity, and the latter that they shall be his only portion who is so foolish as to trust in them. Sequens dicta non ispa; (Montanus) or ei ipsa, if we follow the margin. (Haydock)

Gill: Pro 19:1

Better is the poor that walketh in his integrity,.... In the uprightness of his heart before God and men; who is sincere in the worship of God, and in the profession of his name, and walks in all the commandments and ordinances of the Lord blameless; and is upright, harmless, and inoffensive in his conversation with men; and studies to exercise a conscience void of offence to both, and continues herein. A man may be a poor man with respect to worldly things, and yet be rich towards God; may be a truly gracious good man, honest, sincere, and upright in heart and life: and such an one is better

than he that is perverse in his lips, and is a fool; that is, than a rich man, as the Syriac and Vulgate Latin versions supply it, and as the antithesis requires; "that is perverse in his lips", or "whose ways are perverse", as the Syriac version; that acts the deceitful part both by words and actions towards those that are about him, not being honest and plain hearted as the poor man is; and who uses those beneath him very roughly; and concerning oppression speaks loftily, and lets his tongue run both against God in heaven and man on earth, by which he shows he is a fool: for his riches do not give him wisdom; and his words and actions declare he wants it; men may be poor, and yet wise; and a matt may be rich, and yet a fool: or is confident ^d; that is, trusts in his riches, and is opposed to a poor man, so R. Saadiah Gaon. This verse and Pro 19:2 are not in the Septuagint and Arabic versions.

Gill: Pro 19:2

Also, that the soul be without knowledge, it is not good,.... Without knowledge of things natural and civil, especially without the knowledge of God and Christ, and divine and spiritual things; to be without this is not good, yea, very bad; for men without such knowledge and understanding are, like the beasts that perish, and for lack of it do. Jarchi interprets it, without the law. Or, "to be without the knowledge of the soul is not good" ^e; so the Targum, Vulgate Latin, and Syriac versions,

"he that knoweth not his soul, it is not good for him;''

that does not know he has a soul, or however takes no more care of it than if he had none; who knows not the worth and value of it, its state and condition, and the danger it is in, and the only way of attaining the salvation of it;

and he that hasteth with his feet sinneth; who engages in anything ignorantly and rashly, he misses the mark, and fails in the performance of it, for want of due consideration and care. The Targum is,

"he that is swift with his feet to evil is a sinner;''

whose feet run to evil, to commit robbery, as Aben Ezra; or to shed blood; see Pro 1:16.

Gill: Pro 19:3

The foolishness of man perverteth his way,.... The sinfulness of his heart and nature; the folly which is bound up in it causes him to go astray out of the way in which he should go, or makes things go cross with him; so that the ways he takes do not prosper, nor his schemes succeed; but everything goes against him, and he is brought into straits and difficulties;

and his heart fretteth against the Lord; laying all the blame on him; and ascribing his ill success, not to his own sin and folly, but to divine Providence, which works against him; and therefore frets and murmurs at him; and, instead of charging his own ways with folly, charges the ways of God with inequality; see Eze 18:25.

Gill: Pro 19:4

Wealth maketh many friends,.... Or "adds" ^f; it increases the number of them: so the poet ^g, "donec eris felix, multos numerabis amicos"; and to this agrees what the wise man says, Pro 14:20;

but the poor is separated from his neighbour; or "friend" ^h; he will not visit him as he did in his prosperity, nor suffer him to come into his house or company, or come near him; he is separated from his affection, friendship, and presence: so another poet ⁱ,

"if thou art rich, thou wilt have many friends; but, if poor, few.''

Gill: Pro 19:5

A false witness shall not be unpunished,.... He that bears false witness against his neighbour in an open court of judicature; though be may not be detected by men, and so escape the punishment due to such offenders by the laws of God and men; yet God, who knows all hearts and actions, will not suffer him to go with impunity; if not punished in this world, he shall be in the world to come; for bearing false witness, or perjury, is a grievous offence to God;

and he that speaketh lies shall not escape; even he that useth himself to lying in private conversation shall not escape the reproach of men; for nothing is more scandalous than lying; nor the wrath of God, such shall have their portion in the lake which burneth with fire and brimstone, Rev 21:8.

Gill: Pro 19:6

Many will entreat the favour of the prince,.... Or of the liberal and bountiful man; as kings and princes generally are, Luk 22:25; such have many to wait upon them, and are humble petitioners to them. Aben Ezra and Gersom interpret the many of great and honourable men, who are courtiers to kings and princes; who wait upon them, ask favours of them, and seek for places under them. The Targum is,

"there are many that minister before a prince;''

he has many servants, and some of them nobles;

and every man is a friend to him that giveth gifts; or "to a man of gift" ^k: who has it in his power to give, and has a heart to it; who is both a rich man and a liberal man; who is both able and willing to communicate to the necessities of others: such a man not only has the poor his friends, but others will speak well of him, and will make application to him on account of the poor; and, for the sake of doing good to them, will court his friendship and acquaintance. Bayne interprets this "man of gift" of Christ, who ascended on high, and received gifts for men, and gives them to men.

Gill: Pro 19:7

All the brethren of the poor do hate him,.... They despise him on account of his poverty; they neglect him, and do not take care of him; they reckon him a reproach unto them, and do not choose to own him; all which may be interpreted an hatred of him;

how much more do his friends go far from him? or "his friend", every one of his friends; or "his neighbour" ^l: for if his brethren, who are his own flesh and blood, show so much disrespect unto him; much more will those who are only his neighbours, or were in friendship with him while in prosperity; these wilt stand at a distance from him, and not come near him, now he is poor and in distress; see Job 19:13;

he pursueth them with words; yet they are wanting to him; or, "they are not" ^m; he presses them with earnest entreaties to relieve him; he urges their own words and promises, and fetches arguments from them, and uses them as far as they will go; but all signifies nothing; his own words and petitions are to no purpose; and their words and promises are all smoke and vapour, vain and empty. Some understand this, as Gersom, not of the poor man that follows vain words ⁿ and empty promises, and buoys himself up with them that such an one and such an one has promised to be his friend, of which nothing comes; but of the friend that separates from the poor man, and pursues him with words of accusation, charging it on him as hit own fault that he is poor; which accusations are not true. This is one of the fifteen places observed by the Masoretes, in which it is written לא, "not", and read לו, "to him": both may be retained, and read, "they are not to him" ^o; not profitable to him; either his own words, his petitions; or the words of others, their promises.

Commentary -- Verse Notes / Footnotes

NET Notes: Pro 19:1

¹ sn People should follow honesty even if it leads to poverty (e.g., Prov 18:23; 19:22).

² tn Heb “lips.” The term “lips” is a metonymy for what one says with his lips. The expression “perverse in his lips” refers to speech that is morally perverted. Some medieval Hebrew mss, the Syriac, and Tg. Prov 19:1 have “his ways” rather than “his lips” (e.g., Prov 28:6); cf. NAB.

