Text -- Proverbs 20:21-30 (NET)

20:21 An inheritance gained easily in the beginning will not be blessed in the end. 20:22 Do not say, “I will pay back evil!” Wait for the Lord, so that he may vindicate you. 20:23 The Lord abhors differing weights, and dishonest scales are wicked. 20:24 The steps of a person are ordained by the Lord– so how can anyone understand his own way? 20:25 It is a snare for a person to rashly cry, “Holy!” and only afterward to consider what he has vowed. 20:26 A wise king separates out the wicked; he turns the threshing wheel over them. 20:27 The human spirit is like the lamp of the Lord, searching all his innermost parts. 20:28 Loyal love and truth preserve a king, and his throne is upheld by loyal love. 20:29 The glory of young men is their strength, and the splendor of old men is gray hair. 20:30 Beatings and wounds cleanse away evil, and floggings cleanse the innermost being.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Pro 20:24

What the issue of his designs will be.

Wesley: Pro 20:25

It brings guilt upon him.

Wesley: Pro 20:25

After a man has made vows to enquire for ways to break them.

Wesley: Pro 20:26

As the cart - wheel was anciently turned over the sheaves to beat the corn out of them. He punishes them as their offences deserve.

Wesley: Pro 20:27

The reasonable soul.

Wesley: Pro 20:27

Is a clear and glorious light set up in man for his information and direction.

Wesley: Pro 20:27

So called because it comes from God in a more immediate manner than the body, Ecc 12:7, and because it is in God's stead, to observe and judge all our actions.

Wesley: Pro 20:27

Discerning not only his outward actions, which are visible to others, but his most inward thoughts and affections. The belly is here put for the heart, as it is frequently.

Wesley: Pro 20:30

Grievous wounds, which make men black and blue; or severe punishments.

Wesley: Pro 20:30

Are the means to reclaim a wicked man, and to purge out his corruption.

Wesley: Pro 20:30

Of the heart. Grievous wounds or stripes cleanse not only the outward man by keeping it from evil actions, but even the inward man, by expelling or subduing vile affections: which is a great and blessed benefit of afflictions.

JFB: Pro 20:21

Contrary to God's providence (Pro 28:20), implying its unjust or easy attainment; hence the man is punished, or spends freely what he got easily (compare Pro 20:17).

JFB: Pro 20:22

(Compare Psa 27:14; Rom 12:17-19).

JFB: Pro 20:23

(Compare Pro 20:10; Pro 11:1).

JFB: Pro 20:24

Literally, "Stately steppings of a strong man."

JFB: Pro 20:24

Any common man.

JFB: Pro 20:24

Or, "perceive."

JFB: Pro 20:25

Or, better, "who rashly speaks promises," or "devotes what is holy," consecrating any thing. This suits better the last clause, which expresses a similar view of the results of rashly vowing.

JFB: Pro 20:26

(Compare Pro 20:8).

JFB: Pro 20:26

The wheel was used for threshing grain. The figure denotes severity (compare Amo 1:3).

JFB: Pro 20:27

Men's minds are God's gifts, and thus able to search one another (compare Pro 20:5; Pro 18:8, Pro 18:17; 1Co 2:11).

JFB: Pro 20:28

(Compare Pro 3:3; Pro 16:6, Pro 16:12).

JFB: Pro 20:29

Each age has its peculiar excellence (Pro 16:31).

JFB: Pro 20:30

Literally, "joining," the process of uniting the edges of a wound throws off purulent matter.

JFB: Pro 20:30

So punishment provides healing of soul (Pro 18:8), by deterring from evil courses.

Clarke: Pro 20:21

An inheritance - gotten hastily - Gotten by speculation; by lucky hits; not in the fair progressive way of traffic, in which money has its natural increase. All such inheritances are short-lived; God’ s blessing is not in them, because they are not the produce of industry; and they lead to idleness, pride, fraud and knavery. A speculation in trade is a pubiic nuisance and curse. How many honest men have been ruined by such!

Clarke: Pro 20:22

I will recompense evil - Wait on the Lord; judgment is his, and his judgments are sure. In the mean time pray for the conversion of your enemy.

Clarke: Pro 20:24

Man’ s goings are of the Lord - He, by his providence, governs all the great concerns of the world. Man often traverses these operations; but he does it to his own damage. An old writer quaintly says: "They who will carve for themselves shall cut their fingers."

Clarke: Pro 20:25

Who devoureth that which is holy - It is a sin to take that which belongs to God, his worship, or his work, and devote it to one’ s own use

Clarke: Pro 20:25

And after vows to make inquiry - That is, if a man be inwardly making a rash vow, the fitness or unfitness, the necessity, expediency, and propriety of the thing should be first carefully considered. But how foolish to make the vow first, and afterwards to inquire whether it was right in the sight of God to do it! This equally condemns all rash and inconsiderate conduct. My old MS. Bible translates, Falling is of men often to vowen to seyntis, and after, the vouw is agen brawen. Is it possible that Wiclif could have translated this verse thus? as it strongly countenances vows to and invocations of saints.

Clarke: Pro 20:26

Bringeth the wheel over them - He threshes them in his anger, as the wheel does the grain on the threshing-floor. Every one knows that grain was separated from its husks, in Palestine, by the feet of the oxen trampling among the sheaves, or bringing a rough-shod wheel over them. Asiatic kings often threshed their people, to bring out their property; but this is not what is intended here.

Clarke: Pro 20:27

The spirit of man is the candle of the Lord - God has given to every man a mind, which he so enlightens by his own Spirit, that the man knows how to distinguish good from evil; and conscience, which springs from this, searches the inmost recesses of the soul.

Clarke: Pro 20:28

Mercy and truth preserve the king - These are the brightest jewels in the royal crown; and those kings who are most governed by them have the stablest government.

Clarke: Pro 20:29

The glory of young men is their strength - Scarcely any young man affects to be wise, learned, etc.; but all delight to show their strength and to be reputed strong. Agility, one evidence of strength, their particularly affect; and hence their various trials of strength and fleetness in public exercises

Clarke: Pro 20:29

And the beauty of old men is the gray head - They no longer affect strength and agility, but they affect wisdom, experience, prudent counsels, etc., and are fond of being reputed wise, and of having respect paid to their understanding and experience.

Clarke: Pro 20:30

The blueness of a wound - חברות chabburoth , from חבר chabar , to unite, to join together. Does it not refer to the cicatrice of a wound when, in its healing, the two lips are brought topether? By this union the wound is healed; and by the previous discharge the lace-rated ends of fibres and blood-vessels are purged away. So stripes, though they hurt for the time, become the means of correcting and discharging the moral evil of the inmost soul, the vice of the heart, the easily-besetting sin

In this chapter, verses fourteen to nineteen, inclusive, are wanting in the Septuagint and Arabic; and the tenth, eleventh, twelfth, and thirteenth, come in after the twenty-second. It is difficult to account for these variations, unless they were occasioned by the change of leaves in MSS.

Defender: Pro 20:27

The human "spirit" (Hebrew neshamah) has been imparted directly to man by God Himself (Gen 2:7), and is part of the "image" of God (Gen 1:26). That image is severely marred by sin, but is still there, serving as God's "candle" to illuminate his thoughts and enable him to respond in saving faith to God's provision of salvation and restoration."

Defender: Pro 20:30

The translation here is difficult, and this verse has sometimes been misused to justify heavy flogging of sinners. The essence, however, seems to be an analogy: As the infection in a wound is cleansed by the blood flowing through it, so God's chastening (or a father's chastening) will, if rightly applied, remove evil thoughts and behavior from the life."

TSK: Pro 20:21

gotten : Pro 23:4, Pro 28:20, Pro 28:22; 1Ti 6:9

but : Pro 13:22, Pro 28:8; Job 27:16, Job 27:17; Hab 2:6; Zec 5:4; Mal 2:2

TSK: Pro 20:22

I : Pro 17:13, Pro 24:29; Deu 32:35; Rom 12:17-19; 1Th 5:15; 1Pe 3:9

wait : 2Sa 16:12; Psa 27:14, Psa 37:34; Isa 40:31; Lam 3:25, Lam 3:26; 1Pe 2:23, 1Pe 4:19

TSK: Pro 20:23

weights : Pro 20:10; Eze 45:10

a false balance : Heb. balances of deceit, Hos 12:7; Amo 8:5

TSK: Pro 20:24

Man’ s : Psa 37:23; Jer 10:23; Dan 5:23; Act 17:28

how : Pro 14:8, Pro 16:9; Psa 25:4, Psa 25:12; Isa 10:6, Isa 10:7

TSK: Pro 20:25

a snare : Pro 18:7; Lev 5:15, Lev 22:10-15, Lev 27:30; Mal 3:8-10

after : Lev 27:9, Lev 27:10, Lev 27:31; Num 30:2-16; Ecc 5:4-6; Mat 5:33

TSK: Pro 20:26

wise : Pro 20:8; 2Sa 4:9-12; Psa 101:5-8

bringeth : 2Sa 12:31; Isa 28:27, Isa 28:28

TSK: Pro 20:27

spirit : Gen 2:7; Job 32:8; Rom 2:15; 1Co 2:11; 2Co 4:2-6; 1Jo 3:19-21

candle : or, lamp, Pro 20:20

searching : Pro 20:30; Heb 4:12, Heb 4:13

TSK: Pro 20:28

Psa 61:7, Psa 101:1

Mercy : Pro 16:6

his : Pro 16:12, Pro 29:14; Psa 21:7, Psa 26:1; Isa 16:5

TSK: Pro 20:29

glory : Jer 9:23, Jer 9:24; 1Jo 2:14

the beauty : Pro 16:31; Lev 19:32

TSK: Pro 20:30

cleanseth away evil : Heb. is a purging medicine against evil

stripes : Pro 19:25, Pro 22:15; Isa 27:9; Heb 12:10

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Pro 20:21

Or, An inheritance gotten hastily (greedily sought after by unjust means) at the beginning, the end thereof shall not be blessed. Another reading gives, "an inheritance loathed, (compare Zec 11:8), or with a curse upon it."The King James Version agrees with the versions.

Barnes: Pro 20:22

God’ s awarding to everyone according to his works, is the true check to the spirit of vindictiveness (compare Rom 12:17, Rom 12:19). Note that man is not told to wait on the Lord in expectation of seeing vengeance on his enemies, but "He shall save thee."The difference of the two hopes, in their effect upon the man’ s character, is incalculable.

Barnes: Pro 20:24

The order of a man’ s life is a mystery even to himself. He knows not where he is going, or for what God is educating him.

Barnes: Pro 20:25

Better, It is a snare to a man to utter a vow (of consecration) rashly, and after vows to inquire whether he can fulfill them. Both clauses are a protest against the besetting sin of rash and hasty vows. Compare the marginal reference.

Barnes: Pro 20:26

The wheel - The threshing wheel Isa 28:27-28, which passes over the grain and separates the grain from the chaff. The proverb involves therefore the idea of the division of the good from the evil, no less than that of the punishment of the latter.

Barnes: Pro 20:27

The spirit of man - The "breath"of Gen 2:7, the higher life, above that which he has in common with lower animals, coming to him direct from God. Such a life, with all its powers of insight, consciousness, reflection, is as a lamp which God has lighted, throwing its rays into the darkest recesses of the heart. A still higher truth is proclaimed in the Prologue of John’ s Gospel. The candle, or lamp of Yahweh, derives its light from "the Light that lighteth every man,"even the Eternal Word.

Barnes: Pro 20:30

Better, The blueness of a wound is a cleansing of evil, so are the stripes that go down to the inward parts of the belly.

The open sores of wounds left by the scourge, unclean and foul as they seem, are yet a cleansing, purifying process for evil; so also are the stripes that reach the inward parts of the belly, i. e., the sharp reproofs, the stings of conscience, which penetrate where no scourge can reach, into the inner life of man. Chastisement, whatever be its nature, must be real; the scourge must leave its mark, the reproof must go deep.

Poole: Pro 20:21

An inheritance may be gotten hastily at the beginning an estate sometimes is got suddenly, in the very beginning of a man’ s labours for it; in which case it may be presumed that some indirect and unrighteous courses were used for the getting of it, because riches are very seldom given by God, or gotten by men, without men’ s diligence. But this, as well as many other proverbs, are to be understood of the common course, although it admit of some exceptions. For sometimes merchants or others get great estates speedily by one happy voyage, or by some other prosperous event. This translation follows the Hebrew marginal reading, but according to the textual reading it may be thus rendered and understood; An inheritance gotten in the beginning (to wit, of a man’ s endeavours) is abominable , to wit, unto God , being supposed to be unjustly gotten, as was now said.

The end thereof shall not be blessed at last it shall be cursed and wither by God’ s just judgment.

Poole: Pro 20:22

Say not thou in thy heart give not way to any such evil thoughts or purposes.

Wait on the Lord to whom it belongs to execute vengeance, and to deliver his people from all their enemies.

Poole: Pro 20:23

Divers weights are an abomination unto the Lord of which See Poole "Pro 20:10" .

Is not good is very wicked and hateful to God and men.

Poole: Pro 20:24

Man’ s goings all men’ s purposes and actions,

are of the Lord are ordered and overruled by God’ s wise and powerful providence to accomplish his own counsel and good pleasure, and not what men list or intend.

His own way either,

1. What course he ought to take; which he cannot know without God’ s direction and assistance: compare Pro 16:9 Jer 10:23 . Or,

2. What is the issue of his designs will be, whether they shall succeed or be disappointed; the way being taken for the end or event to which it leads, as it is in many other places. The scope of the proverb is to show that all the events of human life are neither ordered nor foreseen by man’ s, but only by God’ s providence, and therefore men should only mind the doing of their duty, and then quietly depend upon God for a good issue to their endeavours.

Poole: Pro 20:25

It is a snare it brings guilt and God’ s curse and vengeance upon him.

That which is holy i.e. those meats or drinks which were devoted or consecrated to God; under which one kind he comprehends and forbids all alienation of sacred or dedicated things from God to a man’ s private use or benefit; of which see Lev 27:9 Deu 23:21 Mal 3:8,9 Ac 5:1 , &c.

After vows to make inquiry after a man hath made vows to consider whether he can possibly or may lawfullly keep them, and to invent or inquire of others all ways possible to break his vow, and to satisfy or deceive his conscience in so doing; which inquiry is justly censured as a sin and snare, because it is an evidence of a covetous or irreligious mind, and is the ready way and first step towards the open violation of it.

Poole: Pro 20:26

A wise king who seriously minds his duty and his true interest,

scattereth the wicked breaks their companies and confederacies, and forceth them to flee several ways for their own safety; driveth them from his presence, and from the society of honest men, as the chaff is by the husbandman separated from the corn, and driven away by the wind, of which this Hebrew word is commonly used, and to which the next clause hath some reference.

Bringeth the wheel over them as the cart-wheel was anciently turned over the sheaves to beat the corn out of them, Isa 28:27,28 . He punisheth them severely, as their offences deserve. This or such-like punishments were not unusual among the Eastern nations, as we may gather from 2Sa 8:2 12:31 Amo 1:3 .

Poole: Pro 20:27

The spirit i.e. the reasonable soul.

Is the candle is a clear and glorious light set up in man for his information and direction.

Of the Lord so called, partly because it comes from God in a more immediate and peculiar manner than the body doth, Ecc 12:7 ; and partly because it is in God’ s stead to observe and judge all a man’ s actions.

Searching all the inward parts of the belly discerning not only his outward actions, which are visible to others, but his most inward and secret thoughts and affections, which no other man can see, 1Co 2:11 . The belly is here put for the heart , as it is frequently. The soul can reflect upon and judge of its own dispositions and actions; which plainly showeth that the heart is not so deceitful, but that a man by diligent study of it, and the use of the means appointed by God, may arrive at a certain knowledge of its state and condition, in reference to God and to salvation.

Poole: Pro 20:28

Mercy clemency to offenders, and bounty to worthy and to indigent persons; and truth; faithfulness in keeping his word and promises inviolably; preserve the king, because they engage God to guard him, and gain him the reverence and affections of his people, which is a king’ s greatest safety and happiness.

Mercy is again mentioned, to show that although it be an act of grace, and therefore in some sort free, yet princes are obliged to it, both by their duty and by their interest, because it is a singular means of their preservation.

Poole: Pro 20:29

The glory of young men that wherein they glory as their privilege above old men.

The beauty of old men is the grey head i.e. their old age, expressed by the outward sign of it, wherein they glory as their peculiar privilege, as a testimony of their piety and God’ s blessing, and as a token of their great experience and wisdom. The design of this proverb is to declare the several advantages of several ages, and the mutual need they have one of another, and thereby to engage them to mutual love and assistance, and to friendly converse, and to make every one contented with his own age and condition, and not to envy nor yet despise his brother, or the difference of their ages, as is very usual among men.

Poole: Pro 20:30

The blueness of a wound grievous wounds, which make men black and blue, or severe punishments,

cleanseth away evil are the most effectual means to reclaim a wicked man, and to purge out his corruption.

So do stripes Heb. and stripes , which answer to the wounds in the former clause,

the inward parts of the belly either,

1. Which pierce even to the inward parts of the belly; and so we are to understand out of the former branch, cleanse away evil . Or,

2. They cleanse the inward parts of the belly, i.e. of the heart. So this is an addition to the former clause, and the sense of the whole is, Grievous wounds or stripes do cleanse not only the outward man, by keeping it from evil actions, but even the inward man, by expelling or subduing vile affections; which is mentioned as a great and blessed benefit of afflictions.

Haydock: Pro 20:21

Blessing. It is morally impossible that they should have been acquired justly, chap. xiii. 11., and xxi. 5.

Haydock: Pro 20:22

Evil. And revenge myself. This belongs to the Lord, Deuteronomy xxxii. 35. Man would be too favourable to himself, and would also pronounce his own condemnation, as he is also a sinner.

Haydock: Pro 20:24

Way? Jeremias x. 23. Independently of God, who can do any good? (Calmet)

Haydock: Pro 20:25

Ones. Hebrew, "the saint or holy thing." (Haydock) ---

Chaldean, "to make a vow for the sanctuary, and afterwards repent;" having acted inconsiderately at first. To attack the persons or relics of the saints, or to plunder what is consecrated to pious uses, will bring on destruction; so also to make vows, and then seek to evade them, will not pass unpunished. (Calmet)

Haydock: Pro 20:26

Wheel. Or triumphal arch, fornicem. (Ven. Bede; Jansenius) ---

He will make his enemies lie prostrate under his chariot-wheels, 2 Kings xii. 31.

Haydock: Pro 20:27

Lamp. The breath of life, (Genesis ii. 7.) and the light of man, 1 Corinthians ii. 11.

Haydock: Pro 20:28

Clemency. Such a king need not fear rebellion. (Calmet)

Haydock: Pro 20:30

Evils. The wicked shall derive benefit from correction. ---

Belly. They shall feel the remorse of conscience, as Chaldean seems to indicate. (Calmet) ---

A serious illness often causes people to repent. (Menochius)

Gill: Pro 20:21

An inheritance may be gotten hastily at the beginning,.... Of a man's setting out in the world in trade and business; and which sometimes is got lawfully, and this must be excepted from this proverb; but generally what is got hastily and in a short time is got unlawfully, and so does not prosper. Some Jewish interpreters, as Gersom, understand it of an inheritance which comes to persons from their friends, without any labour or industry of theirs; and which they are not careful to keep, but, as it lightly comes, it lightly goes: here is a various reading; our version follows the marginal reading, and which is followed by the Targum, Jarchi, and Gersom, and by the Septuagint, Syriac, and Vulgate Latin versions; but the written text is, "an inheritance loathsome" or "abominable"; an ill gotten one, so the word is used in Zec 11:8. Schultens, from the use of the word in the Arabic language, which signifies to be covetous, renders it "covetously got" or "possessed" ⁱ; and so the Arabic version is, "an inheritance greedily desired", obtained through covetousness and illicit practices; but in his late commentary on this book he renders the passage, by the help of Arabism, "an inheritance smitten with the curse of sordidness", as being sordidly got and enjoyed;

but the end thereof shall not be blessed; it will not continue, it will be taken away from them, and put into some other hands. Jarchi illustrates it by the tribes of Gad and Reuben making haste to take their part on the other side Jordan before their brethren, and were the first that were carried captive.

Gill: Pro 20:22

Say not thou, I will recompense evil,.... With evil; do an injury to one that has done one to you; private revenge is not to be taken, but should be left to God, to whom vengeance belongs, Deu 32:35;

but wait on the Lord, and he shall save thee; commit thyself and cause to God; leave it with him to avenge thy wrongs; wait upon him in the way of thy duty, and wait his own time to do thee justice; he will at the proper season, and in his own way, save thee from thine enemy, and make a righteous retribution to him.

Gill: Pro 20:23

Divers weights are an abomination unto the Lord,.... See Gill on Pro 20:10; which is here repeated for the further confirmation of it, and that it might be taken notice of and avoided; and perhaps this sin of using false weights and measures was common with the Jews;

and a false balance is not good; in the sight of God; but an abomination, as in Pro 11:1; nor is it good for men in the issue; for though they may gain by it at present, it will prove a loss to them in the end, since it will bring a curse on all they get.

Gill: Pro 20:24

Man's goings are of the Lord,.... In a natural and literal sense, the instruments of going are of the Lord; the act of motion from place to place is not without the concourse of his providence; as in him we live, and move, and have our being, so "in and by him we move"; he preserves our going out and coming in; and as the preservation, so the success and prosperity of journeying are owing to his providence, and the whole is under his care and direction: and so likewise, in a civil sense, all the civil concerns, business, and actions of life, are guided by his providence; there is a time for every purpose under heaven, and the success of all depends on a divine blessing; and things are with every man in civil life according to the providence of God, and as it is his pleasure they should be; and it is by him they are directed to take this and the other step, the issue of which is according to his will: and this may be applied to men's goings in a spiritual and religious sense; faith, which is properly a man's going to Christ as a perishing sinner for pardon and cleansing, for righteousness and life, for food and rest, and eternal salvation, is not of a man's self, it is of God; it is his gift, and of his operation; no man can go to Christ in this way unless it be given him of God, or he is drawn by his grace, Joh 6:35; and all spiritual actions which flew from hence are by the grace of God, and under his influence and direction; as walking in the path of truth, it is the Lord that teaches it, causes to choose it, leads into it, and preserves there; walking in the statutes and ordinances of the Lord, and in the ways of righteousness and holiness, is of him, and owing to his Spirit puts within his people; and indeed all good works done by them, which may be called their goings, he has foreordained that they should walk in them; it is by the grace of God, and in the strength of Christ, and with the assistance of the blessed Spirit, they walk on in them; and their perseverance in faith and holiness, or their going from strength to strength, is all of the Lord;

how can a man then understand his own way? even of a journey in a literal sense, what will be the issue and event of it, when or whether ever he shall return to his own house again, since all is under the direction and providence of God; and also of his civil affairs, he knows his beginning, and how he goes on for the present; but what will be the end he knows not; and a natural and unregenerate man knows not what way he is in, where he is going, and what his last end will be; being in darkness, in which he was born, brought up, and continues, he does not rightly understand what is his duty, what he should do, what is the good and perfect will of God, what the way is in which he should go, and which is for his good; nor the way everlasting, which leads to eternal life, few find this way. Or it may be understood of the way of the Lord, "how can a man then understand his way?" the Lord's way, not man's; the way of the Lord in providence, which is as the deep, and unsearchable; and the way of life and salvation by Christ, which is of the Lord's devising and resolving on; this way of peace, pardon, righteousness, and eternal life, is not known by the natural man; and when it is externally revealed in the word, and by the outward ministry of it, it is not understood so as to be approved of, but is despised, unless God gives a heart to know it, or a spiritual and experimental understanding of it.

Gill: Pro 20:25

It is a snare to the man who devoureth that which is holy,.... Which is separated to sacred uses, is devoted to the Lord, as firstfruits, tithes, offerings, &c. which if a man converts to his own use is sacrilege, and this is a sin and a snare, and brings ruin on him; see Mal 3:8;

and after vows to make inquiry: that is a sin and a snare also; a man should first inquire before he vows, whether it is right for him to make a vow, and whether he is able to keep it; it is too late after the vow is made to inquire about the lawfulness or expedience of it, and how to find out ways and means to dissolve it and be clear of it; for it is better not to vow, than to vow and not pay, Ecc 5:4; when a thing is in a man's own hands, he may do what he will; but when he has devoted it to another use, it is no longer in his power; as the case of Ananias and Sapphira shows, Act 5:1.