³ tc The Syriac and Tg. Prov 19:1 read “rich” instead of MT “fool.” This makes tighter antithetical parallelism than MT and is followed by NAB. However, the MT makes sense as it stands; this is an example of metonymical parallelism. The MT reading is also supported by the LXX. The Hebrew construction uses וְהוּא (vÿhu’), “and he [is],” before “fool.” This may be rendered “one who is perverse while a fool” or “a fool at the same time.”

NET Notes: Pro 19:2

¹ tn Heb “not good.” This is a figure known as tapeinosis (a deliberate understatement to emphasize a worst-case scenario): “it is dangerous!”

² tn The interpretation of this line depends largely on the meaning of נֶפֶשׁ (nefesh) which has a broad range of meanings: (1) the breathing substance of man, (2) living being, (3) life, (4) person, (5) seat of the appetites, (6) seat of emotions and passions, (7) activities of intellect, emotion and will, (8) moral character, etc. (BDB 659-61 s.v.). In light of the synonymous parallelism, the most likely nuance here is “zeal, passion” (HALOT 713 s.v. 8). NIV takes the word in the sense of “vitality” and “drive” – “it is not good to have zeal without knowledge” (cf. NCV, TEV, and NLT which are all similar).

³ tn Heb “he who is hasty with his feet.” The verb אוּץ (’uts) means “to be pressed; to press; to make haste.” The verb is followed by the preposition בְּ (bet) which indicates that with which one hastens – his feet. The word “feet” is a synecdoche of part for the whole person – body and mind working together (cf. NLT “a person who moves too quickly”).

⁴ tn Heb “misses the goal.” The participle חוֹטֵא (khote’) can be translated “sins” (cf. KJV, ASV), but in this context it refers only to actions without knowledge, which could lead to sin, or could lead simply to making poor choices (cf. NAB “blunders”; NASB “errs”; NCV “might make a mistake”).

sn The basic meaning of the verb is “to miss a goal or the way.” D. Kidner says, “How negative is the achievement of a man who wants tangible and quick rewards” – he will miss the way (Proverbs [TOTC], 132).

NET Notes: Pro 19:3

¹ tn Heb “the folly of a man.”

² tn The verb סָלַף (salaf) normally means “to twist; to pervert; to overturn,” but in this context it means “to subvert” (BDB 701 s.v.); cf. ASV “subverteth.”

sn J. H. Greenstone comments: “Man’s own failures are the result of his own folly and should not be attributed to God” (Proverbs, 201).

³ tn The clause begins with vav on the nonverb phrase “against the Lord.” While clause structure and word order is less compelling in a book like Proverbs, this fits well as a circumstantial clause indicating concession.

⁴ sn The “heart raging” is a metonymy of cause (or adjunct); it represents the emotions that will lead to blaming God for the frustration. Genesis 42:28 offers a calmer illustration of this as the brothers ask what God was doing to them.

NET Notes: Pro 19:4

¹ tn The Niphal imperfect probably should be taken in the passive sense (the poor person is deserted by his “friend,” cf. NAB, NIV) rather than as a direct middle (the poor person deserted his friend).

² sn This proverb simply makes an observation on life: People pursue wealthy folk hoping that they can gain something from the rich, but the poor are deserted even by friends, who fear that the poor will try to gain something from them.

NET Notes: Pro 19:5

¹ tn Heb “a witness of lies.” This expression is an attributive genitive: “a lying witness” (cf. CEV “dishonest witnesses”). This is paralleled by “the one who pours out lies.”

² tn Heb “breathes out”; NAB “utters”; NIV “pours out.”

³ tn Heb “will not escape” (so NAB, NASB); NIV “will not go free.” Here “punishment” is implied, and has been supplied in the translation for clarity.

sn This proverb is a general statement, because on occasion there are false witnesses who go unpunished in this life (e.g., Prov 6:19; 14:5, 25; 19:9). The Talmud affirms, “False witnesses are contemptible even to those who hire them” (b. Sanhedrin 29b).

NET Notes: Pro 19:6

¹ tn The verb יְחַלּוּ (yÿkhalu) is a Piel imperfect of חָלָה (khalah) meaning “to seek favor; to entreat favor; to mollify; to appease”; cf. NIV “curry favor.” It literally means “making the face of someone sweet or pleasant,” as in stroking the face. To “entreat the favor” of someone is to induce him to show favor; the action aims at receiving gifts, benefits, or any other kind of success.

sn The Hebrew verb translated “entreat the favor” is often used to express prayer when God is the one whose favor is being sought; here it is the prince who can grant requests.

² tn Heb “the face of a generous man”; ASV “the liberal man.” The term “face” is a synecdoche of part (= face) for the whole (= person).

³ sn The proverb acknowledges the fact of life; but it also reminds people of the value of gifts in life, especially in business or in politics.

⁴ tn Heb “a man of gifts.” This could be (1) attributive genitive: a man characterized by giving gifts or (2) objective genitive: a man who gives gifts (IBHS 146 §9.5.2b).

NET Notes: Pro 19:7

¹ tn Heb “brothers,” but not limited only to male siblings in this context.

² tn Heb “hate him.” The verb שָׂנֵא (sane’) may be nuanced “reject” here (metonymy of effect, cf. CEV). The kind of “dislike” or “hatred” family members show to a poor relative is to have nothing to do with him (NIV “is shunned”). If relatives do this, how much more will the poor person’s friends do so.

³ tn The direct object “them” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.

⁴ tn Heb “not they.” The last line of the verse is problematic. The preceding two lines are loosely synonymous in their parallelism, but the third adds something like: “he pursues [them with] words, but they [do] not [respond].” Some simply say it is a corrupt remnant of a separate proverb and beyond restoration. The basic idea does make sense, though. The idea of his family and friends rejecting the poor person reveals how superficial they are, and how they make themselves scarce. Since they are far off, he has to look for them “with words” (adverbial accusative), that is, “send word” for help. But they “are nowhere to be found” (so NIV). The LXX reads “will not be delivered” in place of “not they” – clearly an attempt to make sense out of the cryptic phrase, and, in the process, showing evidence for that text.

Geneva Bible: Pro 19:7

All the brethren of the poor do hate him: how much more do his friends go far from him? he pursueth [them ^{( a )} with] words, [yet] they [are] lacking [to him].

^{( a )} To have comfort from them.

Commentary -- Verse Range Notes

MHCC: Pro 19:1

A poor man who fears God, is more honourable and happy, than a man without wisdom and grace, however rich or advanced in rank.

MHCC: Pro 19:2

What good can the soul do, if without knowledge? And he sins who will not take time to ponder the path of his feet.

MHCC: Pro 19:3

Men run into troubles by their own folly, and then fret at the appointments of God.

MHCC: Pro 19:4

Here we may see how strong is men's love of money.

MHCC: Pro 19:5

Those that tell lies in discourse, are in a fair way to be guilty of bearing false-witness.

MHCC: Pro 19:6

We are without excuse if we do not love God with all our hearts. His gifts to us are past number, and all the gifts of men to us are fruits of his bounty.

MHCC: Pro 19:7

Christ was left by all his disciples; but the Father was with him. It encourages our faith that he had so large an experience of the sorrows of poverty.

Matthew Henry: Pro 19:1

Here see, 1. What will be the credit and comfort of a poor man, and make him more excellent than his neighbour, though his poverty may expose him to contempt and may dispirit him. Let him be honest and walk in integrity, let him keep a good conscience and make it appear that he does so, let him always speak and act with sincerity when he is under the greatest temptations to dissemble and break his word, and then let him value himself upon that, for all wise and good men will value him. He is better, has a better character, is in a better condition, is better beloved, and lives to better purpose, than many a one that looks great and makes a figure. 2. What will be the shame of a rich man, notwithstanding all his pomp. If he have a shallow head and an evil tongue, if he is perverse in his lips and is a fool, if he is a wicked man and gets what he has by fraud and oppression, he is a fool, and an honest poor man is to be preferred far before him.

Matthew Henry: Pro 19:2

Two things are here declared to be of bad consequence: - 1. Ignorance: To be without the knowledge of the soul is not good, so some read it. Know we not our own selves, our own hearts? A soul without knowledge is not good; it is a great privilege that we have souls, but, if these souls have not knowledge, what the better are we? If man has not understanding, he is as the beasts, Psa 49:20. An ignorant soul cannot be a good soul. That the soul be without knowledge is not safe, nor pleasant; what good can the soul do, of what is it good for, if it be without knowledge? 2. Rashness. He that hastes with his feet (that does things inconsiderately and with precipitation, and will not take time to ponder the path of his feet) sins; he cannot but often miss the mark and take many a false step, which those prevent that consider their ways. As good not know as not consider.

Matthew Henry: Pro 19:3

We have here two instances of men's folly: - 1. That they bring themselves into straits and troubles, and run themselves a-ground, and embarrass themselves: The foolishness of man perverts his way. Men meet with crosses and disappointments in their affairs, and things do not succeed as they expected and wished, and it is owing to themselves and their own folly; it is their own iniquity that corrects them. 2. That when they have done so they lay the blame upon God, and their hearts fret against him, as if he had done them wrong, whereas really they wrong themselves. In fretting, we are enemies to our own peace, and become self-tormentors; in fretting against the Lord we affront him, his justice, goodness, and sovereignty; and it is very absurd to take occasion from the trouble which we pull upon our own heads by our wilfulness, or neglect, to quarrel with him, when we ought to blame ourselves, for it is our own doing. See Isa 50:1.

Matthew Henry: Pro 19:4

Here, 1. We may see how strong men's love of money is, that they will love any man, how undeserving soever he be otherwise, if he has but a deal of money and is free with it, so that they may hope to be the better for it. Wealth enables a man to send many presents, make many entertainments, and do many good offices, and so gains him many friends, who pretend to love him, for they flatter him and make their court to him, but really love what he has, or rather love themselves, hoping to get by him. 2. We may see how weak men's love of one another is. He who, while he prospered, was beloved and respected, if he fall into poverty is separated from his neighbour, is not owned nor looked upon, not visited nor regarded, is bidden to keep his distance and told he is troublesome. Even one that has been his neighbour and acquaintance will turn his face from him and pass by on the other side. Because men's consciences tell them they ought to relieve and succour such, they are willing to have this excuse, that they did not see them.

Matthew Henry: Pro 19:5

Here we have, 1. The sins threatened - bearing false witness in judgment and speaking lies in common conversation. Men could not arrive at such a pitch of impiety as to bear false witness (where to the guilt of a lie is added that of perjury and injury) if they had not advanced to it by allowing themselves to speak untruths in jest and banter, or under pretence of doing good. Thus men teach their tongues to speak lies, Jer 9:5. Those that will take a liberty to tell lies in discourse are in a fair way to be guilty of the greater wickedness of false-witness-bearing, whenever they are tempted to it, though they seemed to detest it. Those that can swallow a false word debauch their consciences, so that a false oath will not choke them. 2. The threatening itself: They shall not go unpunished; they shall not escape. This intimates that that which emboldens them in the sin is the hope of impunity, it being a sin which commonly escapes punishment from men, though the law is strict, Deu 19:18, Deu 19:19. But it shall not escape the righteous judgment of God, who is jealous, and will not suffer his name to be profaned; we know where all liars will have their everlasting portion.

Matthew Henry: Pro 19:6-7

These two verses are a comment upon Pro 19:4, and show, 1. How those that are rich and great are courted and caressed, and have suitors and servants in abundance. The prince that has power in his hand, and preferments at his disposal, has his gate and his ante-chamber thronged with petitioners, that are ready to adore him for what they can get. Many will entreat his favour, and think themselves happy in it. Even great men are humble suppliants to the prince. How earnest then should we be for the favour of God, which is far beyond that of any earthly prince. But, it should seem, liberality will go further than majesty itself to gain respect, for there are many that court the prince, but every man is a friend to him that gives gifts; not only those that have received, or do expect, gifts from him, will, as friends, be ready to serve him, but others also will, as friends, give him their good word. Prodigals, who are foolishly free of what they have, will have many hangers-on who will cry them up as long as it lasts, but will leave them when it is done. Those that are prudently generous make an interest by it which may stand them in good stead; those that are accounted benefactors exercise an authority which may give them an opportunity of doing good, Luk 22:25. 2. How those that are poor and low are slighted and despised. Men may, if they please, court the prince, and the princely, but they may not trample upon the poor and look at them with disdain. Yet so it often is: All the brethren of the poor do hate him; even his own relations are shy of him, because he is needy and craving, and expects something from them, and because they look upon him as a blemish to their family; and then no marvel if others of his friends, that were nothing akin to him, go far from him, to get out of his way. He pursues them with words, hoping to prevail with them by his importunity to be kind to him, but all in vain; they have nothing for him. They pursue him with words (so some understand it), to excuse themselves from giving him any thing; they tell him that he is idle and impertinent, that he has brought himself into poverty, and therefore ought not to be relieved; as Nabal said to David's messengers: " There are many servants now a days that run away from their masters; and how do I know but that David may be one of them?"Let poor people therefore make God their friend, pursue him with their prayers, and he will not be wanting to them.

Keil-Delitzsch: Pro 19:1

The plur. רעים , Pro 18:24, is emphatic and equivalent to רעים רבּים . The group Pro 19:1-4 closes with a proverb which contains this catchword. The first proverb of the group comes by שׂפתיו into contact with Pro 18:20, the first proverb of the preceding group.

1 Better a poor man walking in his innocence,

Than one with perverse lips, and so a fool.