Gill: Pro 20:26

A wise king scattereth the wicked,.... Or "fans them away" ⁱ; separates them from his good counsellors, courtiers, and subjects; scatters them from his presence and court, and breaks their counsels and confederacies one with another; he discovers, discountenances, and discourages them; See Gill on Pro 20:8;

and bringeth the wheel over them; alluding to the custom of the eastern nations turning a cart wheel over the grain in threshing it out, and agreeably to the metaphor in the preceding clause; see Isa 28:27. Though some think it refers to a sort of punishment inflicted on malefactors in those times and countries, by putting them under harrows drawn on wheels, as breaking upon the wheel has been since used; see 2Sa 12:31. The Arabic version understands it of exile. Jarchi interprets the wise king of the Lord, and the wicked of Pharaoh and his host, on whom he brought the wheel, or gave measure for measure, and punished in a way of retaliation; and to this sense it is by some ^k interpreted,

"as the wheel turns over, just in the same place, so as the wicked hath done, it shall be done to them.''

It may be applied to Christ, the wise King, who scatters all his and our enemies; whose fan is in his hand, and he wilt thoroughly purge his floor, Mat 3:12.

Gill: Pro 20:27

The spirit of man is the candle of the Lord,.... The rational soul of man is a light set up in him; this is what is commonly called the light of nature; it was a bright and burning light at first, but through sin is become a very feeble one; by which men have only a glimmering view of divine things, of God and his worship, and of what he would have done, or not done; by this light men do but grope after him, if happily they may find him and know his will; it is but like a candle light at best, in comparison of divine revelation, or the Gospel of the grace of God, which has shone out like the sun in its meridian glory; and especially in comparison of the sun of righteousness, Christ Jesus, and the light of the divine Spirit; yet this is a light set up by the Lord, a candle of his; it comes from the Father of lights, he is the author and maintainer of it; it is a spirit and understanding which is by the inspiration of the Almighty; see Gen 2:7;

searching all the inward parts of the belly; or heart; the thoughts, intents, and purposes of it; which are the things of a man that only the spirit of man knows; by this candle, or light, he can look into his own heart, the inmost recesses of it, and reflect upon his thoughts and schemes, and judge in some measure whether right or wrong; there is a conscience in man, which, unless seared, passes sentence on what is in man, or done by him, and either excuses or accuses; see 1Co 2:10, Rom 2:14.

Gill: Pro 20:28

Mercy and truth preserve the king,.... Which are two good qualifications in a prince; not ruling his subjects with rigour and cruelty, but with tenderness and clemency; easing them as much as he can of burdens and pressures; showing compassion to the distressed, and pardoning delinquents when the case will admit of it; as also being faithful to his word, promises, and engagements; inviolably adhering to the laws and constitution of the nation, and steady in his administrations of justice; these preserve him in the affections of his people, and make him safe and secure on his throne; and because of these the Lord preserves him from his enemies. It maybe rendered, "grace and truth" ^l; and applied to Christ, who is full of both, and which are said to preserve him, Psa 40:11;

and his throne is upholden by mercy; this explains what is meant by the preservation of him, and what is the security of his throne and kingdom, which is clemency and goodness to his subjects.

Gill: Pro 20:29

The glory of young men is their strength,.... That is the excellent thing in them, and it is to their honour when it is employed in the service of their king and country, and especially in the service of God and religion; though it does not become them to glory in it, Jer 9:23;

and the beauty of old men is the gray head; an index of wisdom and prudence; see Job 12:12. The design of the proverb is to show that both have their excellencies and usefulness, young men and old men, and should not despise one another; nor either of them be despised in a commonwealth, both being useful in it, the one for strength, the other for counsel; and so in the church of Christ; see 1Jo 2:13.

Gill: Pro 20:30

The blueness of a wound cleanseth away evil,.... Rubs it off and scours it away, as the word ^m signifies, or is a clearing and rubbing it off; some men must be beaten black and blue, or must have very sore correction, before they can be reclaimed and reformed from their evil ways; so some interpret it of the evil man ⁿ: sanctified afflictions to God's people are the means of purging away their iniquities, their dross, and their sin; but there is nothing so effectually cleanses from sin as the blood of Jesus, or heals or cures of it as his blue wounds and stripes; see Isa 27:9;

so do stripes the inward part of the belly; or heart and conscience; by means of corrections and chastisement men are brought to an inward sense of sin; they are shown their transgressions wherein they have exceeded, and are commanded to return from iniquity, Job 36:9; they lament and mourn over sin, confess it and forsake it; and then may the inwards of the heart, the mind and conscience, defiled with them, be said to be cleansed from them; especially when led by these stripes and corrections to the stripes, wounds, and blood of Christ which, being applied, cleanse from all, sin inwardly and outwardly.

Commentary -- Verse Notes / Footnotes

NET Notes: Pro 20:21

¹ tc The Kethib reads מְבֻחֶלֶת (mÿbukhelet), “gotten by greed” (based on a cognate Syriac verb, “to be greedy”); but the Qere is מְבֹהֶלֶת (mÿvohelet), “gotten hastily [or, quickly].” A large number of mss and the ancient versions read with the Qere (cf. KJV, ASV “gotten hastily”; NAB “gained hastily”; NIV “quickly gained”; NRSV “quickly acquired”).

sn If the inheritance is obtained quickly, it could mean prematurely (e.g., Luke 15:12) or cruelly (Prov 19:26). The inheritance is gained without labor or without preparation.

² tn The form is the Pual imperfect, “will not be blessed,” suggesting that divine justice is at work.

sn The Hebrew verb means “enriched, made fruitful, prospered.” Whatever the inheritance was, it will not reach its full potential or even remain permanent.

³ tn Heb “in its end”; KJV, ASV “the end thereof.”

NET Notes: Pro 20:22

¹ tn The verse is directly instructive; it begins with the negated jussive in the first colon, and follows with the imperative in the second. It warns that the righteous should not take vengeance on the wicked, for only God can do that.

² tn The form is the Piel cohortative of resolve – “I am determined to pay back.” The verb שָׁלֵם (shalem) means “to be complete; to be sound.” In this stem, however, it can mean “to make complete; to make good; to requite; to recompense” (KJV, ASV). The idea is “getting even” by paying back someone for the evil done.

³ sn To “wait” (קַוֵּה, qavveh) on the Lord requires faith in him, reliance on divine justice, and patience. It means that the wrongs done to a person will have to be endured for a time.

⁴ tn After the imperative, the jussive is subordinated in a purpose or result clause: “wait for the Lord so that he may deliver you.” The verb יֹשַׁע (yosha’) means “to save (KJV, ASV, NASB); to deliver (NIV); to give victory”; in this context it means “deliver from the evil done to you,” and so “vindicate” is an appropriate connotation. Cf. NCV “he will make things right.”

NET Notes: Pro 20:23

¹ tn Heb “an abomination of the Lord.” This expression features a subjective genitive: “the Lord abhors.”

² tn Heb “not good.” This is a figure known as tapeinosis – a deliberate understatement to emphasize a worst-case scenario: “it is wicked!” (e.g., 11:1; 20:10).

NET Notes: Pro 20:24

¹ tn Heb “the steps of a man”; but “man” is the noun גֶּבֶר (gever, in pause), indicating an important, powerful person. BDB 149-50 s.v. suggests it is used of men in their role of defending women and children; if that can be validated, then a translation of “man” would be appropriate here. But the line seems to have a wider, more general application. The “steps” represent (by implied comparison) the course of life (cf. NLT “the road we travel”).

² tn Heb “from the Lord”; NRSV “ordered by the Lord”; NIV “directed by the Lord.”

sn To say that one’s steps are ordained by the Lord means that one’s course of actions, one’s whole life, is divinely prepared and sovereignly superintended (e.g., Gen 50:26; Prov 3:6). Ironically, man is not actually in control of his own steps.

³ tn The verse uses an independent nominative absolute to point up the contrast between the mortal and the immortal: “and man, how can he understand his way?” The verb in the sentence would then be classified as a potential imperfect; and the whole question rhetorical. It is affirming that humans cannot understand very much at all about their lives.

⁴ tn Heb “his way.” The referent of the third masculine singular pronoun is unclear, so the word “own” was supplied in the translation to clarify that the referent is the human individual, not the Lord.

NET Notes: Pro 20:25

¹ sn It would be a “snare” because it would lead people into financial difficulties; Leviticus 27 talks about foolish or rash vows.

² tn Heb “a man.”

³ tn The verb is from לוּע (lu’) or לָעַע (la’a’); it means “to talk wildly” (not to be confused with the homonym “to swallow”). It occurs here and in Job 6:3.

sn This refers to speaking rashly in dedicating something to the sanctuary by calling it “Holy.”

⁴ tn Heb “reflect on.” The person is to consider the vows before making them, to ensure that they can be fulfilled. Too many people make their vow or promise without thinking, and then later worry about how they will fulfill their vows.

⁵ tn Heb “the vows” (so NASB); CEV “promises.”

NET Notes: Pro 20:26

¹ tn Heb “winnows” (so NAB, NASB, NRSV). The sage draws on the process of winnowing to explain how the king uncovers and removes wickedness. The verb from which the participle מְזָרֶה (mÿzareh) is derived means “to separate; to winnow; to scatter”; the implied comparison means that the king will separate good people from bad people like wheat is separated from chaff. The image of winnowing is also used in divine judgment. The second line of the verse uses a detail of the process to make the point. Driving a wheel over the wheat represents the threshing process; the sharp iron wheels of the cart would easily serve the purpose (e.g., Isa 28:27-28).

² tn The king has the wisdom/ability to destroy evil from his kingdom. See also D. W. Thomas, “Proverbs 20:26,” JTS 15 (1964): 155-56.

NET Notes: Pro 20:27

¹ sn The expression translated “the human spirit” is the Hebrew term נִשְׁמַת (nishmat), a feminine noun in construct. This is the inner spiritual part of human life that was breathed in at creation (Gen 2:7) and that constitutes humans as spiritual beings with moral, intellectual, and spiritual capacities.

² tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.

³ tn The “lamp” is the metaphor in the line; it signifies that the human spirit functions as a conscience, enabling people to know and please God, and directing them in choices that will be life-giving. E. Loewenstamm unnecessarily reads נִיר (nir, “to plow”) instead of נֵר (ner, “lamp”) to say that God plows and examines the soul (“Remarks on Proverbs 17:12 and 20:27,” VT 37 [1967]: 233). The NIV supplies a verb (“searches”) from the second half of the verse, changing the emphasis somewhat.

⁴ tn Heb “all the chambers of the belly.” This means “the inner parts of the body” (BDB 293 s.v. חֶדֶר); cf. NASB “the innermost parts of his being.”

NET Notes: Pro 20:28

¹ tn The first line uses two Hebrew words, חֶסֶד וֶאֱמֶת (khesed ve’emet, “loyal love and truth”), to tell where security lies. The first word is the covenant term for “loyal love; loving-kindness; mercy”; and the second is “truth” in the sense of what is reliable and dependable. The two words often are joined together to form a hendiadys: “faithful love.” That a hendiadys is intended here is confirmed by the fact that the second line uses only the critical word חֶסֶד.

² sn The emphasis is on the Davidic covenant (2 Sam 7:11-16; Ps 89:19-37). It is the Lord and his faithful love for his covenant that ultimately makes the empire secure. But the enjoyment of divine protection requires the king to show loyal love as well.

NET Notes: Pro 20:29

¹ tn The Hebrew term תִּפְאֶרֶת (tif’eret) means “beauty; glory”; in a context like this it means “honor” in the sense of glorying or boasting (BDB 802 s.v. 3.b).

² tn The Hebrew term הֲדַר (hadar), the noun in construct, means “splendor; honor; ornament.” The latter sense is used here, since grey hair is like a crown on the head.

³ sn “Grey hair” is a metonymy of adjunct; it represents everything valuable about old age – dignity, wisdom, honor, experience, as well as worry and suffering of life. At the very least, since they survived, they must know something. At the most, they were the sages and elders of the people.