The contrast, Pro 28:6, is much clearer. But to correct this proverb in conformity with that, as Hitzig does, is unwarrantable. The Syr., indeed, translates here as there; but the Chald. assimilates this translation to the Heb. text, which Theodotion, and after him the Syro-Hexapl., renders by ὑπὲρ στρεβλόχειλον ἄφρονα . But does 1a form a contrast to 1b? Fleischer remarks: "From the contrast it appears that he who is designated in 1b must be thought of as עשׁיר "[rich]; and Ewald, "Thus early the ideas of a rich man and of a fool, or a despiser of God, are connected together."Saadia understands כסיל [a fool], after Job 31:24, of one who makes riches his כּסל [confidence]. Euchel accordingly translates: the false man, although he builds himself greatly up, viz., on his riches. But כסיל designates the intellectually slothful, in whom the flesh overweighs the mind. And the representation of the rich, which, for 1b certainly arises out of 1a, does not amalgamate with כסיל htiw , but with עקּשׁ שׂפתיו . Arama is on the right track, for he translates: the rich who distorts his mouth, for he gives to the poor suppliant a rude refusal. Better Zöckler: a proud man of perverse lips and haughty demeanour. If one with haughty, scornful lips is opposed to the poor, then it is manifestly one not poor who thinks to raise himself above the poor, and haughtily looks down on him. And if it is said that, in spite of this proud demeanour, he is a fool, then this presents the figure of one proud of his wealth, who, in spite of his emptiness and nequitia , imagines that he possesses a greatness of knowledge, culture, and worth corresponding to the greatness of his riches. How much better is a poor man than such an one who walketh ( vid ., on תּם , vol. i, p. 79) in his innocence and simplicity, with his pure mind wholly devoted to God and to that which is good! - his poverty keeps him in humility which is capable of no malicious conduct; and this pious blameless life is of more worth than the pride of wisdom of the distinguished fool. There is in contrast to עקּשׁוּת a simplicity, ἁπλότης , of high moral worth; but, on the other side, there is also a simplicity which is worthless. This is the connecting thought which introduces the next verse.

Keil-Delitzsch: Pro 19:2

2 The not-knowing of the soul is also not good,

And he who hasteneth with the legs after it goeth astray.

Fleischer renders נפשׁ as the subj. and לא־טוב as neut. pred.: in and of itself sensual desire is not good, but yet more so if it is without foresight and reflection. With this explanation the words must be otherwise accentuated. Hitzig, in conformity with the accentuation, before us: if desire is without reflection, it is also without success. But where נפשׁ denotes desire or sensuality, it is always shown by the connection, as e.g. , Pro 23:2; here דּעת , referring to the soul as knowing (cf. Psa 139:14), excludes this meaning. But נפשׁ is certainly gen. subjecti ; Luzzatto's "self-knowledge"is untenable, for this would require דעת נפשׁו ; Meîri rightly glosses נפשׁ דעת by שׂכל . After this Zöckler puts Hitzig's translation right in the following manner: where there is no consideration of the soul, there is no prosperity. But that also is incorrect, for it would require אין־טוב ; לא־טוב is always pred., not a substantival clause. Thus the proverb states that בלא־דעת נפשׁ is not good, and that is equivalent to היות בלא־דעת נפשׁ (for the subject to לא־טוב is frequently, as e.g. , Pro 17:26; Pro 18:5, an infinitive); or also: בלא־דעת נפשׁ is a virtual noun in the sense of the not-knowing of the soul; for to say לא־דעת was syntactically inadmissible, but the expression is בלא־דעת , not בּלי דעת ( בּבלי ), because this is used in the sense unintentionally or unexpectedly. The גּם which begins the proverb is difficult. If we lay the principal accent in the translation given above on "not good,"then the placing of גם first is a hyperbaton similar to that in Pro 17:26; Pro 20:11; cf. אך , Pro 17:11; רק , Pro 13:10, as if the words were: if the soul is without knowledge, then also ( eo ipso ) it is destitute of anything good. But if we lay the principal accent on the "also,"then the meaning of the poet is, that ignorance of the soul is, like many other things, not good; or (which we prefer without on that account maintaining

(Note: The old interpreters and also the best Jewish interpreters mar the understanding and interpretation of the text, on the one side, by distinguishing between a nearest and a deeper meaning of Scripture ( דרך נגלה and דרך נסתר ); on the other by this, that they suppose an inward connection of all the proverbs, and expend useless ingenuity in searching after the connection. The former is the method especially adopted by Immanuel and Meîri, the latter has most of all been used by Arama.)

the original connection of Pro 19:1 and Pro 19:2), that as on the one side the pride of wisdom, so on the other ignorance is not good. In this case גם belongs more to the subject than to the predicate, but in reality to the whole sentence at the beginning of which it stands. To hasten with the legs ( אץ , as Pro 28:20) means now in this connection to set the body in violent agitation, without direction and guidance proceeding from the knowledge possessed by the soul. He who thus hastens after it without being intellectually or morally clear as to the goal and the way, makes a false step, goes astray, fails ( vid ., Pro 8:36, where חטאי is the contrast to מצאי ).

Keil-Delitzsch: Pro 19:3

3 The foolishness of a man overturneth his way,

And his heart is angry against Jahve.

Regarding סלף , vid ., at Pro 11:3; also the Arab. signification "to go before"proceeds from the root conception pervertere , for first a letting precede, or preceding ( e.g. , of the paying before the delivery of that which is paid for: salaf , a pre-numbering, and then also: advanced money), consisting in the reversal of the natural order, is meant. The way is here the way of life, the walking: the folly of a man overturns, i.e. , destroys, his life's-course; but although he is himself the fabricator of his own ruin, yet the ill-humour ( זעף , aestuare , vid ., at Psa 11:6) of his heart turns itself against God, and he blames (lxx essentially correct: αἰτιᾶται ) God instead of himself, viz., his own madness, whereby he has turned the grace of God into lasciviousness, cast to the winds the instruction which lay in His providences, and frustrated the will of God desiring his good. A beautiful paraphrase of this parable is found at Sir. 15:11-20; cf. Lam 3:39.

Keil-Delitzsch: Pro 19:4

4 Wealth bringeth many friends;

But the reduced - his friend separateth himself.

The very same contrast, though otherwise expressed, we had at Pro 14:20. Regarding הון , vid ., vol. i, p. 63. דל is the tottering, or he who has fallen into a tottering condition, who has no resources, possesses no means. The accentuation gives Mugrash to the word (according to which the Targ. translates), for it is not the subject of יפּרד : the reduced is separated (pass. Niph .) by his misfortunes, or must separate himself (reflex. Niph .) from his friend ( מרעהוּ , as Ecc 4:4, prae socio suo ); but subject of the virtual pred. מרעהוּ יפּרד : the reduced - his friend ( מרעהו , as Pro 19:7) separates himself, i.e. , (according to the nature of the Semitic substantival clause) he is such (of such a fate) that his friend sets himself free, whereby ממּנּוּ may be omitted as self-obvious; נפרד means one who separates himself, Pro 18:1. If we make דל the subject of the separatur , then the initiative of the separation from the friend is not expressed.