NET Notes: Pro 20:30

¹ tc The verb מָרַק (maraq) means “to polish; to scour”; in the Hiphil it means “to cleanse away,” but it is only attested here, and that in the Kethib reading of תַּמְרִיק (tamriq). The Qere has תַּמְרוּק (tamruq, “are a means of cleansing”). The LXX has “blows and contusions fall on evil men, and stripes penetrate their inner beings”; the Latin has “the bruise of a wound cleanses away evil things.” C. H. Toy suggests emending the text to read “stripes cleanse the body, and blows the inward parts” or “cosmetics purify the body, and blows the soul” (Proverbs [ICC], 397). Cf. CEV “can knock all of the evil out of you.”

² tn The term “cleanse” does not appear in this line but is supplied in the translation in the light of the parallelism.

³ sn Physical punishment may prove spiritually valuable. Other proverbs say that some people will never learn from this kind of punishment, but in general this may be the only thing that works for some cases.

Geneva Bible: Pro 20:25

[It is] a snare to the man [who] ^{( g )} devoureth [that which is] holy, and after vows to make enquiry.

^{( g )} That is, to apply or take for his own use, that which was appointed to God's and then ask how he may be exempted from the fault.

Geneva Bible: Pro 20:26

A wise king scattereth the wicked, and bringeth the ^{( h )} wheel over them.

^{( h )} Which was a kind of punishment then used.

Geneva Bible: Pro 20:27

The ^{( i )} spirit of man [is] the lamp of the LORD, searching all the inward parts of the belly.

^{( i )} The word of God gives life to man and causes us to see and try the secret of our dark hearts, (Heb 4:12).

Geneva Bible: Pro 20:30

^{( k )} The blueness of a wound cleanseth away evil: so [do] stripes the inward parts of the belly.

^{( k )} Sharp punishment that pierces even the inward parts is profitable for the wicked to bring them to amendment.

Commentary -- Verse Range Notes

MHCC: Pro 20:21

An estate suddenly raised, is often as suddenly ruined.

MHCC: Pro 20:22

Wait on the Lord, attend his pleasure, and he will protect thee.

MHCC: Pro 20:23

A bargain made by fraud will prove a losing bargain in the end.

MHCC: Pro 20:24

How can we form plans, and conduct business, independently of the Lord?

MHCC: Pro 20:25

The evasions men often use with their own consciences show how false and deceitful man is.

MHCC: Pro 20:26

Justice should crush the wicked, and separate them from the virtuous.

MHCC: Pro 20:27

The rational soul and conscience are as a lamp within us, which should be used in examining our dispositions and motives with the revealed will of God.

MHCC: Pro 20:28

Mercy and truth are the glories of God's throne.

MHCC: Pro 20:29

Both young and old have their advantages; and let neither despise or envy the other.

MHCC: Pro 20:30

Severe rebukes sometimes do a great deal of good. But such is the corruption of nature, that men are loth to be rebuked for their sins. If God uses severe afflictions, to purify our hearts and fit us for his service, we have cause to be very thankful.

Matthew Henry: Pro 20:21

Note, 1. It is possible that an estate may be suddenly raised. There are those that will be rich, by right or wrong, who make no conscience of what they say or do if they can but get money by it, who, when it is in their power, will cheat their own father, and who sordidly spare and hoard up what they get, grudging themselves and their families food convenient and thinking all lost but what they buy land with or put out to interest. By such ways as these a man may grow rich, may grow very rich, in a little time, at his first setting out. 2. An estate that is suddenly raised is often as suddenly ruined. It was raised hastily, but, not being raised honestly, it proves soon ripe and soon rotten: The end thereof shall not be blessed of God, and, if he do not bless it, it can neither be comfortable nor of any continuance; so that he who got it at the end will be a fool. He had better have taken time and built firmly.

Matthew Henry: Pro 20:22

Those that live in this world must expect to have injuries done them, affronts given them, and trouble wrongfully created them, for we dwell among briers. Now here we are told what to do when we have wrong done us. 1. We must not avenge ourselves, no, nor so much as think of revenge, or design it: " Say not thou, no, not in thy heart, I will recompense evil for evil. Do not please thyself with the thought that some time or other thou shalt have an opportunity of being quits with him. Do not wish revenge, or hope for it, much less resolve upon it, no, not when the injury is fresh and the resentment of it most deep. Never say that thou wilt do a think which thou canst not in faith pray to God to assist thee in, and that thou canst not do in mediating revenge."2. We must refer ourselves to God, and leave it to him to plead our cause, to maintain our right, and reckon with those that do us wrong in such a way and manner as he thinks fit and in his own due time: " Wait on the Lord, and attend his pleasure, acquiesce in his will, and he does not say that he will punish him that has injured thee (instead of desiring that thou must forgive him and pray for him), but he will save thee, and that is enough. He will protect thee, so that thy passing by one injury shall not (as is commonly feared) expose thee to another; nay, he will recompense good to thee, to balance thy trouble and encourage thy patience,"as David hoped, when Shimei cursed him, 2Sa 16:12.

Matthew Henry: Pro 20:23

This is to the same purport with what was said Pro 20:20. 1. It is here repeated, because it is a sin that God doubly hates (as lying, which is of the same nature with this sin, is mentioned twice among the seven things that God hates, Pro 6:17, Pro 6:19), and because it was probably a sin very much practised at that time in Israel, and therefore made light of as if there were no harm in it, under pretence that, being commonly used, there was no trading without it. 2. It is here added, A false balance is not good, to intimate that it is not only abominable to God, but unprofitable to the sinner himself; there is really no good to be got by it, no, not a good bargain, for a bargain made by fraud will prove a losing bargain in the end.

Matthew Henry: Pro 20:24

We are here taught that in all our affairs, 1. We have a necessary and constant dependence upon God. All our natural actions depend upon his providence, all our spiritual actions upon his grace. The best man is no better than God makes him; and every creature is that to us which it is the will of God that it should be. Our enterprises succeed, not as we desire and design, but as God directs and disposes. The goings even of a strong man (so the word signifies) are of the Lord, for his strength is weakness without God, nor is the battle always to the strong. 2. We have no foresight of future events, and therefore know not how to forecast for them: How can a man understand his own way? How can he tell what will befal him, since God's counsels concerning him are secret, and therefore how can he of himself contrive what to do without divine direction? We so little understand our own way that we know not what is good for ourselves, and therefore we must make a virtue of necessity, and commit our way unto the Lord, in whose hand it is, follow the guidance and submit to the disposal of Providence.

Matthew Henry: Pro 20:25

Two things, by which God is greatly affronted, men are here said to be ensnared by, and entangled not only in guilt, but in trouble and ruin at length: - 1. Sacrilege, men's alienating holy things and converting them to their own use, which is here called devouring them. What is devoted in any way to the service and honour of God, for the support of religion and divine worship or the relief of the poor, ought to be conscientiously preserved to the purposes designed; and those that directly or indirectly embezzle it, or defeat the purpose for which it was given, will have a great deal to answer for. Will a man rob God in tithes and offerings? Mal 3:8. Those that hurry over religious offices (their praying and preaching) and huddle them up in haste, as being impatient to get done, may be said to devour that which is holy. 2. Covenant-breaking. It is a snare to a man, after he has made vows to God, to enquire how he may evade them or get dispensed with, and to contrive excuses for the violating of them. If the matter of them was doubtful, and the expressions were ambiguous, that was his fault; he should have made them with more caution and consideration, for it will involve his conscience (if it be tender) in great perplexities, if he be to enquire concerning them afterwards (Ecc 5:6); for, when we have opened our mouth to the Lord, it is too late to think of going back, Act 5:4.

Matthew Henry: Pro 20:26

See here, 1. What is the business of magistrates. They are to be a terror to evil-doers. They must scatter the wicked, who are linked in confederacies to assist and embolden one another in doing mischief; and there is no doing this but by bringing the wheel over them, that is, putting the laws in execution against them, crushing their power and quashing their projects. Severity must sometimes be used to rid the country of those that are openly vicious and mischievous, debauched and debauching. 2. What is the qualification of magistrates, which is necessary in order to do this. They have need to be both pious and prudent, for it is the wise king, who is both religious and discreet, that is likely to effect the suppression of vice and reformation of manners.

Matthew Henry: Pro 20:27

We have here the dignity of the soul, the great soul of man, that light which lighteth every man. 1. It is a divine light; it is the candle of the Lord, a candle of his lighting, for it is the inspiration of the Almighty that gives us understanding. He forms the spirit of man within him. It is after the image of God that man is created in knowledge. Conscience, that noble faculty, is God's deputy in the soul; it is a candle not only lighted by him, but lighted for him. The Father of spirits is therefore called the Father of lights. 2. It is a discovering light. By the help of reason we come to know men, to judge of their characters, and dive into their designs; by the help of conscience we come to know ourselves. The spirit of a man has a self-consciousness (1Co 2:11); it searches into the dispositions and affections of the soul, praises what is good, condemns what is otherwise, and judges of the thoughts and intents of the heart. This is the office, this the power, of conscience, which we are therefore concerned to get rightly informed and to keep void of offence.

Matthew Henry: Pro 20:28

Here we have, 1. The virtues of a good king. Those are mercy and truth, especially mercy, for that is mentioned twice here. He must be strictly faithful to his word, must be sincere, and abhor all dissimulation, must religiously discharge all the trusts reposed in him, must support and countenance truth. He must likewise rule with clemency, and by all acts of compassion gain the affections of his people. Mercy and truth are the glories of God's throne, and kings are called gods. 2. The advantages he gains thereby. These virtues will preserve his person and support his government, will make him easy and safe, beloved by his own people and feared by his enemies, if it be possible that he should have any.

Matthew Henry: Pro 20:29

This shows that both young and old have their advantages, and therefore must each of them be, according to their capacities, serviceable to the public, and neither of them despise nor envy the other. 1. Let not old people despise the young, for they are strong and fit for action, able to go through business and break through difficulties, which the aged and weak cannot grapple with. The glory of young men is their strength, provided they use it well (in the service of God and their country, not of their lusts), and that they be not proud of it nor trust to it. 2. Let not young people despise the old, for they are grave, and fit for counsel, and, though they have not the strength that young men have, yet they have more wisdom and experience. Juniores ad labores, seniores ad honores - Labour is for the young, honour for the aged. God has put honour upon the old man; for his gray head is his beauty. See Dan 7:9.

Matthew Henry: Pro 20:30

Note, 1. Many need severe rebukes. Some children are so obstinate that their parents can do no good with them without sharp correction; some criminals must feel the rigour of the law and public justice; gentle methods will not work upon them; they must be beaten black and blue. And the wise God sees that his own children sometimes need very sharp afflictions. 2. Severe rebukes sometimes do a great deal of good, as corrosives contribute to the cure of a wound, eating out the proud flesh. The rod drives out even that foolishness which was bound up in the heart, and cleanses away the evil there. 3. Frequently those that most need severe rebukes can worse bear them. Such is the corruption of nature that men are as loth to be rebuked sharply for their sins as to be beaten till their bones ache. Correction is grievous to him that forsakes the way, and yet it is good for him, Heb 12:11.

Keil-Delitzsch: Pro 20:21

21 An inheritance which in the beginning is obtained in haste,

Its end will not be blessed.

The partic. מבחל may, after Zec 11:8, cf. Syr. bhlaa' , nauseans , mean "detested,"but that affords here no sense; rather it might be interpreted after the Arab. bajila , to be avaricious, "gotten by avarice, niggardliness,"with which, however, neither נחלה , inheritance, nor, since avarice is a chronic disease, בּראשׁונה agrees. On the contrary, the Kerı̂ מבהלת [hastened] perfectly agrees, both linguistically ( vid ., Pro 28:22; cf. Pro 13:11) and actually; for, as Hitzig remarks, the words following Pro 20:20 fully harmonize with the idea of an inheritance, into the possession of which one is put before it is rightly due to him; for a son such as that, the parents may live too long, and so he violently deprives them of the possession (cf. Pro 19:26); but on such a possession there rests no blessing. Since the Piel may mean to hasten, Est 2:9, so מבהל may mean hastened = speedy, Est 8:14, as well as made in haste. All the old interpreters adopt the Kerı̂ ; the Aram. render it well by מסרהבא , from מסרהב , overturned; and Luther, like Jerome, haereditas ad quam festinatur .

Keil-Delitzsch: Pro 20:22

22 Say not: I will avenge the evil;

Hope in Jahve, so will He help thee.