Keil-Delitzsch: Pro 19:5

In Pro 19:5 and Pro 19:9 we have the introductory proverb of two groups, the former of which, in its close as well as its beginning, cannot be mistaken.

5 A lying witness remaineth not unpunished;

And he who breathes out lies escapeth not.

Regarding יפיח , vid ., vol. i, p. 148: as here we read it of false witness at Pro 6:19; Pro 14:5, Pro 14:25. לא ינּקה occurs four times before, the last of which is at Pro 17:5. The lxx elsewhere translates יפיח כזבים by ἐκκαίειν ψευδῆ , to kindle lies; but here by ὁ δὲ ἐκαλῶν ἀδίκως , and at Pro 19:9 by ὃς δ ̓ ἂν ἐκκαύσῃ κακίαν , both times changing only because ψευδής goes before, and instead of ψευδῆ , the choice of a different rendering commended itself.

Keil-Delitzsch: Pro 19:6

6 Many stroke the cheeks of the noble;

And the mass of friends belongeth to him who gives.

The phrase ' חלּות פּני פל signifies to stroke the face of any one, from the fundamental meaning of the verb חלה , to rub, to stroke, Arab. khala , with which the Heb., meaning to be sick, weak ( viribus attritum esse ), and the Arabic: to be sweet (properly laevem et politum, glabrum esse , or palatum demulcere, leniter stringere , contrast asperum esse ad gustum ), are connected (Fl.). The object of such insinuating, humble suing for favour is the נדיב (from נדב , instigare ), the noble, he who is easily incited to noble actions, particularly to noble-mindedness in bestowing gifts and in doing good, or who feels himself naturally impelled thereto, and spontaneously practises those things; cf. the Arab. krym , nobilis and liberalis (Fl.), and at Job 21:28; parall. אישׁ מתּן , a man who gives willingly, as אישׁ חמה , Pro 15:18, one who is easily kindled into anger. Many ( רבּים , as Job 11:19) stroke the face of the liberal (Lat. caput mulcent or demulcent ); and to him who gives willingly and richly belongs כל־הרע , the mass (the totality) of good friends, cf. Pro 15:17; there the art. of הרע , according to the manner of expression of the Arab. grammarians, stood for "the exhaustion of the characteristic properties of the genus": the friend who corresponds to the nature (the idea) of such an one; here it stands for "the comprehension of the individuals of the genus;"all that is only always friend. It lies near with Ewald and Hitzig to read וכלּה רע (and every one is friend...) ( כלּה = כלּו , as Jer 8:10, etc.); but why could not כל־הרע be used as well as כל־האדם , perhaps with the sarcastic appearance which the above translation seeks to express? The lxx also had וכל הרע in view, which it incorrectly translates πᾶς δὲ ὁ κακός , whereby the Syr. and the Targ. are led into error; but מתּן is not one and the same with שׂחד , vid ., Pro 18:6. On the contrary, there certainly lies before us in Pro 19:7 a mutilated text. The tristich is, as we have shown, vol. i, p. 15, open to suspicion; and the violence which its interpretation needs in order to comprehend it, as a formal part of 7ab, places it beyond a doubt, and the lxx confirms it that 7c is the remainder of a distich, the half of which is lost.

Keil-Delitzsch: Pro 19:7

7ab . We thus first confine our attention to these two lines -

All the brethren of the poor hate him;

How much more do his friends withdraw themselves from him?

Regarding אף כּי , quanto magis , vid ., at Pro 11:31; Pro 15:11; Pro 17:7. In a similar connection Pro 14:20 spake of hatred, i.e. , the cooling of love, and the manifesting of this coldness. The brethren who thus show themselves here, unlike the friend who has become a brother, according to Pro 17:17, are brothers-german, including kindred by blood relation. כּל has Mercha , and is thus without the Makkeph , as at Psa 35:10 ( vid ., the Masora in Baer's Liber Psalmorum , 1861, p. 133). Kimchi ( Michlol 205a), Norzi, and others think that cāl (with קמץ רחב ) is to be read as at Isa 40:12, where כּלו is a verb. But that is incorrect. The case is the same as with את , Pro 3:12; Psa 47:5; Psa 60:2. As here ě with Mercha remains, so ǒ with Mercha in that twice occurring כּלו ; that which is exceptional is this, that the accentuated כל is written thus twice, not as the usual כּל , but as כּל with the Makkeph . The ground of the exception lies, as with other peculiarities, in the special character of metrical accentuation; the Mercha represents the place of the Makkeph , and ā thus remains in the unchanged force of a Kametz - Chatuph . The plur. רחקוּ does not stamp מרעהוּ as the defectively written plur.; the suffix ēhu is always sing., and the sing. is thus, like הרע , 6b, meant collectively, or better: generally (in the sense of kind), which is the linguistic usage of these two words, 1Sa 30:26; Job 42:10. But it is worthy of notice that the Masoretic form here is not מרעהוּ , but m מרעהוּ , with Sheva . The Masora adds to it the remark לית , and accordingly the word is thus written with Sheva by Kimchi ( Michlol 202a and Lex. under the word רעה ), in Codd., and older editions. The Venet ., translating by ἀπὸ τοῦ φίλου αὐτοῦ , has not noticed that. But how? Does the punctuation מרעהו mean that the word is here to be derived from מרע , maleficus ? Thus understood, it does not harmonize with the line of thought. From this it is much more seen that the punctuation of the inflected מרע , amicus , fluctuates. This word מרע is a formation so difficult of comprehension, that one might almost, with Olshausen, §210; Böttcher, §794; and Lagarde, regard the מ as the partitive מן , like the French des amis (cf. Eurip. Med . 560: πένητα φεύγει πᾶς τις ἐκποδὼν φίλος ), or: something of friend, a piece of friend, while Ewald and others regard it as possible that מרע is abbreviated from מרעה . The punctuation, since it treats the Tsere in מרעהו , 4b

(Note: In vol. i. p. 266, we have acknowledged מרעהו , from מרע , friend, only for Pro 19:7, but at Pro 19:4 we have also found amicus ejus more probable than ab amico suo (= מן רעהו ).) and elsewhere, as unchangeable, and here in מרעהו as changeable, affords proof that in it also the manner of the formation of the word was incomprehensible.

Seeking after words which are vain.

7c. If now this line belongs to this proverb, then מרדּף must be used of the poor, and לא־המּה , or לו־המּה ( vid ., regarding the 15 Kerîs, לּו for לא , at Psa 100:3), must be the attributively nearer designation of the אמרים . The meaning of the Kerı̂ would be: he (the poor man) hunts after mere words, which - but no actions corresponding to them - are for a portion to him. This is doubtful, for the principal matter, that which is not a portion to him, remains unexpressed, and the לו־המּה eht [to him they belong] affords only the service of guarding one against understanding by the אמרים the proper words of the poor. This service is not in the same way afforded by לא המּה they are not; but this expression characterizes the words as vain, so that it is to be interpreted according to such parallels as Hos 12:2 : words which are not, i.e. , which have nothing in reality corresponding to them, verba nihili , i.e. , the empty assurances and promises of his brethren and friends (Fl.). The old translators all

(Note: Lagarde erroneously calls Theodotion's ῥήσεις οὐκ αὐτῷ a translation of the Kerı̂ ; οὐκ is, however, לא , and instead of αὐτῷ the expression αὐτῶν , which is the translation of המה , is also found.)

read לא , and the Syr. and Targ. translate not badly: מלּוי לא שׁריר ; Symmachus, ῥήσεσιν ἀνυπάρκτοις . The expression is not to be rejected: לא היה sometimes means to come to לא , i.e. , to nothing, Job 6:21; Eze 21:32, cf. Isa 15:6; and לא הוּא , he is not = has no reality, Jer 5:12, אמרים לא־המה , may thus mean words which are nothing (vain). But how can it be said of the poor whom everything forsakes, that one dismisses him with words behind which there is nothing, and now also that he pursues such words? The former supposes always a sympathy, though it be a feigned one, which is excluded by שׂנאהוּ [they hate him] and רחקוּ [withdraw themselves]; and the latter, spoken of the poor, would be unnatural, for his purposed endeavour goes not out after empty talk, but after real assistance. So 7c: pursuing after words which (are) nothing, although in itself not falling under critical suspicion, yet only of necessity is connected with this proverb regarding the poor. The lxx, however, has not merely one, but even four lines, and thus two proverbs following 7b. The former of these distichs is: Ἔννοια ἀγαθὴ τοῖς εἰδόσιν αὐτὴν ἐγγιεῖ, ἀνὴρ δὲ φρόνιμος εὑρήσει αὐτήν ; it is translated from the Hebr. ( ἔννοια ἀγαθή , Pro 5:2 = מזמּות ), but it has a meaning complete in itself, and thus has nothing to do with the fragment 7c. The second distich is: Ὁ πολλὰ κακοποιῶν τελεσιουργεῖ κακίαν, ὃ δὲ ἐρεθίζει λόγους οὐ σωθήσεται . This ὃς δὲ ἐρεθίζει λόγους is, without doubt, a translation of מרדף אמרים (7c); λόγους is probably a corruption of λόγοις (thus the Complut.), not, he who pursueth words, but he who incites by words, as Homer ( Il . iv. 5f.) uses the expression ἐρεθιζέμεν ἐπέεσσι . The concluding words, οὐ σωθήσεται , are a repetition of the Heb. לא ימלט (cf. lxx 19:5 with 28:26), perhaps only a conjectural emendation of the unintelligible לא המה . Thus we have before us in that ὁ πολλὰ κακοποιῶν, κ.τ.λ. , the line lost from the Heb. text; but it is difficult to restore it to the Heb. We have attempted it, vol. i, p. 15. Supposing that the lxx had before them לא המה , then the proverb is -

"He that hath many friends is rewarded with evil,

Hunting after words which are nothing;"

i.e. , since this his courting the friendship of as many as possible is a hunting after words which have nothing after them and come to nothing.

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 19:1--22:17

4. Further advice for pleasing God 19:1-22:16

As was true in the chapter 10-15 section, this one (16:1-22:16) also becomes more difficult to outline as it ends because there are fewer groupings of proverbs.

19:7 The first part of this verse is hyperbole (overstatement to make a point). The point is that people avoid the poor--their relatives do, and even more, their friends do. Even their own overtures of friendship are ineffective (7c).

19:18 If a parent does not discipline his child while there is hope of correcting him, he is really, though perhaps not consciously, willing for him to die. The child's folly will lead to his death if his parents do not curb it with discipline.¹⁴¹ Some parents allow their children to go astray out of neglect. "Discipline" (Heb. yasser) includes chastisement as well as instruction.

"Better the child is corrected by a parent than by a law enforcement officer in a correctional institution."¹⁴²

19:19 An uncontrolled temper will repeatedly send its owner into fresh trouble. The implication is that it is an exercise in futility to bail such a person out of the trouble he gets himself into with his temper.

19:24 This humorous picture is of a person so lazy that he cannot even lift his food from his plate to his mouth (cf. 26:15). The point is that a lazy person will bear the consequences of his own laziness. This warning is applicable to those who are too lazy to finish the projects they begin.¹⁴³

20:16 Solomon advised that a person who takes on the obligations of another person who is a stranger or a foreigner to him is not very wise. Such a stranger is a bad risk. If you lend to him, make sure you have some collateral such as his garment or some other pledge so he will repay you. The proverb encourages us to hold people to their obligations. Much more than simply giving a pledge for a prostitute must be in view.¹⁴⁴

20:21 The inheritance in view evidently comes prematurely by request or by dishonesty (cf. 19:26; Luke 15:12). In either case the consequence is often lack of divine blessing.

"Such wealth may be squandered and often squelches initiative and work."¹⁴⁵

20:25 The situation in view here is that of a person who impulsively pledges something to God and then upon reconsidering wishes that he had not done so (cf. Eccles. 5:5; Mark 7:11). It is better to wait to make the pledge until we think through the implications of the decision carefully. In a larger application, we should aviod all unconsidered action.¹⁴⁶

"Too many people will make promises under the inspiration of the hour only later to realize that they have strapped themselves; they then try to go back on their word."¹⁴⁷

20:27 God searches out our innermost thoughts and feelings. Solomon compared our "spirit" (lit. "breath," Heb. nishmat, cf. Gen. 2:7) to a lamp God uses to investigate all the darkened crannies of our being in this very graphic proverb. Here the spirit is almost equivalent to the conscience.

21:4 The "lamp" of the wicked seems to be their life (cf. 13:9b) or, more particularly, their conscience (cf. 20:27). If this is so, the verse is saying that arrogance and pride are the sum and substance of the life of the wicked, and that is sin.

21:9 This proverb makes sense if we keep in mind that roofs in the ancient Near East were flat and people used them as patios. It is better to live alone outside, exposed to the elements, than in the sheltered, comfortable interior of one's house if one has to share the inside with a scolding woman. Spartan conditions with peace are better than physical comforts with strife.

21:18 A ransom is a payment given to free a person from some penalty he has incurred similar to posting bail to get out of jail. In this case it appears that God punishes the wicked and in doing so sets the righteous free. Such would be the case if the wicked were oppressing the righteous (cf. 11:8). God delivers the righteous by punishing the wicked who oppress them.

21:28 The contrast is between the person who listens to falsehood and repeats it, and the person who listens to the truth and repeats it. The first person has little concern for listening carefully, but the second person does. Heeding the truth makes all the difference.