Men ought always to act toward their neighbours according to the law of love, and not according to the jus talionis , Pro 24:29; they ought not only, by requiting good with evil (Pro 16:13; Psa 7:5, Psa 35:12), not to transgress this law of requital, but they ought to surpass it, by also recompensing not evil with evil ( vid ., regarding שׁלּם , and synon. to Pro 17:13); and that is what the proverb means, for 22b supposes injustice suffered, which might stir up a spirit of revenge. It does not, however, say that men ought to commit the taking of vengeance to God; but, in the sense of Rom 12:17-19; 1Pe 3:9, that, renouncing all dependence on self, they ought to commit their deliverance out of the distress into which they have fallen, and their vindication, into the hands of God; for the promise is not that He will avenge them, but that He will help them. The jussive וישׁע (write וישׁע , according to Metheg-setzung , §42, with Gaja as העמדה , with the ע to secure distinct utterance to the final guttural) states as a consequence, like, e.g. , 2Ki 5:10, what will then happen (Jerome, Luther, Hitzig) if one lets God rule (Gesen. §128, 2c); equally possible, syntactically, is the rendering: that He may help thee (lxx, Ewald); but, regarded as a promise, the words are more in accordance with the spirit of the proverb, and they round it off more expressively.

Keil-Delitzsch: Pro 20:23

23 An abomination to Jahve are two kinds of weights;

And deceitful balances are not good.

A variant to Pro 20:10, Pro 11:1. The pred. לא־טוב (Pro 17:26; Pro 18:5; Pro 19:3) is conceived of as neut.; they are not good, much rather bad and pernicious, for the deceiver succeeds only in appearance; in reality he fails.

Keil-Delitzsch: Pro 20:24

24 The steps of a man depend on Jahve;

And a man - how can he understand his way?

Line first is from Psa 37:23, but there, where the clause has the verbal predicate כּוננוּ , the meaning is that it is the gracious assistance of God, by virtue of which a man takes certain steps with his feet, while here we have before us a variation of the proverb "steplang7 der Mensch denkt, Gott lenkt "= man proposes, God disposes, Pro 16:9, Jer 10:23; for מן , as at 2Sa 3:37; Psa 118:23, denotes God in general as conditioning, as the ultimate cause. Man is indeed free to turn himself hither or thither, to decide on this course of conduct or on that, and is therefore responsible for it; but the relations co-operating in all his steps as the possible and defining conditions are God's contrivance and guidance, and the consequences which are connected with his steps and flow therefrom, lie beyond the power of man - every one of his steps is a link of a chain, neither the beginning nor the end of which he can see; while, on the other hand, God's knowledge comprehends the beginning, middle, and end, and the wisdom of God ruling in the sphere of history, makes all human activity, the free action of man, subservient to his world-plan. The question, which has a negative answer, is applicable to man: what, i.e. , how shall he understand his way? מה is like, e.g. , Exo 10:26; Job 9:2; Job 19:28, accus., and fluctuates between the functions of a governed accusative: What does he understand... (Job 11:8) and an adv.: how, i.e. , how so little, how even not, for it is the מה of the negative question which has become in (Arab.) mâ a word of negation. The way of a man is his life's-course. This he understands in the present life only relatively, the true unravelling of it remains for the future.

Keil-Delitzsch: Pro 20:25

25 It is a snare to a man to cry out hastily "holy;"

And first after vows to investigate.

Two other interpretations of the first line have been proposed. The snare of a man devours, i.e. , destroys the holy; but then מוקשׁ אדם must be an expression of an action, instead of an expression of an endurance, which is impossible. The same is true against the explanation: the snare of a man devours, i.e. , consumes, eats up the holy, which as such is withdrawn from common use. Jerome with his devotare sanctos , and Luther with his steplang7 das Heilige lestern [to calumniate the holy], give to לוּע = בּלע a meaning which loses itself in the arbitrary. Accordingly, nothing is to be done with the meaning καταπίεται (Aquila, the Venet .). But ילע will be the abbreviated fut. of לוּע (from ילוּע ), or לעע ( ילע ), Job 6:3 = (Arab.) laghâ temere loqui ( proloqui ); and קדשׁ (after Hitzig: consecration, which is contrary to usage) is like κορβᾶν , Mar 7:11, the exclamation to which one suddenly gives utterance, thereby meaning that this or that among his possessions henceforth no longer belongs to him, but is consecrated to God, and thus ought to be delivered up to the temple. Such a sudden vow and halting deference to the oath that has been uttered is a snare to a man, for he comes to know that he has injured himself by the alienation of his property, which he has vowed beyond that which was due from him, or that the fulfilling of his vow is connected with difficulties, and perhaps also to others, with regard to whom its disposal was not permitted to him, is of evil consequences, or it may be he is overcome by repentance and is constrained to break his oath. The lxx hits the true meaning of the proverb with rare success: Παγὶς ἀνδρὶ ταχύ τι τῶν ἰδίων ἁγιάσαι, μετὰ δὲ τὸ εὔξασθαι μετανοεῖν γίνεται . נדרים is plur. of the category (cf. 16b Chethı̂b ), and בקּר , as 2Ki 16:15, Arab. baḳr , examinare, inquirere , means to subject to investigation, viz., whether he ought to observe, and might observe, a vow such as this, or whether he might not and ought not rather to renounce it (Fleischer). Viewed syntactically, 25a is so difficult, that Bertheau, with Hitzig, punctuates ילע ; but this substantive must be formed from a verb ילע (cf. Hab 3:13), and this would mean, after (Arab.) wala' , "to long eagerly for,"which is not suitable here. The punctuation shows ילע as the 3rd fut. What interpreters here say of the doubled accent of the word arises from ignorance: the correct punctuation is ילע , with Gaja to ע , to give the final guttural more force in utterance. The poet appears to place in the foreground: "a snare for a man,"as a rubrum ; and then continuing the description, he cries out suddenly "holy!"and after the vow, he proceeds to deliberate upon it. Fleischer rightly: post vota inquisiturus est ( in ea ) = יהיה לבקּר ; vid ., at Hab 1:17, which passage Hitzig also compares as syntactically very closely related.

Keil-Delitzsch: Pro 20:26

26 A wise king winnoweth the godless,

And bringeth over them the wheel.

A variant to Pro 20:8, but here with the following out of the figure of the winnowing. For אופן with מזרה is, without doubt, the wheel of the threshing-cart, עגלה , Isa 28:27.; and thus with מזרה , the winnowing fork, מזרה is to be thought of; vid ., a description of them along with that of the winnowing shovel, רחת , in Wetzstein's Excursus to Isa., p. 707ff. We are not to think of the punishment of the wheel, which occurs only as a terrible custom of war ( e.g. , Amo 1:3). It is only meant that a wise king, by sharp and vigorous procedure, separates the godless, and immediately visits them with merited punishment, as he who works with the winnowing shovel gives the chaff to the wind. Most ancient interpreters think on אופן (from אפן , vertere ) in its metaphorical meaning: τρόπος (thus also Löwenstein, he deals with them according to merit), or the wheel of fortune, with reference to the constellations; thus, misfortune (Immanuel, Meîri). Arama, Oetinger, and others are, however, on the right track.

Keil-Delitzsch: Pro 20:27

With a proverb of a light that was extinguished, Pro 20:20 began the group; the proverb of God's light, which here follows, we take as the beginning of a new group.

27 A candle of Jahve is the soul of man,

Searching through all the chambers of the heart.

If the O.T. language has a separate word to denote the self-conscious personal human spirit in contradistinction to the spirit of a beast, this word, according to the usage of the language, as Reuchlin, in an appendix to Aben Ezra, remarks, is נשׁמה ; it is so called as the principle of life breathed immediately by God into the body ( vid ., at Gen 2:7; Gen 7:22). Indeed, that which is here said of the human spirit would not be said of the spirit of a beast: it is "the mystery of self-consciousness which is here figuratively represented"(Elster). The proverb intentionally does not use the word נפשׁ , for this is not the power of self-consciousness in man, but the medium of bodily life; it is related secondarily to nshmh ( רוח ), while נשׁמת חיים ( רוח ) is used, נפשׁ ח֡™ים is an expression unheard of. Hitzig is in error when he understands by נשׁמה here the soul in contradistinction to the spirit, and in support of this appeals to an expression in the Cosmography of Kazwîni : "the soul (Arab. âl -nefs ) is like the lamp which moves about in the chambers of the house;"here also en -nefs is the self-conscious spirit, for the Arab. and post-bibl. Heb. terminology influenced by philosophy reverses the biblical usage, and calls the rational soul נפשׁ , and, on the contrary, the animal soul נשׁמה , רוח ( Psychologie , p. 154). חפשׂ is the particip. of חפּשׂ , Zep 1:12, without distinguishing the Kal and Piel . Regarding חדרי־בטן , lxx ταμιεῖα κοιλίας , vid ., at Pro 18:8 : בּטן denotes the inner part of the body (R. בט , to be deepened), and generally of the personality; cf. Arab. bâtn âlrwh , the interior of the spirit, and Pro 22:18, according to which Fleischer explains: "A candle of Jahve, i.e. , a means bestowed on man by God Himself to search out the secrets deeply hid in the spirit of another."But the candle which God has kindled in man has as the nearest sphere of illumination, which goes forth from it, the condition of the man himself - the spirit comprehends all that belongs to the nature of man in the unity of self-consciousness, but yet more: it makes it the object of reflection; it penetrates, searching it through, and seeks to take it up into its knowledge, and recognises the problem proposed to it, to rule it by its power. The proverb is thus to be ethically understood: the spirit is that which penetrates that which is within, even into its many secret corners and folds, with its self-testing and self-knowing light - it is, after Mat 6:22, the inner light, the inner eye. Man becomes known to himself according to his moral as well as his natural condition in the light of the spirit; "for what man knoweth the things of a man, save the spirit of man which is in him?"says Paul, 1Co 2:11. With reference to this Solomonic proverb, the seven-branched candlestick is an ancient symbol of the soul, e.g. , on the Jewish sepulchral monuments of the Roman viâ Portuensis . Our texts present the phrase נר יהוה ; but the Talm. Pesachim 7b, 8a, the Pesikta in part 8, the Midrash Othijoth de-Rabbi Akiba , under the letter נ , Alphasi ( יף '' ר ) in Pesachim , and others, read נר אלהים ; and after this phrase the Targum translates, while the Syr. and the other old versions render by the word "Lord"( Venet . ὀντωτής ), and thus had יהוה before them.

Keil-Delitzsch: Pro 20:28

28 Love and truth guard the king;

And he supports his throne by love.

We have not in the German [nor in the Eng.] language a couple of words that completely cover חסד ואמת ; when they are used of God, we translate them by grace and truth [steplang7 Gnade u. Wahrheit ], Psa 40:12 ( יצּרוּני ); when of men, by love and truth [steplang7 Liebe u. Treue ], Pro 16:6; and when of the two-sided divine forces, by kindness and truth, Pro 3:3. Love and truth are the two good spirits that guard the king. If it is elsewhere said that the king's throne is supported "with judgment and with justice,"Isa 9:6 [7]; here, on the other side, we see that the exercise of government must have love as its centre; he has not only to act on the line of right, שׁוּרת הדּין ; but, as the later proverb says, in such a way, that within this circle his conduct is determined by the central motive of love. In this sense we give the king not only the title of steplang7 Grossmächtigster [most high and mighty], but also that of "steplang7 Allergnädigster "most gracious, for the king can and ought to exercise grace before other men; the virtue of condescension establishes his throne more than the might of greatness.

Keil-Delitzsch: Pro 20:29

29 The ornament of young men is their strength;

And the honour of the old is grey hairs.

Youth has the name בּחוּר (different from בּחוּר , chosen), of the maturity (R. בחר , cogn. בכר , בגר , whence Mishn. בּגרוּת , manhood, in contradistinction to נערוּת ) into which he enters from the bloom of boyhood; and the old man is called זקן (Arab. dhikn , as Schultens says, a mento pendulo , from the hanging chin זקן , (Arab.) dhakan , chin, beard on the chin). To stand in the fulness of fresh unwasted strength is to youth, as such, an ornament ( תּפארת , cf. פּארוּר , blooming colour of the countenance); on the contrary, to the old man who has spent his strength in the duties of his office, or as it is said at Pro 16:31, "in the way of righteousness,"grey hairs ( שׂיבה , from שׂב , Arab. shâb , canescere ) give an honourable appearance ( הדר , from הדר , turgidum, amplum esse , vid ., at Isa 63:1).