"The key phrase is a man who hears: his first aim is to know and understand, not to grind some axe. . . . the man who listens (Is. 50:4) is the man worth listening to."¹⁴⁸

Ross believed that the verse teaches that "false witnesses will be discredited and destroyed."¹⁴⁹

21:29 A wicked man puts up a show of confidence, but it is a bluff. His bold face reflects a hard heart that holds the opinions and views of others in contempt.¹⁵⁰ The upright on the other hand does not need to pretend to be something he is not because he is walking on the right path.

22:6 "Train" (Heb. hanak) means to dedicate (cf. Deut. 20:5; 1 Kings 8:63; 2 Chron. 7:5; Dan. 3:2). It has the idea of narrowing and in this verse implies channeling the child's conduct into the way of wisdom. That guidance might include dedicating him or her to God and preparing the child for future responsibilities and adulthood.¹⁵¹

"In the way he should go" is literally "according to his way." It may mean according to his own personality, temperament, responses, or stage in life. On the other hand it could mean the way in which he ought to go. The Hebrew grammar permits either interpretation. However the context favors the latter view. "Way" in Proverbs usually means the path a person takes through life, not one's personality, disposition, or stage in life. Consequently the verse is saying the parent should train up a child in the way of wisdom to live in the fear of God.¹⁵²

The second part of this verse has challenged the faith of many a godly parent. Obviously many children who have received good training have repudiated the way of wisdom later in life. The explanation for this seemingly broken promise lies in a correct understanding of what a proverb is.

"A proverb is a literary device whereby a general truth is brought to bear on a specific situation. Many of the proverbs are not absolute guarantees for they express truths that are necessarily conditioned by prevailing circumstances. For example, verses 3-4, 9, 11, 16, 29 do not express promises that are always binding. Though the proverbs are generally and usually true, occasional exceptions may be noted. This may be because of the self-will or deliberate disobedience of an individual who chooses to go his own way--the way of folly instead of the way of wisdom . . . It is generally true, however, that most children who are brought up in Christian homes, under the influence of godly parents who teach and live God's standards (cf. Eph. 6:4), follow that training."¹⁵³

This proverb clearly does not state a Scriptural promise. Rather, the revelation of Scripture elsewhere is that God always allows people to make their own decisions. He does not force them to do what is right.

22:7 This verse does not forbid borrowing. In Israel the Jews borrowed from one another. The Mosaic Law permitted this but condemned charging other Jews interest (Exod. 22:25; Deut. 23:19), though the Israelites could charge foreigners interest (Deut. 23:20). The New Testament does not forbid borrowing. It forbids not paying debts (Rom. 13:6-8). It may be unwise to go into debt in some situations, but it is going too far to say that the Bible condemns going into debt.

"While a certain amount of honest debt is expected in today's world, and everybody wants to achieve a good credit rating, we must be careful not to mistake presumption for faith. As the familiar adage puts it, When your outgo exceeds your income, then your upkeep is your downfall.'"¹⁵⁴

This verse warns the borrower that he puts himself in a vulnerable position by borrowing. He becomes dependent on another or others by borrowing. An unscrupulous lender might take advantage of him. Most lenders will not take unfair advantage of someone who borrows from them, but the borrower should be aware of this possibility.

"The verse may be referring to the apparently common practice of Israelites selling themselves into slavery to pay off debts (see Exod 21:2-7). It is not appreciably different from the modern debtor who is working to pay off bills."¹⁵⁵

22:8 This verse provides encouragement for the oppressed. The last line assures the sufferer that God will eventually break the oppressing rod of the person who sows iniquity.

Commentary -- Other

Evidence: Pro 19:3

See Rom 8:7 .

Evidence: Pro 19:5

Those who transgress the Ninth Commandment have a fearful fate. See Rev 21:8 .

Introduction / Outline

JFB: Proverbs (Book Introduction)

THE NATURE AND USE OF PROVERBS.--A proverb is a pithy sentence, concisely expressing some well-established truth susceptible of various illustrations and applications. The word is of Latin derivation, literally meaning for a word, speech, or discourse; that is, one expression for many. The Hebrew word for "proverb" (mashal) means a "comparison." Many suppose it was used, because the form or matter of the proverb, or both, involved the idea of comparison. Most of the proverbs are in couplets or triplets, or some modifications of them, the members of which correspond in structure and length, as if arranged to be compared one with another. They illustrate the varieties of parallelism, a distinguishing feature of Hebrew poetry. Compare Introduction to Poetical Books. Many also clearly involve the idea of comparison in the sentiments expressed (compare Pro 12:1-10; Pro 25:10-15; Pro 26:1-9). Sometimes, however, the designed omission of one member of the comparison, exercising the reader's sagacity or study for its supply, presents the proverb as a "riddle" or "dark saying" (compare Pro. 30:15-33; Pro 1:6; Psa 49:4). The sententious form of expression, which thus became a marked feature of the proverbial style, was also adopted for continuous discourse, even when not always preserving traces of comparison, either in form or matter (compare Pro. 1:1-9:18). In Eze 17:1; Eze 24:3, we find the same word properly translated "parable," to designate an illustrative discourse. Then the Greek translators have used a word, parabola ("parable"), which the gospel writers (except John) employ for our Lord's discourses of the same character, and which also seems to involve the idea of comparison, though that may not be its primary meaning. It might seem, therefore, that the proverbial and parabolic styles of writing were originally and essentially the same. The proverb is a "concentrated parable, and the parable an extension of the proverb by a full illustration." The proverb is thus the moral or theme of a parable, which sometimes precedes it, as in Mat 19:30 (compare Pro 20:1); or succeeds it, as in Mat. 22:1-16; Luk 15:1-10. The style being poetical, and adapted to the expression of a high order of poetical sentiment, such as prophecy, we find the same term used to designate such compositions (compare Num 23:7; Mic 2:4; Hab 2:6).

Though the Hebrews used the same term for proverb and parable, the Greek employs two, though the sacred writers have not always appeared to recognize a distinction. The term for proverb is, paroimia, which the Greek translators employ for the title of this book, evidently with special reference to the later definition of a proverb, as a trite, sententious form of speech, which appears to be the best meaning of the term. John uses the same term to designate our Saviour's instructions, in view of their characteristic obscurity (compare Pro 16:25-29, Greek), and even for his illustrative discourses (Pro 10:6), whose sense was not at once obvious to all his hearers. This form of instruction was well adapted to aid the learner. The parallel structure of sentences, the repetition, contrast, or comparison of thought, were all calculated to facilitate the efforts of memory; and precepts of practical wisdom which, extended into logical discourses, might have failed to make abiding impressions by reason of their length or complicated character, were thus compressed into pithy, and, for the most part, very plain statements. Such a mode of instruction has distinguished the written or traditional literature of all nations, and was, and still is, peculiarly current in the East.