Keil-Delitzsch: Pro 20:30

30 Cutting wounds cleanse away evil,

And reach the inner parts of the body.

The two words for wounds in line first stand in the st. constr .; חבּוּרה (from חבר , to be bound around with stripes, to be striped) is properly the streak, the stripe; but is here heightened by פּצע (from פּצע , to cleave, split, tear open), beyond the idea of the stripe-wound: tearing open the flesh, cuts tearing into the flesh. The pred. is after the Kerı̂ תּמרוּק ; but this substantive, found in the Book of Esther, where it signifies the purification of the women for the harem (according to which, e.g. , Ahron B. Joseph explains כמו תמרוק לנשׁים שׁהוא יפה להם ), is syntactically hard, and scarcely original. For if we explain with Kimchi: wounds of deep incision find their cleansing (cure) by evil, i.e. , by means which bring suffering (according to which, probably the Venet . μώλωπες τραύματος λάμψουσιν ἐν κακῷ ), then תמרוקן , with the pronoun pointing back, one would have expected. But the interpretation of בּרע , of severe means of cure, is constrained; that which lies nearest, however, is to understand רע of evil. But if, with this understanding of the word, we translate: Vibices plagarum sunt lustratio quae adhibetur malo (Fleischer), one does not see why בּרע , and not rather gen. רע , is used. But if we read after the Chethı̂b תּמריק , then all is syntactically correct; for (1.) that the word ימריקוּ , or תּמרקנה , is not used, is in accordance with a well-known rule, Gesen. §146. 3; and (2.) that המריק is connected, not directly with an accus. obj., but with ב , has its analogy in התעה ב , Jer 42:2, השׁרישׁ בּ , Job 31:12, and the like, and besides has its special ground in the metaphorical character of the cleansing. Thus, e.g. , one uses Syr. 't'aa' of external misleading; but with Syr. k of moral misleading (Ewald, §217, 2); and Arab. ' _ of erecting a building; but with Arab. b of the intellectual erection of a memorial (monument). It is the so-called Bâ̇âlmojâz ; vid ., de Sacy's Chrest Arab . i. 397. The verb מרק means in Talm. also, "to take away"(a metaph. of abstergere ; cf. Arab. marak , to wipe off)

(Note: Vid ., Dozy's Lettre à M. Fleischer (1871), p. 198.)

and that meaning is adopted, Schabbath 33a, for the interpretations of this proverb: stripes and wounds a preparedness for evil carries away, and sorrow in the innermost part of the body, which is explained by דרוקן (a disease appearing in diverse forms; cf. "Drachenschuss," ; as the name of an animal disease); but granting that the biblical מרק may bear this meaning, the ב remains unaccountable; for we say מרק עצמו לעברה , for to prepare oneself for a transgression (sin of excess), and not בעברה . We have thus to abide by the primary meaning, and to compare the proverb, Berachoth 5a: "afflictive providences wash away all the transgressions of a man."But the proverb before us means, first at least, not the wounds which God inflicts, but those which human educational energy inflicts: deep-cutting wounds, i.e. , stern discipline, leads to the rubbing off of evil, i.e. , rubs it, washes it, cleanses it away. It may now be possible that in 30b the subject idea is permutatively continued: et verbera penetralium corporis (thus the Venet .: πληγαὶ τῶν ταμιείων τοῦ γαρστρός ), i.e. , quorum vis ad intimos corporis et animi recessus penetrat (Fleischer). But that is encumbered, and חדרי־בטן (cf. Pro 20:27, Pro 18:8), as referring to the depths to which stern corporal discipline penetrates, has not its full force. וּמכּות is either a particip.: and that is touching ( ferientes ) the inner chambers of the body, or חדרי־בטן is with the ב , or immediately the second object of תמריק to be supplied: and strokes (rub off, cleanse, make pure) the innermost part. Jerome and the Targ. also supply ב , but erroneously, as designating place: in secretioribus ventris , relatively better the lxx and Syr.: εἰς ταμιεῖα κοιλίας . Luther hits the sense at least, for he translates:

One must restrain evil with severe punishment,

And with hard strokes which one feels.

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.

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 20 (Chapter Introduction)

Overview

Poole: Proverbs 20 (Chapter Introduction)

CHAPTER 20

MHCC: Proverbs (Book Introduction)

The subject of this book may be thus stated by an enlargement on the opening verses. 1. The Proverbs of Solomon, the son of David, king of Israel. 2. Which treat of the knowledge of wisdom, of piety towards God, of instruction and moral discipline, of the understanding wise and prudent counsels. 3. Which treat of the attainment of instruction in wisdom, which wisdom is to be shown in the conduct of life, and consists in righteousness with regard to our fellow-creatures. 4. Which treat of the giving to the simple sagacity to discover what is right, by supplying them with just principles, and correct views of virtue and vice; and to the young man knowledge, so that he need not err through ignorance; and discretion, so that by pondering well these precepts, he may not err through obstinacy. Take the proverbs of other nations, and we shall find great numbers founded upon selfishness, cunning, pride, injustice, national contempt, and animosities. The principles of the Proverbs of Solomon are piety, charity, justice, benevolence, and true prudence. Their universal purity proves that they are the word of God.

Matthew Henry: Proverbs (Book Introduction)

An Exposition, With Practical Observations, of The Proverbs

We have now before us, I. A new author, or penman rather, or pen (if you will) made use of by the Holy Ghost for making known the mind of God to us, writing as moved by the finger of God (so the Spirit of God is called), and that is Solomon; through his hand came this book of Scripture and the two that follow it, Ecclesiastes and Canticles, a sermon and a song. Some think he wrote Canticles when he was very young, Proverbs in the midst of his days, and Ecclesiastes when he was old. In the title of his song he only writes himself Solomon, perhaps because he wrote it before his accession to the throne, being filled with the Holy Ghost when he was young. In the title of his Proverbs he writes himself the son of David, king of Israel, for then he ruled over all Israel. In the title of his Ecclesiastes he writes himself the son of David, king of Jerusalem, because then perhaps his influence had grown less upon the distant tribes, and he confined himself very much in Jerusalem. Concerning this author we may observe, 1. That he was a king, and a king's son. The penmen of scripture, hitherto, were most of them men of the first rank in the world, as Moses and Joshua, Samuel and David, and now Solomon; but, after him, the inspired writers were generally poor prophets, men of no figure in the world, because that dispensation was approaching in the which God would choose the weak and foolish things of the world to confound the wise and mighty and the poor should be employed to evangelize. Solomon was a very rich king, and his dominions were very large, a king of the first magnitude, and yet he addicted himself to the study of divine things, and was a prophet and a prophet's son. It is no disparagement to the greatest princes and potentates in the world to instruct those about them in religion and the laws of it. 2. That he was one whom God endued with extraordinary measures of wisdom and knowledge, in answer to his prayers at his accession to the throne. His prayer was exemplary: Give me a wise and an understanding heart; the answer to it was encouraging: he had what he desired and all other things were added to him. Now here we find what good use he made of the wisdom God gave him; he not only governed himself and his kingdom with it, but he gave rules of wisdom to others also, and transmitted them to posterity. Thus must we trade with the talents with which we are entrusted, according as they are. 3. That he was one who had his faults, and in his latter end turned aside from those good ways of God which in this book he had directed others in. We have the story of it 1 Kings 11, and a sad story it is, that the penman of such a book as this should apostatize as he did. Tell it not in Gath. But let those who are most eminently useful take warning by this not to be proud or secure; and let us all learn not to think the worse of good instructions though we have them from those who do not themselves altogether live up to them.

II. A new way of writing, in which divine wisdom is taught us by Proverbs, or short sentences, which contain their whole design within themselves and are not connected with one another. We have had divine laws, histories, and songs, and how divine proverbs; such various methods has Infinite Wisdom used for our instruction, that, no stone being left unturned to do us good, we may be inexcusable if we perish in our folly. Teaching by proverbs was, 1. An ancient way of teaching. It was the most ancient way among the Greeks; each of the seven wise men of Greece had some one saying that he valued himself upon, and that made him famous. These sentences were inscribed on pillars, and had in great veneration as that which was said to come down from heaven. A coelo descendit, Gnōthi seauton - Know thyself is a precept which came down from heaven. 2. It was a plain and easy way of teaching, which cost neither the teachers nor the learners much pains, nor put their understandings nor their memories to the stretch. Long periods, and arguments far-fetched, must be laboured both by him that frames them and by him that would understand them, while a proverb, which carries both its sense and its evidence in a little compass, is quickly apprehended and subscribed to, and is easily retained. Both David's devotions and Solomon's instructions are sententious, which may recommend that way of expression to those who minister about holy things, both in praying and preaching. 3. It was a very profitable way of teaching, and served admirably well to answer the end. The word Mashal, here used for a proverb, comes from a word that signifies to rule or have dominion, because of the commanding power and influence which wise and weighty sayings have upon the children of men; he that teaches by them dominatur in concionibus - rules his auditory. It is easy to observe how the world is governed by proverbs. As saith the proverb of the ancients (1Sa 24:13), or (as we commonly express it) As the old saying is, goes very far with most men in forming their notions and fixing their resolves. Much of the wisdom of the ancients has been handed down to posterity by proverbs; and some think we may judge of the temper and character of a nation by the complexion of its vulgar proverbs. Proverbs in conversation are like axious in philosophy, maxims in law, and postulata in the mathematics, which nobody disputes, but every one endeavours to expound so as to have them on his side. Yet there are many corrupt proverbs, which tend to debauch men's minds and harden them in sin. The devil has his proverbs, and the world and the flesh have their proverbs, which reflect reproach on God and religion (as Eze 12:22; Eze 18:2), to guard us against the corrupt influences of which God has his proverbs, which are all wise and good, and tend to make us so. These proverbs of Solomon were not merely a collection of the wise sayings that had been formerly delivered, as some have imagined, but were the dictates of the Spirit of God in Solomon. The very first of them (Pro 1:7) agrees with what God said to man in the beginning (Job 28:28, Behold, the fear of the Lord, that is wisdom ); so that though Solomon was great, and his name may serve as much as any man's to recommend his writings, yet, behold, a greater than Solomon is here. It is God, by Solomon, that here speaks to us: I say, to us; for these proverbs were written for our learning, and, when Solomon speaks to his son, the exhortation is said to speak to us as unto children, Heb 12:5. And, as we have no book so useful to us in our devotions as David's psalms, so have we none so serviceable to us, for the right ordering of our conversations, as Solomon's proverbs, which as David says of the commandments, are exceedingly broad, containing, in a little compass, a complete body of divine ethics, politics, and economics, exposing every vice, recommending every virtue, and suggesting rules for the government of ourselves in every relation and condition, and every turn of the conversation. The learned bishop Hall has drawn up a system of moral philosophy out of Solomon's Proverbs and Ecclesiastes. The first nine chapters of this book are reckoned as a preface, by way of exhortation to the study and practice of wisdom's rules, and caution against those things that would hinder therein. We have then the first volume of Solomon's proverbs (ch. 10-24); after that a second volume (ch. 25-29); and then Agur's prophecy (ch. 30), and Lemuel's (ch. 31). The scope of all is one and the same, to direct us so to order our conversation aright as that in the end we may see the salvation of the Lord. The best comment on these rules is to be ruled by them.

Topical Index of Proverbs

Twenty chapters of the book of Proverbs (beginning with ch. 10 and ending with ch. 29), consisting mostly of entire sentences in each verse, could not well be reduced to proper heads, and the contents of them gathered; I have therefore here put the contents of all these chapters together, which perhaps may be of some use to those who desire to see at once all that is said of any one head in these chapters. Some of the verses, perhaps, I have not put under the same heads that another would have put them under, but the most of them fall (I hope) naturally enough to the places I have assigned them.

1. Of the comfort, or grief, parents have in their children, according as they are wise or foolish, godly or ungodly, Pro 10:1; Pro 15:20; Pro 17:21, Pro 17:25; Pro 19:13, Pro 19:26; Pro 23:15, Pro 23:16, Pro 23:24, Pro 23:25; Pro 27:11; Pro 29:3

2. Of the world's insufficiency, and religion's sufficiency, to make us happy (Pro 10:2, Pro 10:3; Pro 11:4) and the preference to be therefore given to the gains of virtue above those of this world, Pro 15:16, Pro 15:17; Pro 16:8, Pro 16:16; Pro 17:1; Pro 19:1; Pro 28:6, Pro 28:11

3. Of slothfulness and diligence, Pro 10:4, Pro 10:26; Pro 12:11, Pro 12:24, Pro 12:27; Pro 13:4, Pro 13:23; Pro 15:19; Pro 16:26; Pro 18:9; Pro 19:15, Pro 19:24; Pro 20:4, Pro 20:13; Pro 21:5, Pro 21:25, Pro 21:26; Pro 22:13, Pro 22:29; Pro 24:30-34; Pro 26:13-16; Pro 27:18, Pro 27:23, Pro 27:27; Pro 28:19. Particularly the improving or neglecting opportunities, Pro 6:6; Pro 10:5

4. The happiness of the righteous, and the misery of the wicked, Pro 10:6, Pro 10:9, Pro 10:16, Pro 10:24, Pro 10:25, Pro 10:27-30; Pro 11:3, Pro 11:5-8, Pro 11:18-21, Pro 11:31; Pro 12:2, Pro 12:3, Pro 12:7, Pro 12:13, Pro 12:14, Pro 12:21, Pro 12:26, Pro 12:28; Pro 13:6, Pro 13:9, Pro 13:14 15, 21, 22, 25; Pro 14:11, Pro 14:14, Pro 14:19, Pro 14:32; Pro 15:6, Pro 15:8, Pro 15:9, Pro 15:24, Pro 15:26, Pro 15:29; Pro 20:7; Pro 21:12, Pro 21:15, Pro 21:16, Pro 21:18, Pro 21:21; Pro 22:12; Pro 28:10, Pro 28:18; Pro 29:6

5. Of honour and dishonour, Pro 10:7; Pro 12:8, Pro 12:9; Pro 18:3; Pro 26:1; Pro 27:21. And of vain-glory, Pro 25:14, Pro 25:27; Pro 27:2

6. The wisdom of obedience, and folly of disobedience, Pro 10:8, Pro 10:17; Pro 12:1, Pro 12:15; Pro 13:1, Pro 13:13, Pro 13:18; Pro 15:5, Pro 15:10, Pro 15:12, Pro 15:31, Pro 15:32; Pro 19:16; Pro 28:4, Pro 28:7, Pro 28:9

7. Of mischievousness and usefulness, Pro 10:10, Pro 10:23; Pro 11:9-11, Pro 11:23, Pro 11:27; Pro 12:5, Pro 12:6, Pro 12:12, Pro 12:18, Pro 12:20; Pro 13:2; Pro 14:22; Pro 16:29, Pro 16:30; Pro 17:11; Pro 21:10; Pro 24:8; Pro 26:23, Pro 26:27

8. The praise of wise and good discourse, and the hurt and shame of an ungoverned tongue, Pro 10:11, Pro 10:13, Pro 10:14, Pro 10:20, Pro 10:21, Pro 10:31, Pro 10:32; Pro 11:30; Pro 14:3; Pro 15:2, Pro 15:4, Pro 15:7, Pro 15:23, Pro 15:28; Pro 16:20, Pro 16:23, Pro 16:24; Pro 17:7; Pro 18:4, Pro 18:7, Pro 18:20, Pro 18:21; Pro 20:15; Pro 21:23; Pro 23:9; Pro 24:26; Pro 25:11

9. Of love and hatred, peaceableness and contention, Pro 10:12; Pro 15:17; Pro 17:1, Pro 17:9, Pro 17:14, Pro 17:19; Pro 18:6, Pro 18:17-19; Pro 20:3; Pro 25:8; Pro 26:17, Pro 26:21; Pro 29:9

10. Of the rich and poor, Pro 10:5, Pro 10:22; Pro 11:28; Pro 13:7, Pro 13:8; Pro 14:20, Pro 14:24; Pro 18:11, Pro 18:23; Pro 19:1, Pro 19:4, Pro 19:7, Pro 19:22; Pro 22:2, Pro 22:7; Pro 28:6, Pro 28:11; Pro 29:13

11. Of lying, fraud, and dissimulation, and of truth and sincerity, Pro 10:18; Pro 12:17, Pro 12:19, Pro 12:22; Pro 13:5; Pro 17:4; Pro 20:14, Pro 20:17; Pro 26:18, Pro 26:19, Pro 26:24-26, Pro 26:28

12. Of slandering, Pro 10:18; Pro 16:27; Pro 25:23

13. Of talkativeness and silence, Pro 10:19; Pro 11:12; Pro 12:23; Pro 13:3; Pro 17:27, Pro 17:28; Pro 29:11, Pro 29:20

14. Of justice and injustice, Pro 11:1; Pro 13:16; Pro 16:8, Pro 16:11; Pro 17:15, Pro 17:26; Pro 18:5; Pro 20:10, Pro 20:23; Pro 22:28; Pro 23:10, Pro 23:11; Pro 29:24

15. Of pride and humility, Pro 11:2; Pro 13:10; Pro 15:25, Pro 15:33; Pro 16:5, Pro 16:18, Pro 16:19; Pro 18:12; Pro 21:4; Pro 25:6, Pro 25:7; Pro 28:25; Pro 29:23

16. Of despising and respecting others, Pro 11:12; Pro 14:21

17. Of tale-bearing, Pro 11:13; Pro 16:28; Pro 18:8; Pro 20:19; Pro 26:20, Pro 26:22

18. Of rashness and deliberation, Pro 11:14; Pro 15:22; Pro 18:13; Pro 19:2; Pro 20:5, Pro 20:18; Pro 21:29; Pro 22:3; Pro 25:8-10

19. Of suretiship, Pro 11:15; Pro 17:18; Pro 20:16; Pro 22:26, Pro 22:27; Pro 27:13

20. Of good and bad women, or wives, Pro 11:16, Pro 11:22; Pro 12:4; Pro 14:1; Pro 18:22; Pro 19:13, Pro 19:14; Pro 21:9, Pro 21:19; Pro 25:24; Pro 27:15, Pro 27:16

21. Of mercifulness and unmercifulness, Pro 11:17; Pro 12:10; Pro 14:21; Pro 19:17; Pro 21:13

22. Of charity to the poor, and uncharitableness, Pro 11:24-26; Pro 14:31; Pro 17:5; Pro 22:9, Pro 22:16, Pro 22:22, Pro 22:23; Pro 28:27; Pro 29:7

23. Of covetousness and contentment, Pro 11:29; Pro 15:16, Pro 15:17, Pro 15:27; Pro 23:4, Pro 23:5

24. Of anger and meekness, Pro 12:16; Pro 14:17, Pro 14:29; Pro 15:1, Pro 15:18; Pro 16:32; Pro 17:12, Pro 17:26; Pro 19:11, Pro 19:19; Pro 22:24, Pro 22:25; Pro 25:15, Pro 25:28; Pro 26:21; Pro 29:22

25. Of melancholy and cheerfulness, Pro 12:25; Pro 14:10, Pro 14:13; Pro 15:13, Pro 15:15; Pro 17:22; Pro 18:14; Pro 25:20, Pro 25:25

26. Of hope and expectation, Pro 13:12, Pro 13:19

27. Of prudence and foolishness, Pro 13:16; Pro 14:8, Pro 14:18, Pro 14:33; Pro 15:14, Pro 15:21; Pro 16:21, Pro 16:22; Pro 17:24; Pro 18:2, Pro 18:15; Pro 24:3-7; Pro 7:27; Pro 26:6-11; Pro 28:5

28. Of treachery and fidelity, Pro 13:17; Pro 25:13, Pro 25:19

29. Of good and bad company, Pro 13:20; Pro 14:7; Pro 28:7; Pro 29:3

30. Of the education of children, Pro 13:24; Pro 19:18; Pro 20:11; Pro 22:6, Pro 22:15; Pro 23:12; Pro 14:14; Pro 29:15, Pro 29:17

31. Of the fear of the Lord, Pro 14:2, Pro 14:26, Pro 14:27; Pro 15:16, Pro 15:33; Pro 16:6; Pro 19:23; Pro 22:4; Pro 23:17, Pro 23:18

32. Of true and false witness-bearing, Pro 14:5, Pro 14:25; Pro 19:5, Pro 19:9, Pro 19:28; Pro 21:28; Pro 24:28; Pro 25:18

33. Of scorners, Pro 14:6, Pro 14:9; Pro 21:24; Pro 22:10; Pro 24:9; Pro 29:9

34. Of credulity and caution, Pro 14:15, Pro 14:16; Pro 27:12

35. Of kings and their subjects, Pro 14:28, Pro 14:34, Pro 14:35; Pro 16:10, Pro 16:12-15; Pro 19:6, Pro 19:12; Pro 20:2, Pro 20:8, Pro 20:26, Pro 20:28; Pro 22:11; Pro 24:23-25; Pro 30:2-5; Pro 28:2, Pro 28:3, Pro 28:15, Pro 28:16; Pro 29:5, Pro 29:12, Pro 29:14, Pro 29:26

36. Of envy, especially envying sinners, Pro 14:30; Pro 23:17, Pro 23:18; Pro 24:1, Pro 24:2, Pro 24:19, Pro 24:20; Pro 27:4

37. Of God's omniscience, and his universal providence, Pro 15:3, Pro 15:11; Pro 16:1, Pro 16:4, Pro 16:9, Pro 16:33; Pro 17:3; Pro 19:21; Pro 20:12, Pro 20:24; Pro 21:1, Pro 21:30, Pro 21:31; Pro 29:26

38. Of a good and ill name, Pro 15:30; Pro 22:1

39. Of men's good opinion of themselves, Pro 14:12; Pro 16:2, Pro 16:25; Pro 20:6; Pro 21:2; Pro 26:12; Pro 28:26

40. Of devotion towards God, and dependence on him, Pro 16:3; Pro 18:10; Pro 23:26; Pro 27:1; Pro 28:25; Pro 29:25

41. Of the happiness of God's favour, Pro 16:7; Pro 29:26

42. Excitements to get wisdom, Pro 16:16; Pro 18:1; Pro 19:8, Pro 19:20; Pro 22:17-21; Pro 23:15, Pro 23:16, Pro 23:22-25; Pro 24:13, Pro 24:14; Pro 27:11

43. Cautions against temptations, Pro 16:17; Pro 29:27

44. Of old age and youth, Pro 16:31; Pro 17:6; Pro 20:29

45. Of servants, Pro 17:2; Pro 19:10; Pro 29:19, Pro 29:21

46. Of bribery, Pro 17:8, Pro 17:23; Pro 18:16; Pro 21:14; Pro 28:21

47. Of reproof and correction, Pro 17:10; Pro 19:25, Pro 19:29; Pro 20:30; Pro 21:11; Pro 25:12; Pro 26:3; Pro 27:5, Pro 27:6, Pro 27:22; Pro 28:23; Pro 29:1

48. Of ingratitude, Pro 17:13

49. Of friendship, Pro 17:17; Pro 18:24; Pro 27:9, Pro 27:10, Pro 27:14, Pro 27:17

50. Of sensual pleasures, Pro 21:17; Pro 23:1-3, Pro 23:6-8, Pro 23:19-21; Pro 27:7

51. Of drunkenness, Pro 20:1; Pro 23:23, Pro 23:29-35

52. Of the universal corruption of nature, Pro 20:9

53. Of flattery, Pro 20:19; Pro 26:28; Pro 28:23; Pro 29:5

54. Of undutiful children, Pro 20:20; Pro 28:24

55. Of the short continuance of what is ill-gotten, Pro 20:21; Pro 21:6, Pro 21:7; Pro 22:8; Pro 28:8

56. Of revenge, Pro 20:22; Pro 24:17, Pro 24:18, Pro 24:29

57. Of sacrilege, Pro 20:25

58. Of conscience, Pro 20:27; Pro 27:19

59. Of the preference of moral duties before ceremonial, Pro 15:8; Pro 21:3, Pro 21:27

60. Of prodigality and wastefulness, Pro 21:20

61. The triumphs of wisdom and godliness, Pro 21:22; Pro 24:15, Pro 24:16

62. Of frowardness and tractableness, Pro 22:5

63. Of uncleanness, Pro 22:14; Pro 23:27, Pro 23:28

64. Of fainting in affliction, Pro 24:10

65. Of helping the distressed, Pro 14:11, Pro 14:12

66. Of loyalty to the government, Pro 24:21, Pro 24:22

67. Of forgiving enemies, Pro 25:21, Pro 25:22

68. Of causeless curse, Pro 26:2

69. Of answering fools, Pro 26:4, Pro 26:5

70. Of unsettledness and unsatisfiedness, Pro 27:8, Pro 27:20

71. Of cowardliness and courage, Pro 28:1

72. The people's interest in the character of their rulers, Pro 28:12, Pro 28:28; Pro 29:2, Pro 29:16; Pro 11:10, Pro 11:11

73. The benefit of repentance and holy fear, Pro 28:13, Pro 28:14

74. The punishment of murder, Pro 28:17

75. Of hastening to be rich, Pro 28:20, Pro 28:22

76. The enmity of the wicked against the godly, Pro 29:10, Pro 29:27

77. The necessity of the means of grace, Pro 29:18

Constable: Proverbs (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is "The Proverbs of Solomon, the Son of David, King in Israel" (cf. 1:1). The Greek Septuagint called this book "Proverbs of Solomon." The Latin Vulgate named it "The Book of Proverbs."