In this book, however, we are supplied with a proverbial wisdom commended by the seal of divine inspiration. God has condescended to become our teacher on the practical affairs belonging to all the relations of life. He has adapted His instruction to the plain and unlettered, and presented, in this striking and impressive method, the great principles of duty to Him and to our fellow men. To the prime motive of all right conduct, the fear of God, are added all lawful and subordinate incentives, such as honor, interest, love, fear, and natural affection. Besides the terror excited by an apprehension of God's justly provoked judgments, we are warned against evil-doing by the exhibition of the inevitable temporal results of impiety, injustice, profligacy, idleness, laziness, indolence, drunkenness, and debauchery. To the rewards of true piety which follow in eternity, are promised the peace, security, love, and approbation of the good, and the comforts of a clear conscience, which render this life truly happy.

INSPIRATION AND AUTHORSHIP.--With no important exception, Jewish and Christian writers have received this book as the inspired production of Solomon. It is the first book of the Bible prefaced by the name of the author. The New Testament abounds with citations from the Proverbs. Its intrinsic excellence commends it to us as the production of a higher authority than the apocryphal writings, such as Wisdom or Ecclesiasticus. Solomon lived five hundred years before the "seven wise men" of Greece, and seven hundred before the age of Socrates, Plato, and Aristotle. It is thus very evident, whatever theory of his sources of knowledge be adopted, that he did not draw upon any heathen repositories with which we are acquainted. It is far more probable, that by the various migrations, captivities, and dispersions of the Jews, heathen philosophers drew from this inspired fountain many of those streams which continue to refresh mankind amid the otherwise barren and parched deserts of profane literature.

As, however, the Psalms are ascribed to David, because he was the leading author, so the ascription of this book to Solomon is entirely consistent with the titles of the thirtieth and thirty-first chapters, which assign those chapters to Agur and Lemuel respectively. Of these persons we know nothing. This is not the place for discussing the various speculations respecting them. By a slight change of reading some propose to translate Pro 30:1 : "The words of Agur, the son of her who was obeyed Massa," that is, "the queen of Massa"; and Pro 31:1 : "The words of Lemuel, king of Massa"; but to this the earliest versions are contradictory, and nothing other than the strongest exegetical necessity ought to be allowed to justify a departure from a well-established reading and version when nothing useful to our knowledge is gained. It is better to confess ignorance than indulge in useless conjectures.

It is probable that out of the "three thousand proverbs" (1Ki 4:32) which Solomon spoke, he selected and edited Pro. 1:1-24:34 during his life. Pro. 25:1-29:27 were also of his production, and copied out in the days of Hezekiah, by his "men," perhaps the prophets Isaiah, Hosea, and Micah. Such a work was evidently in the spirit of this pious monarch, who set his heart so fully on a reformation of God's worship. Learned men have endeavored to establish the theory that Solomon himself was only a collector; or that the other parts of the book, as these chapters, were also selections by later hands; but the reasons adduced to maintain these views have never appeared so satisfactory as to change the usual opinions on the subject, which have the sanction of the most ancient and reliable authorities.

DIVISIONS OF THE BOOK.--Such a work is, of course, not susceptible of any logical analysis. There are, however, some well-defined marks of division, so that very generally the book is divided into five or six parts.

1. The first contains nine chapters, in which are discussed and enforced by illustration, admonition, and encouragement the principles and blessings of wisdom, and the pernicious schemes and practices of sinful persons. These chapters are introductory. With few specimens of the proper proverb, they are distinguished by its conciseness and terseness. The sentences follow very strictly the form of parallelism, and generally of the synonymous species, only forty of the synthetic and four (Pro 3:32-35) of the antithetic appearing. The style is ornate, the figures bolder and fuller, and the illustrations more striking and extended.

2. The antithetic and synthetic parallelism to the exclusion of the synonymous distinguish Pro. 10:1-22:16, and the verses are entirely unconnected, each containing a complete sense in itself.

3. Pro. 22:16-24:34 present a series of admonitions as if addressed to a pupil, and generally each topic occupies two or more verses.

4. Pro. 25:1-29:27 are entitled to be regarded as a distinct portion, for the reason given above as to its origin. The style is very much mixed; of the peculiarities, compare parts two and three.

5. Pro. 30:1-33 is peculiar not only for its authorship, but as a specimen of the kind of proverb which has been described as "dark sayings" or "riddles."

6. To a few pregnant but concise admonitions, suitable for a king, is added a most inimitable portraiture of female character. In both parts five and six the distinctive peculiarity of the original proverbial style gives place to the modifications already mentioned as marking a later composition, though both retain the concise and nervous method of stating truth, equally valuable for its deep impression and permanent retention by the memory.

TSK: Proverbs (Book Introduction)

The wisdom of all ages, from the highest antiquity, has chosen to compress and communicate its lessons in short, compendious sentences, and in poetic language, which were readily conceived and easily retained, and circulated in society as useful principles, to be unfolded as occasion required. Indeed, such short maxims, comprehending much instruction in a few words, and carrying their own evidence with them, are admirably adapted to direct the conduct, without overburdening the memory, or perplexing the mind with abstract reasonings; and hence there are, in all countries and in all languages, old proverbs, or common sayings, which have great authority and influence on the opinions and actions of mankind. Such maxims, however, want their proper basis, the sanction of a Divine Original; and being generally the mere result of worldly prudence, are often calculated to impose on the judgment, and to mislead those who are directed by them. But the proverbs in this book not only are far more ancient than any others extant in the world, and infinitely surpass all the ethical sayings of the ancient sages; but have also received a Divine imprimatur, and are infallible rules to direct our conduct in every circumstance of human life. They are so justly founded on the principles of human nature, and so adapted to the permanent interests of man, that they agree with the manners of every age; and are adapted to every period, condition, or rank in life, however varied in its complexion or diversified by circumstance. Kings and subjects, rich and poor, wise and foolish, old and young, fathers and mothers, husbands and wives, sons and daughters, masters and servants, may here learn their respective duties, and read lessons of instruction for the regulation of their conduct in their various circumstances; while the most powerful motives, derived from honour, interest, love, fear, natural affection, and piety, are exhibited to inspire an ardent love of wisdom and virtue, and the greatest detestation of ignorance and vice. These maxims are laid down so clearly, copiously, impressively, and in such variety, that every man who wishes to be instructed may take what he chooses, and, among multitudes, those which he likes best. " He is wise," say St. Basil, " not only who hath arrived at a complete habit of wisdom, but who hath made some progress towards it; nay, who doth as yet but love it, or desire it, and listen to it. Such as these, by reading this book, shall be made wiser; for they shall be instructed in much divine, and in no less human learning....It bridles the injurious tongue, corrects the wanton eye, and ties the unjust hand in chains. It persecutes sloth, chastises all absurd desires, teaches prudence, raises man’s courage, and represents temperance and chastity after such a fashion that one cannot but have them in veneration."

TSK: Proverbs 19 (Chapter Introduction)

Overview

Poole: Proverbs 19 (Chapter Introduction)

CHAPTER 19

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

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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.