There is some debate about whether 1:1 is the title of the whole book or just the title of the first section (chs. 1-9). The first view has in its favor the fact that the Hebrew Bible took the verse as the title of the book. According to this view the references to Solomon in 1:1 are an indication that he was the primary author of the proverbs in the book.¹

The second view is that 1:1 simply introduces the first major section of the book. The support for this view is that some succeeding sections begin with a similar caption (cf. 10:1; 24:23; 25:1; 30:1; 31:1).²

In either case the book got its title from the proverbs it contains. The whole book is a book of proverbs so the title is appropriate.

"To read straight through a few chapters of Proverbs is like trying to have a conversation with someone who always replies with a one-liner."³

Writer

Proverbs claims to be a compendium of the wise sayings of several different individuals.⁴ Solomon originated some of them (10:1-22:16 and chs. 25-29 definitely, and probably chs. 1-9 as well).⁵ Unnamed wise men (sages) wrote other parts (22:17-24:34 definitely, and possibly chs. 1-9). Hezekiah's men copied some of Solomon's proverbs and added them to this collection (chs. 25-29). Agur and King Lemuel produced chapters 30 and 31 respectively.

We do not know who the sages were who wrote 22:17-24:34 nor do we know the names of the men whom King Hezekiah instructed to compile some of Solomon's sayings. Agur and Lemuel are unknown to us also, though Lemuel seems to have been a non-Israelite monarch.⁶

Some of the proverbs appear to have been copied from, or at least influenced by, earlier Mesopotamian and Egyptian books of wisdom.⁷

". . . whatever the Spirit of God inspired the ancient writers to include became a part of the Word of the Lord. Such inclusions then took on a new and greater meaning when they formed part of Scripture; in a word, they became authoritative and binding, part of the communication of the divine will."⁸

Date

Solomon reigned from 971 to 931 B.C. and Hezekiah from 715 to 686 B.C.⁹ We do not know when the sages, Agur, or Lemuel lived.

The earliest the Book of Proverbs could have been in its final form was in Hezekiah's day, but it may have reached this stage later than that. We have no way to tell.

The contents of the book could have been in existence in Solomon's lifetime though not assembled into the collection we know as the Book of Proverbs.

Message¹⁰

The Book of Proverbs contains no history. It is purely didactic. It is a book of explicit instruction. Like the other Old Testament wisdom books, Job and Ecclesiastes, it does not contain references to Israel's laws, rituals, sacrifices, or ceremonies. It deals with philosophy primarily. A philosopher is by definition a lover of wisdom. Proverbs is a book that focuses primarily on wisdom, as do Job and Ecclesiastes. In this sense these books are philosophical.

There is a fundamental difference between the philosophy we find in these books and all other philosophy. Other philosophies begin with a question. Hebrew philosophy begins with an affirmation. Its basic affirmation is that God exists. Therefore we can know ultimate truth only by divine revelation.

To many people the Book of Proverbs seems to be a grab bag of wise sayings that lacks any system or order. Nevertheless in a sense this is the most carefully organized of all the books of the Old Testament.

The first verse is its title page. Verses 2-7 are its preface that contains an explanation of the purpose of the book, the method of the Author, and the fundamental affirmation of the book (in v. 7). Then follow three parts of the body of the book. First, there are discourses in defense and application of the fundamental affirmation (1:8--ch. 9). Then we have proverbs Solomon collected and arranged to provide wisdom (chs. 10-24). Next there are additional wise words from Solomon that other people collected after Solomon died (chs. 25-29). An appendix that contains specific words of wisdom by two other sages, Agur and Lemuel, concludes the book (chs. 30-31).

Proverbs is one of the most timeless Old Testament books. The reader needs very little knowledge of ancient Hebrew life and culture to understand and appreciate it. We can understand the contents fairly easily and can apply them directly to modern life.

Let's look first at the fundamental affirmation and then observe how the application of that declaration unfolds in the chapters that follow.

The fundamental affirmation is the deepest insight in Hebrew philosophy (1:7).

There is a presupposition in this statement. It is that God is all wise. We can only find wisdom in God ultimately. This presupposition underlies all of what we read in Job and Ecclesiastes as well as in Proverbs. Furthermore the Hebrews assumed that God expressed His wisdom in all His works and in all His ways. They believed that all natural phenomena revealed God's wisdom. Wherever they looked, they saw God: on land, at sea, in the earth, or in the sky. We can see that viewpoint clearly in Genesis 1:1 (cf. John 14:6).

This fundamental affirmation also contains an inevitable deduction: if wisdom is perfect in God, then wisdom in man consists in the fear of God. A person is wise to the extent that he or she apprehends and fears God. The "fear" of God does not mean a dread that results in hiding from God. It is rather an emotional recognition of God. It is not fear that He may hurt me but fear that I may hurt Him. That is the kind of fear that produces holy character and righteous conduct. Intellectual apprehension of God precedes this emotional recognition, and volitional submission to God's will follows it. When a person comes to this emotional recognition of God he or she comes to the condition for being wise, not that in so doing he or she becomes wise (1:7). We can begin to be wise only when we come into proper relation to God as ultimate Wisdom.

Beginning with 1:8 and continuing to the end of the book, what we have is the application of that affirmation to the various situations and circumstances of life.

I would like to consider what God revealed here in the three spheres of life dealt with in the book: the home, friendship, and the world. In the home, the child must learn wisdom. In friendship, the youth must apply wisdom. In the world, the adult must demonstrate wisdom.

The first sphere is that of the home (1:8-9). God did not teach the responsibility of the father and mother here but took for granted that they would instruct their children. The child needs to hear parental instruction to live in the fear of the Lord. Young children cannot grasp abstract concepts. For them God is incarnate in father and mother. Fathers and mothers reflect the image of God to their children. Both parents are necessary to reveal God to the child fully. Children see some of God's character in the mother's attitudes and actions (cf. Matt. 23:37). They see other aspects of God's character in the father. You do not have to try to teach your young child systematic theology. Just live in the fear of God yourself, and your child will learn what he or she needs to learn about God, for that stage in life, just by observing you. I do not mean to exclude verbal instruction. My point is that young children learn wisdom by observing their parents as well as by listening to them.

The second sphere of life is friendship (1:10-19). The day must come when the child, in the natural process of development, moves out into a wider circle of experience.

Personally I believe the Bible presents two duties that children have to their parents.

When the child's sphere of life is his home, he is to obey his parents. However, that duty does not continue forever. When he moves into the larger sphere of life outside the home, his duty is to honor his parents. This duty does continue forever.

When a child enters this second sphere of life, guided at first by parental council but then finally on its own, wisdom gives important instruction (1:10). He should avoid certain friendships. He should beware of people who seek to make friends with him because they have selfish interests and unscrupulous methods. We have many warnings in Proverbs against people who are not true friends. There is no more important stage in a young person's development than when he or she begins to choose companions. Then, and from then on, he or she must follow the wisdom that comes from the fear of the Lord. The youth must submit to the Lord's wisdom, having learned that in the sphere of the home, to succeed in the larger arenas of life. The choice of a mate is one of these companion decisions.

The third sphere of life is the world, symbolized in Proverbs by the street, the gates, and the city (1:20-33; cf. chs. 2-9).

The first word of warning to the youth who leaves home to enter the world on his own is this. Beware of the evil way of those who do not fear the Lord (1:20-32). There is also a gracious promise (1:33). Wisdom does not say withdraw from the world. Wisdom says remember the fate of those who forget God. Wisdom promises that those who live in the fear of the Lord will be quiet and safe even in the turmoil of the world. Do you see how important preparation for living in this sphere of life is? Children must learn to take God into account in the home, and then in their friendships, before they launch out into the world. This instruction is what really prepares them for life.

The series of discourses beginning, "My son," represents the voice of home sounding in the youth's ears who has left home and is living in the world (chs. 2-7). The father tells his son how his father instructed him in wisdom and how this enabled him to live successfully in the world. Then specific warnings follow concerning impurity, laziness, bad companions, and adultery. As the young man climbs toward a higher position in life, wisdom comes to him again with instruction concerning how he can avoid the pitfalls of that stage of his life (ch. 8). The discourses close with a contrast in which Solomon personified wisdom and folly as two women (ch. 9). One is a woman of virtue and beauty, and the other is a woman of vice and ugliness. Solomon contrasted the value and victory of wisdom with the disaster and defeat of folly. He contrasted the wisdom of fearing God with the folly of forgetting God.

I would summarize the message of Proverbs this way. The person who learns the fear of God (an emotional recognition of God) in every sphere of life will be successful, but those who forget God will fail. By an emotional recognition of God I mean taking God into account, being aware of His reality and presence, making decisions in view of His existence and revelation. This is what fearing God means.

The precepts urging a life of wisdom center on 3:1-10. This passage concentrates on that subject. Proverbs 3:5-6 is some of the best advice anyone ever gave.

The practice of wisdom centers on 8:32-36.

The power for living a life of wisdom centers on 1:8 (cf. James 1:5; 3:37; Col. 2:3).

Constable: Proverbs (Outline)

Outline

I. Discourses on wisdom chs. 1-9

A. Introduction to the book 1:1-7

1. The title of the book 1:1

2. The purpose of the book 1:2-6

3. The thesis of the book 1:7

B. Instruction for young people 1:8-7:27

1. Warning against consorting with sinners 1:8-19

2. Wisdom's appeal 1:20-33

3. Wisdom as a treasure chs. 2-3

4. Encouragements to obey these instructions ch. 4

5. Warnings against unfaithfulness in marriage ch. 5

6. Other dangerous temptations 6:1-19

7. Further warnings against adultery 6:20-7:27

C. The value of wisdom and wise conduct chs. 8-9

1. The function of wisdom ch. 8

2. Wisdom and folly contrasted ch. 9

II. Couplets expressing wisdom 10:1-22:16

A. The marks of wise living chs. 10-15

1. Things that produce profit 10:1-14

2. Things of true value 10:15-32

3. Wise living in various contexts 11:1-15

4. Wise investments 11:16-31

5. The value of righteousness 12:1-12

6. Avoiding trouble 12:13-28

7. Fruits of wise living ch. 13

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

B. How to please God 16:1-22:16

1. Trusting God ch. 16

2. Peacemakers and troublemakers ch. 17

3. Friendship and folly ch. 18

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

III. Wise sayings 22:17-24:34

A. Thirty sayings of the wise 22:17-24:22

1. The first group 22:17-23:11

2. The second group 23:12-24:22

B. Six more sayings of the wise 24:23-34

IV. Maxims expressing wisdom chs. 25-29

A. Instructive analogies 25:1-27:22

1. Wise and foolish conduct ch. 25

2. Fools and folly ch. 26

3. Virtues and vices 27:1-22

B. A discourse on prudence 27:23-27

C. Instructive contrasts chs. 28-29

V. Two discourses by other wise men chs. 30-31

A. The wisdom of Agur ch. 30

1. The introduction of Agur 30:1

2. Wisdom about God 30:2-9

3. Wisdom about life 30:10-33

B. The wisdom of Lemuel ch. 31

1. The introduction of Lemuel 31:1

2. The wise king 31:2-9

3. The wise woman 31:10-31

Constable: Proverbs

Proverbs

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Proverbs (Book Introduction)

THE BOOK OF PROVERBS.

INTRODUCTION.

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

Gill: Proverbs (Book Introduction)

INTRODUCTION TO PROVERBS

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

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

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

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

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